The normalis-syndrome is a little known and little acknowledged psychic deviation. This deviation was already thematized in the old Greece of Socrates and stayed also thematized throughout the whole of history. Here however shall this psychic deviation more than only thematized also actually be described as deviation.
The most important reason why this deviation has stayed undescribed for such a long time has ironically to do with the massive occurrence of it. The greatest part of the world’s population suffers from the normalis-syndrome whereby the seriousness of the deviation can vary much. This massive occurrence has led one to considering the psychic conditions that occur with the normalis-syndrome as being normal for man, by which it has thus as a psychic deviation always stayed without recognition or acknowledgement. Even more; those who throughout the history have seen this deviation through as a deviation and this in one way or the other have wanted to make this known have by those who suffer from the normalis-syndrome often been brought to death, put in prison, put in exile or even themselves been labeled as psychically ill. For one of the results of the symptoms of the syndrome has been that the normalis-syndrome patients have taken the frequency as norm for man instead of the true humaneness itself.
The normalis-syndrome is being characterized by a couple of deviations that are recognized very well by a healthy person. The two most important and to each other related characteristics are a notable lack of authenticity and a lack in the same proportions of inspiration. Normalis-syndrome patients shall usually live a superficial, dull and little creative life. Shortly; a normal life. Lack of authenticity makes them usually obey blindly to external authorities. Normalis-syndrome patients have exceptional little eagerness to discover things within themselves; a scientific or other booklet or word of a high placed person is most of the times considered as enough. And where they do discover a sporadic authentic inspiration within themselves, there they shall by their deviating urge to material security -when in conflict with their material self interest- usually deny that inspiration and cover it up. Hypocrisy and lying occur often with patients of this syndrome, directed both at other as themselves. Also are normalis-syndrome patients remarkably insensitive for the suffering of others. Compassions seems alien to them and the misdeeds with which they inflict suffering to their fellow humans they shall always try to cover up with the help from a from external authorities derived self-justification. The seriousness of the disease may be clear.
Among the most poignant examples of normalis-syndrome patients are the camp bullies of the nazi-regime who without compassion or self-reflection obeyed the orders of their superiors almost blindly. Even when in later decennia deteriorated to wrinkly old men or women do they still seem to want to hold stand in their self-justification. Although this example indeed is very poignant should not be lost from view that people with the same deviation have positions of power also in present times. For the normalis-syndom has not passed by officials, professionals and consultants, and among them we find many who suffer in high degree from the normalis-syndrome. Also with them we find a blind obedience to bureaucratic rules without any feelings for the fellow human that sits opposite to them. People are being psychologically and physically tormented, tortured, killed, even killed by masses, and all this as the result of a not recognized and a not acknowledged psychic deviation. The normalis-syndrome patient elevates the frequent occurrence as the cause of such abuses to the norm and calls it ‘normal’. And those who see through the deviation indeed as deviation and want to listen to their authentic inspiration for healing shall find themselves often gathered among the tormented, the exiled or even the killed. Because the normalis-syndrome patient does not see through his disease and shall not give up his status of ‘being normal’ that gives him so much material security for an inspiration and a compassion that asks of him to resist against external authorities. The world enters its downfall by normality.
The enormous amount of normalis-syndrome patients raises the question if this deviation can be healed. The answer is as well positive as negative. Positive because healing indeed is possible. Negative because it will be a very long and difficult process of healing. A big obstacle is that the normalis-syndrome is not acknowledged by the patient himself because of which he will have little intention for treatment. Another big obstacle is the little amount of people that see through the normalis-syndrome as a deviation. For this regards a very minimal minority of the world’s population. It appears clear that a normalis-syndrome patient cannot be healed by a psychiatrist, psychologist, doctor or other professional that suffers himself from the syndromee. Uninspired dullness cannot bring patients to inspiration, also not in a specialistic professional context. Wet rags do not catch fire in contact with other wet rags. Somewhere must fiery inspiration be brought in the life of the normalis-syndrome patient if he wants to be brought to healing. This can be done by the cherishing and kindling of a little spark of inspiration in the own heart or in contact with a healthy inspired person. Both are absolutely advisable. A healthy human can fire the patient up to cherish the own inspiration. From him can the normalis-syndrome patient learn what and how it is to be a healthy human. This requires however an open stand and this is exactly what a normalis-syndrome patient misses. The few healthy and fully human people cannot put the world that is populated by the masses normalis-syndrome patients fully in fire and flame. However the fire of hope they can keep burning. They can be a beacon of light for those who at last want to face their disease and will and dare to make the choice for healing.
Now surely it may be that the reader does not understand this essay very well. Or maybe he regards the essay as senseless or just unimportant. In such cases it can be enlightening for the reader to ask himself the following question; ‘am I myself normal?’ May the answer resound clearly against the background of this essay.