The Great Rebellion
Chapter 16. Intellectual norms
In the field of practical life each person has his own criterion, his more or less stale way of thinking, and never opens himself to the new; this is irrefutable, indisputable, incontrovertible.
The mind of the intellectual humanoid is degenerate, deteriorated, in a clear state of involution.
Really, in present humanity understanding is similar to an old, inert and absurd mechanical structure, incapable in itself of any phenomenon of authentic flexibility.
The mind is lacking in ductility, it is absorbed in multiple rigid, inappropriate norms.
Each of us has his point of view and particular rigid norms, within which he incessantly acts and reacts.
What is most serious in all this question is that the millions of points of view amount to millions of putrefied, absurd norms.
In any case people never feel themselves to be wrong, each head is a world and there is no doubt that many sophisms of distraction and unbearable stupidities exist among so many mental turns.
However, the crowds' narrow criterion does not even remotely suspect the intellective bottling in which it finds itself.
These modern people with a cockroach's brain think the best of themselves, think themselves liberal, super-geniuses, they believe themselves to have a very broad criterion.
Learned ignoramuses are actually the most difficult ones, because really, speaking this time in a Socratic way, we will say: “not only do they not know, but also they ignore that they do not know”.
Standing by those antiquated norms of the past, the rogues of intellect violently process themselves by virtue of their own bottling and emphatically refuse to accept something which in no way can fit into their steele norms.
Illustrated ignoramuses think that all what for some reason goes out of the rigid path of their rusty procedures is a hundred per cent absurd.
So in this way, those poor people of such difficult criteria deceive themselves miserably.
The pseudo-sapients of this epoch think themselves full of genius, they see with disdain those who have the courage to move away from their norms eaten away by time.
The worst of all is that not even remotely do they suspect the harsh reality of their own clumsiness.
The intellectual paltriness of rancid minds is such that it even allows itself to demand demonstrations about that which is the real, about that which is not of the mind.
People of the rickety and intolerant understanding, do not want to understand that the experience of the real only comes in the absence of the ego.
Unquestionably, in no way would it be possible to directly recognize the mysteries of life and death as long as the inner mind has not opened within ourselves.
It is not excessive to repeat in this chapter that only the superlative consciousness of the Being can know the truth.
The inner mind can only function with the data which the Cosmic consciousness of the BEING supplies.
Subjective intellect, with its reasoning dialectic, can know nothing about that which escapes its jurisdiction.
We already know that the concepts-of-content belonging to the reasonig dialectic, are elaborated with the data supplied by the senses of external perception.
Those who are bottled within their intellectual procedures and fixed norms, always present resistance to these revolutionary ideas.
Only by radically and definitively dissolving the EGO, is it possible to awake consciousness and to really open the inner mind.
Nevertheless, as these revolutionary statements do not fit into formal logic, nor into dialectic logic, the subjective reaction of involuting minds offers violent resistance.
Those poor people of the intellect want to pour an ocean into a glass, they suppose that university can control all the wisdom of the universe and that all the laws of the Cosmos have to submit to their old academic norms.
Not even remotely do those ignorants, “sages of fabulous wisdom”, suspect the degenerative state in which they find themselves.
Such people stand out for a moment sometimes when they come to the esoterist field, but they soon fade away like Jack-o'-lantern, disappear from the panorama of spiritual yearnings, they are swallowed by the intellect and disappear from the scene forever.
The superficiality of the intellect can never penetrate the legitimate depth of the BEING, but the subjective processes of rationalism can lead dunces to any kind of very brilliant but absurd conclusions.
The power to formulate logical concepts does not imply in any way the experience of the real.
The convincing game of the reasoning dialectic, self-fascinates the reasoner, always making him confuse a cat with a hare.
The brilliant procession of ideas dazzles the rogue of intellect and gives him certain self-sufficiency so absurd as to reject all what may not smell of library dust and university ink.
The “delirium tremens” of alcoholic drunkards has unmistakable symptoms, but that of those intoxicated with theories is easily confused with genius.
When reaching this part of our chapter, we will say that it is certainly very difficult to know where rogues' intellectualism ends and where madness begins.
As long as we continue within the putrefied, rancid norms of the intellect, it will be more than impossible to experience that which is not of the mind, that which is the real.
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