Many are the men who see the world without God - as the profane do. Fewer are those who see God without the world - as those who live in spiritual contemplation, and very few are men, who see God in the world, and the world in God - as the mystic. And this is the greatest proof that identifies him from the others, for he sees easily, God in everything and everything in God.
Some consider the mystic, the initiate, the seer of God, to be a hallucinated man, a self-suggested, a hunter of illusions and a dreamer. It is that the profane man does not know that God is in the world, and everything in the world; he does not know that existence is not just a beautiful poetic or aesthetic idealism, a sentimental delusion in his spare time, but a solid reality. God's permanence in everything is not only physically real, but it is metaphysically certain, as sure as the cause is in the effect, and the effect is in the cause. Cause and effect are, a single law, considered from two different sides: on the active side it is called “cause”, on the passive side it is “effect”.
Some deny that the effect is not necessarily within the cause or vice versa; so much so that the effect - for example, the child - can continue to exist when the cause - in this case, the parents - has ceased to exist.
However, this denial is unfounded, for the simple reason that parents are not the true cause of the child - just as the seed is not the cause of the tree, nor the egg is the cause of the bird. The so-called “individual causes” of nature are simple “conditions”, external agents, and not internal factors, concerning the effect; they do not produce the effect from within themselves, but serve only as vehicles or channels through which the effects flow and derive the effects, which result from another cause. The tree does not come from the seed, but through it - just as the bird does not come from the egg and the child does not come from the parents.
David Hume (1711-1776), philosopher, historian, economist, librarian and essayist of the Scottish Enlightenment, best known today for his philosophical empiricism, scepticism and naturalism, in his book Treatise on Human Nature, wrote that: “There are no causes in the world of phenomena - there is only one Cause.” Unfortunately, this Scottish illuminist did not venture to take the second step - nor could he, from his point of view based purely on experience - after denying the existence of true individual causes, did not confirm the truth of the Universal Cause.
The pure, true and integral reasoning, obliges to admit the existence of a Unique, Universal, Cosmic, Eternal, Simultaneous, Uncreated, Self-Existing Cause, a cause that, in time and space, is revealed in innumerable individual phenomena, that is to say, the effects.
Now, none of these effects is external to the creative Cause, since each of these effects, is the same cause considered partially.
Thus, the world is not and cannot be external to God, as God cannot be external to the world, because God is the Universal Cause, of which all worlds are partial manifestations.
If the Universe were something separate from God, it would be a new existing reality alien to God, which is absurd and impossible, since there can be no more than one Absolute Reality, nor can there be anything separate or beside God, as if any “finite” could exist beyond or separate from the “Infinite”, in which it is necessarily contained. Anything “separate”, “alien”, or “next to” the Whole is a simple fiction of the mind, fiction that does not correspond in the level of objective reality, which incorporates the essence of everything.
The purest and most true reasoning compels us to admit that the unique and intimate Cause of the world, and of every being in the world, is God. What science usually calls the “Laws” of nature, that invisible factor that creates, governs and guides everything, is, in reality, a single law with varied manifestations - physical, chemical, psychological, biological, electrical, electronic, atomic, etc., and that unique law of nature is identical to God. God made no laws and inserted them into everything, as scientific ignorance announces; God is the intimate law of all phenomena in the Universe. God, is not identical to any of these phenomena, but, identical to the unique Law, Cause or Essence of everything - what could be called “all-in-God”. All the great spiritual geniuses, especially Jesus, were and are adepts of this concept of everything in God as is all true philosophy and religion. And it is in this supreme clairvoyance or vision of Cosmic Reality, that the true greatness of Jesus consists - as in the absence of this intuition the childishness of the profane mass of mankind is based. The gaze of the mystic is not fixed on the opaque surface of phenomena, like the myopic eyes of the profane, but penetrates that surface, crosses all the outer layers of everything and reaches the essence, the intimate of beings, which is absolute, infinite, universal, Eternal.
The initiate embodies the essence - while the profane, superficiality. The initiate dives into the infinite depth of what is known without the help of the senses - while the profane fixes themselves on the surface of phenomena.
The initiate was trained in the University of the Universe - while the profane continues to attend the elementary school of partiality.
The initiate lives happily in the knowledge of the truth - whereas the profane man is so unhappy that he runs in the search of all sorts of pleasures, in a futile attempt to satisfy the abyss of his unhappiness and the emptiness of his busy life.
The mystic lives in the luminous atmosphere of one great love, divided as follows: love for God, love for men, and love for nature. He loves God in its fully conscious essence; loves God in its conscious image (man), and loves God in its unconscious deeds (nature).
When the profane man walks through nature and experiences sentimental fantasies, in front of a beautiful landscape and listening to the sounds and movements of beings of that nature - he thinks he is seized with a rapture. But this is a pure illusion! The profane can fall in love with nature without having the least love for it. No profane can love nature, because love presupposes comprehending and merging souls since it does not understand nature and is not identified with it. But how can the profane comprehend and love nature, when he ignores the inner essence, which is God? An illiterate of the God of the world is necessarily an illiterate of the world of God. Only those who love the God of the world and have an intuitive comprehension of its eternal mysteries can love the world of God.
For those who have not fully identified with God, nature represents a constant danger, temptation and denial of God. The profane poet does not love nature in God but loves it without God or instead of God; it is an idolater, an infidel, a renegade, one who denies God. Whoever is not firmly consolidated in God, it is better not to give in to the naturalistic enthusiasm, because for it nature is a seductive mermaid who keeps it away, and not a conductive friend, who brings it closer to God.
For the initiate, nature is from atoms to the stars, a helper and trusted friend, a faithful ally and companion, who sees man as his older, conscious brother, capable of taking unconscious nature by the hand, so that both come to God - the Alpha and Omega, the eternal Amen, from which everything comes, in which everything exists and to which everything goes.
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