The Ego and His Own. Max Stirner

as the world and its like, appears now as bare semblance, and the truly existent is much rather the essence, whose realm is filled with gods, spirits, demons, i.e. with good or bad essences. Only this inverted world, the world of essences, truly exists now. The human heart may be loveless, but its essence exists, God, "who is love"; human thought may wander in error, but its essence, truth, exists; "God is truth,"—etc.

      To know and acknowledge essences alone and nothing but essences, that is religion; its realm is a realm of essences, spooks, and ghosts.

      The longing to make the spook comprehensible, or to realize non-sense, has brought about a corporeal ghost, a ghost or spirit with a real body, an embodied ghost. How the strongest and most talented Christians have tortured themselves to get a conception of this ghostly apparition! But there always remained the contradiction of two natures, the divine and human, i.e. the ghostly and sensual; there remained the most wondrous spook, a thing that was not a thing. Never yet was a ghost more soul-torturing, and no shaman, who pricks himself to raving fury and nerve-lacerating cramps to conjure a ghost, can endure such soul-torment as Christians suffered from that most incomprehensible ghost.

      But through Christ the truth of the matter had at the same time come to light, that the veritable spirit or ghost is—man. The corporeal or embodied spirit is just man; he himself is the ghastly being and at the same time the being's appearance and existence. Henceforth man no longer, in typical cases, shudders at ghosts outside him, but at himself; he is terrified at himself. In the depth of his breast dwells the spirit of sin; even the faintest thought (and this is itself a spirit, you know) may be a devil, etc.—The ghost has put on a body, God has become man, but now man is himself the gruesome spook which he seeks to get back of, to exorcise, to fathom, to bring to reality and to speech; man is—spirit. What matter if the body wither, if only the spirit is saved? everything rests on the spirit, and the spirit's or "soul's" welfare becomes the exclusive goal. Man has become to himself a ghost, an uncanny spook, to which there is even assigned a distinct seat in the body (dispute over the seat of the soul, whether in the head, etc.).

      You are not to me, and I am not to you, a higher essence. Nevertheless a higher essence may be hidden in each of us, and call forth a mutual reverence. To take at once the most general, Man lives in you and me. If I did not see Man in you, what occasion should I have to respect you? To be sure you are not Man and his true and adequate form, but only a mortal veil of his, from which he can withdraw without himself ceasing; but yet for the present this general and higher essence is housed in you, and you present before me (because an imperishable spirit has in you assumed a perishable body, so that really your form is only an "assumed" one) a spirit that appears, appears in you, without being bound to your body and to this particular mode of appearance—therefore a spook. Hence I do not regard you as a higher essence, but only respect that higher essence which "walks" in you; I "respect Man in you." The ancients did not observe anything of this sort in their slaves, and the higher essence "Man" found as yet little response. To make up for this, they saw in each other ghosts of another sort. The People is a higher essence than an individual, and, like Man or the Spirit of Man, a spirit haunting the individual—the Spirit of the People. For this reason they revered this spirit, and only so far as he served this or else a spirit related to it (e.g. the Spirit of the Family, etc.) could the individual appear significant; only for the sake of the higher essence, the People, was consideration allowed to the "member of the people." As you are hallowed to us by "Man" who haunts you, so at every time men have been hallowed by some higher essence or other, like People, Family, and such. Only for the sake of a higher essence has any one been honored from of old, only as a ghost has he been regarded in the light of a hallowed, i.e., protected and recognized person. If I cherish you because I hold you dear, because in you my heart finds nourishment, my need satisfaction, then it is not done for the sake of a higher essence whose hallowed body you are, not on account of my beholding in you a ghost, i.e. an appearing spirit, but from egoistic pleasure; you yourself with your essence are valuable to me, for your essence is not a higher one, is not higher and more general than you, is unique[28] like you yourself, because it is you.

      But it is not only man that, "haunts"; so does everything. The higher essence, the spirit, that walks in everything, is at the same time bound to nothing, and only—"appears" in it. Ghosts in every corner!

      Here would be the place to pass the haunting spirits in review, if they were not to come before us again further on in order to vanish before egoism. Hence let only a few of them be particularized by way of example, in order to bring us at once to our attitude toward them.

      Sacred above all, e.g., is the "holy Spirit," sacred the truth, sacred are right, law, a good cause, majesty, marriage, the common good, order, the fatherland, etc.

      Wheels in the Head.

      Man, your head is haunted; you have wheels in your head! You imagine great things, and depict to yourself a whole world of gods that has an existence for you, a spirit-realm to which you suppose yourself to be called, an ideal that beckons to you. You have a fixed idea!

      Do not think that I am jesting or speaking figuratively when I regard those persons who cling to the Higher, and (because the vast majority belongs under this head) almost the whole world of men, as veritable fools, fools in a madhouse. What is it, then, that is called a "fixed idea"? An idea that has subjected the man to itself. When you recognize, with regard to such a fixed idea, that it is a folly, you shut its slave up in an asylum. And is the truth of the faith, say, which we are not to doubt; the majesty of (e.g.) the people, which we are not to strike at (he who does is guilty of—lese-majesty); virtue, against which the censor is not to let a word pass, that morality may be kept pure; etc.—are these not "fixed ideas"? Is not all the stupid chatter of (e.g.) most of our newspapers the babble of fools who suffer from the fixed idea of morality, legality, Christianity, etc., and only seem to go about free because the madhouse in which they walk takes in so broad a space? Touch the fixed idea of such a fool, and you will at once have to guard your back against the lunatic's stealthy malice. For these great lunatics are like the little so-called lunatics in this point too—that they assail by stealth him who touches their fixed idea. They first steal his weapon, steal free speech from him, and then they fall upon him with their nails. Every day now lays bare the cowardice and vindictiveness of these maniacs, and the stupid populace hurrahs for their crazy measures. One must read the journals of this period, and must hear the Philistines talk, to get the horrible conviction that one is shut up in a house with fools. "Thou shalt not call thy brother a fool; if thou dost—etc." But I do not fear the curse, and I say, my brothers are arch-fools. Whether a poor fool of the insane asylum is possessed by the fancy that he is God the Father, Emperor of Japan, the Holy Spirit, etc., or whether a citizen in comfortable circumstances conceives that it is his mission to be a good Christian, a faithful Protestant, a loyal citizen, a virtuous man, etc.—both these are one and the same "fixed idea." He who has never tried and dared not to be a good Christian, a faithful Protestant, a virtuous man, etc., is possessed and prepossessed[29] by faith, virtuousness, etc. Just as the schoolmen philosophized only inside the belief of the church; as Pope Benedict XIV wrote fat books inside the papist superstition, without ever throwing a doubt upon this belief; as authors fill whole folios on the State without calling in question the fixed idea of the State itself; as our newspapers are crammed with politics because they are conjured into the fancy that man was created to be a zoon politicon—so also subjects vegetate in subjection, virtuous people in virtue, liberals in humanity, etc., without ever putting to these fixed ideas of theirs the searching knife of criticism. Undislodgeable, like a madman's delusion, those thoughts stand on a firm footing, and he who doubts them—lays hands on the sacred! Yes, the "fixed idea," that is the truly sacred!

      Is it perchance only people possessed by the devil that meet us, or do we as often come upon people possessed in the contrary way—possessed by "the good," by virtue, morality, the law, or some "principle" or other? Possessions of the devil are not the only ones. God works on us, and the devil does; the former "workings of grace," the latter "workings of the devil." Possessed[30] people are set[31] in their opinions.

      If the word "possession" displeases