Obviously, for man as we find him, there is a gap between Fact and Principle, or what he is and what he ought to be. The former is the shadow-world of contingency, at the extremes of which we cross from twilight to darkness, into the netherworld of frank pathology, both psycho- and pneumo-.
As mentioned later in the post with regard to psychopathology in general and mind parasites in particular, "the creature seeks out its creator, only in this case, it is a strange demigod of the nursery, i.e., an exteriorized and projected mind parasite." Which is why some people are attracted to, and compulsively seek out, what is bad for them. And why your mind parasites are just as clever and crafty as you are, except they are all serpent and no dove.
You might say that a mind parasite is a crystalized center of contingency, or a kind of distant echo of the actual Center. It is the very "essence" of a false god, and the realm of idolatry more generally.
I hope this doesn't sound too abstract, because it is actually quite experience-near. It was lucidly confessed by Augustine back in the day, with his many wise cracks about knowing the good and yet willing something less, up to and including evil:
"We sin from two causes: either from not seeing what we ought to do, or else from not doing what we have already seen we ought to do. Of these two, the first is ignorance of the evil; the second, weakness." And to paraphrase Homer's Idiossey, my one weakness is that I'm weak!
There is also willfulness, which is consciously choosing an action we know to be wrong. It seems to me that this is worse than ignorance and weakness, because it is the presence of a negative, not just the absence or privation of a good.
Or in other words, there is free will, on one side of which is weakness, the other willfulness. And yet, willfulness is a weakness, isn't it? Or, weakness masquerading as strength. I've known a few of those types in my day.
Again: this all has to do with our contingency, which is mingled, so to speak, with absoluteness. In the book, I used a couple of symbols to demarcate this situation. You might say that (•) is that part of us which primarily partakes of, and is oriented toward, contingency, whereas (¶) is that part which partakes of, and is oriented toward, the Absolute; the former is primarily horizontal, the latter vertical.
Thus, as Schuon writes, the human subject "seeks both the contingent and the Absolute; both the finite and the Infinite...." Furthermore, he "seeks the contingent because [he] is [him]self contingent, and to the extent that [he] is so" (emphasis mine).
In other words, the contingency in us seeks the contingent which fathered it, which is only natural. Obviously, this is a self-perpetuating cycle, which is precisely why the most frivolous among us are so frivolous, and becoming more so all the time. They wouldn't know absoluteness if it struck them in the nous, AKA (¶).
Schuon writes that "outwardness is a right, and inwardness a duty." Nevertheless, "the outward is the dimension of accidents [or of forms], the inward, that of substance [or essence]."
So the real duty, it seems to me, is a kind of harmonious balance between the outward and inward, each "inevitable" in its own way. Contingency is always breaking up the substance, just as the substance is always exerting a kind of organizing pull on contingency -- like a planet that is temporarily knocked out of orbit, but then "seeks" its own orbital center of gravity.
If we think of man as composed of intelligence, will, and sentiment, we see that intelligence has a much easier time of it than will. And to the extent that it doesn't, it is because the intelligence has been infiltrated and hijacked by willfulness and passion. Thus, there is willful intelligence and stupid willfulness. But enough about our troll.
Augustine writes that "The mind commands the body and is instantly obeyed. The mind commands itself and meets resistance." Why should this be the case? What keeps intelligence from automatically being... intelligent?
He elaborates without arriving at an answer: "The mind commands the hand to move, and it so easy that one hardly distinguishes the order from its execution. Yet mind is mind and hand is body. The mind orders the mind to will. The recipient of the order is itself, yet it does not perform it.”
The mind commands itself and meets resistance. What is the nature of this resistance?
Well, it depends. If the mind commands me to do an evil, and I resist, this is strength, not willfulness. But to the extent that I know the good and struggle to translate it into action, this would again be a matter of contingencies mucking up the process.
Conversely, "the very perfection of a man" is "to find out his own imperfections" (Augustine). And "without good character -- one that is normal and consequently noble -- intelligence, even if metaphysical, is largely ineffective" (Schuon).
I think we've just identified one of the central pathologies of the left -- that they are not only blind to their imperfections, but celebrate them (and want to force us to celebrate them as well). Timeless aphorisms:
The left is made up of individuals who are dissatisfied with what they have and are satisfied with who they are.
Socialism is the philosophy of the guilt of others.
And what constitutes character? For Schuon it is essentially composed of what we will and what we love. Therefore, willing what is wrong and loving what is evil or ugly constitute both the negation of intelligence and the maiming of character.
Contingency -- what Schuon calls dissonances, fluctuations, and enigmas -- is always coming into play, the world being what it is. It doesn't mean we must be conquered by it, for this would elevate contingency to absoluteness. Seems to me that the Arc of Salvation traces the reversal of this nameless dreadmill, to the point of love conquering death (the latter being the last word in contingency).