Chapter 4
(The ambiguous “spirit” and its materiality)
4.1) Divinity and religion.
Taking back the considerations above explained
and fixing the primary relationship that
I recognize be between the RD and the religions
in general, with respect to which it is alternative
and in opposition, I have to detain me adequately
on this theme. I soon wish state that in
my opinion it is preliminarily necessary
makeoperate upon someone a net separation
among the theist religions and that atheistic,
separation much often neglected, but that
is essential not to keep together faiths,
as the three abrahmitic, which hypostatize
a creative and ruler divinity with those,
of the Buddhism or Taoism type (rather based
on a meditative and behavioural ascesis toward
the nirvana, the illumination, the spirit,
the perfection, etc.) that do not provide
for, even if not exclude, any divinity. Not
by chance they, very often and from various
positions, they are correctly defined “thought systems” or decidedly philosophy , rather than religions.
Only the
first ones are to be considered genuine religions,
while the seconds have much
more the characters of ascetic philosophy,
being found on a process of
"purification-formation" or of
“ascesis toward the All”, rather than on
the belief in the revelation
and in the liturgical devotional practice
towards an absolute and transcendent
divinity. Under many points of view the seconds
show themselves as "
immanentist ", since all the processes
happen and finish in the world we
live in, without imagine some transcendental
places where lives the god-person
and where the believer aspires to go, like
eschatological destination. This
differentiation allows to reduce the investigation
field and to take in
consideration the religions that better represent
that dogmatic beliefs, that
in offering an exhaustive and global conception
of the world binds it to the
existence of an only God, creator, ordering,
legislator and judge. Such are for
excellence the already mentioned three monotheists
religions that refer
themselves to Abraham as mythical father.
Goes
observed that is enough easy and natural
advance some doubt about the fact that
the abrahmitic religions had few titles already
in past, but less that never
today, to sustain their creationistic thesis
faithful to the Bible, and that
anyway insist to defend them stubbornly,
because without of them all their
doctrinal plant would collapse. To well see those
theses constitutes in fact an inalienable
ideological base and in fact the
removing of an only footstep on that ground
would cause the collapse of all the
doctrinal construction. Not by chance the
attempts to discredit the Darwinism
is so continue and implacable; that happens
also with the help of numerous
believing scientists, which (in absolute
good religious faith and in very bad
scientific faith) furnish their precious
contribution to limit the theological
damages. However I think that their task
is decidedly despaired and that the
they attempts do not go any more far to persuade
again reconvincing their already
believing readers, which looks in their affirmations
for a prop to themselves
faith, rather than the occasion to learn
something of more on the intimate
secret of the matter or of the universe in general [1].
The definitive overruling (in truth only
theoretical and not practical)
of the creationistical theses dates from
the moment when it is shown, and in
way (I believe) incontrovertible, that the
living nature auto-create itself in
the time through the adaptation and the natural
selection, trying and retrying
the expedients and the ways more useful for
the conservation and the the
progress of every living species of the biosphere.
And that an implacable
selective process punishes with the extinction
the incapability of a single
species to adapt itself to the situation
and to the environment, gathering for
against (each time) the opportunities that,
in the changing of external actions
and reactions, the genetic mutations offers.
To assert, as the Christian
official theology want make us believe, that,
even if the natural selection is
confirmed in the more drastic terms, would
come only shown that God uses it to
continue his creation work, it shown in my
modest opinion to try to play the
last card of the most impudent mystification.
And yet perhaps, paradoxically, it has been
actually the uncritical
attitude, arrogant and deriding, of a certain
metaphysical positivism of the
past and of a rough dogmatic materialism
of the present, to play in favour of
the religious faiths, allowing, in an ideological
and implacable war, the
winning maintenance of a position that only
in terms of false cosmogony and of
dogmatic metaphysics can still go out. For
this reason the RD get out of an
opposition attitude against the religion
that found itself on purely scientific
elements or on previous faults of it, and
put aside totally from that (for me
rightful) anthropological consideration that
sees the religion as “proper” and
almost “physiological” for the human psyche
(perhaps straight essential in
certain contexts and epoches) and not as
historical artful and aberrant
phenomenon, or even as tool of power by dominant
classes, tending to promote
the psychological slavery of the people to
better realize that real one. It is
indubitable that such fact was happened in
various theocracies and tyrannies of
the remote and recent past, but we cannot
deny that the religions in general,
and above all the polytheisms on mythical
basic, have carry out a fundamental
task in the development of the cultures and
of the civilizations.
We’ll say that in a prescientific and pretecnological
world, yesterday's
as of today, it is unthinkable that someone
does not assume the task to supply
elements about the history of the world and
its structure, favouring the
constitution in a community of a minimal
patrimony of conceptual coordinates,
such to define the relationship between the
man and the universe, the order and
the chaos, the good and the evil, the life
and the death. In this sense is to
recognize to the primitive religions also
the gnoseological attempt to explain
the world and itself show, the life and the
death that reign in it, the sense
and the not-sense of the parts and of the
all.
For this reasons the religion, generally,
is attentively to study in its
hidden meanings and not abhor neither criminalized.
In other words: the
religions, as principal grounds of all cultures,
doesn't go expunged but
assumed and above all "historicized".
We must consider the religions
as cultural survivals and, in spite of their
hoaxing, positive, which, in
absence of acceptable alternatives for the
reason and for the psyche, continue
to remain, perfectly working, even in the
contemporary hyper-technological
world, in wide population bands. And we can also add that till will not open
new and
believable extra-physical horizons, from
a tightly anthropological point of
view, perhaps would be almost preferable
the persistence of religious
references rather than find oneself in the
arid regions of some rough radical
and nihilistic materialism, denier of some
ethic worth and destitute of ever
humanistic and humanizing perspective.
On the other hand, all that the men have
produced in the millenniums has
always answered to some fundamental need.
The science and the philosophy, the
religion and the poetry have risen and developed
themselves under the action of
analogous pushes to what have determined
the developments of the agriculture,
of the medicine or of the mechanics. Different
is the applying side: the mind
in the his different functions (intellect, reason, psyche,
idema) or the body, in its efficiency need, feed,
sexuality, well-being,
prolongation of the life, etc.. Of this second
one, so to exemplify
synthetically, the agriculture solves the
problem of the food, the medicine
that of the health, the mechanics that of
the effort. While the science and the
philosophy satisfy and allay the uneasinesses
of the intellect, the
mathematics and the logic answer to the demands
of the reason, the
religion pacifies and reassures the psyche in its homeostasis
need, the poetry activate the idema, feeds it and it forms in
sensibility terms and intuitive wealth.
But let us see then in the detail as the
things are. The body has found
in the mentioned activities adequate ad sufficient
solutions, even if far to
avoid the suffering, the physical and psychic
deterioration, the death. The
mind has instead found much partial solutions
to the demands of his four
components, since it doesn't have been able
in any way to put end to the
assaults of the unknown, to the uncertainty
of the future, to the relativity of
the knowledge and to the binding limits placed
by the necessity of the matter
that us constitute and in which we are immerged.
One of the reasons is
certainly in the fact that the bodily organs
can yes have different needs, but
they are in any case univocal, while the
functional organizations [2]
of the mind have different and sometimes
antithetical demands not always easily
compatible. We then can hypothesize frequent
and imperceptible conflicts to
unconscious level of the psyche with the reason and the intellect
or of the idema with the psyche and the reason, such to
determine some underground dissociative states,
only perceptible as a momentary
or persistent uneasiness, not due imputable
to situations or facts clearly objectivable.
Beyond these generalities on the problem
of the fundamental human
demands just now outlined I wish go into
the specific theme of the present
chapter to underline that it is the psyche the dominant organization
in our mental system [3],
even for the fact that it is, in evolutionary
line, the part more ancient of
the encephalon; for this reason the psyche can be also defined the
“basic-organization” of all our mental structure.
It, in fact, phylogenetically
the more ancient of the neuronal functions
and at the same time the more
present and binding is in the daily and common
becoming of our life.
Interpreter of primary demands of the body
as well as conservative element in
front of other three organizations, the psyche pursues (as
protectress of general and her own homeostasis) the more harmonic
integration among the functions of the body
(vital and nervous-motor) and that
of the mind. But if the primary function
is that of the maintenance of own homeostasis
(promoting the exorcization of the unknown,
of the chaos and of the death ) it
just even pursues that global one, in the
sense that also to tightly
physiological level all our organism (in
its tendency to avoid inside or
external variations that requires a adaptation
“work” or, in the worse cases,
to face the trauma and the illness) may work
and defend itself in the best way
only if the psyche keeps well.
If our hypotheses are correct it results
then evident that the psyche,
for be able to work for the best
therefore needs of a “general panorama” that
assures, or at least that lets
glimpse, “clarity”, “order” and
“peacefulness” in the becoming of the daily
life and possibly the hope
in a future over the death that allows the
maintenance of own individuality, if
not straight that of the own bodily image
[4].
The psyche of the man then
is just a perfect machine in its stabilizing
function, which chooses
continually between the useful and the useless,
between the favorable and the
harmful, for the best psychosomatic condition
and for the survival of the
individual in a context sometimes very hostile.
We can
imagine that it would be able to have an
immune system against the
“extraneousness” not less efficient than
that of our body with reagard to of
foreign bodies, which rejects all conceptual
stimuli that would be able to risk
our psyco-physical equilibrium. It was the
first encephalic nucleus with
“super-nervous” performances and has modeled
itself in the arc of about five
hundred thousand years of evolution. For
this it is the functional structure
most powerful and most solid of our mind,
which protects our existentive
integrity not only from the endogenous or
exogenous damages, but even from the
potentially breaking up attacks that the
other mental functions can inflict.
The intellect in fact would be able make an attempt to
its homeostasis
with upsetting intuitions, the reason with its logical and computational
stunts, the idema with the his escapes toward the extraneous
horizon of
the aither. Then is evident that psyche and religion are both
homogeneus and that the mental presence of
a religious faith surrounds the psyche
of a efficient wall that makes strong and
sure its citadel.
A brief notation to what above explained.
Already at the beginning (paragraph 1.2 )
we mentioned the way used for this kind of
virtual “partition” of the mind in coordinated
functions but singularly able to be isolated, to the
purpose
of the heuristic attempt to analyse the single
functional contribution in the
mental processes, apparently always unitary.
That leads me even (and for
primarily discursive reasons) to a not-scientific
subjectivation of them, which
may create in some reader notable and justify
perplexity of which I feel the
weigh. I hope that later I can better justify
such option, facing it in the detail
and loosening the knots that it can produce.
Lets now return to the theme of the religions
to take back a discourse
already fact and remember that the commonly
understood philosophy (those
learned or academic ), in its frequent conceptual
formalism, has an altogether
irrelevant influence on the “practical life”,
while instead the religious faith
(when it there is an is solid) concerns from
near all the existentive and
existential components, and to it therefore
psychically is inherent as the key
with its lock. This connection, consolidate
over the millennia of generation in
generation, has made the religion ideal instrument
for the birth and the
radicalization in the mind of the man of
an exhaustive and reassuring weltanschauung.
While the modern philosophy, precisely, usually
not deals at all of the
existentive and existential needs, or if
it does but in too intellectualistic
way and in an incomprehensible language for
the majority, the religion
continues to be perfectly functional to the
psyche. So, beyond high
cultural value of its analyses and its theses
the learned philosophy (even when
it possesses interesting existential values)
may act psychically on a enough
limited number of person of middle-high culture,
remaining however extraneous,
if not straight abstruse and unfriendly,
for the majority of the mens in the
street. In fact, the logical and dialectical
course that generally
characterizes it, with few exceptions, requires
a specific training, to which
may or will approach however a limited portion
of humanity, while that one
excluded assumes in front of it a mistrustful
attitude and sometimes rancorous,
just because it perceives its elitist character.
The religion’s on the existential ground
has determined a monopolistic
situation for which, in at least two continents
(Europe and America), the
Christianity has been able to manage the
metaphysical demands of the people,
without an existential alternative way. While
likewise, in the rest of the
world, have continued to dominate the traditional
religions, in accord with the
anthropological demands of his inhabitants
or in the interest of the
constituted powers. It so happens that in
all the wide world the science is an
only, but the scientists, which have too
an univocal vision for all what pertain
to the matter, are divided then in the metaphysical attitude
toward all
that it transcend. Therefore the physicists,
as the chemists or the biologists
are nearly agree on all that keeps their
science but then (excluded the
atheists and perhaps the agnostics ) are
divided in Christians, Jewishs,
Moslems, Hinduists, Taoists, Buddhists an
so on. This plurality of weltanschauungen
is the fruit of different civilizations,
which, relatively to a belief field
and bonded to specific revelations, prophecies,
sacred writings and miracles
on, don't be probably never able to find
a common ground of metaphysical
dialogue.
And yet I want repeat it: under the historical
profile the religions are
the more solid product, and in some case
even the more high, of every culture;
rather, usually they represent the essence
same of them. This cultural
connotation makes them as an environmental
food that every man assumes from the
infancy and that is so strong rooted, nearly
a genetic patrimony, that opposes
to any disruptive and ravaging result caused
by the conscience taking, on
scientific base, of a verified reality and
verifiable that denies it. On this
basis for the men crowds the religions absolve
marvelously their psychic
function, from the age of the awareness till
the death, preserving every
psychic trauma in an orderly and reassuring
vision of the universe and of the
life. They in fact furnish an answer to the
question that leaves mute every
science: what sense has lo live and that
it has to do to get the reimbursement
of this existence, usually characterized
by the suffering, in an other world
beyond the death that set us in communion
with God? But it appears besides
evident that to furnish answers to this asks
implicates a series of other
credits relating to the cohabitation norm,
to the ethic and above all to the
definition of the concepts of good and evil. And if we consider
that of good and evil concepts are fundamental to motivate and
hold up an any community, become clear because
the religions have historically
constituted the institutional base of every
people and the cultural motor of
every civilization.
Taking a step backward, and limitedly to
the West, we intend now to
consider the fact that even among the religions
are worth, paradoxically, the
laws of that biological reason that we have set and that they surely
would deny: in fact there are the losers
ones and the winners ones! In outline
it can be traced a dividing border among
two classify: that of the naive or
natural religions (losers) and that one of
the revealed or ideological
religions (winners). The apparatuses that
characterize the two classes are
completely different in dimensions and qualities.
The first ones have accompanied and still
accompany the cultures when
remain in a narrow relationship of the individuals
that composes the group with
the nature that surrounds them, which is
left substantially as it was and with
it exists a form of unchangeable symbiosis.
In this religion form the divinity
show itself in plural way and it is substantially
present in the elements that
constitute the vital environment: aspects
and phenomena of the nature, animal,
vegetable, and so on. Here the divinity is
immanent in the territory and to the
vital context; that authorize us to define
this religions even as
"immanentistic". The conceptual
apparatus is very vague and tightly
tied to the myth of the origins (of world
and of the man). This is a made as a
great fable that grows from its inside, since
anyone that transmits it is at
the same time carrier and interpreter, therefore
in more or less voluntary way
reduces or widens it and develops or changes
it. Consequently, this particular
and archaic kind of “holy scripture”,
nearly always only oral, is done (over the
centuries) from many persons, or at
least from anyone who has some little imagination
and some ability and literary
charisma to impose it in the attention of
the others ones. The myth so becomes
like a river, to which are flowed a lot of
waters, that then is divided in many
diversified effluents, but all referable
to a common origin. As time goes by
and the myth transmission goes the myth strengthens,
consolidates and
crystallizes itself. Examples of this naive
religions, or immanentist, we have
even today in those peoples that, with a
certain approximation, we define
primitive or archaic. But even the polytheist
or “pagan” religions of the European and middle
Eastern
pre-abrahmitic world, first among all that
Greek one, are belonged to this
class. And obviously they had been swept
away in a few centuries for the
appearance of the ideologies of the "only
god”, which are the second
class.
This class is pertinent to the three great
monotheists religions, that I
have abrahmitic even called: the Jewish,
the Christian and the Islamic: triad
that in fact has the first as progenitor
and of reference model. Here the
nature loses every deification and the only
god is put outside the vital
context, in a more or less definite "furtherity",
that transcends the
human world: this fact legitimates the "transcendentalistic"
adjective that we use. In them is not a precarious
and plastically modifiable
myth, but "holy scripture" stiffly
definite; the God’s dictation is
fixed in the unmodifiable texts from him
inspired and of them is at most allowed
some interpretation. This texts are guaranteed
from the divine
"revelation” that mould their character,
made from God himself, of that
they are immortal carriers and then "fixed"
once and for all. It is
evident that in this case the ideological
structures ideological is very strong
and make an univocal faith, which not admits
any kind of deviations that could
put in discussion the bases and the form
up. In them, in fact, the text
contains an "absolute" revealed
totality and then not subjecting to any form of relativism
in any way.
Then it stands to reason that becomes easy
and natural, on the basis of the
holy scripture, to draw a clear and simple
system of beliefs and prescriptions,
that promotes shareable and binding values
sharing an binding for all the
individuals that are integrated in its context.
The historic irruption of the hypostatization
of an only god is surely
the fundamental happening for which the polytheist
religions has lost rapidly
consent just are appeared that monotheists
ones. The passage from the multiplicity
to the unity is already for itself satisfying
and reassuring. Above all
because, abolishing the plurality of the
divine subjects, it attributes to an
only will the reality of the world, eliminating
all the contradictions and
every possible oppositions. And as the God
will is able to be only “for the good”,
this is a value " intern " to holy
scripture, that brings testimony
of it and that is therefore inferable from
the text that it constitutes and
reveals. The evil stops to be real in its material terribleness,
but it
assumes whether the characteristics of a
"formative" evil, that tests
the believer for the divine good, or that of the “punitive” evil sent by
the divinity for the expiation of the "true"
evil, that
"metaphysical" one: the sin. The
evil in fact, from the point of view
of the faith, it doesn't measured on the
basis of the consequences that
produces, but on the greater or smaller transgression
of the divine laws. Such
to the point that the morality becomes an
ethics of the intention more that of
the action, and the believer is feel permanently
"looked and
eavesdropped" from God as intimate judge.
That involves naturally a
fundamental aspect of the relationship, since
if God sees you, hears you and
reads you inside, you are able establish
a direct dialogue with him. Then the
prayer is not more only an act of faith,
demand, invocation and praise, but a
conversation with the "absolute truth"
of God, to which the man is
able to enter across the faith that consents
and promotes the relationship.
We will never be able to forget how much
struggles and sacrifices have
done by the men in the name of God. We would
be able ask us as, in some
dramatic situations, the men could be ever
able to withstand and survive to the
discomforts and sufferings, if the faith,
with its eschatologic promise, not
had furnished motivations, comfort and hopes.
These religions had drive back
the unknown and indemnified the nightmare
of the mystery with the gift of the
“grace” (or similar), that relieves the sense
of the precariousness and of the
fear of death. They are the mothers of the
hope and with them was possible that
become institutions the pity and the charity.
Any human society, evolved and a
little organized, had constituted without
to be founded on the approval of the
divine benevolence, which, across its ministers,
had dictated, or at least
suggest, the laws. If, as we have sustained,
the things of which the human
psyche has absolute necessity are the clarity,
the order and the hope, having
“homeostatic” terror of the unknown, of
the chaos and of the nothing, we understand
because from what comes the triumph
of the monotheists faithes: complete and
not complex, exhaustive and
optimistic.
The fact that often the religions mortify
the human mind, privileging
the blind faith in the revealed truth and
the devoted and humble obedience to
the precepts, means only that the man has
to recognize himself in the divine
intellect, of which his is a copy. In fact,
the demands of the human mind are
already attributed, in their maxim ideal
degree, to that divine, and then in it
confers and recognized [5];
for which, from a certain point of view,
it may be only formal and apparent the
devaluation of the man in comparison with
God, since God is the “god of the
men” and their protector father. It is
as if the people of the men had chosen God
as his metaphysical king: in fact,
God exists because there are men which do
it exist, to one's own benefits, at
one’s own disposal.
At to bear the cost is instead the Nature
(our truly “real” mother),
from which the man (as made in the likeness
of God) comes ontologically
detached, which comes to present itself as
a foreign entity and stepmother, to
subdue and to sack on divine authorization.
In parental language an “invented”
father incites the men to refuse to recognize
the “real” mother until to turn
against it. This is the enormous difference
between the immanentist religions,
in which the man recognized himself in the
nature, and those
transcendentalistic ones, in which the man
objectifies it. Then if God is the
“our god” the Nature will be able just answer
to the cruel biological reason
(fruit of the sin or of the Devil), but the
man with his actions and his works
it will enslave and modify in a way that
likes to the celestial father, which
in fact is put outside of the nature. The
biological reason becomes then
subsumed in the God’s will, which admits
its evil for the best good. It can
just regulate the biosphere with a fierce
struggle for the survival, that
trespasses always in the struggle for the
supremacy and the power, but that is
the fruit of the "original sin"
and not of the biological laws, that
as divine don't be able to hide any negativeness.
All the transcendentalist religions pursues
for their nature, and from always,
even this aim: to authorize the man to dispose
of the environment and of the
other beasts at its will. Even if they had
abandoned the violence in the
struggle against other faith or in the repressing
the internal heresies, their
end remains always the power; on the souls
surely, but even on the bodies,
authorizing a violence on the matter, in
any form it shows itself, that is
never been really censored. For other aspects
(but here in positive sense and
in favor of the religion) the mouldable and
workable matter (in painting and in
sculpture ) offers itself to the man for
a manipulation to greatest God’ glory.
Only a dominated matter and transformed by
the man (God’s son) is able to holy
becomes, and in such sense the Christian
religion in particular (but even the
Jewish and the Islamic ones) had promote
and favour the music, the literature
and the figurative arts as demonstrations
of the “divine” in the man’s work, by
it inspired and to reoffering to the divinity
as substitutive and sublimate
forms of the primitive sacrificial offers.
What any never have suspected, as we
will say later, it is that to the base of
the art not at all there is the
“divine” with its creator puff, but the aither, that furnishes raw
material, and of to being modalities and
of to show itself forms.
Across the
preaching, the proselytism and the salvation
promise the transcendentalistic
religions pursues and obtain the control
and the dominion of every metaphysical
and eschatologic desire. They work accomplishing
"the God’s will"
(that we know to be the human will mirrored
in God ) that is consubstantial of
that “spiritual” (ideal) endless power that
to the man is obviously denied in
the reality, even as result of the inflexible
laws of that necessity
that to the matter inherent is. God shows then himself unquestionably
as
of intellection and of typically human activity
concentration, with that
virtual extrapolation that projects it in
a fantastic and unattainable ideal,
but that remains “nearly possible” in
the eschatologic perspective of an union
with him, when will taken off the
deadly body.
The charm of the religion consist then even
of the rewarding human
filiation relative to an almighty father
that is chosen and recognized, but
that, in a phantasmal inversion of the reality,
becomes origin
and end, closing the circle on itself as humanized
God. In such case acquires a certain reassuring
psychological appeasement just such human
dependence in comparison with that "power
will", of which God is depositary, united
to the desire to have a father-tyrant to
which refer, in a clear and rewarding outline
of a presumed and artificially created “theistic”
reality of the world. Ironically we can mark
that this God would be well able to reward
his sons after have them tyrannized and explained
to thousand tribulations on the Earth in
the name of an ancestral sin that would have
determined the evil, eternally divided from
the good and from this defeated definitely
only when the Celestial Father will have
decide to put an end the existence of the
world, recalling to himself the highest fruits
of the creation.
The doctrines of the great monotheists circum–Mediterranean
religions,
in an intellectual dress and sometimes straight
rationalistic (but answering
always to demands of the psyche), achieve so those three fundamental
objectives already mentioned, in bright manner,
effective and convincing. They
are, I want repeat it: 1) exorcize the unknown, 2 ) establish an order
of absolute values, 3 ) guarantee a future
beyond the death. But it is
important to mark that in such perspective
they develops their action in the
merely existentive (material) field, because the existential [6](metaphysical-extraphysical) problem, already
granted as solved in the faith, is how it
would be among parenthesis or straight of
the all ignored. From that comes an extremely
ambiguous situation, since the so-called
"spiritual" values to it afferent,
of the all contradictory and purely dogmatic,
become "confirmed" (or better “actual”
made) from the extraordinary worldly powers
on which the religion can rely on. Global
power especially done in cultural field,
but even in political one and sometimes in
a not negligible financial power.
Powers, those above mentioned, that are all
perfectly coherent with the
image of a creator God, omniscient, judge,
almighty and providential: then
extraordinarily “material”, whereas all
these functions are those from always ideally
recognized or auspicate in the
perfect “father-head-tyrant”. But just to
escape to this dangerous evidence,
the endless power and the boundless God’s
intellect have to be declareded a
priori entirely transcendent the matter, so they have to pertain to a
"pure spirit" that to they would
preside: such concept is in the base
of all the transcendentalistic religions
that have assumed strong social
importance. And the created matter (of which
the man is dominator in God’s
name) is a divine gift, fruit of an act of
love that gives evidence of an
immense goodness, so great to even overcomes
the perfect justice. Then, the
man, in the God comparison, must to have
also a sacred fear of his justice and
of his anger, being able yet at the same
time count on his boundless goodness
and benevolence. God becomes in such way
a sublime assemblage of power and
fatherly benignity: how long does it take
to define the perfect “humane” tyrant
, just paternalistic and benign. In such
situation the only possible freedom is
to do the God’s will, because (as Adam and
Eve are teaching) to infringe is not
convenient.
The "spirit" of the divinity, so
expressed, makes that of God
a very solid and charming concept,
since it is not only the "heart"
(the psyche) to do it one's
own, even the intellect and the reason (mainly by means of the
cause and of necessity concepts) are able
to accept it. The God of the
abrahmitic religions is then perfectly coherent
and homogeneous with the human
materiality; in every his faculty an emphasized
and redundant image rich of
charm and gratification is given of him.
To consider carefully God’s attributes,
all in the sense of the "power"
and the "dominion", it
doesn't be hard to come at the conclusion
that they for nothing have the of the
“spirituality” characters [7] how the common sense may mean. That is:
indifference to power and dominion, detachment
from the search of honour,
admiration and devotion, having instead those
of the
"super-materiality", that is absolutely
antithetical. That explains
the abyss that divides the buddhist or taoist
spirituality from that of the abrahmitic monotheisms one
for anyone that neutrally (or agnostically)
judge them with objective attitude.
Yet, I reaffirm, would be a
heavy mistake forget that, historically,
to spite of the deception by them
perpetrated, the religions have been even
vectors (but not makers) of great
ethical values still now valid, which have
surely help the humanity in the
justice ideal formulation and of civil promotion,
even if sometimes accompany
from violent and homicide fanaticism. This
positive contribution to the life
and to the coexistence among the men has
to balance in the historical judgment
the ferocities that the religious ideologies
had produced and stir up in the
millenniums.
But perhaps the greatest
worth of the religions is simply to see in
the fact that they helped billions of
people to survive to diseases and sufferings,
cultivating cohabitation ideals
in the God name, together with the hope in
an ultramundane reimbursement, where
the injustices would paid back, compensated
the sacrifices, sublimate the
feelings. That had seen from the atheistic
ideologies as one of the opium
aspects of the religion, but from an anthropological
point of view and not
ideological is has to recognize that the
“faith”, at least to individual level,
had “worked” rather well as hope
producer, and that perhaps our ancestors,
without it, could to live still worse
of how had been.
But then the religion, when we recognized
what of positive the humanity
historically has by it received (and minimizing
on what of negative it had done
and does), may it continue to dominate arbitrarily
the consciences of the men
in scorn to the intellect and to the reason? The answer obviously
is: no! Even because, with the raising of
the cultural level (where and when
this happens), they are becoming of common
knowlwdge notions of the reality
that clearly are conflicting with the religious
ideology, the what would not
can subsist without have devastating effects
in the relationship among the psyche
and other mental organizations. This conflict, nonexistent for
millenniums, would end to annul the extraordinary
homeostatic effects that the
religion has had in past on the psyche, acting in the future in the
opposite direction. Then it, from stabilizing
element of the psyche,
could become destabilization cause, as would
result a serious obstacle for its
eugenic “adaptation” to of the reason and
intellect unstoppable evolution, with
which it has to reconcile. That would put
then in crisis that homeostasis
itself that the psyche has been able to produce for millenniums
feeding
with religious illusion.
The RD then, contrarily to rather diffused
attitudes among the atheists, doesn't intend
neither criminalize neither much
less mock the religion, but adequately “historicize”
it . Putting it therefore
in the panorama of a by now “historical”
past, in which it appeared enough
“functional” to the cultural and civil
evolution level in various epochs and contexts
of, and not more unsuitable than
a lot of secular institutions to it allies
or adversary, which have been not
less liberticide and oppressive than it.
I reaffirm that, in my opinion, the
religion had produce even positive influences
on the individuals and on the
peoples, promoting culture (excepted the
scientific one) in general and above
all patronizing the arts and committing works
and monuments that are a not
renounceable patrimony of beauty even for
the most antireligious spirits. The
culture and the art had represented for the
religion some extraordinary tools
of indoctrination and of prestige and magnificence
acquisition, but
their aitherial nature had done that the
religious power (unintentionally) had
favour the foundation of some “anthropic”
(ethical and aesthetical) purposes,
even if relative, of enormous importance
for the whole humanity.
[1] On this field are standing out the writings of the physician Antonino Zichichi (Because I believe in who had made the world), that of the Bogdanov brothers (co-authors with Jean Guitton of God and the science) and others.
[2] To the already mentioned reason, intellect, psyche and idema we gave name mental organizations to underline the fact that, from the functional point of view (and obviously not topical), they are, wheter in their inside or in their interactions, as some organized structures, capable of face the reality in univocal way and at the same time to relate themselves and integrate among them. That is worth obviously for the “animal homo” in general, since then (to level of the individual) they are able to establish imbalance situations among them, where the psyche totally darks the others, or (on the contrary) where the dominion of an “instrumental” reason reduces the individual nearly to a “thinking machine”, of emotions and feelings devoid.
[3] We may think, with good approximation (but with the reservations of the case) that in a hypothetical and uncertain topology of the mental functions the psyche could be placed in a middle-ancient part of the brain, enough far from the primitive brain of the reptiles, but not less far from the part more evolved of the cortex.
[4] I refer to the bodily resurrection after the Final Judgment that the Christianity promises.
[5] We repeat here that recognize completely
the analyses
of Feuerbach, even if don’t admit some corollaries.
[6] I place here (taking back a philosophical distinction placed by Heidegger, but changing its meaning) the adjectives existentive and existential, as equivalent of material and aiterial when they are concerning the human existence in its daily run. Obviously existential may be used for all that concerns the traditional metaphysics.
[7]
Let us here to place our
“spirituality” concept, that, as opposite
to “materiality” has to possess
oppositive connotations in comparison with
that of “power” and “dominion” ones.
We dare to affirm that the concept of spirituality
offered by the Buddhism or
the Taoism are nearer to what we can define
(conventionally) as “authentic”
spirituality, to distinguish it from “false”
(or at least ambiguous) of the
abrahmitic religions. The spirituality as
recognized in the RD has therefore to
have those characters that, generically,
we can call “ascetics” .