Why you hate Me?
February 2, 2025 Category : Desire, Idola Mentis, Mad Man, Need, Truth, Want, Wisdom Off
Messengers and wise men often find themselves unpopular to the general populace, as those who possess knowledge seldom appeal to the masses, nor do the masses appeal to them. People with insight (those with understanding) may appear eccentric or mad and become subjects of ridicule. They may face hostility, disdain, or even violence. The majority struggle to comprehend their philosophy. In other words, nothing popular is actually true and something actually true is never popular.
Those endowed with intellectual gifts tend to disregard both tangible matters, focusing instead on a singular pursuit of Truth. Most people find the concept of a cosmos that is simultaneously visible and invisible, or a divine presence that is both singular and universal, difficult to accept, which can lead to skepticism and rejection. In contrast, Plebs prioritize physical pleasures and desires, believing these to be the purpose of human existence.
Embracing self-love requires a disregard for bodily concerns, a concept that many find challenging. People often cling to their own deities—whether mental constructs [Idola mentis] or personal ideologies—sticking to familiar traditions.
People who aren't careful can get caught up in their sensory experiences and, with repeated exposure, begin to enjoy them. As a result, they want more, and these unchecked desires become their new needs. They usually don't care about what's right; they're focused on their own inclinations and desires based on worldly experiences [Idola Mentis]. People want to hear what they like and support what they want. Generally speaking, the last thing people want is the Truth. The Truth is difficult and often inconvenient, so they prefer to follow their own blind desires and ignore spiritual truth. When you try to teach them the truth, they may violently reject it and label you as crazy or a Mad Man.
Change is difficult, while hatred is all too easy.
So, people throughout history, always hate wise men and their Truth.
Exegesis:
| The Unpopularity of Truth-Bearers - "Messengers and wise men often find themselves unpopular...subjects of ridicule...may face hostility, disdain, or even violence...nothing popular is actually true and something actually true is never popular." Synthesis: This is a foundational theme in sacred and philosophical history. Prophets, saints, and philosophers who challenge the status quo are consistently depicted as outsiders who are misunderstood, maligned, and persecuted by the majority. The truth they bear is inherently disruptive to established social and psychological orders, provoking a defensive and often violent reaction from a populace content with inherited falsehoods. | Qur’an: "And so We have made for every prophet an enemy from among the criminals." (Al-Furqān 25:31, wa kadhālika jaʿalnā li-kulli nabiyyin ʿaduwwan min al-mujrimīn). / "And they say, 'O you upon whom the message has been sent down, indeed you are mad.'" (Al-Ḥijr 15:6, wa qālū yā ayyuhā alladhī nuzzila ʿalayhi al-dhikru innaka la-majnūn). / "And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying." (Al-Anʿām 6:116, wa in tuṭiʿ akthara man fī l-arḍi yuḍillūka ʿan sabīli llāh...).
Ḥadīth: The Prophet Muhammad ﷺ said: "Islam began as something strange and will revert to being strange as it began, so give glad tidings to the strangers (al-ghurabā’)." (Ṣaḥīḥ Muslim). These "strangers" are interpreted as those who uphold the truth when the masses have abandoned it.
Sufism: The Sufi is often described as a stranger (gharīb) in the world, whose values are inverted from those of the masses (al-ʿawāmm). The path of divine knowledge is reserved for an elite (al-khawāṣṣ). | Bible: "A prophet is not without honor except in his own town and in his own home." (Matthew 13:57). Jesus was crucified after being rejected by the authorities and the crowd. The Old Testament is replete with accounts of persecuted prophets, such as Jeremiah, who was beaten and put in stocks (Jeremiah 20:2) and cast into a cistern (Jeremiah 38:6).
Greco-Roman Myth: In Euripides' The Bacchae, King Pentheus of Thebes represents the stubborn, rational authority who rejects the new, ecstatic religion of the god Dionysus. He mocks the prophet Tiresias and considers the devotees mad, a rejection that leads to his own gruesome death. Cassandra of Troy was blessed with the gift of true prophecy but cursed never to be believed, and was always dismissed as a madwoman.
Esoteric Tradition: The Corpus Hermeticum laments that the path of Gnosis is rejected by the multitude: "This teaching, O Tat, I impart to you, but you must keep it secret... For the multitude, this discourse will seem ridiculous and worthless." The initiate is fundamentally separate from the profane masses. | Greek Philosophy (Plato): The Allegory of the Cave in The Republic is the quintessential model. The prisoner who escapes the cave and sees the true reality (the sun, the Form of the Good) is met with ridicule upon his return. The other prisoners, accustomed to the shadows, believe his sight has been ruined and would kill anyone who tried to free them.
European Philosophy (Nietzsche): In The Gay Science, the "Parable of the Madman" depicts a man who runs into the marketplace announcing the "death of God." The crowd, who are atheists themselves, mock and laugh at him. The madman concludes, "I have come too early... This tremendous event is still on its way... it has not yet reached the ears of men." Truth arrives out of its time for the unready masses.
Classical Indian Philosophy: The Kaṭha Upaniṣad states that the path to Self-realization (ātman) is like "the sharp edge of a razor, difficult to cross." It is not a path for the many, but for the few who are discerning and disciplined. |
| The Focus of the Wise vs. the Masses - "Those endowed with intellectual gifts tend to disregard...tangible matters, focusing instead on a singular pursuit of Truth...Plebs prioritize physical pleasures and desires, believing these to be the purpose of human existence."
Synthesis: A clear line is drawn across traditions between two modes of being. The first is oriented towards the eternal, the intellectual, and the spiritual—a reality beyond the senses. The second is bound to the ephemeral world of the senses, prioritizing material acquisition and bodily pleasure. The wise man seeks freedom from the latter to pursue the former. | Qur’an: "But you prefer the worldly life, while the Hereafter is better and more enduring." (Al-Aʿlā 87:16-17, bal tuʾthirūna l-ḥayāta d-dunyā, wa-l-ākhiratu khayrun wa-abqā). / "And the life of this world is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?" (Al-Anʿām 6:32, wa-mā l-ḥayātu d-dunyā illā laʿibun wa-lahw...).
Sufism (Al-Ghazālī): In his autobiography, The Deliverer from Error, al-Ghazālī describes abandoning worldly fame and status as a celebrated scholar to pursue direct, experiential knowledge (dhawq) of God, seeing the former as a veil to the latter. The Sufi path requires zuhd (detachment from the world) to purify the heart for divine realities. | Bible: "Do not lay up for yourselves treasures on earth, where moth and rust destroy... but lay up for yourselves treasures in heaven... For where your treasure is, there your heart will be also." (Matthew 6:19-21). / "For the mind that is set on the flesh is hostile to God... Those who are in the flesh cannot please God." (Romans 8:7-8).
Alchemy: The alchemical Great Work (Magnum Opus) requires the adept to turn away from the vulgar pursuit of merely transmuting lead into physical gold. The true aim is spiritual transformation: turning the "lead" of the base soul (ruled by passions and appetites) into the "gold" of enlightenment and union with the divine principle. | Greek Philosophy (Stoicism): Epictetus teaches the "dichotomy of control," distinguishing between what is "up to us" (our judgments, virtues, will) and what is "not up to us" (our body, property, reputation, health). The wise person is indifferent to the latter, focusing exclusively on perfecting the former. The masses are enslaved by their desire for and aversion to things not up to them.
Islamic Philosophy (Avicenna): Avicenna's "Floating Man" thought experiment argues for a self-aware soul (nafs) that is independent of the body and its senses. The intellect's ultimate purpose is to grasp abstract, universal truths, a higher calling than catering to the body's particular, transient needs.
Indian Philosophy (Buddhism): The Second Noble Truth identifies the cause of all suffering (dukkha) as craving (taṇhā)—specifically, the craving for sensual pleasures (kāma-taṇhā), for existence, and for non-existence. The path to liberation requires the cessation of this craving, turning away from the pursuits of the ordinary world. |
| Idolatry of Mind, Tradition, and Body - "People often cling to their own deities—whether mental constructs [Idola mentis] or personal ideologies—sticking to familiar traditions... Embracing self-love requires a disregard for bodily concerns..."
Synthesis: The primary obstacle to truth is not a lack of external evidence, but the internal "idols" that occupy the human mind. These include inherited traditions followed blindly, intellectual biases that filter reality, and the powerful biological drives of the body. True knowledge requires a radical act of purification, a "breaking" of these idols. | Qur’an: "And when it is said to them, 'Follow what Allah has revealed,' they say, 'Rather, we will follow that upon which we found our fathers.' What! Even though their fathers understood nothing, nor were they guided?" (Al-Baqarah 2:170, ...naʿbudu mā wajadnā ʿalayhi ābāʾanā...). This rejection of blind imitation (taqlīd) is a core theme. / "Have you seen he who has taken as his god his [own] desire (hawā), and Allah has sent him astray due to knowledge...?" (Al-Jāthiyah 45:23, a-fa-raʾayta mani ttakhadha ilāhahu hawāhu...).
Sufism: The central struggle is against the ego-self (nafs), which is the ultimate idol. The famous Sufi dictum, "Die before you die," refers to the annihilation (fanāʾ) of the self and its attributes (desires, attachments, intellectual conceits) so that one may live in God (baqāʾ). | Bible: Jesus confronts the Pharisees for elevating human tradition above divine commandment: "You have a fine way of rejecting the commandment of God in order to establish your tradition!" (Mark 7:9). / Paul speaks of the un-redeemed state: "...their god is their belly, and they glory in their shame, with minds set on earthly things." (Philippians 3:19).
Hermeticism: The soul's ascent back to God requires it to shed the irrational passions and appetites that it acquired from the planetary spheres on its descent into the body. Each sphere represents a "garment" of worldly attachment (e.g., greed from Mercury, anger from Mars) that must be cast off. | European Philosophy (Francis Bacon): This directly reflects Bacon's doctrine of the Four Idols in his Novum Organum. He identified Idola Tribus (Idols of the Tribe, errors common to human nature), Idola Specus (Idols of the Cave, an individual's personal biases), Idola Fori (Idols of the Marketplace, confusion from language), and Idola Theatri (Idols of the Theater, allegiance to philosophical dogmas). One must purge the mind of these to practice true science.
European Philosophy (Descartes): The Cartesian method of doubt is a systematic attempt to overcome such idols by provisionally rejecting all beliefs derived from authority, tradition, and the senses, in order to rebuild knowledge on an indubitable foundation. |
| Violent Rejection of Difficult Truth - "People want to hear what they like... the last thing people want is the Truth. The Truth is difficult... they prefer to follow their own blind desires... When you try to teach them the truth, they may violently reject it and label you as crazy or a Mad Man."
Synthesis: The human mind is predisposed to seek comfort and confirmation, not challenge and cognitive dissonance. Truth is often painful because it demands change and undermines the ego's cherished beliefs and desires. Therefore, the response to an unwelcome truth-teller is frequently not just disagreement but hostility, pathologizing them as "mad" to neutralize their message. | Qur’an: "But most of them, to the truth, are averse." (Al-Mu’minūn 23:70, bal aktharuhum lil-ḥaqqi kārihūn). / Noah's people reject him, saying: "He is not but a man possessed by madness, so wait for him for a time." (Al-Mu’minūn 23:25, in huwa illā rajulun bihi jinnatun fa-tarabbaṣū bihi ḥattā ḥīn). This accusation of madness (jinnun or majnūn) is a common charge against the prophets.
Al-Ghazālī: He notes that the common person, and even many scholars, are content with taqlīd (imitation) and will violently resist anyone who questions their inherited beliefs through reason (ʿaql) or direct experience (dhawq), often accusing the questioner of heresy. | Bible: "For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths." (2 Timothy 4:3-4). / The crowd's response to Jesus: "He has a demon and is out of his mind. Why listen to him?" (John 10:20). Stephen is stoned to death after recounting salvation history and accusing the Sanhedrin of being "stiff-necked" and resisting the Holy Spirit (Acts 7:51-60). | Greek Philosophy (Plato): In the Gorgias, Socrates argues that a true statesman is like a doctor who applies bitter medicine (truth) for the soul's health, while the populist rhetorician is like a pastry chef who offers only sweet, unhealthy treats (flattery). The populace will always prefer the chef and condemn the doctor.
European Philosophy (Kierkegaard): He argued that "the crowd is untruth." The crowd creates a comfortable, anonymous illusion that absolves the individual of the passionate, personal responsibility required to face difficult truths. The "knight of faith" (like Abraham) must stand alone, in a position that appears absurd or mad to the collective.
European Science (Galileo): The condemnation of Galileo Galilei by the Inquisition for his heliocentric model is a historical archetype. His empirical evidence, which displaced humanity from the center of the cosmos, was a truth so disruptive to the established theological and philosophical order that it was violently suppressed and he was branded a heretic. |
| Change is Difficult, Hatred is Easy - "Change is difficult, while hatred is all too easy."
Synthesis: This aphorism captures a deep psychological truth. Meaningful change (metanoia, tawba) requires immense internal effort: self-examination, discipline, and the painful dismantling of one's ego. Hatred, in contrast, is a simple, externalizing reaction. It requires no self-reflection, only the projection of one's own fears and inadequacies onto an external target. It is the path of least psychological resistance. | Qur’an: "Indeed, Allah will not change the condition of a people until they change what is in themselves." (Ar-Raʿd 13:11, inna llāha lā yughayyiru mā bi-qawmin ḥattā yughayyirū mā bi-anfusihim). This places the onus of difficult, internal change on the individual. / "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together..." (Āl ʿImrān 3:103). Unity and love are a divine gift overcoming the easy, natural state of enmity.
Ḥadīth: "The most powerful man is not the one who is physically strong, but the one who controls his anger." (Ṣaḥīḥ al-Bukhārī). Controlling the easy passion of anger/hatred requires true strength and internal change. | Bible: "Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few." (Matthew 7:13-14). Change (metanoia, life) is the hard, narrow path; the default state (destruction) is the easy, wide path.
Greco-Roman Literature: In Hesiod's Works and Days, he writes: "Badness can be got easily and in shoals: the road to her is smooth, and she lives very near. But in front of Virtue the immortal gods have put sweat: long and steep is the path to her, and rough at first." | Greek Philosophy (Aristotle): In the Nicomachean Ethics, Aristotle defines virtue as a mean state that is difficult to attain. It is easy to feel anger, but "to feel them at the right times, with reference to the right objects, towards the right people, with the right motive, and in the right way, is what is both intermediate and best, and this is characteristic of vi
European Philosophy (Spinoza): In the final sentence of his Ethics, Spinoza states, "All things excellent are as difficult as they are rare." He describes the path of reason to overcome the passive emotions (like hatred) and achieve blessedness as one of immense difficulty, which is why so few attain it. Hatred is a bondage; freedom through reason is hard-won. |
Foot note:
Surah Al-Jathiya (45:23): "Have you seen the one who takes as his god his own desire? Then would you be responsible for him?"
Surah Al-Nahl (16:105): "Only they believe from hearsay, and they do not reason."
Surah Al-Ankabut (29:43): "And these examples We present to the people, but none will understand them except those of knowledge."
Surah Al-A'raf (7:64): "But they rejected him, so We saved him and those with him in the Ark, and drowned those who rejected Our signs. They were certainly a blind people."
