The Revolution of the Dialectic: Exertion
In order to experience the truth, one does not need to exert oneself whatsoever. People are accustomed to exerting themselves in everything they do and erroneously suppose that it is impossible to experience the truth without any exertion.
We may need to exert ourselves in order to earn our daily bread, to play a game of football, or to carry a very heavy load. But it is absurd to believe that exertion is necessary in order to experience that which is the truth.
Comprehension replaces exertion when one tries to comprehend the truth intimately hidden in the secret depths of each problem.
We do not need any exertion to comprehend each and every defect that we carry hidden within the different levels of the mind.
We do not need exertion in order to comprehend that envy is one of the most powerful triggers of social machinery. Why do so many people want to progress? Why do so many people want to have beautiful residences and very elegant cars? The entire world envies what belongs to others. Envy is regret for others’ well-being.
Elegant women are envied by other less elegant women and this serves to intensify their struggle and pain. Those who do not have, want to have, and will choose to not eat in order to buy all types of clothes and adornments. They do this with the sole objective of not being less than anyone else.
Every paladin of a great cause is mortally hated by the envious. The envy of the impotent, of the vanquished, of the mean person, is disguised with the judge’s toga, or with the robe of sanctity and of mastery, or with the sophism of applause, or with the beauty of humility.
If we integrally comprehend that we are envious, it is logical that envy will then end and in its place will appear the star that rejoices and shines for others’ well-being.
There are people who want to cease being covetous but who covet not being covetous; there you have a form of covetousness.
There are men who exert themselves in order to attain the virtue of chastity, but when they see a beautiful woman on the street, they pay her beautiful compliments; and if the woman is a friend, they can do nothing less than ply her with attention, say beautiful words to her, admire her, praise her beautiful qualities, etc. The secret intentions behind all of that coquetry are found in the secret trigger of the sub-consciousness: tenebrous and submerged lust.
When we comprehend without any exertion whatsoever all the tricks of lust, the latter is annihilated and in its place is born the immaculate flower of chastity.
It is not with any exertion that we can acquire those virtues. The “I” is fortified when it exerts itself to acquire virtues. The “I” loves decorations, medals, titles, honors, virtues, beautiful qualities, etc.
Greek traditions narrate that Aristippus, the philosopher, wanting to demonstrate his wisdom and modesty, put on an old robe full of patches and holes, clutched the staff of philosophy and walked down the streets of Athens. When Socrates saw him arrive at his house, he exclaimed, “Oh, Aristippus, one can see your vanity through the holes of your vesture.”
Thus, this is how, when wearing the robe of Aristippus, the pedantic, the vain and proud ones believe themselves to be very humble. Humility is a very exotic flower; whosoever boasts of humility is full of pride.
In practical life, each time a new problem torments us, we make many useless exertions. We appeal to exertions to solve it; we struggle and suffer, but then, the only thing that we obtain is to commit inanities and to complicate our existence even more.
The disillusioned, the disenchanted ones, those who no longer even want to think, those who were not able to solve a vital problem, find the solution to it when their mind is serene and tranquil, when they have had no hope whatsoever.
No truth can be comprehended by means of exertion. The truth comes like a thief in the night, when one least expects it.
Extrasensory perceptions during meditation, illumination, the solution to a problem, are only possible when no kind of conscious or subconscious exertion exists, when the mind does not exert itself to be more than it is.
Pride also disguises itself as being sublime; the mind exerts itself to be something more than it is. The mind, serene like a lake, can experience the truth; but when the mind wants to be something more, it is in tension, it is in struggle and then the experience of the truth becomes impossible.
We should not mistake the truth with opinions. Many think that the truth is this or that, or that the truth is within this or that book, or within this or that belief or idea, etc.
Whosoever wants to experience the truth should not mistake beliefs, ideas, opinions, and theories with that which is the truth.
We must experience the truth in a direct, practical, and real manner; this is only possible in the stillness and silence of the mind, and this is achieved by means of meditation.
To experience the truth is fundamental. It is not by means of exertion that we can experience the truth. The truth is not the result; the truth is not the product of exertion. The truth comes to us by means of profound comprehension.
We need to exert ourselves in order to work in the Great Work and to transmute our creative energies. We need to exert ourselves to live, to struggle and to tread the path of integral revolution, but we do not need to exert ourselves in order to comprehend the truth.