The Great Rebellion

Chapter 14. Creative Comprehension

Knowledge and Being must balance each other, in order to establish in our psyche the flame of comprehension.

When the knowledge is greater than the being, it originates intellectual confusion of all kinds.

If the being is greater than the knowledge, it can produce such serious cases as that of the stupid saint.

In the field of practical life, it is advisable to auto-observe with the purpose of auto-discovering ourselves.

Practical life is precisely the psychological gymnasium through which we can discover ourselves.

In state of perception-alert, novelty-alert, we will be able to directly verify that the hidden defects appear spontaneously.

It is clear that a defect which has been discovered, must be consciously worked on with the purpose of separating it from our pysche.

Above all we must not identify with any defect-”I”, if we really want to eliminate it.

If we were standing on a board and we wanted to put it against the wall, this would not be possible if we continued standing on the board.

Obviously, we must start by separating the board from ourselves, withdrawing from it and then lifting it up with our hands and putting it against the wall.

Similarly, we must not identify with any psychic aggregate, if we truly want to separate it from our psyche.

When one identifies with this or that “I”, one in fact fortifies it instead of disintegrating it.

Let us suppose that an “I” of lust takes possession of the rolls which we have in the intellectual centre, to project scenes of lechery and sexual morbidity on the screen of the mind; undoubtedly, that lustful “I” will strenghten itself tremendously if we identify with such passionary scenes.

However, if instead of identifying with such entity, we separate it from our psyche considering it as an intruding demon, obviously, creative comprehension will have come out intimately within ourselves.

Later on, we could have the luxury of analytically judging such aggregate with the purpose of making ourselves fully conscious of it.

What is serious about people consists precisely in identification and that is regrettable.

If people knew the doctrine of the many, if they truly understood that not even their own life belongs to them, then they would not make the mistake of identification.

Scenes of anger, of jealousy, etc, are useful in the field of practical life when we are in constant psychological auto-observation.

Then we realize that neither our thoughts, nor our wishes or our actions belong to us.

Unquestionably, multiple “I”s intervene like ill-omened intruders, to put thoughts in our mind, emotions in our heart and actions of any kind in our motor centre.

It is lamentable that we are not owners of ourselves, that diverse psychological entities do with us what they please.

Unfortunately, not even remotely do we suspect what happens to us and we act as simple puppets controlled by invisible strings.

The worst of all this is that instead of fighting to become independent from all those secret tyrans, we make the mistake of invigorating them which is what happens when we identify.

Any scene in the street, any drama in the family, any silly fight between a couple, is due undoubtedly to this or that “I”, and this is something which we must never ignore.

Practical life is the psychological mirror on which we can see ourselves just as we are.

But above all we must comprehend the need to see ourselves, the need to radically change, only in this way will we want to really observe ourselves.

He who is content with the state in which he lives, the dunce, the retardatary, the negligent, will never feel the desire to see himself, he will love himself too much and in no way will he be willing to revise his behaviour and his way of being.

We will clearly say that various “I”s which we need to comprehend intervene in some comedies, dramas and tragedies of practical life.

“I”s of lust, anger, self-esteem, jealousy, etc, are at work in whatever scene of passionary jealousy.

Each of those “I”s should be analytically judged later on, separately in order to wholly comprehend them with the evident purpose of totally disintegrating them.

Comprehension is very flexible, this is why we need to go ever deeper each time; what we understood in some way today, we will understand better tomorrow.

Having looked at things from this point of view, we can verify by ourselves how useful the diverse circumstances of life are when we truly use them as a mirror for auto-discovery.

In no way would we ever try to state that the dramas, comedies and tragedies of practical life are always beautiful and perfect, such statement would be a crazy one.

Nevertheless, no matter how absurd the diverse circumstances of life may be, they are marvellous as a psychological gymnasium.

The work related to the dissolution of the diverse elements which constitute the myself, is terribly difficult.

Crime also hides among the cadences of verse.

In the delightful perfume of temples, crime also hides.

At times, crime becomes so refined that it is confused with sanctity and so cruel that it gets to look like sweetness.

Crime dresses itself up in a judge's gown, a Master's robes, a beggar's clothes, a distinguished gentleman's suit and even the Christ's tunic.

Comprehension is fundamental, but it is not all in the work of dissolution of the psychic aggregates, as we shall see in the following chapter.

It is urgent, unpostponable, that we make ourselves conscious of each “I” in order to separate it from our psyche, yet that is not all, something else is lacking, see chapter sixteen.

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