The fallacy of theis the habit of deceiving without any limitations; this fallacy is processed through the series of the “I.”
Any person can commit the error of shooting himself in the head (as is done by any cowardly and imbecilic suicidal person) but the famous “I” of psychology will never be able to commit suicide.
People of all pseudo-esoteric schools have magnificent ideals and even sublime intentions. However, all of these ideals and sublime intentions sustain their existence in the field of subjective and miserable thinking, because all of that belongs to the “I.”
The “I” is always perverse; sometimes it adorns itself with beautiful virtues and even wears the robe of sanctity.
When the “I” wants to cease to exist, it does not do it in a disinterested and pure manner; it wants to continue in a different manner; it aspires for reward and happiness.
During these mechanized times of life, there is production of series: series of cars, series of airplanes, series of machines of this or that brand, etc.; everything has become a series and even the “I” itself is a series.
We must know the series of the “I.” The “I” processes itself in series and more series of thoughts, sentiments, desires, hatreds, habits, etc.
Let those who divide the “I” continue dividing theirbetween “superior and inferior”; let them go on with their theories and their boasted superior and ultra-divine “I” controlling their miserable inferior “I.”
We know very well that such a division between the superior “I” and the inferior “I” is one hundred percent false. Superior and inferior are two sections of the same thing. Superior “I” and inferior “I” are the two sections of Satan, the “I.”
Can perhaps a part of the “I” reduce another part of the “I” to dust? Can perhaps one part of the myself decree the law of exile to another part of the myself?
The most we can do is to astutely conceal what is convenient for us; to hide our perversities and smile like saints. This is what the fallacy of theis. This is the habit of deceiving. One part of the myself can hide another part of the myself. Is this something unusual? Does not the cat hide his claws? This is what the fallacy of the is. We all carry the Pharisee within us; we are very beautiful from the outside, but we are very rotten on the inside.
We have known Pharisees who are horrifying. We knew one who wore the immaculate robe of the Master, his hair was long and a razor never shaved his venerable beard. This man frightened the entire world with his sanctity; he was one hundred percent vegetarian; he drank nothing that could have alcohol. People knelt before him.
We do not mention the name of this “hypocritical saint.” We only limit ourselves to say that he had abandoned his wife and children supposedly to follow the path of sanctity.
He preached beautiful things and spoke horrors against adultery and, yet in secrecy, he had many concubines. To his female devotees he proposed anti-natural intimate relations through non-appropriate vessels. Yes, he was a saint, a ‘‘hypocritical saint!”
This is how Pharisees are…
Woe unto you scribes and Pharisees, hypocrites! For ye make clean the outside of the cup and of the platter, but within ye are full of extortion and excess.
You do not eat meat, you do not drink alcohol, you do not smoke... Truly you appear just before men, but you are filled with hypocrisy and evil within.
With his fallacy of the, the Pharisee conceals the crimes from the eyes of others, and also conceals them from himself.
We know Pharisees who carry out tremendous fasts and frightening acts of penance; they are convinced of being just and wise, but their victims suffer the unutterable. Almost always, it is their wives and their children who are innocent victims of their evil deeds. Nevertheless, they continue with their sacred exercises convinced of being just and holy.
The so-called superior “I” says: “I will overcome anger, covetousness,,” etc.., but the so-called inferior “I” then laughs with the thunderous laughter of Aristophanes and the demons of passions; terrified, they flee to hide themselves within the caverns of the different areas of the mind. This is how the fallacy of the functions.
Every intellectual effort to dissolve the “I” is useless because any movement of the mind belongs to the “I.” Any part of the myself can have good intentions, so what? The path that leads to the abyss is paved with good intentions.
That game or fallacy in which one part of the myself wants to control another part of the myself (that has no desire of being controlled) is interesting.
Touching are the acts of penance of those saints who cause their wife and children to suffer. All those humilities of “self-proclaimed saints” are funny. Admirable is the erudition of those know-it-alls, but so what? The “I” cannot destroy the “I” and it continues perpetuating itself through millions of years in our descendants.
We must break the spell of all those useless efforts and fallacies. When the “I” wants to destroy the “I,” it is a useless effort.
It is only by truly comprehending in depth what the useless battles of the mind are; it is only by comprehending the internal and external actions and reactions, the secret answers, the hidden motives, the concealed impulses, etc., that we can then attain the imposing stillness and silence of the mind.
Upon the pure waters of the ocean of the Universal Mind, we can contemplate in a state of ecstasy all the devilries of the pluralized “I.”
When the “I” can no longer hide, it is condemned to death. The “I” likes to hide, but when it can no longer hide, this wretched one is lost.
It is only in the serenity of the mind that we see the “I” just as it is and not as it apparently is. To see the “I” and comprehend it becomes an integral whole. The “I” has failed after we have comprehended it because it inevitably becomes dust.
The stillness of the ocean of the mind is not a result, it is a natural state. The swollen waves of thoughts are only an accident produced by a monster, which is the “I.”
The fatuous mind, the stubborn mind, the mind that says, “With time I will achieve serenity, one day I will get there,” is condemned to failure because the serenity of the mind does not belong to time. Everything that belongs to time is of the “I.” The “I” itself is of time.
Those who want to assemble the serenity of the mind, to assemble it like someone who assembles a machine by intelligently joining all of its parts, are in fact failures, because the serenity of the mind is not constituted by several parts that can be assembled, organized or disorganized, joined or separated.
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