Sun, 25 March 2018




Destiny and free will

Today I feel the need to further clarify, as far as possible, the discourse of the choice of destiny, of life and death of the body, of the meaning of the individual soul and of the absolute freedom of the Spirit.

At the basis of all I place my experience, implanted in memory, of the moment when consciousness was illuminating the formation of a body in my mother's womb, being this individual consciousness called "soul", in which I clearly perceived the karmic course that psychophysical form (that myself) was destined to fulfill. I saw his propensities, his genetic roots, innate tendencies, allotted destiny, difficulties, glory, sacrifice, in short, all that had to be accomplished through that specific human individual.

Well in perceiving all this clearly I felt a certain reluctance to face the trials, to witness them or to make them possible through the conscious presence that I am. Yet, the delineation of incipient destiny in the mirror of the mind, which recorded it and then stored it as a film that would later be projected in the course of life, involved a semblance of free will in accepting fate or rejecting it.

Certainly this feeling of acceptance or rejection was totally subjective and could not in any way modify the course of preordained events, but could leave a trace in the form of dissatisfaction and rejection, with the consequences you can imagine in the unfolding of the life that was about to manifest.

The sense of rebellion that would have led to such rejection would have perniciously delayed the fulfillment of the prefixed purpose of the soul itself ....

But, a moment, a concept needs to be clarified. What is the soul?

In Sanskrit it is called "Jivatman" which means individual soul, while the Absolute Self is called "Paramatman". You will have noticed that the suffix "Atman" remains in both terms, while only the prefix changes. From this we can understand the identity between the two expressions. The individual soul is therefore the "personal conscience" that illuminates the particular form not being different in its nature from the Universal Consciousness, which is also called Ishwara or God. At the same time this division into God, Soul and World is only functional to the manifestation, which takes place within the space-time, in reality there is only a pure and absolute non-dual awareness and devoid of any empiricism, being Unique and therefore not observable nor knowable. This awareness is the Spirit.

When this pure Consciousness is reflected in itself, as a spontaneous movement of its nature, the "I" rises. From this first illumination, the semblance "I am" is born (God is defined in the Bible "I Am That I am") and from the "I am" comes the identification "I am this" (ie the specific name and form) . From this process it follows a full observation and reflection of the variegated vital expressions (the creation and multiplicity of beings are put in place).

However, you will have realized that the undivided identity of the unique Being, the Spirit, does not lose its characteristics while being covered by a hypothetical separative illusion, useful for the purposes of the manifestation. In short, the pure and absolute non-dual "I" is always present, in an immanent and transcendent form, in everything and in every aspect of manifest consciousness. In brute matter it is latent ("in fieri") and in the universal and individual consciousness it is the illuminating aspect of awareness.

The fulfillment of the global destiny, inseparable in the whole, is present in the sum of all the possible (and impossible) frames of the infinite forms and names (which are born and die in continuation) and which are the variants of the tenfold aspect of illusion (the Creation itself). Being these ten aspects: consciousness and energy; the three qualities: harmony, motion, inertia; the five subtle and material elements (Ether, Air, Fire, Water, Earth).

It is necessary, however, to understand that all this description in progress belongs to the manifestative mode, therefore, it is part of a relative and dualistic knowledge. It can not therefore be considered spiritual "Knowledge", which is beyond any possible description being pure direct experience of the Self, but serves to satisfy the soul, or speculative mind, that feels the need for subtle reasoning in order to finally decide to submit to the Superior Power of the Self. Not that its submission is necessary to the reality already in place, in the sense that it becomes operational through a specific "choice" .... it would be better to say that this submission corresponds to the recognition of one's original identity and the renunciation of separative illusion.

In the apparent pattern that the soul makes towards the return home (from which it has never been removed except in the dualistic specular consideration) it crosses the infernal world of identity with the most dense ego and material forces, the human world of emotions and of the feelings and the heavenly world of the fulfillment of good and love. These are clearly intermediate stages, traps of the dual consciousness to keep the soul clinging to the separative illusion, part of the game that "imprisons" what can never be imprisoned. So the soul seems to have to choose through the experiences of life and conscience that await it as to bring this path to fulfillment.

And at this point I must also refer to the direct experience of the Self, which each of us can have at the right moment, in which we have full awareness of our original nature, of the eternally free Spirit's identity, and this experience is one of aspects that finally help the soul to give up its illusory separate identity. It corresponds to the moment in which the maturation of the soul is close to overcoming the infernal, worldly and religious bonds and manifests itself in the form of "Grace" of the inner master, of the Spirit who is the one and only truth.

And at this point every speech is silent...

Paolo D'Arpini


Date: 3 March 2018Author: Paolo D'Arpini


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