The Ego and His Own - Max Stirner

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God whom the ancients bequeathed to them, back of the God who "is spirit," back of everything that is the spirit's, the spiritual. But the activity of the spirit, which "searches even the depths of the Godhead," is theology. If the ancients have nothing to show but wisdom of the world, the moderns never did nor do make their way further than to theology. We shall see later that even the newest revolts against God are nothing but the extremest efforts of "theology," i.e. theological insurrections.

      § 1.—The Spirit

      The realm of spirits is monstrously great, there is an infinite deal of the spiritual; yet let us look and see what the spirit, this bequest of the ancients, properly is.

      Out of their birth-pangs it came forth, but they themselves could not utter themselves as spirit; they could give birth to it, it itself must speak. The "born God, the Son of Man," is the first to utter the word that the spirit, i.e. he, God, has to do with nothing earthly and no earthly relationship, but solely with the spirit and spiritual relationships.

      Is my courage, indestructible under all the world's blows, my inflexibility and my obduracy, perchance already spirit in the full sense, because the world cannot touch it? Why, then it would not yet be at enmity with the world, and all its action would consist merely in not succumbing to the world! No, so long as it does not busy itself with itself alone, so long as it does not have to do with its world, the spiritual, alone, it is not free spirit, but only the "spirit of this world," the spirit fettered to it. The spirit is free spirit, i.e. really spirit, only in a world of its own; in "this," the world, it is a stranger. Only through a spiritual world is the spirit really spirit, for "this" world does not understand it and does not know how to keep "the maiden from a foreign land"[12] from departing.

      But where is it to get this spiritual world? Where but out of itself? It must reveal itself; and the words that it speaks, the revelations in which it unveils itself, these are its world. As a visionary lives and has his world only in the visionary pictures that he himself creates, as a crazy man generates for himself his own dream-world, without which he could not be crazy, so the spirit must create for itself its spirit world, and is not spirit till it creates it.

      Thus its creations make it spirit, and by its creatures we know it, the creator; in them it lives, they are its world.

      Now, what is the spirit? It is the creator of a spiritual world! Even in you and me people do not recognize spirit till they see that we have appropriated to ourselves something spiritual—i.e., though thoughts may have been set before us, we have at least brought them to life in ourselves; for, as long as we were children, the most edifying thoughts might have been laid before us without our wishing, or being able to reproduce them in ourselves. So the spirit also exists only when it creates something spiritual; it is real only together with the spiritual, its creature.

      As, then, we know it by its works, the question is what these works are. But the works or children of the spirit are nothing else but—spirits:

      If I had before me Jews, Jews of the true metal, I should have to stop here and leave them standing before this mystery as for almost two thousand years they have remained standing before it, unbelieving and without knowledge. But, as you, my dear reader, are at least not a full-blooded Jew—for such a one will not go astray as far as this—we will still go along a bit of road together, till perhaps you too turn your back on me because I laugh in your face.

      If somebody told you you were altogether spirit, you would take hold of your body and not believe him, but answer: "I have a spirit, no doubt, but do not exist only as spirit, but am a man with a body." You would still distinguish yourself from "your spirit." "But," replies he, "it is your destiny, even though now you are yet going about in the fetters of the body, to be one day a 'blessed spirit,' and, however you may conceive of the future aspect of your spirit, so much is yet certain, that in death you will put off this body and yet keep yourself, i.e. your spirit, for all eternity; accordingly your spirit is the eternal and true in you, the body only a dwelling here below, which you may leave and perhaps exchange for another."

      Now you believe him! For the present, indeed, you are not spirit only; but, when you emigrate from the mortal body, as one day you must, then you will have to help yourself without the body, and therefore it is needful that you be prudent and care in time for your proper self. "What should it profit a man if he gained the whole world and yet suffered damage in his soul?"

      But, even granted that doubts, raised in the course of time against the tenets of the Christian faith, have long since robbed you of faith in the immortality of your spirit, you have nevertheless left one tenet undisturbed, and still ingenuously adhere to the one truth, that the spirit is your better part, and that the spiritual has greater claims on you than anything else. Despite all your atheism, in zeal against egoism you concur with the believers in immortality.

      But whom do you think of under the name of egoist? A man who, instead of living to an idea—i.e. a spiritual thing—and sacrificing to it his personal advantage, serves the latter. A good patriot, e.g., brings his sacrifice to the altar of the fatherland; but it cannot be disputed that the fatherland is an idea, since for beasts incapable of mind,[13] or children as yet without mind, there is no fatherland and no patriotism. Now, if any one does not approve himself as a good patriot, he betrays his egoism with reference to the fatherland. And so the matter stands in innumerable other cases: he who in human society takes the benefit of a prerogative sins egoistically against the idea of equality; he who exercises dominion is blamed as an egoist against the idea of liberty—etc.

      You despise the egoist because he puts the spiritual in the background as compared with the personal, and has his eyes on himself where you would like to see him act to favor an idea. The distinction between you is that he makes himself the central point, but you the spirit; or that you cut your identity in two and exalt your "proper self," the spirit, to be ruler of the paltrier remainder, while he will hear nothing of this cutting in two, and pursues spiritual and material interests just as he pleases. You think, to be sure, that you are falling foul of those only who enter into no spiritual interest at all, but in fact you curse at everybody who does not look on the spiritual interest as his "true and highest" interest. You carry your knightly service for this beauty so far that you affirm her to be the only beauty of the world. You live not to yourself, but to your spirit and to what is the spirit's—i.e. ideas.

      As the spirit exists only in its creating of the spiritual, let us take a look about us for its first creation. If only it has accomplished this, there follows thenceforth a natural propagation of creations, as according to the myth only the first human beings needed to be created, the rest of the race propagating of itself. The first creation, on the other hand, must come forth "out of nothing,"—i.e., the spirit has toward its realization nothing but itself, or rather it has not yet even itself, but must create itself; hence its first creation is itself, the spirit. Mystical as this sounds, we yet go through it as an every-day experience. Are you a thinking being before you think? In creating the first thought you create yourself, the thinking one; for you do not think before you think a thought, i.e. have a thought. Is it not your singing that first makes you a singer, your talking that makes you a talker? Now, so too it is the production of the spiritual that first makes you a spirit.

      Meantime, as you distinguish yourself from the thinker, singer, and talker, so you no less distinguish yourself from the spirit, and feel very clearly that you are something beside spirit. But, as in the thinking ego hearing and sight easily vanish in the enthusiasm of thought, so you also have been seized by the spirit-enthusiasm, and you now long with all your might to become wholly spirit and to be dissolved in spirit. The spirit is your ideal, the unattained, the otherworldly; spirit is the name of your—god, "God is spirit."

      Against all that is not spirit you are a zealot, and therefore you play the zealot against yourself who cannot get rid of a remainder of the non-spiritual. Instead of saying, "I am more than spirit," you say with contrition, "I am less than spirit; and spirit, pure spirit, or the spirit that is nothing but spirit, I can only think of, but am not; and, since I am not it, it is another, exists as another,

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