The errors of the Religions according to the spiritual Teachers of the Cerchio Firenze 77

1. Elaborate n°9
The errors of the Religions according to the spiritual Teachers of the Cerchio Firenze 77 1
(Circle Florence 77)
Before copying some pages in which the invisible Teachers of the Circle Florence 77 give
us their teachings we make this premise:
in the Antiquity the Divine Revelations to the peoples of the Earth were drawn by the Celestial
Archetype and therefore they were perfect in the moment in which they were revealed to the
Prophet, but from that moment onwards the Revelations have been in the hands of ordinary men.
As a matter of fact, the Prophet reported the Word of God as he received, but then the Word same
was transmitted by other men and subsequently transcribed, by men not as the Prophet worthy of
receiving God's Word.
The modern Revelations that we know, are been transcribed instead by the Prophets as,
they have received it; They are:
- The Revelation of the Lord Jesus to His Austrian scribe in the 19th century;
- The Revelation of the Lord God to the English Eileen Caddy of the Community of
Findhorn in Scotland in the 20th century;
- The Revelation of the Angels to the Scottish Dorothy Maclean of the Community of
Findhorn in Scotland in the 20th century;
- The Revelation of the Lord Jesus to the Italian Maria Valtorta in the 20th
century;
- The Our Lady’s Revelation to the young Clairvoyants of Medjugorje; the text of the
Revelation is dictated by them immediately after having listened to it; this Revelation
had beginning June 24th
1981 and is still in progress in January of 2014;
- The spiritual Teachers' Revelation of the Circle Florence 77 in the 20th
century through
the medium Roberto Setti of Florence; how much the medium reported it was recorded
in a recorder; subsequently the recordings were transcribed and published in eight
books, by Edizioni Mediterranee of Rome.
In the Antiquity, from the moment of the Revelation to that of the transcript they spent
centuries, even in the case of the Koran to the prophet Mohammed 2
, during such centuries
the Revelation were transmitted orally by father to son or to others and from these last ones to
others. An exception was the Revelation of the Divine Providence to Saint Catherina from Siena,
been born in 1347 and dead in 1380, which she dictated the Divine Revelation made to her to
1
Books published by Edizioni Mediterranee - Roma
2
Sergio Noja, Maometto profeta dell’Islam, page 115 -125, Oscar Mondadori ; Michael Cook, Il Corano,
pages 125-132, pages 133-143 and 144-148, Einaudi Tascabili ; Paolo Branca, Il Corano, pages 53-67, Il
Mulino
1

2. three scribes : Barduccio Canigiani, Stefano Maconi and Neri of Landoccio which alternated them
in to write under dictation 3
. It is therefore " the original work of the Saint 4
".
Of the oral transmission from father to son there is no certainty, because the Word of God
passed by father to son can have been modified, if nothing else for errors of transmission /
understanding from father to child, or for gaps of memory or for different errors, among which those
related to the translations, or for inaccuracy of memoirs or for similar or other motives, among
which that of the people's interest to become exalted represented from who has fixed or made to
fix in the Writing what it is orally reached him.
If it is kept in mind what above said it can be understood that between the Revelation and
the written transcript there can be some differences, especially for what it pertains to the life of the
Spirit or the Afterlife.
Of it derives that the " Writing must not be confused with the Revelation, must not be
identified literally with the Word of God in real sense. God's word, actually it is first of all Jesus
Christ…. 5
. "…The fact that the Church is faithful to the whole canon doesn't mean that every
single proposition or biblical passage, taken for itself expresses in equal measure the Word of
God…6
".
In his book on the Taoism Matgioi so expressed himself: " A tradition doesn't rigidly keep the
memory alive if it is guarded only in the fund of the thought; it also owes - and in absolute way - to
be kept alive and transmitted in the form in which the teacher dressed it. In the alphabetical
languages, if the ear doesn't remember the assonance of the letters, the individual memory and
the following transmission they deform the text and they transform it with the irresponsible but
inevitable use of synonyms and carelessness. In the language of writing with ideograms, it is not
remembered the word, but the idea and the idea it doesn't have that a way of transcript. The oral
tradition, also through generations it is therefore perfect, and it is so frequently used…7
(note of
ours: it cannot be excluded in absolute that through the ages the original idea in the language of
writing with ideograms has not been altered: as a matter of fact they can have altered the idea. In
our opinion therefore, any religion can affirm that its own Writing be Word of God from the first one
to the last transcribed word or idea; there are then the dogmas and the truths of faith or opinions
and human interpretations, that as we know they are not infallible ).
According to the spiritual Teachers of the Cerchio Firenze 77 (Circle Florence 77 ) the
errors of the religions are quite a lot and sometimes serious and they are underlined in the
followings books:
 Cerchio Firenze 77, Da mondi invisibili, Edizioni Mediterranee - Roma: we ask all
3
Santa Caterina da Siena, Il Dialogo della Divina Provvidenza in the editing of father Angiolo Puccetti, O.P:,
Edizioni Cantagalli 1990, care of father Tito S. Centi, O.P.
4
Santa Caterina da Siena, Il Dialogo della Divina Provvidenza in the editing of father Angiolo Puccetti,O.P.,
note of pages 14-15, Edizioni Cantagalli 1990, care of father Tito S. Centi, O.P.
5
Various Authors, Guida alla lettura della Bibbia, page 124, San Paolo
6
Various Authors, Guida alla lettura della Bibbia, page 129, San Paolo
7
Matgioi, La via Taoista ( la Via razionale ), page 118, Basaia
2

3. the religions, us included, to meditate on what the Teacher Kempis said on the Antichrist because
many are the cases in which he hides himself; Satan also hides him anywhere in all the
organizations, in the religions and in the families also. The Teacher Kempis said: << Announced
in advance by the Apocalypse, by prophets of doom and even by newspapers that have
circulation problems it proceeds the Antichrist!...How we could we recognize him for not be
surprised by his arrival? How to distinguish him with his traps, his deceptions? We must look at
him in face this arrogant prince of the darkness. The insidious Antichrist hides him in the tacit
acquiescence of the tyranny, of the error and of the injustice (note of ours: if we also think about
the family tyrannies, to the errors and the injustices of the world we must recognize that at least in
this epoch Satan, the Antichrist is anywhere covered by the anonymousness and by the human
ignorance). Satan reigns when to the clarity of the actions it is replaced the congeries of the words,
of the compromises aiming to hide the incapability. It reigns when liberty is used to selfish
purposes and therefore it becomes unlawfulness. When the sense of the measure is lost and the
intemperance it blinds the men (note of ours: also in the religions). When charity becomes an
empty formality to grow, to deserve ourselves the sky and not for love to the neighbour. When the
moral ideal are abandoned not for improving them, but to give free vent to his/her own cupidity.
The religion that uses the teachings of the Teachers to curse, to condemn its enemies, it is religion
of the Antichrist. Then if everything this is the Antichrist, this apocalyptic enemy of the man, is not
so much away from us, it is not of there to come, but it is in us, children and brothers, it wanders in
us and among us from at least two thousand years (note of ours: that is from the advent of the Lord
Jesus) …if this is the truth a different question we owe it to ask: when it will end the kingdom of the
Antichrist? When only the curse will be accursed, when we will be free from the slavery of the
passions, from the errors of the ignorance, from the punishments of the fear, from the anguish of
the desire :…from our weakness, waiting for this day, how to go on? How to understand what is
the briefest way.
These last words are pronounced with solemn and touched tone more and more: they
follow some moments of silence. A perfume of tuberose and lilies it starts to pervade the room with
increasing intensity. It is perceived that the medium raise himself and it almost goes him to the
center of the room where he remains in state of levitation. The voice that the presents hear doesn't
belong to none of the Entities that usually (note of ours: the voice was certainly that of the Lord
Jesus, as it shows His unmistakable oratorical style 8
):
" Blessed you are that you can get refined in the education but troubles to whom is not
convinced of nothing to know, because of the humble one is the Kingdom of the Skies.
Blessed you are that don't know the obligation to participate unwillingly in the religious
rites, but troubles to whom doesn't find the time to say a prayer, because of whom God
loves It is the Kingdom of the Skies.
8
Vangelo di Matteo 5, 3-11 ; You see also the ten volumens of the Gospel revealed to Maria Valtorta (CEV
srl, Viale Piscitelli 89-91, 03036 Isola del Liri (Frosinone), Italy
3

4. Blessed you are that you can feed without worry but troubles to whom doesn't give the
superfluous one, because of who nothing possesses it is the Kingdom of the Skies.
Blessed you are that don't know the yoke of the compulsory job but troubles to whom is
not productive, because of whom makes use of his/her existence it is the Kingdom of the
Skies.
Blessed you are that you can move in a greater social liberty but troubles to whom is
enslaved of himself, because of free man is the Kingdom of the Skies.
Blessed you are that on the blood of your predecessors you can dream and to hope in
a best world but troubles to whom wastes the opportunity, because of the pure ones it is the
Kingdom of the Skies.
You have heard that it was you said:
Blessed the hungry ones and the thirsty ones of justice, but I tell you: more blessed still
who nothing desires, not even the justice, because of whom is dead to himself and of
whom does the will of the Father it is the Kingdom of the Skies. The kingdom of the Skies
rests in the internal quietness.
Peace to you…9
".
 Cerchio Firenze 77, Oltre l’illusione, Edizioni Mediterranee - Rome:
page 95: << Answering to a question the Teacher Kempis said: " It is not true that the
<< you grow and multiplied you “ be a peremptory invitation because the man procreates without
considering of the conditions in which must grow his/her children. It is crueller and therefore guiltier
who for a long time makes to suffer, of whom kills >> (note of ours: the poor Islamic ones should
reflect well upon this teaching before procreating up to twenty son ! ).
 Cerchio Firenze 77, Per un mondo migliore, pages 21-43, Edizioni Mediterranee -
Rome:
<< The self and his processes of expansion: <<…It has been said to you that when
the individual doesn't find in a conception of life what can durably satisfy him/her, he/she turns
him/her to the opposite conception.
You have heard that the self - that it derives from a limitation – it cannot include what it
is boundless. The self cannot reach the Reality.
You are convinced that the Reality can set term to your pain; for this you would want to
reach it, and feeling that the self is of impediment you would want to put it aside and to act
according to the "not self" But all of this is an illusion: the " not-self” is equally a becoming and not
a being. What does it care if the individual, rather than does to be busy in the social climbing,
surrender the footstep and keep the secret intention to grow somehow? The "not-me" it is thing
wanted and not felt. The "not-me” it is a kept behavior with a purpose and not a spontaneous being
passive to any immediate or remote selfish end.
9
Cerchio Firenze77, Dai Mondi invisibili, pagine 54-56, Mediterranee
4

5. There are many individuals that they believe, withdrawing himself/herself from the world, to
be able to get the sublimation of themselves. This is deceptive. The convents and the monasteries
are not out of the dominion of the self. Each effort that the individual completes in positive or
negative sense to grow, it is in antithesis with the Reality. It is necessary to go over the
appearance and to discover the intention.
The self can conceive a program to its own expansion that apparently it can be in contrast
with the common ambition, and nevertheless to develop it with the intent to grow. This program
can be called renouncement to Satan and his blandishments, hermitage, apostolate, Christianity or
Brahmanism, Anthroposophy or Theosophy, and to serve to bring order in the society, to improve
the individual relationships, but to be incapable to eradicate the egoism of the individual.
The human laws, the uses and the customs establish the order of the society; such an
order needs guardians. The religions aim to make of the individual a guardian of himself/herself;
and this is praiseworthy; but it is not what we intend us. We speak of a felt order of a formed
conscience, for which the guardians are superfluous.
Every organization has a hierarchy being the hierarchy the same strength of the
organization. But the hierarchy inflames and feeds the expansion of the self. You have to free you
from the self instead.
When you will have reached such a liberation, you will be open to the Reality, will
understand entirely the beauty of the Whole. When you will have reached such a liberation you
won't be afraid anymore. Calms you will be, of a serenity that doesn't know uncertainty in front of
the changes of the life, because you won't be bothered by to examine the advantages and the
disadvantages of the self anymore. You will give for that that you will have had and for what you
won't have had, but above all without intention neither aim some, and faith will correspond really to
the tallest expression of the individual conscience, in the action to be cosmic conscience 10
>>.
Teacher Claudio.
Per un mondo migliore, Edizioni Mediterranee - Rome, pages 77 -121:
The organizations to the ends of the spiritual evolution:
<< …Le religions.
To speak of religion in a time in which this term has assumed a meaning that I would dare
to define contrary to progress and to the emancipation of the man, it can seem vain, if not straight
harmful. Nevertheless, also staying in a similar severity of judgment, it cannot be refused to
acknowledge that the religions have constituted a social fabric of great value. Naturally I make
reference to the religions that preach the good relationships among the men, that to those
that limit them to look for a relationship between the man and the Divinity.
The primitive religions, for example, with a succession of rites and prescriptions they try to
establish a relationship between the individuals and the Gods; and also this in a certain measure,
10
Cerchio Firenze 77, Per un mondo migliore, pagine 31-32, Mediterranee
5

6. constitutes a social support; but not so important as that constituted by the religions that they make
of the love to the neighbour, of the mutual help, of the solidarity, a primary commandment.
This doesn't mean that the religions, in absolute sense, knows a classification of
importance, that certain is more important than others. Everyone has its content that is valid for the
individuals that follow it. Everyone serves to plan in a determined way the experiences of its own
believers.
If we compare the various religions, great points of contact are discovered, but also
appreciable differences of principle. On the personal plan everyone can like more or less, but it is
certain that each of them has a particular content, and it is that which imposes in a certain way the
experiences of its own believers, valid experiences for the spiritual evolution.
The central point of my discourse is that if the practical men, positive, rational, they want to
consider the religions among the things by now old, in a time in which everything must have
sustained from the logic and justified by the practical utility, there is no doubt that that part of those
religions that the love preaches to the neighbour, the solidarity, the mutual help, preserve value still
today: it is still actual in comparison to other parts that limit it to affirm principles of faith. For an
example: the assumption to the sky of the mother of Christ: a Catholic believes it, rather he/she
must believe it , but this doesn't have a direct reflex in the construction of the society, unless the
Catholic doesn't shoulder the rifle to defend his/her faith.
If we speak of principles, to which I have now mentioned instead, of solidarity among the
men, of mutual help, we speak of principles that still preserve a practical utility in today's life.
Therefore the religions that those principles preach of primary importance, must be revalued and,
with them, us that of the same principles we speak to you. But is ours perhaps a to say and to
repeat the things already repeated by hundreds of years?
The whole ethical principles, imposed in name of a spiritual authority and with the threat of
a punishment - that is without making to understand its reason to be for the single one and for the
community - it has determined all the alienations of which the history is full. The " not to fornicate"
of Mosè, imposed without understanding the reason and the limits of it, it has determined the
sexual neuroses that - according to Freud - they are the unique cause of the human cruelty and
ferocity. But the man has the duty to ask himself some logical questions, also in an irrational
subject as that religious, and to wonder really if the whole religious problem, for the individual, it
can reside in an individual choice. Because - you see -. until it deals with doing or not to do
something, then individual will can be conclusive; but when it comes with the desire - as the not to
desire the stuff of others, not to desire the woman of others - will can serve only not to translate in
practice the desire; but the desire remains. Yet we affirm that the man can overcome his/her own
selfish desires. Otherwise from so, the great spiritual destinies to which is called the man should
identify him/her in an external attitude, in a built altruism, artificial, and the man to remain instead,
in his/her intimate, a well of egoism. But the love to the neighbour of the Christ cannot be
understood as a to appear lambs and to remain, in the intimate, fierce wolves.
6

7. We are unselfish when "we feel" in terms of altruism, not when we behave us as such. The
to behave and not to be creates all those neuroses that torment the single one and the society.
Well, we want to help you to "to be". Today especially, you that you listen to us and that you accept
us , it is not enough that you have "a behavior" altruistic; it is necessary that you transform your
intimate so much "to be" altruist persons. The laws and the impositions from the outside don't
serve to bridle the egoism of the man anymore; therefore it is essential that each modifies
himself/herself, if he/she doesn't want that the society becomes a sad show of indifference, cruelty,
insensibility. But above all it is important that this transformation happens entirely in a simple way
and not alienating. Then, if useful it is to follow the commandment that unites the men, still more
profitable it will be to follow it serenely, in the internal harmony, free from every violence to
ourselves.
The purpose for which we come among you is not that to repeat the too repeated "moral
ideals", but that to bring you a new word, simple, effective and, above all, that it come true for each
one that that, for centuries, it has been conquest of a few .
We want to illustrate you broadly speaking and quoting passages of sacred books, as it
finds themselves again in the religions of the peoples that had a notable civilization those truths
that we have you more times taught. These religions were the basic of every elevated
philosophical- religious thought of the great Teachers, on which then the ignorance of the man has
interwoven fanciful additions.
We reassume these principles, these truths that, with light differences, surface in all
the religions:
- an sole eternal existence, endless, incommensurable, from which the whole Creation
proceeds;
- the triplex manifestation of this existence Trinity also called ;
- the law of cause and of effect, in force in the emanated world, in consequence of the
first cause-effect of the creation: creative will is the cause and the immediate emanation
of the universe is the effect;
- the law of evolution;
- the transmigration of the individualities in more bodies, understood as mean of
evolution.
The Atlantidi had relationships with many peoples inhabitants of neighbouring and distant
lands. Before this civilization finished its evolutionary cycle more not a few they had drawn to the
wisdom of that race. The Turani were among these and on what they took from Atlantide it rose
and it founded it the vast Chinese civilization. The Ching-Chang-Ching, or Classical of purity, that
is unanimously attributed not to the same author as every sacred text of remote date, preserve
ancient and authentic passages in comparison to its first layout of the time of Atlantide.
Let us read some passages to see what idea is reflected of the Divinity:
7

8. " The true Tao has neither form nor body, but he produces and he sustains every form and
every body. The true Tao doesn't have name but preserve and feeds all the names ( or all
things); it passes and passing becomes remote, and, becoming remote, he returns. The Tao
manifests himself as pure and turbid, and he has motion and rest. Tao produced one, one
produced two, two produced three, three produced all the things; all the things come forward
to embrace the light from which they have emerged. The Tao pervades every thing and he
can be recognized in the smallest things as in the greatest. "
As it regards the evolution it is said:
" The one which frees his/her being from the selfish desire, gets the union aware with the
One; he who have the absolute purity it enters the true Tao ".
The concept of reincarnation is not so clearly found express although, if it was not thought
that the reincarnation and the law of cause and of effect are understood, any logical connection
would be found in the sacred texts of this religion. We find it more clearly expressed in a wise
history where it is asked to a dying person: " What will it now do of you the Creator? Will you be
mouse or bug? This to show you that reincarnation and karma (karma = law of cause and of effect)
they are implied in the whole teaching of this religion, as the condition of the new life is determined
after the death in accordance with the experiences of the departed life.
A lot of additions, mutilations and wrong interpretation count the sacred texts of this
religion; we for example know that, for the law of evolution, who has reached the human
incarnation he/she can never be reincarnated in an animal form; also, to the careful researcher
today they appear still in unequivocal way the bases of the ancient wisdom.
The religion Brahamanica, the greatest of the Aryans, has in itself clearly expressed God's
concept intended as sole eternal existence; likewise the Trinity (Trimurti). The law of evolution and
that of reincarnation make integral part of it and they are expressed and taught exoterically as in
no other religion. There is no need therefore to quote the sacred texts if not to recognize the
beauty and the moral abundance of it, neither there is need to show the sameness of the principles
of this religion with our teaching.
Let us read together some passages of the Mundaka - Upanishad and together we will agree
on it:
" The intellect purified by the knowledge knows and Brahama contemplates. Who Brahama
knows it becomes Brahama ".
And speaking of Brahama, or Tall One:
“He is present every where, great abode within which it relaxes all of this that alive;
thinner than what it is thin; within which are the worlds with their inhabitants. He is the
imperishable Brahama ".
It is in other text:
" Beyond the universes, Brahama the Eternal One, the Indivisible One, the
Unchangeable One, hidden to all the beings inversely to their evolution, the Lord knowing
8

9. which we become immortal, the only breath of all the worlds, the Young eternal, the Elderly
One of the elderly ones, the soul of the worlds, that He has called Not been born, that He
has called Eternal ".
Noticing the crystalline clarity and truthfulness of these texts, it is done to think that the
belonging ones to this religion are among the more illuminated and evolved. But if people has not
understood this crystalline beauty and it has distorted the truth so much to transform it in
superstition and to become fanatical, we must not marvel us. This also happens in West; on the
contrary while the Hindu guru try to illuminate the minds of the believers, not as much it can be
said of certain religious authorities.
The clear exposure of the truth is not conclusive for the individual if not with the purpose to
make him/her understand and assimilate, or rather "to evolve."
In Greece, land where they saw the light wise men, variedly the philosophical-religious
thought was express; but if I several they were the ways to express it, not so the bases on which
every great mind hinged its philosophy.
Also according to the theology of Orpheus, all the things have origin from an immense
divine principle to which us, for our ignorance, we give a name considering him as an extra-cosmic
personality. The existence of the Trinity is also recognized intended as universal Spirit, Soul or
universal Conscience universal Mind.
The Orphicers believe in the reincarnation and in the law of evolution as the man,
potentially having in itself the sum and the substance of everything, through the transmigration it
puts into effect what it has in power.
Pythagoras taught the reincarnation together with the concentric solar motion. We have
explained you other times the mystical mathematics of this Great; we have disclosed you what He
intended for unity, trinity, and so saying. And to reveal other names, Plato, Ammonium Knapsack
with the neoplatonicis and analogisti.
Empedocles taught doctrines of transmigration and evolution. Plotino preached an identical
doctrine to that of the Vedantini, that is that the soul, emanated by a sole divine principle, it will be,
after the pilgrimage on the earth, rejoined to this. Porphyry, besides to have picked up his teacher
Plotinus's writings, were himself author sharing the faith and the thought of it.
Many others we could still quote, if these names were not enough.
Teacher Claudio
The Buddhist religion is separated in a lot of sects, because it is very difficult to
preserve the essence of the ancient belief. If this difficulty didn't exist the Teacher Buddha
would not be come down among us. He was a Hindu and he didn't come for founding a new
religion, but accepting all the fundamental teachings of the Brahmanism purified it, it discarded
ignorant additions so that the ancient wisdom it glowed of its true light.
9

10. Although a lot the sects Buddhists are, all however they conceive God as Absolute. In the religion
Buddhist is held important that to the creatures, to the disciples, be well taught. Actually Buddha
says:
" Those creatures to which the law has been taught well, and from them it has been
assimilated well, they can reach the other shore of the wide sea of the births and the
deaths, so much difficult to cross ".
The Trinity is not so unanimously taught, but this depends on a degeneration, and
not from the teaching of Buddha. Instead, reincarnation, evolution, law of cause and of
effect or karmica law, they are the fundamental base of the whole Buddhismo. To illustrate
this will be enough quote few footsteps of a sacred text:
" A Brahama is an illuminated that he has set end to the wheel of the births
and the deaths. The wise individual, with the love, the virtue, the purity, makes
himself immune from every attack. Those people that bear grudge against those
that bear grudge, cannot be pure. He who don't bear grudge instead it appeases
those that hate, and since the hate brings to the greatest dire poverties of the world,
the wise man, true distributor of wealth, cannot hate. To win the falsehood with the
purity."
It is understood that that "to win" of the quotation, it is not to repress", but to make to stop
existing to have dominion in you.
Buddha as the other Teachers, have brought the truth and the men they have
distorted it.
Do you want to know, dear brother, who teaches the Truth? You go for exclusion; it starts to
discard he who he/she believes to be the only one to profess it, because who knows the Reality
he/she knows that It doesn't have need neither of defenders neither of barkers.
When one brother of yours is ready to receive it, you can also conceal the Truth, but he/she
will find it and he/she will surely recognize it.
Om Hands Padme Hum.
Teacher Oriental Brother
We turn the look to ancient Egypt to find there another Civilization. Also from the not
plentiful sacred literature of that Civilization that it has remained to us, we can understand the
religious thought of that people. From the documents of most remote date we know that the
Egyptians believed in the Trinity, Rha, Osiride-Iside, Oro. Remembering the hymn to Rha we
understand what idea they had of the Divine one:
" Oh You, Producer of the beings, we adore the soul that You emanate: You produce
us, or Unknowable; You we greet, adoring the spirit that comes down from You and It lives in us ".
From the fragment of the Book of the corpses we know that the Egyptians believed in the
reincarnation according to a law of evolution, that is up to the union of the human soul with the
center of the Whole, through the peregrination on the Earth.
10

11. Everything this is evident and it is useless to illustrate what that for itself it is already clear.
From the shine of ancient Egypt to its decadence, to the ten sores, through the liberation
from the slavery, up to the premonitory signes of the new Civilization: that Jewish. Let's interest us
of the religious thought of this people according to the particular point of view that allows us this
meeting.
In the exoteric books, from the exoteric writings of the Jewish religion they are not clearly
found express these Truths; let's find it instead in the Kabbala or esoteric book, the study of which
is not held today advantageous. Contrarily, we say, since in it the one doctrine is taught, of the
Trinity.
" The Elderly One of the Elder ones, the Elderly One of the days- it is said - He
doesn't have form, but He also has form: He has form in how much the universe is sustained by
mean of it; He doesn't have form in how much contained cannot be ".
And actually what is endless it doesn't have form. " In name of the One that He takes the
same universe as His form in the generating cycles ", we say, and continuing:
"…when at the beginning of the times tooks form ( or began this cycle of universal
manifestation) they departed from Him ten lights (the three of the Trinity and the seven of the
Septenarii) which all together form the ten sephiroths or divine attributes ".
In the Zohar it is said that all the souls are subject to revolution or metempsicòsi:
" The men don't know as they were judged when they left the world and before they
came ".
The whole esoteric teaching of this religion founds it on those principles taught by every
great Spirit.
On the words of the Teachers the men have founded their Churches, as if on a true work of
architectural art a very bad Baroque had been built. But the careful researcher will know how to
recognize what it is good from what it is useless showing once more the immortality and the
indestructibility of the Reality.
The intuition is a form of knowledge that doesn't reveal of the abstractions but a reality, or,
even, the Reality. The intuition is a form of knowledge for identification.
This discourse however it must not make you believe erroneously that the knowledge of
God be reserved to the only mystical temperaments, because the mysticism - as Hegel affirmed - it
is an attitude irrazionalistic. The intuition is a form of knowledge that is to disposition of every
being.
Another diffused error is that to believe that the intuition happens without any participation
of the subject, while also it is an effect that it produces whenever the subject - knowingly or not,
more often unconsciously - it is set under the fit conditions to receive it; that is he/she moves the
cause that provokes it.
The first action of this process is called to pay attention to, as for every form of knowledge.
The intuitive knowledge that reveals us “ the things that are above of us ", to use the expression of
11

12. Plotino, is more recurrent in the mysticism that not in the rational temperaments, because the
mystical one looks for a direct and individual relationship with the Divinity, free from the
conditionings of the reason, and in this way it starts that process that concludes itself with the
intuition; in his/her case with the ecstasy.
Rational temperament, rarely turns him/her instead to God in terms of knowledge, therefore
its intuitions concern other realities; this doesn't mean that also rational temperaments can have
some ecstasies. And if ecstatic experience is not exclusive of the mysticism, equally necessarily
the mysticism is tied up not to the religiousness. The one and the other one are different attitudes.
The mysticism and the religiousness are confused instead, in the common consideration, because
so much in the one how much in the other one a relationship is looked for with the Divinity; but
while the mystical one is not tied up to some particular religious belief, in the religious there is an
attachment to the complex of beliefs and of acts of the cult that constitute a religion. Besides, in
the religious, cannot be some true mystical inspiration.
It must not be forgotten nevertheless that the founders and the reformers of the great
religions were essentially of the mystical ones that have tried to translate in the language and in
the concepts their ecstasies; and since these are untranslatable in a similar language, they result
of it of the incomplete and inadequate expressions.
The Being as such it is not characterizable: the Absolute One is not reportable in the
relative world. On these incomplete and inadequate expressions, the men have built their religions
also forgetting, among the other, that who has looked for to translate in words the proper one or
his/her own ecstasies, inevitably it has done it using himself the means that the his/her culture it
made him/her available. That's why the religious doctrines are translations in words - and therefore
in symbols - of an ecstasy. It is clear that an ecstatic conscience, also expressed in the best of the
ways, it loses his/her authentic character; and the authenticity of a such operation can reside only
in the attempt to communicate - and therefore to hand down to posterity - the Truth dressing again
it of words and of symbols for the one who is not able to understand it from himself/herself.
Who approaches to a religion, for how much illuminated can be held, he/she must keep in
mind this initial formulation, to avoid to confuse the symbolic character of the tradition with the
Reality.
The tradition religious they are fables that console, they infuse courage to whom doesn't
have conscience to redeem from the slavery of the changeable one and the contingent. With this I
don't intend to say that nothing valid and of truth there is not in the religions. Besides the utility, to
which I now have mentioned, there is no doubt that every contains a fragment of Truth, shaded
with different formulations, because different they are the cultural environments in which the
religions are developed.
If whoever approaches to a religion it kept in mind everything this, the religions would very
probably stop being cause of incomprehensions and division among the men.
12

13. Every religious must keep in mind that the religion was not born for the hate among the
men, but for their love. And it must hold it present to avoid that to the consequential negative
aspect from the incomplete character of the religious doctrines, the damage of fanatical promoters
of them is added. I don't certainly intend to speak of the errors of the secular and ecclesiastical
religious, the attitude of which religious it is essentially of two types: in the first type the religion is
considered as something to keep in mind in a small part of the day, or even of the week; the
second attitude, derives instead from the fact, that since the religious doctrines don't interest
themselves in any practical aspect of the life - and it is correct that it be so, because for this there
are particular sciences and disciplines - this is interpreted by certain religious as if the man had
called to hate the world.
I would want to remember - particularly to the religious - that the man must not love more
his/her own opinions of the Truth; and, to the not religious, that the purpose of the life is not that to
enjoy the world, but that to instruct, to educate the individual.
If the religion must have a place and a meaning in today's world, it must teach the union of
the man with the nature, with his similar and with the sole Being.
It must make to understand that what can unite the men, more than a commune origin, is a
commune end. It must make more intimate and more universal, clearing itself of the superfluous
one and bringing itself to the fundamental Truths of the faith. It must affirm the supremacy of the
Spirit on the external forms and on the dogmatic adhesion to a formula. It must welcome all the
men, because the true religious spirit doesn't imprison, it doesn't divide, but, rather it develops a
more meaningful attitude towards the proper similar ones and of the life, that free from the slavery
of the dependence and the ignorance. It must stop boasting the exclusiveness of its own truth.
The violence with which certain doctrines and certain religious factions want to impose
themselves in the history constitutes source of big calamities. But the religious disputes would
stop if men understood that at the base of all religions there is a same Truth, as to the root
of all "beings" a same identity is. And it is important that the religious disputes stop, because
this will be to mean that the man has found inside himself/herself the guide to the walk that must
complete, frustrating so all the religious organizations… 11
>>.
Le grandi verità ricercate dall’uomo, Edizioni Mediterranee – Roma , pages 107 -109:
<<The errors of the religions: the world is not a valley of tears:
Someone said: " In the moment that he/she is born him/her they start to die ".
We tell you:" You born to the today, you die to the yesterday and you will be for ever living,
not itinerant dead bodies ".
The greatest gift: the gift of the life!
But you don't agree with me: you are all of the tired ones and discouraged ones of the life,
poor brothers without enthusiasm, timorous to live, timorous to die.
11
Cerchio Firenze 77, Per un mondo migliore, page 85-96, Mediterranee
13

14. “ The life is a test, is it true brother? There is not here happiness, it needs to only try to stay
in grace of God to deserve the eternal life ": here it is the refrain that from centuries it is singed as
supreme religious comfort to the humanity.
And when the men look for something more convincing, they speak "the spirits" with new
words: " This your world is not the world of the reality; life starts after the death ".
You like these explanations, because they excuse you some with yourselves and with the
others for what you don't have done.
If you question a creature that in his/her life has not done anything, he/she will answer you
that he/she has been prevented him/ her of "to do": illnesses, hits of the destiny, upside-down of
fortune and so saying. As if the man existed for being prevented. They are all escapes and
excuses.
The world is not a valley of tears for divine disposition, it is not land of continuous itself but
part of that All-one that it calls Absolute, in which every subdivision is conventional the Reality
being unique.
Convince yourself of this and the life it will appear you under a different light.
If you think actually that the life is an exile for the man, you are suited to spend it in a way
that is a compromise among what you hold pleasant and what you do with effort, closing you in
this to prevaricate, to the same reality of the life. Every event, every thought they are taken, then,
as pretext for the continuous escape from the life. The same Truth communicated by others is
misunderstood and used as justification to “not to live " that you do in the true sense of the word.
"Brother, do you believe to the law of evolution?". It is comfortable to believe it. You say":
The evolution happens in every way; it will come the time of my liberation anyway."
"Brother, do you believe to the karma? It looks at that creature how much it suffers." "It is
his/her karma", and with this you believe to be exonerated to help him/her. "And the other
creature? Since years it is in the difficulties." "It is his/her good" you say.
It is not so, unfortunately? It is the man that erroneously interprets, that lives among
compromises deluding himself/herself to draw out of them two or more advantages.
It is not important to believe in the law of evolution: if you don't move you, such you are and
such you will stay.
It is not important to believe in the karma, brother that you believe it: rather, if in the fear of
what can revert on you live in constraint, it is better that you don't believe it.
You are not able certain to say to love your brothers if, considering that they in difficulty are
found for the same cause, you believe to be in right to disinterest you to lend them help.
You must intend in their true sense our teachings; you must not escape yourselves to
delude you; but you must exactly be informed of all those "as" and "because" that they determine
your behavior and that they correspond to as many "as" and "because", mysterious uncertainties
of your existence.
14

15. You must not think that life is a test, that life is a punishment, that it is one and one alone of
the a lot of necessary incarnations to the attainment of the Reality. This way doing, you lookto the
life as to something that needs to bear of good mind and that it is not complete in itself, while really
for this it is the biggest gift.
Life is complete in itself.
Each one takes from it exactly how much him need.
Us, the Teachers, same Christ, nobody can replace the teaching of the life 12
>>.
Teacher Kempis
Le grandi verità ricercate dall’uomo, Edizioni Mediterranee - Roma, pages 119 -125:
The " resurrection of the flesh ":
There is no doubt that a situation, an ideology, a conception of the life they like, they are
freely accepted when give - or at least they promise - something: that is when they make the most
of the person, the self. Equally, a situation, an ideology, a conception of the life they are rejected
when they don't gratify the personal and selfish self.
For this reason the concept of the self that is transcended, of the communion of the beings,
of the identification with God, they leave many - in the best of the hypotheses - indifferent. Think as
the instinct of maintenance of the self is great! In the doubt that the identification in God can bring
to the annihilation of the being, to the annulment of the self, it is preferred to believe that the life of
limitation, only in which can exist the self - this miserable condition after all - continues eternally.
Certainly in the condition of existence of absolute conscience to which every being is
destined the sense of separation on which the self founds him it is not conceivable; but this doesn't
mean that, not feeling in terms of limitation anymore, of separation, there is automatically an
annihilation, it ceases the conscience to exist. Contrarily: the conscience is found to be the Whole.
It is excused if I don't have other to offer you in exchange for the self.
On the other hand, if everything this you don't like it, if it repulses you the idea of the communion of
the beings, if you prefer the integral individualism, there is the marvelous conception of the
resurrection of the flesh that can satisfy you completely.
Questions without answer
You think what wonder: at the sound of the trumpets of the judgment every man
resuscitates from the ash and repurchases his/her characteristics psycho-physics for a time
without end! This at least it has been the unofficial doctrinal reaffirmation, of a Pope that he doesn't
know more what expedient to find to maintain floating a boat full of leaks, and he doesn't
understand that if he still it has a hold over the people it is not for the doctrine, the theology that he
can offer, but for something greater and more truth: the need of the man to turn to the Divine one,
to have help, protection, but above all to believe that his/her own life has a sense.
12
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 107-109, Mediterranee
15

16. Certainly if that reaffirmation is compared to an emanated law, immediately wanted us after
the rule or at least an explanatory circular, because to oppose to the concept of evolution, of
identification in God, the concept of the man of flesh that he/she remains entire with its
characteristics psycho-physics for the eternity, without explaining a little more, it is certainly not
much.
Which characteristics psycho-physics? Because from the infancy to the old age the
characteristics psycho-physics change not little. Then which they are those that survive? There is
to hope that they are those of the best moment; however even if this was true, it would not be very
reassuring: actually it cannot be said that the being prone to anger, envious, cruel, selfish there are
not characteristic of the personality of a man. And then will the men keep on giving a so pitiful
show of their character for the eternity?
I believe that, without wasting deep philosophical speculations, the simple good sense
prevents from sustaining a similar hypothesis; there is then to believe that the man risen abandons
all of his/her defects and he/she presents only virtues. Certainly, however, it cannot be said that
he/she will preserve his/her personality. And the physical characteristics? Also forgetting the
beauty or the ugliness of the body, that can be opinions, there is no doubt that the somatic defects
as the humpback and similar, they are characteristic somatic of the individual; and then? Do they
remain for once without end? There is to hope that the risen physical body be a revised and
correct copy of that deadly; or that the somatic defects, in the conception of the resurrection of the
bodies, is not included among the physical characteristics. Perhaps, note the characteristics of the
physical body are only the color of the eyes, of the hair, the height, the race…What do you say?,
you are not satisfied of your characteristics and therefore would not you want to preserve for the
eternity your dissatisfaction? There is not then that to hope that automatically you are it, or that for
physical characteristics is understood others; for example the sex.
For charity, what is escaped from me! Sex brings with itself an avalanche of problems,
complications, dissatisfactions. And then, there is to suppose that the life, after the resurrection of
the flesh, is an asexual life as that of the Angels or of Adam and Eva before the expulsion from the
terrestrial Heaven, therefore "sex" understood so simply, as somatic external factor. The usual
verbose could wonder: " But what is that for?". I would answer: " Nothing." There was before and it
is correct that there is later also. It serves to maintain the identity of the person. However, to see
well, would this identity consist in what? In the physical characteristics no, or at least in very
general sense, that is in the sense that all would have two arms, two legs, two eyes and so on; in
short they would have a human body. But this would be so little; so much less in psychological
sense of personality, because if you raise or how much less you modify to a man his/her
inclinations, his/her character, tell me if not you modify his/her way to be and therefore his/her
identity, if for identity it is intended, note, to maintain unchanged his/her own being. Is it in the
concept of the resurrection of the body, that identity must have to be tied to the conservation of the
psycho-physics characteristics tightly, otherwise what sense have preserve such characteristics?
16

17. Certainly, if the celestial destiny of the man is that to stay an endless time with its
characteristics psycho-physics, it is a miserable destiny, because there is no doubt that such
characteristics condition and therefore they limit the being. Who can affirm the contrary one? Who
can reasonably sustain that our vices, our weaknesses or simply our tastes don't limit us? To the
limit our same virtues are conditioning. Now tell me if it is not foolish and blind who himself boasts
so perfect to desire not to change. In all conscience - physical body, apart for which the answer is
foregone - it doesn't seem you that your psychic characteristics could be best? The opinions don't
certainly make text and therefore we must not be interested in; but I am sure that every man would
want to be already better in every sense even on the Earth, imagining then us in a celestial
kingdom that doesn't know end.
The logical dilemma of the resurrection of the body, belief – you pay attention well - that it is
not exclusive of the Christianity, because it is shared with the Judaism, from which note has drawn
it the Christians, and with the Zoroastrianism, it is a dilemma that is set in these terms: the man
rising again with his/her characteristics psycho-physics would remain conditioned by them. And
then let me say, what miserable future! Or he/she would not be conditioned, enjoying of a perfect
state, but then tell me what is the purpose of such characteristics and above all, as they express
themselves.
Do you imagine you if men, from Adam onwards, would rise again with their human
characters, what collection of samples there would be in the celestial kingdom? The man of the
caverns as it would sustain the psycho-physical approach with the intellectual refined person of the
future?
The true destiny of the man
We affirm a different destiny of the being, in which limitations don't exist; but this is possible
only in a condition of existence in which character doesn't exist and personality; in which
separation doesn't exist and therefore dialectical relationship; but completeness exists to feel,
integral communion, identification with the Whole.
In such condition we survive not as we feel to be in this moment, because our identity is not
tied up to our limits and to preserve and to make to survive the identity is not necessary to
preserve and to make to survive the limits. For us, to preserve our own identity doesn't mean to
remain always as we are, because this is absurd; and then all it takes is examining our own life
from the infancy onward to realize how much every one modifies his/her way to be.
Nobody is never identical, because every instant is different. And it is also so different in
comparison to the others that he/she is identical only to himself/herself, limitedly to every instant.
Only God is identical to himself and always identical, as He never changes.
Now, if, despite the changes each remains himself/herself, that is preserve the self-
awareness, the awareness to exist, this means that identity is not tied up to his/her own
characteristics psycho-physics, to his/her own limits. For us identity means to maintain unchanged
17

18. his/her own unity through the to change of the attributes; and what in the being remains through
the mutations, what unites a theory to feel, the one different from the other, common point of each,
is the to feel to exist the conscience to be.
The true survival
But, you mind well, neither the to feel to exist remains or it persists unchanged. Quite the
opposite. To convince us it doesn't need to be able to examine moments of the existence of a
being belonging to different incarnations; yourselves, examining you instant for instant, you can
realize it: yours to feel to exist - the so-called self-awareness of the man - in a moment it can be
excited from the good mood, from the enthusiasm, in another moment instead, it can reveal
tiredness, unwillingness, abandonment; nevertheless beyond what the conscience to exist reveals,
it makes to perceive, there is no doubt that it not fails never and that it remains in the most different
states of feelings: therefore it is of nature independent from them.
I say of independent nature and not only independent, because in effects, when the to feel
of conscience is not sufficiently ample the conscience to exist it is tied up to the stimulus that they
come from the environment and that they reverberate in the individual through the coarse bodies.
That is the individual feels to exist because he/she has, at least, sensations; so that, after the
death of the physical body, since the conscience to exist can never fail neither to have a solution of
continuity, happens that the being has, in short-term, a new incarnation really to have the
necessary stimulus to make to manifest his/her conscience to be. Instead then, little by little that
the conscience becomes larger through the experiences, the to feel to exist, the self-conscience
also subsists in a way completely disengaged by the feelings, emotions, thoughts. Therefore the
true survival, the true resurrection, is the conscience to exist, the to feel to be that doesn't fail also
when they fail the psycho-somatic characters.
This conception, to be accepted, it doesn't need an act of faith because it finds support in
the logic and in the univocal affirmations of whom has experimented such a condition of
conscience.
The logic of the Truth
If I were Pope, I would avoid to set the accent on argue doctrinal that can be approved only under
dogmatic imposition and silencing the faculty of reason with the convenient affirmation that " The
divine things cannot be understood by the human mind! " I solemnly contest this affirmation!
Certainly God is a state of conscience that it can be understood only testing it, feeling it;
nevertheless if He is the All-One-Absolute this it means that every aspect of Him it is not
independent, but it is even a succession. Therefore the consequentiality that ties up every virtual
part – point of God - if it is not the same essence of the logic, tell me what it is; and if it is logical,
then the faculty of reason, if it cannot make it feel, it can make at least understand it. Certain it
must be discovered. However, when we affirms that such a concept is the Truth, it Truth is given
18

19. for discovered and then it must to be logical and so to remain not only in itself but also in front of all
the consequent implications and developments.
If I were Pope, I would also avoid to face the human problems on the easy ground of the
affirmations that all can undersign. As, for instance, that every man justly has right to a profitable
job, that it must not be exploitation, injustice and that the hunger in the world it must disappear.
Actually, cheering crowds of believers and not they are delighted of these words. " Also the Pope
has told it !". I would want really to know why a Pope should say the contrary one! So much more
than the only to say this way doesn't cost anything. I am sure that also you, without being popes,
seeing someone in economic straits you would feel you to say: " Poor guy, you would need really
some more money!". And, if you would not tell it, it would be just for the fear to be beaten, admitted
that who listened to you it was intelligent.
Naturally, every reference to facts and people is purely casual 13
.
Teacher Kempis
Le grandi verità ricercate dall’uomo, Edizioni Mediterranee - Roma, pagine 127 -131:
The ideology of the survival
Survival: problem unquestionably open to the scientific search.
Who doesn't agree and he/she affirms that the scientific search must act in other fields,
keeps in mind that to limit the field of search of the science means to limit the same science. While
the true science must not know aprioristic preclusions. Certainly, on the other hand, if the means of
investigation of the scientific search call them only microscope, it is clear that they are not
appropriate to the purpose.
In other words, extending the problem, who tells you that what you observe it be the
Reality? Does what the man knows, discover, is it the Reality or does what appear of it? I believe
that nobody has difficulty to admit, also without making an act of faith, that given the means
through which the man knows, given the human mechanism of the "to know ", that it founds on the
perception, surely what the man reaches to know it is only an appearance of the Reality.
On the other hand, the knowledge based note on the perception it cannot give that this
result. The cold scientific instrumentation, conceived so that to gain what it escapes the
possibilities penetrative of the man and to turn him/her into collectable signals from one of the five
human senses, is not convincing in absolute that what is observed be the Reality and not instead
an appearance of it. Actually the scientific instrumentation doesn't constitute a growth of the
number of the senses of the man, while only other categories of senses could show a different
reality.
13
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 119-125 ( “La resurrezione della carne“),
Mediterranee
19

20. We must agree, for example, that the thin wake nebula that is observed in a room Wilson is
not the direct observation of the Reality but a phenomenon provoked by that reality hypothesized
by the scientist; or rather a test at least indirect; if proof , therefore, it can be.
There is any test scientifically tried, valid in absolute, showing that reality is that that seems
to be and that it is hypothesized by the observation of what it appears. Not only: philosophically,
above the knowledge, the problem " is if the Reality were knowable "; dilemma, this, on which the
philosophers are broadly as one pleases them up to deny, with the idealism post-Kantian, the
objective existence of the Reality.
Sure, if the Reality, in itself, it doesn't objectively exist, it is not possible to know it.
Now, admitting that the survival exists, it is must be a part of the Reality - not of the
appearance - otherwise the problem of its existence would not subsist; but if the survival does it
part of the Reality that doesn't appear, that escapes that is the investigation of the five human
senses and of the tools built in operation of that senses, then the scientific search, that doesn't
enumerate other possibilities of knowledge that go over those sensory ordinary among its means
of investigation, cannot give then never a certain answer. Therefore it is necessary to watch
carefully, because it could be deduced that the investigation has given negative result, that is the
survival doesn't exist, when instead the means were not had for investigating.
But more than to enter the heart of the problem, we desire to turn to all those that are
interested in the problem of the survival and, to the respect, they have an opinion.
The correct way to believe
You, that believe that the survival is a shown fact and demonstrable, be careful not to build
on this certainty another religion, in the inferior sense of the word.
Be the to believe in certain way to the survival a motive to fraternally run into the men,
because this is the to feel that the certainty in the survival must bring along with it.
Also the to believe in the survival can have some negative aspects: it can, for example, to
make to lose to the man the sense of the importance of the terrestrial life; or to condition him with
the fear of the divine punishment so much to do a tepid of him; worse still, so much to put him in
the hands of those people that of the invisible one, middlemen they say they are for plagiarizing
him/her and to exploit him/her.
The correct way to believe in the survival is that which gives serenity, desire to live, to
operate; it is that makes to now realize himself/herself same, in the present, in the life that is living.
You that you think, instead, that the survival is an uncertain fact, indemonstrable, or that
you don't believe at all to it, you know that in the economy of the things you are as very useful as
the more ardent supporters of the immortality of the being; but not felt you authorized to stamp
your life to the blindest materialism, to the most inclined sensuality, giving importance to the only
material goods and the only physical feelings.
20

21. The correct way to act
The not to believe in the survival can be a positive fact when it serves to concentrate all the
efforts on the deprived investigation of conditioning taboos, but with the alone intent to improve the
conditions of life of the terrestrial world. The to believe that nothing exists after the death of the
body it can be extremely useful if it pushes the men to unite their strengths, to be on somebody
side in the bad luck that - according to the materialistic interpretation - the case blind and cruel
turns upside down on them; when it pushes them to fill that void, that "nothing" that there would be
in the place of the spirit, with something that gives a meaning to the life, makes it deserving of
being lived, it ransom it to be only a pollution of the matter.
To believe that the man dies with the death of the body it can be positive, when, also
without the hope that life has a transcendental meaning; that is in the conviction to finish existing;
equally he/she succeeds in working for a best world, for those that will come and that there won't
be thankful of their welfare.
The materialistic conception, that that nothing gives to the man to fill his/her loneliness,
becomes the most spiritual conception that is when it makes of the man a being that he/she lives,
that feels, in terms of rectitude also not having the hope to be compensated in future lives. It is in
truth I tell you that the most radiant examples of this true spiritualism are found among the
materialists.
An invitation to the responsibility
To all of you, that believe and you don't believe, we say: you do not be convinced to be the
depositaries of the absolute truth, and therefore you are not intolerant; you are always prepared to
listen who is not of your same opinion. Troubles to whoever he/she believes that there is not
nothing else that can make him/her to revise his/her convictions again; or, worse still, to whoever
he/she believes that there is not anything more important than what he/she knows.
You don't make of your convictions a pretext to distinguish you and to divide you from who doesn't
think it as you. Not join forces with the intent to oppose who is not with you, but you are aware that
every one represents a part of an Whole multiform and that every one is useful and unrepeatable
in the Cosmos.
As in an organism multicellular every organ has one function of its that distinguishes it from
the others and all together they are not fought but they cooperate and they interact for the vital
equilibrium of the same organism, so you don't do of other people's difference in general sense -
that is not only of the difference of opinion - motive for antagonism, of sentence; but you know how
to see in who is different from you a complement of yourselves, because in reality every one
belongs to a Whole inseparable.
You try to represent in the best possible way the part that you have called to represent, so
not to create obstacles to whom wants to recognize in what you believe. To each his/her
21

22. assignment, and it is important that everyone develops it with the only purpose to enrich the
knowledge of the man and to make it the most adherent possible to the objective Reality.
To all of you, believers and not believers, we wish to be especially in good faith; don't be
carriers of factious and selfish affairs; to awaken the best qualities of whom approach; to have
such a clarity of ideas to constitute a point of reference for the thought of the man; to come there
where you have attended and necessary; to be docile tools of the divine to want that all it drives to
the amplification of the individual conscience; to understand that in reality there are not neither
they must be among you defeated or winning but only people that with their work, with their
commitment, in good faith, they work for ransoming the man from the ignorance, from the fear,
from the dependence and from the exploitation and they do of him a new being of it with a new
marvelous to feel.
Le grandi verità ricercate dall’uomo, Edizioni Mediterranee - Roma, pages 157 -159:
The man and his/her mirrors, the religions of the fear
Question: Which it was and which is it, in reality, the function of the religions?
Answer: The religion has been for the man a shelter and a consolation. It is innate in the man the
need to believe in "something" that it is beyond what the senses they make to perceive. Every
people is always turned, in forms suitable to the common mentality, to an invisible Being
responsible of the good or bad fate of the same people, to beg to him, to be privileged of it, and, in
forms some most advanced of religion, to take comfort and help some of own misfortune.
The religion is understood so, in the common sense as an institution entrusted of to answer
to the innate mystical sense of the man and, at the same time, to a demand of practical character:
the need to beg to a powerful Friend, the need to shelter him in this Friend to have relief of him
and help to his/her own problems, to his/her own adversities.
At the beginning, this talk between the man and the Supreme Being is set in simple terms:
there is neither more and neither less, a sort of bargaining that has everything of the human one,
as speaking about this and that, as it could agree terms with a monarch, with any chief.
Little by little as people evolves, the religion assumes tones some most refined, we say,
and the talk between the man and the Supreme Being, while it is raising itself of tone, it also
refines itself in the exposure of the facts and in the form of the negotiations. The man doesn't
sacrifice anymore then for having a good crop, to be facilitated at his/her own commercial affairs
and so saying, but he/she sacrifices his/her own instincts, his/her own desires to earn him a
reward not so much in the world, where such reward could be transitory, but in a world where the
reward is eternal; and therefore, with little, he/she thinks about purchasing a lot.
Still the religion is understood today as a shelter from all the sufferings that they bother the
man in the life of every day, a consolation for its disappointments, a hope of revenge for the
suffered failures or for the suffered injustices.
22

23. That is why that teaching given by the religions, not to hurt the proper similar, it is
understood as hope only that who hurts us it will suffer the effect of this evil that has made us
suffer. It is invoked therefore that is done justice there to us; we are convinced to be in the correct
one and, admitted that really we are in the correct one, it wishes us that the divine punishment
strikes reprobates and wicked ones; it is invoked that justice be done forgetting that, in front of the
Supreme Being, we are really all equal ones. In front of the Tall One each of us the other is worth.
The errors committed against the other ones will be yes paid, by us, but when we will be
ready to understand. This is the great mercy of God: the punishment is not an end in itself but it is
a correction, a way to make to understand to the creatures what it must be done and what it must
not be done, a way to cure a deficiency of the individual conscience.
Not sheltered you, therefore, in the mystical sense to invoke justice, not you pray that
justice is done you: this way doing you show that your pride has accused the hit. You think that in
front of the Tall One each of us is equal to the other: that that will be the correction of our errors will
come, for us as for all the creatures, to the opportune moment, when these creatures and
ourselves we will be ready to understand.
You don't do as many orthodox thinkers, or as you say bigots, which are sure that the
punishment of God will strike their enemies. God doesn't have need to defend some principle,
neither one some idea, neither one some religion, because it is not said indeed that this principle,
that this idea and that this religion mirrors the Truth.
God doesn't even defend that that is the Reality. Rather, as I have told you, the effect of the
moved causes fall down to the opportune moment, when the individual is ready to understand, and
it must not be therefore understood as a quick revenge of God towards who has gone against His
principles and His laws.
You try to find in you the truth and pure and crystalline mystical sense abandoning what is
the error of every religion.
Barriers of ideology don't exist, neither least of all of race or civilization; we are really all
equal ones and all beloved ones equally in front of the Tall One.
Le grandi verità ricercate dall’uomo (The great truths sought by the man) pages 160 -174, Edizioni
Mediterranee - Roma: The errors of the religions
1. The "return" of the Christ
Question: It cannot be said that the Christian principles have become, in this whole time
conscience! Some have said, or they say, rather, that the work of the Christ is nearly bankrupt. As it
is been possible this to happen? What responsibility do they have the Churches ?
Answer: Where it is seen that it has not been the Principle that has transformed the man but the
man that he/she has suited for himself/herself the Principle….
23

24. It is not certain with to create a religion and to put oneself under its insignia, that is to act
and to think as this religion teaches, that he/she changes his/her own feeling; that in other words
he/she evolves.
What are today's ecclesiasticals? Political men in priestly dresses; rapacious wolves in
dresses of sheep; false prophets.
In spite of this we would fall in the them same error if we didn't objectively recognize that
not all re-enter in this little flattering definition.
Let's bring us to the first Christianity, to the primitive ardor, when hidden they were the
reunions because the fire blazed more intense, when that that seemed the weakness of the
Christians was in reality their strength…
You fears to lose proselytes when value is given to the organization, and value is given to
the organization to manage an authority that, however you call, it is always of temporal nature,
because that spiritual is not conferred certain with an investiture neither it is subordinate to the
affiliation to an any religion.
Christ will rise in the intimate of every man 14
, belongs to the one or to the other religion to
the one or to the other political faith.
The man is called Christian when he/she loves his/her neighbour.
To believe to change the man bathing him or circumcising him is equal to believe to be able
to change him changing him the suit.
But the work of the Christ is not bankrupt. Christ - the Charity, the brotherly love - it will rise
in the intimate of every man and not already for the recognition of an any religious organization
that was named or not after his name… 15
.
2. The Spirit is not born
Question: When does it begins the spiritual birth of the man ?
Answer: Your religion teaches that God creates each time the souls and tries them . That is, this
man been already born spiritually (with all that that we intend with these words) makes a testing.
While we are telling you that the man during the life, in general sense, it is spiritually born.
It is of secondary importance to want to fix the exact point in the evolution of this man that
corresponds to his/her spiritual birth. We say that for spiritual birth we intend the whole process
that happens, during the manifestation of a Cosmos, for every Individuality 16
.
We use " spiritual birth" in general sense, pointing out that is that period during which the
individual 17
is intent to organize his/her vehicles, which once organized they will properly give the
said spiritual birth, or they will properly be used for forming the conscience of the individual.
14
Eileen Caddy, Le porte interiori, Messages of December 24th
and 25th
, Amrita
15
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 160-161 (“Il ritorno” del Cristo,
Mediterranee
16
Cerchio Firenze 77, Per un mondo migliore, page 208 ( Individualità), Mediterranee
17
Cerchio Firenze 77, Per un mondo migliore, page 208 (individuo) and page 209 (Centro di coscienza e di
espressione), Mediterranee
24

25. The whole manifestation of a Cosmos 18
has this purpose this root: the spiritual birth.
The Spirit is not born; you don't owe therefore to intend "spiritual birth" as birth of the Spirit.
The Spirit is not created and It is participating of the nature of the Absolute one: It is therefore
complete, immortal, unchangeable, endless, eternal and so on. Spiritual birth means "
manifestation of this Spirit in the conscience of the individual ".
According to your religion, you should believe that the man was spiritually born already
and, in the life, he/she is testing his/her Spirit. It is not this way: you are spiritually being born 19
.
3. The Earth, school of "races" in evolution
Question: It is difficult to ascertain that from the beginning of the times up today really it has been
there a continuous evolution in the behavior and in the conscience of the men; rather, some,
judging from this world, they speak of regress… .
Answer: Looking at the things of the Earth could seem that some evolution has not been there in
the men. The comparisons with the great civilizations of the past seem, and perhaps they are,
unfavourable to today's men.
But it needs to keep in mind that various "races (1) " cyclically follow them on the Earth. It is
not that all the men that were at the beginning of the human incarnations on the Earth are the
same of today; it is not that how many they started their evolution in human form at the beginning
of the Manifestation they are advanced up to today and you are since that time substantially that
same: in such case the doubt on the evolution would be legitimate looking around ourselves. But it
needs to keep in mind, note, the to follow cyclical of different "races": for which when one "race" it
has reached its maximum evolution it leaves the Earth; and before this happens, already at halves
its cycle embodies a new that starts its evolution; not only, but when the first one "race" it has
finished its evolution, from the point in which it doesn't embody more it starts to become incarnate
another "race" still for which is a further lowering of the general level .
Looking at the earth, then it can be said that it is a kind of environment that serves to the
evolution, as a school serves to give education. If one looks from the outside the school, without
realizing of which the individuals are they frequent it, it will say: "But these men never learn, they
are always at school!". And so, looking from the outside, it can be said: " But these men never
evolve!".
(1) Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 162-163, Mediterranee: << The word
“race” is here used not in its common meaning biological and anthropologic rather in the esoteric sense to
indicate a group of souls, a whole of individualities which are tied among them by or for certain reasons and
that in a period of time – beyond fifty thousands years of ours – conducts its own evolution on the planet
Earth from the stage of man up to threshold of the superman. Of the intersection of the “races” we speak
broadly in the volume Oltre l’illusione from page 185 and further on, Mediterranee >> (Note of the Compiler)
The fact is that they are not the same men, as they are not always the same pupils that
attend the same school.
18
Cerchio Firenze 77, Dizionario del Cerchio, page 65 (Cosmo), Mediterranee
19
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 161, Mediterranee
25

26. The evolution is not seen for this reason, and it is not subject to statistic. They see every
now and then some great spirits, and they are those that have begun their evolution different
thousand of years ago; and then men of average evolution are seen; and then men are seen at the
primitive state, not as civilization, but from the spiritual point of view, whose evolution is initiated
from not too long.
The Earth is an admixture of all these races and underraces that alternate them and they
intertwine, it is a kind of gym where us men we come on purpose for evolving and that, when we
have reached a certain evolutionary stadium, we abandon it for continuing the evolution in other
dimension 20
“ .
4. The Soul of the Earth and the expansion of the "to feel"
Question: How does it explains that this moment of crisis almost extends it to the whole world
almost dragging the men?
Answer: In this particular moment, there is a situation of general change and, it seems, of great
confusion. Also the most isolated tribes, also the most hidden primitive societies don't succeed in
holding them isolated, disconnected, and they suffer the consequences of the atmosphere of what
that is producing on the Earth.
It has already been you said that every being incarnate contributes with his/her thoughts,
with his/her life, with the psychic atmosphere that creates around itself, to compose, to constitute a
psychic atmosphere that has called from the occultists "the Soul of the Earth."
It unites all the minds of the men and it addresses them toward what is the common
interest. It is as a sort of temptation something that drags. Naturally are more dragged those that a
will has weaker, that are pushed to do that that the greatest part of the men does .
They explain with it, for an instance, the various fashions, that cannot exclusively be based
on external signs, but that they are justified and they are understood only, note, if it is admitted a
sort of general psychism that drags and it addresses the will of the men. That some contribute to
create is picked up by others that accept the new ideas and they remain subjugates by them.
All this could make to think to a sort of fatalism about something of superior to that the men
push toward determined behaviors; while it is becoming more comprehensible when we calculate
that the purpose of every individual, through his/her incarnations, it is to find inside him/her a to
feel and such a conscience to withstand the stimuli coming from the environment.
The man that within himself/herself has his/her think, a his/her to desire, a his/her to place
himself/herself and to be in the world, a his/her "to feel" he/she is not certainly dragged by the
collective psychic atmosphere. The conscience that he/she has developed through the various
incarnations makes him/her man in the true sense of the word, it intimately makes him/her mature,
so that he/she won't do enslaved of the "Soul of the World", but he/she will be one of that beings
that, they can finally address really from himself/herself same their life.
20
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 162-163, Mediterranee
26

27. Others instead that they don't have this developed conscience yet, they will follow all the
tides. But the to follow constitutes such a stimulus that, now bumping in this and now in that
experience, it strengthens, their internal being, it strips him/her of certain veils and of certain
wrappers, of it makes to bloom the most intimate and truest essence: in other words it makes yes
that the intimate "to feel" it grows. And also the man that didn't have enough conscience is found,
in such way, to be matured, to have developed and constituted his/her own conscience 21
.
5. The ending of the times and the duties of the man
Question: It always speaks more often of the beginning of one "new age." What does it exactly
mean? Which changes will they be?
Answer: There is a Truth old as the Time but that, being not appropriate to the limitations that the
man has in the first stages of his/her evolution, it has been set aside. The man has it "known" but
not "understood", and for so many centuries a whole of words has remained that has not aroused
in the man any internal discovery.
This is the Truth that speaks of the intimate world of the man and it is the Truth that
predominates, that characterizes the whole epoch that you will live, from now on.
The period called by somebody of the Holy Spirit is the period in which the man will move
his/her own attention from the world around him/her to concentrate it in his/her intimate; and to the
light of this new to observe everything it happens it acquires another meaning: a true and real
meaning because it is the meaning that is behind every thing; it is the Reality of the things
themselves; it is what it is, and not what appears.
This Truth that will characterize the whole epoch is that that, It can finally give us the key
that opens a realization of works to the society, that up to today they have been at times the ideal
of the few, at times the people's utopias.
To speak of the intimate world of the man means to speak of his/her Reality of his/her
essence. And we will never get tired there to stimulate you to that your attention is turned to this
intimate world; to dig under how much it happens in your society, where they reside the true
reasons that push the men to move, to act, to represent all that acts that you can observe or they
are you said for news, that they are not in effects anything else than an external manifestation, at
times deceptive, of what is in the intimate instead, in the secret, in the hidden one.
When the man will have understood that is important to change his/her intimate, he/she will
also have understood that, till to today, everything it has been done (also of what represents the
most elevated level of a society as the humanitarian works, the meetings among the peoples to
improve the mutual relationships, the charities laws and so saying) it is not, in effects that a jail, a
forced walk that the man is wanted to create himself/herself. Him/Her man will discover that,
turning his/her own attention to his/her intimate, trying to find in this intimate of his/her what alone
21
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 163-164, Mediterranee
27

28. It can stand in for all the institutions of the society, he will have demolished these jails these forced
walks.
Welcome are the accords, the social institutions, the charitable laws and everything that
that you want, but that intimate "to feel" comes above all for which every law, every institution,
every form of assistance that recalls to a duty of the individual, becomes useless.
Above all well comes this intimate to feel of the man that, by oneself, it is able of to bring
the peace among the humanity, It is able of to totally change the human society without need of
reforms or worse still, of revolutions.
You that the gift you have had to know this essential Truth, you know how to apply it, you
do of it your norm of life, since I tell you that it is the intention that that counts; and for intention we
don't intend that something of which is said be paved the Hell; for intention we intend the true
reason that animates a man, the Truth of his/her being; for intention we intend what a lot of times
the man it hides to himself/herself not to appear to his/her same eyes what he/she is in Reality; for
intention we intend, in a few words, the essence and the Reality of the man.
They can your intentions to be, there is no need that I say the tallest and the noblest, but
the most brotherly, loving, thoughtful, towards yours similar. You can speak, to act or also to keep
silent (towards your Reality the action it doesn't matter) always animated by the intention to be
useful to your brothers, by the intention to help them, of draying every tear before the sun dries
them.
The esoteric science, the last Truth, same God and everything how much more elevated
and divine can exist, it is not patrimony of some occult societies, of some secret organization: it is
contained in few words, in this concept, in this Truth that, as so many others, have been always
within everybody reach, but that it is necessary to understand for being able to enjoy of it to be
from it freed.
It is in your intimate the explanation and the reason of every thing; it is in your intimate the
why of yourselves; and it is to this intimate that you owe at first to lend ear, to know, and then to
lend work, for acting 22
.
6.The destination of the evolution for the freed humanity
Question: How it can be spoken of "new age" today, in a moment in which every value appears in
crisis?
Answer: It seems that every defined value be in crisis; it seems that how much it constituted a
point of reference and support for yesterday's men is overwhelmed; what a destiny of confusion, of
great chaos comes to the humanity.
This situation has a lot of reasons to be, among which that to let to the men to understand
what they have not understood, and another not less important it is that to make to find, to those
22
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, page 164-166, Mediterranee
28

29. people that are ready to understand, in themselves and only in themselves the strength to have a
straight life, correct, open toward the others.
Till today it is tried in various ways not only to exploit the men but also to hold subjugates
them or with the fear of the Hell or with the fear of a human punishment, according to what type of
powers it is spoken. From now on, the man must release himself/herself from every form of
suggestion, of submission, and he/she must find his/her own individual conscience; he/she must
learn to be man in the true sense of the term without fear of the Hell or of the power that doesn't
humanitarianly act; he/she must learn to walk alone with the alone strength of his/her being and
his/her conscience of man.
This is, naturally, a destination to be reached, but it is the destination that attends today's
humanity.
It is very difficult to know how to walk without crutches, without points of support, without
aids, without helps or supposed such: it is very difficult. If the man had not needed a help, of a
support, of a crutch, ecclesiastical powers and temporal powers would not have existed, each
would have found in himself/herself the correct law. But really for an evolutionary fact the man is,
initially, as mislaid and he/she has need that someone, through the fear, point out him a way to act
and to behave him/her.
The evolution is such now that the man must free from these cages, that have been in
certain measure necessary in the past, but they would be harmful today. It is necessary that its
individual conscience is freed by these influences, from all the conditionings and the impositions
coming from remnants of systems by now old.
You that you listen to us you are in the forefront of this new phase of the evolution that
attends the humanity. You be therefore conscious and deeply aware of yourselves, of what you
must not only do in the respects of the others but also in the respects of your internal being. You
are conscious that life cannot be reduced to a continuous fun, but it must be something more
important, more constructive; and with this I don't intend to say that the fun, that the relaxation is
not in certain measure necessary to bring the equilibrium, to lift from the tiredness and to interrupt
the monotony; but I say that everything must have done with temperance. As there is the time to
amuse and to relax, so it must be the time to devote to the others and the time to devote to his/her
own intimate looking for the true reasons for the actions that they reside in the intimate of each.
I wish you that our communications there are useful to this goal: this is the true purpose for
which they happen 23
.
7. From the Illusions of the world to the knowledge of the Reality:
Question: I would want to understand better because it is more important the intention of the
action. To do "the evil", then, in what does it consist really ?
23
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 166-168, Mediterranee
29

30. Answer: The man is convinced to be able to make some evil to his/her similar but in reality, as you
already knows, nobody unjustly suffers the evil caused him/her by another creature.
The evil that the man does exists only and entirely in his/her to conceive this evil, in his/her
to imagine or to desire: and even if to this to imagine or to desire achieves and follows a malefic
action, it is not that the evil: the evil is what it has been thought, conceived.
In terms of realization, the creatures that suffer or they seem to suffer from this evil
conceived against them, in effects they don't suffer that of the evil from them same conceived in
anterior times.
The whole world of the individual, that seems to be realized in the works and in the external
world, in effects it exists only in the intimate of the man; there only we can say that it has a certain
reality.
That is why it has been said that important it is the intention: because it is in the intimate of
the man the reality of his/her being.
That an action thought, imagined or desired, be then or not be effected, it doesn't have any
importance, because the action exists and it already subsists in the intimate, in the intention of the
man. And it is there that really it exists and it subsists, not in the realization. The realization other is
not that a to complete something that can never fall by mistake on who is innocent.
Other is the appearance, other is the essence.
When we teach you to invoke that soon you can pass from the illusion to the Reality,
repeating ancient mottos of wisdom, this we want to mean: that your acuteness of analysis and
investigation pushes so much beyond to include the same Reality of the things, to include where
and because what falls under the senses, that it is around you and that it can seem you Reality, it
is not in effects that an illusion, that a transitory to appear.
Afar from me, nevertheless, the to say that all of this that is currently in you and around you
it doesn't have any importance: everything is of extreme importance for you, everything it has a
precise sense, an essential because. It is from the illusion that the individual is born and knows the
Reality 24
.
8. The death's fear:
Question: we Know that, after abandoned the physical body, the man subsequently abandons the
astral body and that mental. I would want to know: also for the death of these vehicles the
individual will be afraid, as he/she is afraid of his/her physical death?
Answer: How is the fear of the death born?
The child grows and he realize and noticed that the people, after a while they die; that all
of us we die. In front of him there is this inexorable ghost that makes him/her to think: “I will end, I
will stop also existing me, I won't feel anymore of being. That will it be of me after the death?".
The fear is born really to know that everybody, indiscriminately, one day we will die.
24
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 168-169, Mediterranee
30

31. When then you are deceased and you realize that death doesn't exist, you cannot be
afraid of the death anymore. When the passing happens from the astral plan to that mental, when
that is we leave the astral body to pass in the mental dimension (and "to pass" it is a way to say
figured, because in effects it is not that we make some trip: we change only possibility of receipt)
this happens in a very simple way, very calm, full of beatitude and of lightness, without any
anguish.
The leaving of the physical body begins instead sometimes in a distressing way, because it
is a to get sick, a to suffer, a to foresee the end of this body having present that dreadful question
(" what it will be of me after the death? ") that even if it has persecuted us the whole life. This
doesn't happen as it regards the abandonment of the astral plan and, as much mental; because
often the corresponding exit of the physical body is suffering, illness, weakening; while as it
regards the astral body, it is a sense of liberation, of lightness, of expansion. As much it is said for
the of the mental body. It does not exists no anguish.
All the fears have the power to take you away from the Reality. All, not only those of the
death. If one, as soon as it starts to have some ratiocination, it started to think about the death, to
the fear of the death, all its life would be conditioned from this terror and he/she would not live its
life that in this key of fear. This would be and it is deleterious.
You don’t be distressed for what can happen you: if it must happen you, to what it serves to
distress ourselves? And if it must not happen you distressed yourself for nothing. You be serene,
live the real problems that life sets you not those that you imagine. " Enough to every day its worry
"; wise evangelical motto 25
.
9. The evolution and the deaths
Question: Why it must exists the death of the physical body, of the astral body and of that mental?
Answer: The death of the physical body, and then of the astral body, and then of the mental body, it
is not a casual event (as nothing is ever done at random), but it is a deep reason to be as it always
allows the individual new experiences with renewed personalities.
If an individual had only a physical body, that lasted hundreds of years, he/she would end
with not to learn anything anymore; the experiences that it would do would always be had by a
same point of view, with a same and an only way to intend, with a same character.
The to grow old, the to die they are essential for the evolution.
When the man succeeded (or he will succeed) in continually to renew himself again - you
mind well continuously – his/her body would not grow old, because it is really the necessity of
experiencing from new points of view and with new personalities that make short-lived, perishable,
deadly the coarsest part of the being.
This is the discourse of the "glory of the body", that it reconnects to the discourse of the
Alchemy. If there were a continuous transformation, a continuous renewal of his/her own thought,
25
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 169-170, Mediterranee
31

32. of his/her own desires, of his/her own way to feel, then that necessity also to continually renew
would also be performed and satisfied through this new way to exist, for which it would come to fall
the necessity to change vehicles.
But this, you will say, it means to bring again the body to the value that it was given it by the
pagans; thing that it was then completely disowned by the Christianity, which centred in the eternal
life the true life of the man.
As always, from an extreme it passes to the other. And the correct way finally it is found,
the balanced way.
There is no doubt, the body, the physical life has its importance; it cannot be said that the
existence that is conducting be important to come in operation only of that that it will be the life of
the After Life: it would be an error to think and to believe in this.
The life that you are conducting is important not as an end in itself but because it
transforms you, it makes you bud, it starts you toward that marvelous transmutation of which it
speaks, note, the Alchemy of the "Great Work 26
".
10. The recall of the life
Question: Can it happen that in the space among two incarnations a being fears the return on the
Earth, that he/she doesn't desire to be reincarnated?
Answer: we can ask us if, in the space among two incarnations, an entity fears the "return" on the
Earth, sometimes, or instead the life it is always a great recall.
It is always a great recall, you believe. Now you see the life with human eyes and you are
saturated of certain experiences, tired of certain contrarieties that you would not want to accept
and that they have a load of teaching instead, they bring a message that you can fully appreciate
only subsequently. For this you can think that the to have to revive be, or can be a kind of
sentence, and it can dishearten you the idea to have to begin all over again.
The fact to feel heavy the to have to again return on the Earth can be also due to the fact to
have had a childhood or a youth sad, fatiguing, painful. To this it can associate the thought to
revive to that whole suffering and therefore the desire not to revive anymore.
But this is a vision that is had only by incarnate, because later, when it is abandoned the
body, when it sees the past life again and can be connected it with the others, but mainly with
those that have just brought karma to the last one concluded (and this is important), then so many
things are understood, is understood, the beauty, the wonder that is the gift of the life. And from
that moment it is forgotten what has been the load of suffering and it starts to desire again to
revive and to go on and to evolve 27
.
11. The role of the body
26
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 170-171, Mediterranee
27
Cerchio Firenze 77, Le grandi verità ricercate dall’uomo, pages 171-172, Mediterranee
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