---------------------------------- Towards a New Ailor Man --------------------------------- In writing this treatise on the future of mankind, I have come to realize that some explanation for the motives of this work are in order. The world, like all things of nature, is in a constant state of development and motion. How we as conscious beings perceive it is but a small inkling of what underlies every aspect of existence. Thus, we have been blinded to the necessity of change in attitudes, behaviors, and our vision for a brighter future for ailor. To note, I am not a proponent of ailor supremacy, at least not in the traditional worldview parroted by those who know not the underpinnings of their own existence. One could (and correctly so) call me a skeptic, a lost journeyman, or even a madman if one so pleases, after reading this piece on the new ailor. This will be the first in a series of writings culminating into what I call the Philosophy of the New Way. ----------------- From the cultural progressive movements of the Ithanians to the hardened conservatives of the New Regalians, there has been uninhibited change to what is perceived to be the common man. The common man in this view (whether in denial or in self awareness) is complacent to all things constituting the good and all things constituting the bad. There is a tacit consent to all change, with no method for assessing its merits, morals, or even its relation to nature in all of its aspects. This is what I call the old ailor, or what I predict will soon be called the forgotten ailor. It is in this concept that I place many of the current prominent ailor individuals. With the old in mind, one must have a conception of the new, and what constitutes it. Necessarily, the new man must reject complacency and thus be a master of his will. Only through mastery of his will can the ailor man effectively manage change and assess it for what it is. To reject complacency also requires action, and the new ailor man must be engaged in action with all of his energy. He must be willing to pick up the sword or the quill and apply expertise to it as if he was made for it. The new ailor must seek knowledge, abhor ignorance, and display virtue to those around him. He must ignore religious dogmatism, and embrace pragmatic solutions to his ailments. Never should the new ailor tell a man to seek dogmatism as an aide to his struggle, instead encouraging him to pick himself up and become the superior man. In all these things, we must acknowledge the most arduous obstacle that stands tall in the way of ailor seeking their mastery. The factioned soul is ailor’s worst enemy, standing even above the most dangerous kathar, or the sinister plans of the aberrant menace. A factioned soul is slavery for the common man, and contributes to what has already been designated as the old ailor. To what is he enslaved? There are but three aspects of soul, that when left to their own unmanaged desire, are detrimental to the state of man. These are appetites, rationalism, and spiritualism. In the context of these aspects, there is no material conception of the soul. Instead, there exists a soul beyond the physical realm that cannot be empirically observed even by the most magically inclined. In relation to man, these three appetites when in unison can constitute what I designate as the ailor in his highest potential. It is this reality that the ailor has reached the full actualization of his motivations, attitudes, and state of mind. He is impervious to temptation and vice, to enslavement of will, or even the epithets of lower ailor that will live to criticize him. The older ailor is but a prisoner in the dark in this regard, unable to see the true virtue of escaping his condition. With this in mind, it is not only the fault of the old ailor for his living conditions, or his enslaved state. The mobilized masses of those living in the dark create around them an aura of enslavement, where the unlucky few trapped inside are unaware and are even convinced that they have reached such actualization. From these affirmative claims, I have surely spoken into being the most solemn reality. However, I have yet hope for a coming transformation. Each man contains within him the ability to discern the proper escape route. This man in his path must practice the virtues, moderating himself in all things and keeping to what constitutes the good. For one cannot simply be honest to his brother and then become drunk on wine. We must then determine the name for such a lifestyle, a mode of being, a journey. The doctrine must be Macheanism, the journey toward the new ailor. ~ Lysimachus
A red inked note lies under this essay Your work is well done, well written, but I find it lacking in some aspects of reasoning. To begin this concept that “There is a tacit consent to all change, with no method for assessing...merits, morals, or even its relation to nature in [Entirety]” which I find flawed reasoning. To refute this flaw you assign to Ailordom, I present the Dressolini, my home culture, who are mostly Ailor and from our formation live in eternal debate and evolution. With every change to the world the Dressolini question, observe, analyze, and debate ever single aspect of it from cause to effect and morality to practicality. From the Secular Academic to the Vultarian Reverend we prize not only careful academic observation but also striving to always be perfecting ourselves and our beliefs. Yet it is not just us who do not simply allow the world’s shifts to go unchallenged but fellow Ailor cultures like the Daendroque, the Velheim, the Ithinians. All of whom, prize some aspect which drives them to question the world and seek improvement. The Daendroque prize their freedom even at the cost of life and order, which guards them from acts they would deem overreaching. Though they may not question all aspects of change they will always consider change in the context of their freedom and wider pride. Whilst I refute this degredation of Ailordom as some unwavering sheep to factionalism. I will admit dogmatism has restricted our progress from rebellions, witch hunts, and repressions that have brought shame to many corners of our people. You reject dogma which is admirable but I ask if the day comes when religion is the pragmatic answer. “Would you reject it for being religious, old, or perhaps based on something deemed Dogma?” I have enjoyed reading you work all the above considered, and would be happy to speak more in person. If you wish to seek out one to discuss this philosophy of yours do look me up. In good debate, Alucard Alfonse
