The inner transformation in spiritual work, by Miguel A. Quiñones Vesperinas

When we want to enter a spiritual path, in many cases we can start from an erroneous point of view when considering the different offers and ways that seek to promote spiritual development in our time, for example almost all the methods from the “new age” fashion or new era. They assume that any consideration above the purely material can only lead to the good and true. If we talk about the supersensitive it will be equivalent to: convenient, good, appropriate, necessary, correct, true and spiritual. And, of course, evil, there is no place in these systems.

This conception can only occur in a society educated in a purely materialistic conception. Lately there is much talk about secularism. For experts in this area, the fact that a state declares itself secular means that the same state guarantees the possibility that each citizen chooses the particular religion or belief that he decides to profess. That secularism defends the rights of minorities and avoids the abuse of majorities that could claim to eliminate those who defend different creeds. On the other hand, there are people who demand from the state the suppression of any budget item for religious classes, whatever it may be, within public education. His reasoning is simple. The state is responsible for promoting and offering knowledge-based education and religions are not based on knowledge. They are matters of faith. And there we find the true core of the problem.

The fact that these people have these requirements is not free. It is nothing more than the expression of a type of thought that has been forged in the last 5 centuries. Contemporary materialism in the development of which thinkers such as the rationalist Kant have intervened.

All this and for the issue we are dealing with, has opted for clear and sharp ideas today. The human being has a thought that can be used through the scientific method to obtain knowledge. As for the transcendent or spiritual reality: either it does not exist or in any case human thinking could never perceive it because the structure of man is not qualified for it. Hence the agnosticism so widespread in our time. The reality and validity of these statements are supposed to have been proven and demonstrated at the philosophical and scientific level and are currently used as an axiom. Whoever questions them is considered ignorant.

All of the above generates two positions in modern man. Either he practices a religion trying to agree to develop what he has been told is faith, or else he assumes that today it makes no sense to deal with something that is beyond his reach. Their capacities have to put them at the service of realities and not fantasies based on totally outdated medieval traditions. (Believers and agnostics)

However, many people, even if they try to be "faithful" to these principles, are going to notice an unease, a dissatisfaction without knowing at first what they obey. Sooner or later they will realize that their life is meaningless and will go to anyone who offers them comfort and give warmth to their life. But there we run into the consequence of that great trap that is materialism.

The human being has developed in the last century all kinds of knowledge in the professional, social, pedagogical, financial, technical fields ... but what about spiritual knowledge? It has none because, as said before ... THEY ARE IMPOSSIBLE !!! Therefore, there is a paradox: we need an activity related to the spiritual, but we have absolutely no criteria that are genuinely serious or logical or convincing because priests and agnostic laity have shown us their impossibility.

This situation, in turn, makes it possible for unscrupulous people of all kinds and play to offer refried and pastiches cooked in a hurry using the abundance of esoteric writings, more or less serious appeared from the end of the 19th century until the middle of the 20th century. In other cases, they are mediums or contactees who have received messages of this or that size and have self-imposed the mission of transforming and saving humanity. One of the problems for which these forms of spurious spirituality is not rejected and erased from society immediately is that these messages are sent to a way of thinking trained to function in and with the problems and conditions of the world f psycho / material But that same thought is incapable of discriminating the real from the unreal, the convenient from the imprudent or the dangerous from the necessary, provided that it is taken out of its daily scope. Before any affirmation of a spiritual world or superior that does not know it is helpless, fragile and defenseless. That same situation promotes the dependence of some people: their teachers, while the individual dispenses with their criteria, discrimination and personal initiative. Precisely the abandonment of everything that characterizes a human being as such.

This is usually the starting point in many cases of a supposed spiritual development. In other words, a situation suitable for anything but that. A spiritual development

From all of the above it can be deduced which may be the major and main problem of the human being in the face of this personal challenge. The use of one's own thinking.

Based on the above, we can get an idea of ​​the true situation of people who express their intention to enter a spiritual path - what could be done to avoid incurring errors mentioned above? The first thing we should do is seriously consider what the true nature of the human being is. A very brief and concrete description may be that man is a MORAL CONSCIOUSNESS CENTER in EVOLUTION. These four words contain almost all the keys to truly understand the essence of man and even the meaning of humanity as a whole. Let's examine each concept.

CENTER : Each individual, in his relationship with the world, feels and experiences himself a center surrounded by a periphery. The stimuli of the world, sensations, perceptions and even the feelings that are formed in its interior, in its center, always do it as a consequence of stimuli from the outside, from the periphery. So we feel, I am here in my inner center I am the subject and the world is the outside of me that surrounds the periphery, the object. The outside world manifests itself to me in a multiple, diverse, pleasant or unpleasant way, passionate or boring, dangerous or necessary, beautiful or disgusting, only when it penetrates myself, in my center. Only when the world penetrates to my center I am aware of reality. I am the subject. Everything that is not me is the object.

CONSCIOUSNESS We can describe it as the sense of reality that manifests in our soul. Here we play a very complex subject. Perhaps the most complex of all. Consciousness is a spiritual heritage in each and every human being. It really is of all creator beings and also of all their creatures; but for now we are going to stick to the human being exclusively. We all have consciousness, the question is what kind, what is the content of consciousness, how is it fed? We can affirm that the content of our consciousness is the set of representations that we have been forming throughout our lives, but ... How are these representations generated? We can say that, in general, they are formed when we add a concept to the sensory perceptions that reach us from outside. The process would be perfect if we let perceptions remain as if floating before us, for a time, without joining that concept to them, perceptions and not us to name themselves. In the present this can only be an ideal for the future, at least in most people. In practice the representation process is very fast, a few seconds on many occasions and sometimes and especially after maturity they can be formed in a fraction of a second. Why does this happen and what do representations depend on? They depend on the ability to observe correctly and calmly (perceptions) and, above all, on the way and use of thinking and the concepts available.

And once again we ask ourselves And what does this depend on? Without a doubt and to a high degree: of our education; but understanding by education the set of all the positive and negative stimuli, all the right and wrong teachings that have come to us through our parents, our brothers, relatives, neighbors, friends, schoolmates, teachers, bosses, colleagues and in Finally, the group of people and situations that have modeled in me a way of thinking about the world and about each of the things and beings with which I have related. In sum, all the stimuli that the outside world has exerted on us, modeling primarily in the first 3 or 4 septenios of our life: External education. From a certain moment in our life we ​​can consider the beginning of a self-education. This entails the review, through an internal process, of all the criteria and ideas that others have been sowing in us and that we have been automatically accepting. This process naturally carried out at a stage of greater maturity will lead us to deny, change, modify and replace much of what we learned previously. This is a process that can be hard and painful, but very fruitful. Moreover, in practice it usually happens that what has been learned up to 20 or 22 years old in the best case up to 30 years old will be the immutable basis for the person's behavior. Ways of thinking very poor with very few ideas and in many cases erroneous, with rough concepts, without nuances, without the ability to penetrate the essence of things and operating exclusively on personal interests, at most familiar and sometimes in a way selfish and mean, they will be responsible for interpreting the world, life, human relationships until the end of their days. In these conditions we can ask ourselves: What relationship can there be between that content of consciousness and reality and with the truth?

MORAL To understand the meaning of this concept in this analysis that we are trying to carry out, it is necessary that we leave aside the conventional meaning of the word "moral." In principle we will briefly develop an idea about the reality of the world from the esoteric perspective of reality. Let's position ourselves as human beings in the cosmos. We can affirm that the human being lives in the cosmos, belongs to the cosmos and depends on the cosmos. Understanding this is not too difficult. Let's move on, but if it depends on the cosmos, what does it depend on, forces? And are those forces blind and random or is there wisdom in them? If I can perceive wisdom and I already believe that I can perceive it in each and every one of the laws that we know during the study of our universe, then I ask myself: Where can wisdom be manifested? From a consciousness. And where does a consciousness live or exist? In a being. At the moment we are not going to consider what kind of beings we are talking about and what are the levels or planes on which their existence develops, but if we can affirm that, if this is so, we are not alone in the cosmos or in the universe. We see, therefore, that we human beings coexist: in our world with the beings of other kingdoms, animals, vegetables, minerals and all of what we know as an ecosystem. And much more widely we coexist with all beings that exist in the cosmos, in all planes of reality that we can imagine.

Well, to all this, we now add a very important concept: interdependence. This may seem very far, abstract. Well, in the field of physics and mathematics, the famous "chaos theory" and one of its examples "the butterfly effect" that more or less postulates than the beat of the wings of a butterfly has long been considered in China, a tremendous storm in New York can produce a concatenation of events, suddenly unpredictable. This regarding what concerns the physical world, of matter. What he tells us is that apparently insignificant events can generate colossal effects that cannot be anticipated, because the modifications produced by the causal event, in their environment, go unnoticed but still exist and produce real effects. From this it follows that any modification, however small, of a tiny part of a whole will affect the whole as a whole. And of course the modification of the whole will affect each and every one of the parties. Well, if we extrapolate this law to man and to the cosmos we can see that the consequences of human acts have generally unthinkable consequences. To begin with, we must extend the concept of cosmos to something more concrete: The normally known world, consisting of the four classical elements: Earth, water, air, fire. That is: solid, gaseous and plasma liquid, in addition: Four levels and states in the etheric or vital world, seven levels of manifestation in the mood, four levels of manifestation in the lower spiritual world (Devachan Rupa) and three other levels of manifestation in the higher spiritual world (Devachan Arupa). This represents a total of 22 levels of manifestation of known reality. It is essential to consider what has just been said, reflecting calmly and deeply on it. Only afterwards can we begin to consider that any activity or absence of activity that we carry out not only in acts of will, do something in the world, manifest acts, but any feeling, any thought, any word, any silence, any gesture, they will have concrete consequences in all areas of reality and that absolutely no being will be able to avoid it. That means that all human beings are moral beings whether we want it or not, because we are permanently aligning ourselves with good or evil, depending on the consequences that the effects of our actions produce in the different areas of reality, for harmonic enrichment and the maintenance of order and balance, or on the contrary of destruction, disorder and chaos of reality.

EVOLUTION In principle we can ask ourselves: What can really evolve in a human being? The natural sciences teach us based on Darwin's theories and developed in his main work "The Origin of Species" that man develops from the animal phase, through a series of mutations and transformations aimed at adapting to the environment, modifying its anatomy, morphology and physiology, thereby finally reaching the human condition. Without going to assess now the authenticity of these statements, we can, once again, ask ourselves: What are each and every one of those physical transformations that are the only ones that science can consider? All of them are aimed at an end: that the brain can direct all the physiological processes, at an unconscious level and even this is intended to leave, say, a free space for the intellectual processes to develop in man. These intellectual processes will allow the human being to know his surroundings, defend himself better from the dangers that threaten him and take advantage of this same environment to improve it, finally transforming it to his convenience through the processes that as a whole we know as civilization. But behind this totally materialistic explanation, what lies at the bottom? The evolution of human consciousness.

As we have seen before this is the richest and most important aspect of the human being. Everything we do is based on the content of our consciousness. The three main activities of man: the thinking, sentient and volitional, encompass all human life and all of them live, weave and propel in man in and from his consciousness. That is why those responsible for the representative institutions of the various forms of power have always been very interested in what kind of content lived in the consciousness of men, because depending on that content man will work in a way other. In describing the concept of consciousness we have been able to consider what a problematic situation it is today. But before continuing to examine this situation we will try to describe the transformation suffered by it from the most remote times. To mark a reference point in principle we have to point to the first book contained in the Bible: the genesis. There we can read the chapter that we will surely know as the expulsion from paradise. This episode of leftovers known explains how Adam, and Eve are punished by Jehovah for having succumbed to the temptation of the serpent that leads them to eat the fruit of the forbidden tree, expelling them from the realm of common coexistence between God and his creation. What does this really mean? The materialization of the human being or said with an orientalist terminology: its incarnation. It means that the Divinity represented by Jehovah in that situation and at that moment determines the separation of man from what we could consider as his immediate presence. Therefore we can understand that before and until that moment man has lived with divinity, has always lived with God. And his consciousness, as it was, what was it? In the set of the divine impulses received. The man, spiritually childish, had no intellect, had no conscience, could not discriminate, or decide, had no priorities, or distinguished categories, had no choice. He only worked in the direction indicated by the divine impulse. In a suprasensible, spiritual realm, man was still developing in an embryonic state with a will that responded directly to the spiritual thoughts received from divine beings and his consciousness also existed in an embryonic state.

The incarnation of the human being supposes an enormous chaos and a complete transformation of all its structures, especially of its physical body, but also of all the suprasensitive parts of the human being that are distorted by the very powerful information that now arrives from the physical world in a way so intense that it produces immense and unbearable pain. All perceptions so far suprasensible have to be transformed into physical sensory perceptions. Sight, hearing, smell, taste ... already existed, but not adapted to the world of matter. This situation, fortunately for the human race, is regulated and modified through spiritual beings who finally manage to adapt the life of man to Earth. However, man's consciousness is completely transformed. Since then the consciousness of man separates into two parts; On the one hand, the information sent by the sense organs is received, and on the other, the thought that was still experienced as infused from the spiritual worlds is received. In other words, sensory information in one way and another the essential significance of that content. In that sense man continues to be clairvoyant. That situation will continue for a long time with few variations. During that time the experience of man is constituted by a physical perception that is more a reverie than a true perceptual contemplation and is complemented by a dream experience that, unlike our current dreams, contains a correct and real sense of the essence of beings. and objects around him.

This way of influencing reality on human consciousness gives him, temporarily, a kind of primary and childish instinctive morality but useful for man and protective for the cosmos that is endangered when the human being is partially detached from his spiritual homeland, as consequence of the above explained in relation to the consequences of human acts in the universe based on the law of interdependence in the cosmos. In parallel, all the physical and spiritual structures of man are undergoing modifications, but it will be in the soul, center of human consciousness, especially, in which more elaborate modifying processes will be developed. Approximately 3, 000 years before Christ begins the most important transformation process that is going to occur inside of man in this Earth stage. There are going to be three transformations in the inner mood of man. The first, at the time mentioned above, will consist in the development, almost vegetative, of a new way of relating to the world and reality through a soul of sensibility, the first and authentic human soul. This soul will allow man to contemplate life sensory, as until that moment, but adding an aesthetic sense that will allow him, not so much to understand reality as to feel it and in that feeling he will live and distinguish good from evil, adequate and the inadequate, the order of chaos and together the harmony and disharmony in one's own acts and those of others. Fundamentally, this soul lives in the relationship with Beauty and its correspondence with the harmony between man and the cosmos, or its absence in the opposite case.

Later, approximately in the eighth century BC, the following transformation occurs; To the aforementioned sensitive soul, a second type of soul is added to the rational and sentimental soul. At this time the first forms of Philosophy begin. This means that man considers, for the first time, his relationship with the world through knowledge. I begin to contemplate nature as something strange, objective, unknown to what needs to be approached to know it and what can man resort to in order to learn to know from the inside to the external world? The answer, of course, is to THINK and since then until today, philosophy has only examined the different ways of using that thought. The purest essential characteristic of the rational soul is the search for truth. Man is interested in learning the how and why of things., But, unlike what will happen later, he is not interested in empirical verifications of his reasoning as much as living in his own soul the consequences of those reasonings and thoughts you still experience, let's not forget it as inspirations of the heavenly worlds. (For example .. Plato and the spiritual Archetypes). Thinking will be linked to a feeling of pleasure or displeasure depending on the right or wrong of the thinking process. This type of operation will still maintain the thinking act in a moral, spiritual and internal environment. Finally and more than twenty centuries later, approximately at the beginning of the fifteenth century, the last process of transformation of the human soul to date begins.

To the two mood characteristics described, a new soul structure is added to the soul of consciousness. Here there is a radical turn in human consciousness. Managing the necessary changes since the twelfth century, a new way of using knowledge through some individuals will manifest externally from the fifteenth century. In them, thought begins to manifest itself as something individual, not as an inspiration coming from heaven or the Gods, but as something personal, private. Thinking, as those individuals feel, is produced in and by the person himself, has nothing transcendent or spiritual, is something physiological. This experience will have consequences of enormous proportions. Until that moment the man had been able to feel (not always or in all occasions, but in the important moments of life) that the ideas that were manifested in him were the result of inspirations that, coming from archetypal worlds, helped him in their chores, in decision making and finally, throughout their lives. Man, in general, did not question the existence of God, nor the transcendence of his acts. I experienced that inside and did not need or ask for external demonstrations. What he asked is "that God enlighten him." That process begins to crumble from the time we know as rebirth. On the other hand, as for thinking, man feels free from religious ties. He is no longer forced to believe in anything he does not understand. Religious dogmas and doctrines may be imposed by force but will no longer accept them meekly. Your thinking is not conditioned by any faith, by any religion. Finally, the man experiences that his thought is free! And that is when the development of natural science in the West begins. In other latitudes this process will come later because the weight of traditions and customs will still determine the behavior of these peoples. Naturally, the institutions responsible for the maintenance of customs and traditions are going to oppose with all the force that they have available to this new way of using "new thinking." Recall the confrontations between the churches, mainly the Catholic and the first representatives of scientific research Giordano Bruno, Galileo, Miguel Servet, etc. Shortly after the religious establishment suspected or feared that the rational discourse of the scientist moved away from the doctrines imposed over the centuries, or that any of the scientific postulates contradicted or did not take into account any of the multiple dogmas to Respect, the investigator was immediately tried and convicted with various penalties that we will all surely remember. This opposition will last several centuries, finally resolving disputes with the separation between science and religion. Those two levels will be independent. Finally, science is no longer under the gaze of the inquisitor. The same will happen with philosophy or politics. All processes that depend on thinking become independent. The thinking of man will not be subject to any external morals, only to that of the thinker himself. Free thinking and freethinkers are born.

Naturally, the process described is carried out by a small group of individuals who, in some way, were in contact or were part of the Catholic Church. Let us not forget that even in the fifteenth century the representatives of the Church not only dealt with the relationship with their parishioners through the different sacraments, but also with the development of administration, classification and dissemination or prohibition, as it was convenient, of all knowledge accumulated until that moment and more concretely of all the cultural activities that were developed in the society so that they were adapted to the different dogmas and doctrines imposed by the church to the whole population. In summary, all knowledge was monopolized by the church and no individual could carry out scientific research work outside the clerical criteria. Precisely the first most important scientific works on mechanicism were carried out by priests, because they were the ones who had the most complete information about the work that their predecessors had developed.

This situation conditioned the fact that the thinking process described above concerned very few people at that time. However step by step, from the fifteenth century in Italy and later during the seventeenth and eighteenth centuries in France and England and a little later from Germany and until the nineteenth century the immovable bases of materialism are slowly but unstoppably laid, which in the second half of the nineteenth century and naturally from Europe they will be imposed through the expansion of a materialistic empirical Rationalism. Naturally, this work will be carried out by specialists in each of the subjects that will be reinforced in those centuries: Mathematical Sciences, Positivist Philosophies, Economic Sciences, Sociological Sciences, Anthropology, Archeology, Historical Sciences, Psychology Scientist. All knowledge should have a scientific record to be considered Tá is so, that in the nineteenth century the church renounces the permanent confrontation that until that moment had had with the scientific and paradoxically estates is at that time when the Catholic Church establishes the Infallibility of the Pope for any of its manifestations as To doctrine it refers. Officially Faith is separated from Knowledge. This is universally accepted, which means that the enlightened people who at that time had opinions based on the intellect enthusiastically welcome that freedom and congratulate themselves for freeing themselves from the yoke of the Church maintained for seventeen centuries.

Apart from these events of the nineteenth century, the vast majority of human beings continue to live and feed their souls with the content of their traditions, local customs, religions of their peoples, whether from the East or the West. Al igual que sus padres y sus abuelos viven con formas, criterios y doctrinas y hasta el folklore local establecido, normalmente hace muchos siglos. Esta situaci n se mantiene hasta el siglo XX y entonces Que ocurre?

Nos encontramos con todos los elementos necesarios para que se extienda de manera acelerada la mayor y mas r pida transformaci n de todos los tiempos sucedida en la humanidad. No debemos olvidar que todav aa principios del siglo XX la mayor parte de los seres humanos viv an en un completo analfabetismo. Durante la primera parte del siglo se expande el proceso de alfabetizaci ny ense anza primaria, estando hasta ese momento unido a las pr cticas religiosas que imperan en cada lugar de Europa, Am rica, etc., en que se van desarrollando. A la par que ese proceso se va extendiendo con una rapidez vertiginosa, llegando hasta las capas sociales mas bajas que nunca antes hab an participado en esos procesos educativos, se va arraigando de manera universal el ampl simo respeto al pensamiento cient fico, a tal punto que va a sustituir en determinados mbitos sociales con buen nivel intelectual al respeto por la religi n. Antes se dec a: Doctores tiene la Iglesia ; lo que daba a entender que si los expertos en materias trascendentes afirmaban tal o cual cosa que uno no pod a comprender, eso no era raz n para no creer en sus afirmaciones porque al fin y al cabo, aquello era una cuesti n de Fe y uno no era qui n para discutirlo. Ahora la situaci n cambia en el qu pero no en el como. Si los cient ficos afirman algo y aunque yo no lo entienda tengo que creerlo pues conf o en la investigaci n cient fica y en quienes la desarrollan: Doctores tiene la Ciencia .

El materialismo a partir del siglo XX no se justifica, se da por hecho y aceptado universalmente, sin ninguna discusi n respecto al conocimiento. Antes el hombre ten a que creer en lo que no ve a, ni comprend a porque se lo dec an e impon an los sacerdotes. Ahora las cosas han cambiado, son diferentes. El hombre tiene que creer en lo que no ve, ni comprende porque se lo dicen e imponen los científicos. A lo largo de la segunda mitad del siglo pasado la transformación del proceso educativo al tiempo que se expande por los cinco continentes a una velocidad increíble va produciendo de “forma natural” la disminución de la actividad religiosa de forma muy acentuada lo cual se incrementa en todas las latitudes a ritmo acelerado hasta nuestros días.

Todos los procesos descritos generan una situación muy particular en el alma humana. Es el resultado de un proceso evolutivo muy complejo que llega a modelar el alma del ser humano del presente. ¿En que situación nos encontramos en este momento? Lo que se modifica completamente es nuestra consciencia. En la actualidad no se trata del comportamiento de unas pocas personas, como en el siglo XV, sino de toda la humanidad. Podríamos decir que cualquier persona que sepa leer y escribir participa de este proceso, pero eso hoy ya no es necesario. Solo se necesita una capacidad: ver televisión.

Desde los primeros procesos de encarnación hasta hoy se han desarrollado dos procesos paralelos, simultáneos y opuestos que caracterizan la evolución humana. Por un lado el incremento en la nitidez de los sentidos fisiológicos: Vista, oído, olfato, etc. ; se ha ido desarrollando hasta nuestra época acompañados de un lento incremento de nuestra capacidad de pensar. Al mismo tiempo la resonancia del mundo espiritual en esa vida perceptiva se ha ido apagando, también lenta pero imparablemente. Al principio la visión, la audición, hasta el gusto en el hombre iban acompañados de una especie de inspiración instintiva que le enseñaba a orientarse en los entornos que se desenvolviese fueran materiales o inmateriales, de forma muy parecida a la que utiliza un bebé de pocos días para reconocer a su madre. Ese instinto clarividente poco a poco va apagándose, lo que se va a conocer como el ocaso de los dioses. En otra etapa comienza la utilización del pensamiento filosófico pero todavía unido a una leve resonancia espiritual que se manifiesta en el alma del pensador. Más adelante los últimos rescoldos de la clarividencia instintiva se convierten en atávicos, fuera de tiempo. Se crean las bases epistemológicas del materialismo: racionalismo empírico, positivismo, materialismo dialéctico, etc. se inserta en los procesos educativos. Se expande por todo el mundo. En el siglo XXI la clarividencia y sus ecos se han apagado. La información que nos llegaba del mundo espiritual calla, solo hay silencio. Se valora mas que nunca la contemplación y observación dentro del ámbito sensorial, la materia, la utilización del pensar dentro de un ámbito de su competencia, la materia. El poder de las religiones se apaga, pues ya no se puede aceptar creer en aquello que no puede conocerse, ya que lo que puede conocerse es: la materia. El contenido del alma, el conjunto de las representaciones humanas están formadas o condicionadas por los procesos educativos, que no lo olvidemos se acaban de inaugurar a lo largo del siglo XX, y que como, cuerpo de conocimiento académico en su conjunto han sido elaborados en base a la observación de la materia.

Esta situación, aunque no lo parezca tiene su parte positiva. Mientras el hombre estaba siendo “ayudado” en sus percepciones por los mundos superiores era dependiente y su forma de actuar relativamente pasiva ante una presión, la espiritual, que no podía negar, ni cuestionar y le obligaba de alguna manera a relacionarla permanentemente con sus propios actos. Una forma de moralidad impuesta en épocas antiguas por el propio mundo espiritual y mas adelante impuesta por las personas que se atribuyen la representación de esos mundos. Tenía que llegar una época en la que el hombre pudiera desembarazarse de todas las presiones, tanto las internas, psicológicas-anímicas, como las externas eclesiásticas-culturales. Esta es la situación en la actualidad, pues lo mas importante es que en esta época existe en el hombre la necesidad de acoger fuerzas morales autónomas y esa necesidad humana no puede ser cubierta con formas culturales o religiosas que provengan del pasado. Personas o instituciones que oferten métodos antiguos, obsoletos, evidentemente no van a ser útiles. La cuestión es que el hombre en este momento tiene unas capacidades que no utiliza pero debe de aprender, primero a conocerlas y mas adelante, aceptarlas y movilizarlas. Para que esto se produzca, en primer lugar debe sentir como todas las formas culturales y religiosas que ha conocido le resultan insuficientes, ya no le convencen, no le “nutren” ya partir de ese momento comenzar una búsqueda, por iniciativa propia, del auténtico sentido de la vida, entendiendo que en este momento no se puede delegar la fé en personas o en comunidades sin que exista primero una comprensión personal basada en un conocimiento lo mas perfecto posible y con una actitud de identificación con la realidad a través de la búsqueda de la verdad.

En resumen encontrar la sintonía con la realidad, cambiando la fé en lo desconocido, por la fé en la verdad comprendida a través del conocimiento. Lo primero es comprender que esto se puede hacer, lo segundo, comprender que si no lo hago la insatisfacción siempre andará rondándome.

Naturalmente, en un primer momento, este proceso va a resultar doloroso, porque a nadie le resulta agradable desprenderse de lo que ya posee. En cualquier caso para que este proceso se desarrollase bien era necesario que la persona no sintiese ninguna presión, como se ha dicho, ni de tipo espiritual, ni de tipo cultural. En cuanto al espíritu podemos comprobar su silencio, pero no ocurre lo mismo a nivel cultural. Todo el proceso anteriormente descrito confluye, en la actualidad, en un silencio por parte del mundo espiritual y en la tierra un constante martilleo con la apología del materialismo, el cientifismo, el relativismo, el nihilismo y aún en esta época “postmoderna” la moralidad se considera una especie de atavismo trasnochado y de mal gusto que el pensador “avanzado” ha tenido la suerte de superar, porque… al fin y al cabo todo es relativo ¿o no? ¿Acaso existen absolutos?. En el alma del hombre moderno cada vez hay menos condicionamientos religiosos o espirituales, pero sin embargo hay cantidades desmesuradas de contenidos anímicos materialistas, anti-espirituales, los cuales van a suponer el estorbo más potente en un camino espiritual. Y esto exactamente es lo que se encuentra, sin saberlo, la persona que, ingenuamente, manifiesta su intención de introducirse en un camino espiritual. Comenzar un trabajo espiritual en este tiempo exige que el individuo examine detenida y profundamente no solo el contenido de su alma, su consciencia . Es necesario estudiar si el contenido m s abundante de las representaciones que viven en nuestra alma son de carácter materialista y asimismo examinar como utilizamos el pensamiento. Normalmente lo que tenemos y como lo empleamos suele ser el resultado de lo que nos han enseñado en etapas infantiles y si más adelante en nuestra vida eso no lo hemos revisado puede ocurrir que lo sigamos utilizando igual que entonces sin plantearnos que pueda ser ningún problema. Ya en la vida corriente va a ser un estorbo, pero considerando que el trabajo espiritual en esta época tiene que operar sobre la consciencia, que es el elemento a transformar por excelencia y que habrá que realizarlo a través del conocimiento, los impedimentos que van a suponer a nuestro entendimiento todos los conceptos que vayan en contra del espíritu, en contra de la realidad completa, arraigados y esclerotizados en nuestra alma, son incalculables.

Por eso una de las cosas mas urgentes que hay que llevar a cabo hoy día es la limpieza de toda la contaminación cultural y religiosa que hallamos podido recibir y los sedimentos que reconozcamos. Esos que nos obligan a rechazar lo nuevo. Esos que nos provocan miedo ante un cambio, ante lo distinto. Esos que nos tienen sometidos ante cualquier institución, ante cualquier representante del poder establecido, la autoridad externa. También esos que nos inducen a buscar todas nuestras satisfacciones exclusivamente en el mundo físico, ninguneando desde nuestro inconsciente la auténtica riqueza, poder y satisfacción que se experimenta en el encuentro con el mundo del espíritu.

Madrid, 19 de Noviembre de 2010

La transformación interior en el trabajo espiritual

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