PROFANE, ETHICAL, SPIRITUAL

 I don't fulfil God's will because I don't like it.

This category includes men whose supernatural phenomena they cannot comprehend: the materialists, profane people, ego worshipers and the illiterate of God - none of them fulfils the will of God, because that will seem bitter to them, whereas their own will gives them more satisfaction. Nor do they suspect that the Creator's will is not contrary to the ego's will. And, as they live in complete blindness from reality about God and the Self, they can only confirm the will of the ego and deny or ignore the will of God. For the profane man, to deny his own will to support the will of God is absurd and even impossible, since God is not for him an objective reality, but only a sacred word or a beautiful idea. Now, it is logical that no one wants to deny the reality of the ego itself by some vague and uncertain mirage of God. For this reason, the profane man, to be logical in his spiritual illiteracy, must be an egocentric person who always confirms his own will and constantly denies the universal will of God.

I fulfil God's will, even though I don't like it.

This category includes the ethical man who knows the existence of a God governing the world and humanity. He knows, not from personal experience, but he believes in this truth, he has faith in the existence of God and the invisible world. And for this reason, he strives to fulfil the will of God, which he experiences, but as contrary to the will of the ego itself. For him, the fulfilment of the divine will is linked to the denial of self-will, implying a life of perennial sacrifice and renunciation. The man of this class is the typically moral and heroically virtuous man. Most of the “good men” of the moment belong to this category.

The ethical man, in search of spiritual perfection, feeds a secret and unconscious contempt for the rest of humanity, who does not have the courage to fulfil the law of God as he does. With many of these men, there is a sad tragedy, which they themselves ignore, that is, their heroism fills them with pride and vanity, a complex of moral superiority, generating in them a subtle contempt for humanity that does not share their ideas.

As in the present evolutionary stage of humanity, the mystique is a rare exception, and the best and virtuous men are only heroes of ethics; the philosophy was formed that all morally good things are difficult, as all bad things are easy. This ethical philosophy is relatively true, at the current level of spiritual evolution, although it is absolutely false when viewed from a higher perspective. For the perfect man, for the Christlike man, ethically good things are pleasant. In heaven, certainly, no one fulfils God's will with sacrifice and heroism - and “heaven” does not mean a place, but a state of the soul, the perfect awareness of God.

Therefore, for the ethical and virtuous man, God is a kind of tyrant, to be feared, or an inexorable judge before which man must tremble with fear. God, on the ethical level, is the personification of everything difficult and unpleasant for this man - just as the ego is the synthesis of all things easy and pleasant. He understands that God and the ego live on opposite grounds, at war with each other; even a peace treaty is not possible. Or God - or the ego! This is man's dilemma at the level of ethical devotion, of ethics not yet spiritualized.

Consequently, heaven, eternal life, must be the abolition of the ego, the extinction of the personality, as in Buddhist nirvana. In fact, everyone who seeks spiritual perfection is a Buddhist, a personality extinguisher, one who denies the ego to confirm God but does God's will, unwillingly.

I fulfil God's will because I like it.

At the third level of human evolution, the dawn of the spirit emerges, the vision of total Reality, where man realizes the most glorious synthesis of the two antitheses: he loves the law, fulfils the law of God with pleasure and satisfaction and finds supreme happiness in the fulfilment of his duty, establishing the concentricity of the human will with the will of God.

But how is this possible?

It is possible only in the light of the integral Truth, for the spiritual man has discovered the truth that his Self is not exactly contrary to God, as the ascetic thinks. He discovered, with Tertullian, that the human soul is Christlike by its very nature; that the true human Self, in its deepest essence is identical with God; that the kingdom of God is within man; that the human soul is the image and likeness of God; that the human soul is of divine strain and that the true Self is in participation with the divine nature.

The spiritual man does not pretend to want to become divine; no, he simply discovered his identity with God. He knows, like all great metaphysical and mystical geniuses, that there is only one eternal, infinite, absolute Reality, and that all other “realities” are not new realities, but only new modalities, new ways of being of that one Reality. He knows that he himself is an individualized form of God, conscious and free as God, albeit in a lower degree of consciousness and freedom.

And, with the discovery of his essential identity with God, the ascetic-ethical-Buddhist conception of holiness is dissipated from the life of the spiritual man as consisting of the depersonalization of the human Self, the conception that the affirmation of God implies the denial of the Self.

Why does the ascetic ignore this? why in affirming God is equivalent to denying the Self?

For the simple reason that the ethical man, and not yet properly spiritualized, is unable to distinguish between his true self and his pseudo self. As much as he denies it, he continues to identify his Self with his physical and psychic individual who remains enrolled in the empiricist school of the empiricist Protagoras, defining man like this or that individual being - and has not yet entered the metaphysical school of the great mystic Socrates, who intuitively knew that man is a universal being, although it manifests itself in individual forms.

Now, every spiritual man knows with absolute certainty that his true Self is divine, eternal, immortal, and can never be in contradiction with God because the human soul is God in an individual form.

For this reason, the sanctity of the spiritual man consists of the affirmation of his true Self and the denial of his pseudo-Self. Heaven is the Christian confirmation of the concept of personality, the definitive and victorious comprehension of the divine nature of his soul and the perfect harmonization of his individual human will with the universal divine will.

Facing this truth, spiritual life is no longer sacrificial, but deeply joyful; man fulfilling the will of God as one who fulfils his own will, because he knows that the perfect fulfilment of God's will is the only fulfilment of his true Self.