The Great Rebellion: Concept and Reality
Concept and Reality
Who or what can guarantee that concept and reality are exactly the same thing?
Concept is one thing and reality is another.
There is a tendency to overestimate our own concepts. It is almost impossible for reality to equal concept. Nevertheless, the mind, hypnotized by its very own concepts, always presumes that concept and reality are the same.
Any psychological process that is correctly structured using precise logic is opposed by a different one, strongly developed with similar or superior logic. Then what?
Two severely disciplined minds confined by ironclad intellectual structures argue with one another. They debate, in dispute over this or that fact of reality. Each believes its own concept to be exact and the other to be false. Which is right? Who can honestly guarantee either case? Which one shows that concept and reality are the same?
Unquestionably, each mind is a world of its own. In each and every one of us lies a kind of pretentious, dictatorial dogmatism that wants to make us believe in the absolute equality of concept and reality.
Nothing can guarantee absolute equality between concept and reality no matter how strong the structures of a line of reasoning might be.
Those who confine themselves to any logistical intellectual procedure are always inclined to make the reality of phenomena and the devised concepts agree. However, this is only the result of hallucinatory reasoning.
Being open to what is new is a difficult gift for the traditionalist. Unfortunately, people want to discover and discern their own prejudices, ideas, preconceptions, opinions, and theories in all natural phenomena. No one knows how to be receptive, to see what is new with a clear and spontaneous mind.
Let the phenomena itself speak to the sage; this should be logical. Unfortunately, sages of this day and age do not know how to view phenomena. They only want to see in them the confirmation of all their preconceptions.
Although it seems incredible, modern scientists know nothing about natural phenomena.
When we only perceive our own concepts in natural phenomena, surely, we are not seeing the phenomena itself but only our concepts.
Nevertheless, foolish scientists, amazed by their fascinating intellect, stupidly believe each of their concepts to be absolutely equal to this or that observed phenomenon, when the reality is different.
We do not deny that all those who are locked into this or that logistical procedure reject our assertions. Undoubtedly, the pontifical and dogmatic condition of the intellect would never be able to accept that any properly conceived concept does not coincide exactly with reality.
As soon as the mind observes any phenomenon through the senses, it rushes to immediately label that phenomenon with this or that scientific term. Unquestionably, this serves only as a patch to cover its own ignorance.
The mind does not really know how to be receptive to what is new. However, it does know how to invent highly complicated terminology with which it tries to classify—in a self-deceiving way—that of which it is surely ignorant.
Speaking now in a Socratic sense, we will say that not only is the mind ignorant, but even worse, it is ignorant of its ignorance.
The modern mind is terribly superficial. We have specialized in inventing extremely difficult terms to hide our own ignorance.
There are two types of science. The first is nothing more than a compost heap of subjective theories that abound out there; the second is the pure science of the great illuminati: the objective science of the Being.
Undoubtedly, it is not possible to penetrate the amphitheater of cosmic science without first dying within ourselves.
We must disintegrate all those undesirable elements that we carry within and which together form the “I” of psychology.
As long as the me, myself—our own subjective concepts and theories—continues to bottle up the superlative consciousness of the Being, it is absolutely impossible to directly comprehend the harsh reality of natural phenomena within us.
The Angel of Death has the key to nature’s laboratory in his right hand. We can learn very little from the phenomenon of birth, but from death we can learn everything.
The unprofaned temple of pure science is found in the depths of the dark sepulcher.
If the seed does not die, the plant is not born. Only with death comes forth what is new.
When the ego dies, the consciousness awakens to see the reality of all of Nature’s phenomena in and of themselves.
The consciousness knows that which it directly experiences for itself, the naked reality of life beyond the body, the affections, and the mind.