of Francesco Lamendola
There is a cultural bias whereby, for a spiritual vision of life, it should display the highest contempt for the body and, more general, the emotional dimension related to the sphere of the sensible.
Far from it.
The spiritual vision of life does not go through a denial of the body and physical sensibility: think of a thing, it means thinking by eunuchs, on the contrary, it passes through the celebration of the body and the full recognition of the sensitivity to cross the physical size and fly toward broader horizons.
Who has never felt a feeling of deep admiration in front of the body, and who never did, not even once in a lifetime, the experience of dissolving in the pure physical joy of ecstasy, is ineligible to understand what really spirituality, because it is not the negation but the full realization of the sublime beauty of el'oltrepassamento physical and emotional dimension.
A man who has never heard dissolve, even once, in the sweetness of the embrace of a woman, to not understand where it ends and where your body begins to her, a woman who has not shown the same experience in the arms of a man, are not full of people: unless they have been able to go directly to the beauty of the Being, which is granted, as a special privilege, to the souls mystical.
In any case, no slanderer of the body has never owned the right tools to fly to the upper regions of the soul, because, without need to disturb the Platonic Eros, it is intuitive that if you can not see the beauty of the body , is not even worthy to appreciate the soul.
In fact, the beauty of the body and the soul are not two different and opposing things: they are two sides of the same coin. It is true, however, that the body does not turn their own light, that its brightness is not self-sufficient, that it always gets its beauty from above, that the soul, and never occurs otherwise.
That said, however, should not think that the body is a kind of divine plan or a failure of existential joke, and, although his real ontological is illusory - as is that of every other body material -, until we live in this dimension, we can not separate or break free from it, but we must, on the contrary, integrating it in the splendor of the soul, do one with it.
So the right question we should be asking is not whether the soul can do without the body, but rather, if we have a soul big enough, bright enough, to embrace the body, transfiguring it, to illuminate, to spiritualize . Or the soul is so small and petty that he will never glorify the body, what care we lavish materials with it, as you would a spoiled child?
We are not Cartesian, thank God, we are not dualists, we do not believe that we can separate the "res cogitans" from the "res extensa". We believe and we are deeply convinced that there is something more sublime and nobler than fusione tra la dimensione corporea e la dimensione spirituale, quando due anime si incontrano fino a compenetrarsi anche nel corpo; quando due corpi si compenetrano fino a far scaturire l’anima, purificata e glorificata.
Nessuno ha il diritto di aggrottare le ciglia, di fare il moralista, di impancarsi a “uomo superiore” quando si parla di una delle più alte e preziose esperienze che siano concesse alle creature umane: quella di abbandonarsi pienamente, felicemente, incondizionatamente, l’una nelle braccia di un'altra, ritrovando - al tempo stesso - la propria parte più vera e trascurata.
Al fondo dell’anima umana, vi è un riflesso dell’anima cosmica e una scintilla dell’anima divine, and if the powers of ecstasy are able to awaken sensory awareness, opening a crack of infinite, then it means that the beauty and joy of the body are also one of the noble paths that lead to the release of ' soul.
That does not mean automatically, always, the meeting of two bodies will result in the encounter and mutual release of two souls. If souls are sufficiently advanced, this can take place. But it can also happen that they are on two different developmental levels, or that, despite being above the lowest level and selfish, are not yet able to generate the melody divine that spreads when the soul leaves their full instincts of aggression and defense, to the joy of letting go.
To begin to see the light, not enough to have the look clear: it must also be trained, to enjoy the privilege of the merger with the other, is not enough to have a clear conscience and a willingness to spiritual: we must also divest themselves of fear and the instinct of preservation, which would tend to keep us in ourselves, distrustful of anyone who might undermine our hard-won equilibrium.
We could define the human being as a creature that lives, paradoxically, in no man's land between these two conflicting impulses: the thirst for the absolute and the instinct for preservation. The first pushes him further and further up, the second holds him and calls him back, when he pushes forward. The first part derives from the celestial, the second son of his land division, the first essential is to realize his vocation from God, the second is necessary for its preservation in the sphere of the finite.
Man is a traveler on the road, contested by opposing forces, but not the lure of an incomprehensible destiny, or the plaything of capricious gods. Both forces play a worthy role, within their area; evil is that they aim to conflicting objectives, but that man did not know how to read and recognize for their function, avoiding placing them in a context and a perspective that is not theirs.
A human being who is guided solely by the lure of the absolute, would be lost as an individual social and probably would end up drunk as a creature of flesh, like the moth that flew too close to the fire, sooner or later Burning wings. On the other hand, a human being who is guided only by instinct of preservation, would end up living like the brutes, content to meet the basic and wandering the streets of life as a dull hunter pleasure.
Our nobility lies in the thirst for the absolute, but in our present state of existence, we can not prosecute them unconditionally, otherwise we would end up dehumanize them: our humanity, in fact, also the contingencies related to the body, the senses, the beauty the physical dimension. The mystic who does not know more joy than the smile of another human being, the light that lights up in the morning in the mountains, the lushness of a garden in spring, lost his profound humanity in exchange for a claim of autodeificazione unrealistic.
Yes, there is in us a divine spark, but that does not mean that we are ready, here e ora, per diventare delle creature incorporee, fatte di pura luce; né bisogna intendere questa condizione anfibia in senso puramente negativo, come un non poter essere quel che si dovrebbe essere. No, l’uomo è quella creatura che deve armonizzare in se stessa il richiamo delle altezze e la pienezza del poggiare i piedi al suolo, gioiosamente e senza riserve.
Il santo che prova orrore della propria dimensione fisica è un fanatico che ignora la vera natura dell’uomo; l’edonista che insegue continuamente il piacere effimero è una creatura di fango, del pari ignorante quanto al senso della propria vita. La commovente bellezza della nostra condizione è proprio quella di trovarsi sospesa quassù, sul sentiero edge of the razor holding on to the solid side of the mountain on one side, but at the same time, facing such a vast horizons, by cutting off his breath.
This is our fate, that our paramount attraction.
We are called to work in ourselves a supreme alchemical operation: to realize the great or small, what's up with what's below.
Salvatore Veca the philosopher wrote in the book "Issues of life and philosophical conversations" (Milan, Rizzoli, 1991, pp. 132-33)
"Now, life can literally be a dumb or desperate journey into the territories of 'horror, hatred, cruelty and desolation. It can also generate experiences of excellence, dignity, bloom, happiness, love, intense dedication to small and great causes. Difficult to recognize human lives if they did not provide a mixture variable, an unstable chemical compound of true and false values. How can we talk about important things and matters of life were it not so? Similarly, recognizing the lifelong conflict that arises from the dual view is not to accept the outcome of the absurd or that, symmetrically, the euphoria. These results can be noble and heroic as well as vile, stupid and petty. Sometimes, these contrasting characteristics are mixed into a dough by the edges and uncertain tone and form of ambiguous figures.
recognize the contrast can also mean recognizing the more human and more satisfying description of the type of things that happened to be or have become, with all our history and biology. "
The ecstasy of the meeting between man and woman is part of this quest for meaning, in this effort to realize the full promise of human nature and to open up a window of infinity in our finite size, allowing us - so to speak - a little ahead of that other dimension that we experience when we are no longer tied to the physical body.
But so long as there is a link like that, it would be wrong and misleading, as well as impossible, wanting to suppress, deny, cancel. Because we are sons of heaven, but - we must not forget - even the Earth, and ignore our second descent, it would be folly and ingratitude.
abandonment that turns the encounter with each other in a perfect self-offering, it is to yourself the greatest gift: the neglect of instrumental reason and calculative, the newfound freedom of being free flowing, over and above the sting of reason that would claim to understand everything, explain everything and even give a name to everything.
There are things that are not expressible in words, simply because there are not able to describe concepts, and yet if they can experience, let us join hands and lead us along the blazing trails of Being. Sick of rationalism, we are not humble enough to admit a truth so simple after all: that our ability to hear things far exceeds our ability to express them through logic.
Shakespeare was right, then, when he says that there are many things between heaven and earth, that our reason is not even able to dream, and even Nietzsche was right when he added that there are many things that are not yet been said and even think. There is a whole mondo, là fuori, ma anche qui, dentro di noi, del quale la nostra ragione non sospetta neanche l’esistenza; meno ancora potrebbe descriverlo e analizzarlo.
Gli attimi di eternità che si rivelano nell’abbandono del nostro Ego e nella fusione con un altro essere umano, sono una delle esperienze del sublime che la nostra coscienza può realizzare in se stessa, uscendo, al tempo stesso, fuori di sé; così come accade che, in essi, si realizza il paradosso dell’atemporale che si riflette nel temporale.
Non vi sono parole per dire una cosa del genere.
Ci si può solo fare piccoli e silenziosi, per ascoltare.
Il prodigio è questo: che le cose più deep-speak, only when we are able to accommodate them in silence, silence and contemplation.
Then, when you create the conditions for that magical suspension, everything becomes possible also to see the whole universe in a single drop of water ...
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