The strength of the inner world, even in its depths

(Lk 6:43-49)

 

Pope Francis said: "God often chooses unimaginable ways to give himself to us, perhaps those of our limitations, our tears, our defeats."

 

The Lord's call is not Manichean, but profound.

Our behaviour has fascinating roots. The light and shadows of our being remain in dynamic relation.

Sometimes, however, our discomforts or distortions are the result of an excess of 'light' - detached from its opposite. 

This excess is readily associated with the pretence of exorcising the dark side within us, which we would like to hide for social reasons.

We feel that our calling card should only reflect our bright, relaxed, serious and high-performing side.

Perhaps a moral style that is completely upright - at least at first glance.

However, those who become attached to their bright side and even try to promote it for reasons of appearance (even ecclesiastical), established culture, habit (even religious), risk strengthening the opposite side.

Be careful: in every person there is always a side that fails, that does not succeed; and it is not one-sided.

Perhaps it is precisely in those who preach goodness that there is the greatest danger of neglecting its coexisting opposite - which sooner or later will burst forth and find its space.

Blowing up the whole house of cards. But to achieve something alternative and absolutely not artificial.

 

For those who embark on a path of 'perfection', their counterpart seems only a danger.

And conditioned by models, we continue to play [our already identified 'part'].

Yet the dark side hides resources that the light side does not have.

In the dark side, we read our character seed.

Here lies the therapy and healing from the discomforts we rush to hide (in our family, with friends, in the community, at work).

The dark aspects [selfishness, coldness, closed-mindedness, introversion, sadness] lurk within; there is no point in denying it.

It is worth considering them instead as a source of characterising primordial energies.

It is in fact concealment - sometimes depression itself - that makes us find unimaginable solutions.

As if we were a grain planted in the ground, wanting to exist. And ultimately wanting a natural life, to develop its abilities.

It is precisely the emotions we dislike and detest – like muddy, dark earth – that reconnect us with our deepest essence.

In short, unpleasant emotional states are the well from which other ideas, other guiding 'images', new insights and different lifeblood come to us. And changes.

Light does not possess all possibilities, all dynamism. Indeed, it often seems to be presented [by traditions themselves] in a fictitious, reductive way.

In chiaroscuro, on the other hand, we no longer pretend. Because it is the foundation of the house of the soul.

 

We consider all this for a solid harmony that comes from within.

Paradoxes of personal vocation: if we did not follow it in its entirety, we would continue to follow wrong ideas or the styles of others.

And we would become ill. Evil will take over.

If we are structured around an abstract, local or false identity, then the storm could destroy everything.

In our trials and errors, we must keep all aspects close at hand - those we have learned to know over time and realised are part of us.

This will change the solidity of our relationship with ourselves, others, nature, history, and the world.

 

The harmony between conduct and intention of the heart overcomes hypocrisy, but conformity between word and life is not achieved by practising automatisms or surrendering to the convictions of others.

In the post-lockdown period, we are becoming acutely aware of this.

It was once thought that education (especially of young people) also shaped the soul, and that everything naturally flowed into choices: into means, results, external works, and even dreams: 'Tell me what you do and I will tell you who you are'.

Instead, qualitative harmony with the Mystery and the Word of Christ is not achieved by setting things up, but is found within (each of us) enigmatically, and starting from the depths - as a pure secret Gift, for creative independence.

Haste, fear of failure, a culture of concatenation and stability, resolutions (even 'spiritual' ones) or, conversely, the lure of tranquillity; aims, the desire to be recognised, lack of detachment, ambition, fear of being excluded, difficulty in shifting one's gaze... all lead to ignorance of the Mystery.

Devoid of depth, we will be condemned to never dig deep, not even within ourselves; perpetually at the mercy of particular roles, spheres and events; of occasional or local relationships.

Hasty builders are content to build directly on the ground, paying attention only to what they see and experience (on the spot). They do not dig the house down to its core - deep down, into the gold of themselves.In the inner world and its hidden power, everything is turned upside down: primacy belongs to Grace, which is unsettling because it takes into account only the essential, inexplicable reality - and our dignified autonomy.

The rest will unfortunately be destined to collapse disastrously, because it is not based on the Word, on character [albeit magmatic, but strongly potential]... nor on the vocational relationship with God and things, or on the most genuine communion [conviviality and shared richness of differences].

 

We are experiencing a laceration, even in times of emergency: the inner world is stronger and more convincing, yet the exterior does not want to give way to immediate goals. In fact, we are still attracted to them.

But we know full well that the latter do not reactivate any stage of specific weight, as our young inner being spontaneously does - almost like a child we are carrying in gestation.

In general, even on the spiritual path, we immediately fall into the coveted persona we would like to be: here we do not grow, we are only excited by futilities, nor do we realise that they are not our 'owners'.

Of course, the immediate external goal does not suffer from the wait for the long and necessary evolution of having to give birth to oneself (even in anguish and loneliness), stage after stage, which is activated and reactivated without comfort and security.

Yet we were born to fly, not to follow in others' footsteps and become photocopies in our souls.

So everything that matters will be in the oscillation, because a path of personal specific weight is configured according to the gift of our exceptionality.

And uniqueness can be achieved in the process of every side of ourselves, every aspect of our personality - even those that are apparently petty or superficial. Even those that are unflattering from the point of view of religious tranquillity; which will also have had its value.

 

 

 

Jesus does not intend to distinguish the good from the bad [cf. vv.15-20 and parallel passage in Lk 6:43-45] in a trivial way: he wants us to live fully, in integral uniqueness, and to perceive well.

The Lord does not propose an imprisoned destiny; rather, a reversal of meaning.

His is a warning to sharpen our gaze and focus it inward—not to leave it outside, observing ephemeral results, those that are obvious and sensational; and then that's it, don't live too many shocks... as if we were in a relaxation zone.

The unit of measurement in Christ is not what is immediately perceptible to the eye, nor is it 'progress' in itself, but rather 'the value of each part'.

 

It is precisely the awareness of limits that becomes a transformative principle within us. And every imperfection calls for Exodus.

To deny one's own boundaries means to allow oneself to be hijacked by common opinions, devoid of Mystery - with horizons reduced to a single 'word'.

It is, for example, the severe crisis that stimulates the upheaval of a system that is ostentatious but competitive and dehumanising, with corrupt inner principles - even though they once appeared to us as absolutes.

Why not be satisfied, if we are generally doing well? Because forced identification has taken away Freedom, even the freedom to admit that we are made of light and shadow.

It is not the disorder that deprives women and men of eloquent vocational emancipation.

Everyone who beats their chest does so in a particular way; and recognises themselves in symbiosis with their own Name.

Then, at every age of life - as in every era - there is a 'sin', which is not a monster but a symptom that speaks precisely of the personal, moral, cultural and social calling.

Even if we do not like it, this oscillation must be understood, not criticised and accused.

I would even say welcomed and reworked - not simplistically rejected, with attitudes of artificial distance or gestures of ambiguous virtue, which make them external and bring us back to square one.

 

Today, the lack of a full life and beautiful relationships, the general upheaval, the restlessness of the soul - nervousness, dissatisfaction - force us to abandon both the ancient and fascinating devout certainties and the disembodied sophistications 'à la page'.

All in favour of concrete and personal situations, within the horizon of a unique vocation and the leap of faith that opens up to coexistence.

'Water that is too pure has no fish' [Ts'ai Ken T'an].

Accepting ourselves without reservation will introduce us to a dizzying, astonishing experience: with the amazement produced by the recovery of coexisting, opposing and shadowed sides. As many as our brothers and sisters.

Perhaps we will find that they are the most activating and fruitful.

Not the ethics of perfection and approved distinctions, but rather the reviled chaos and our inner demons will paradoxically become the best companions on our journey, and the only true ones; leaders of an amazing Mission.

 

After all, our works are the fruit of our thoughts and desires. The latter certainly spring from a good, varied education, but not in a mechanical sense.

Here too, it is essential not to be thwarted. Poor discernment destroys the authentic Rock, which coincides with one's own spontaneous Guide to completeness.

The stable foundation of our journey is the Freedom to welcome and the Freedom to correspond to the unique character - our own - of the instinct to fulfil ourselves.

In fact, Jesus distances himself not only from ancient religion, but even from the rather crude messianic strands of early times (e.g. James 3:11-12).

This does not mean that the Master rejects the profound spirit of the ancient Holy Scriptures; on the contrary, he grasps their heart: Qo 3:14; 7:13-18; Sir 37:13-15 [and many other passages (incredible for the mentality in which we have been educated)].

Therefore, it is not enough to say, 'Lord, Lord' (v. 46). It is not enough to formally recognise the Son of God.

We must examine his Call in our being, make it our own and understand it fully, so that it is not corrupted and distorted into inessential forms of childish external conformity.

 

In insecurity, many people demand expressions of power, seek overt strength; they are content with moral paradigms, look for forms of immediate assurance, or crave renowned guides [who perpetuate and comfort their defensive path].

Paralysing illusions... even on the path of Faith.

On this path, one does not build the expected happiness, nor any solidity, but rather, day after day, one's own sadness - as is evident from too many events, and ultimately from the most hidden forms of compensation (now unmasked).

There is no guru who can put things right at the root.

Our Seed is what it is: we must discover its virtues, especially the unexpected ones - those that derive from the essence and from magmatic and plastic forms of energies that are even opposed.

It is useless to 'heal' oneself according to a conformist standard that does not belong to one's personal Core.

The soul has an autonomous life, suspended from contexts and distances; it exists both inside and outside the passing of time - like Love. 

Each person is a multiplicity of coexisting faces - to which space must be given for greater completeness.

This is what matters, and allying oneself with one's own limitations: embracing what the surrounding environment or the conventionalist cultural paradigm - which defends its territory - may consider inconclusive (and so on).

We guard other boundaries.

What we dislike is perhaps our best part.

In any case, giving voice to tensions means finally being able to name them, to welcome them with dignity - so that they may enjoy more complete joys.

And let them cross the threshold of the joy of living, and therefore of authentic reliability.

By sweeping away the anxiety of imperfection, we will find a more harmonious, energetic steadfastness.

By welcoming fragility along with rebellion, we will not live half-heartedly; on the contrary, we will experience the fullness of being (vital and lively).

Not always feeling trapped, we will be able to fly away.

But we can immediately realise that certain peaceful situations are counterfeit constraints and traps for the soul: in the radical discomforts that arise.

 

Many continue in vain to seek futile confirmation: in the search for extraordinary gifts or in meticulous observance, or in fashions of thought. All external realities.

However, this is not the pedagogy that educates and launches life in the Spirit outside of extrinsic mechanisms.

Nor is it enough to 'do God's will' in a disciplined manner but without friendly awareness of ourselves in order to truly overcome the storms.

No form of inculcated exteriority can convince us.

Nor can it make us become a 'rock' - or a small bulwark - to persuade, empower and strengthen others.

 

The difference between common religiosity and personal faith?

Life in its humanising and divine state of preciousness opens up varied paths - even abysmal ones, but full of inner experiences; of unimaginable searches and discoveries, where we can be ourselves.

In the sphere of Faith, there are no longer sacred times, places, knowledge, or models—all superficial if rigid—that are not also new and personal.

Union with the Lord, the Rock from which we were cut and extracted, is neither binary nor a groove, but a fundamental option.

It leaves the reins loose on each person's particular inclinations and colours.

 

 

With the entire Discourse on the Plain (vv. 17ff.) - now coming to an end - Jesus aims to awaken in people a critical awareness of trivial and external solutions. This is common among the leaders of popular and official ancient religiosity.

To build a new Kingdom, it is not enough to have public liturgies overflowing with beautiful signs and the right creed, and sensational social obeisance - not even the most ostentatious gifts.

False security is that of those who profess... but only perform conformist acts and reflect aligned ideas - and therefore feel they are okay.

There is no one more sick or reclusive than those who consider themselves healthy, accomplished and uninfected: only here is there no therapy, no revival.This will be seen in times of turmoil, when the need to translate one's personal relationship with the Lord into life will become evident, starting with oneself and one's ability to embrace the risk of Love.

Merits that are not rooted in deeply held convictions - gestures produced by intrigue, calculation and artificial attitudes - will not withstand the whirlwind of trial.

 

'Practisers of vain things', that is, insubstantial things (this is the meaning of the Greek text that introduces the parallel passage in Matthew 7:23): they are the standard-bearers of an empty spirituality which, despite its veneer, even spectacular aspects, has nothing to do with God.

According to convenience, the 'masters' who stand in the way of personal developments seem willing to renounce any commitment, plotting the reversal of their own proclamations - because they are prisoners in this regard [rather than how they appear: leaders].

They do not yet reveal the divine Face, but rather a populist and calculating opposite.

They live to get by - together with the club they belong to - and obtain only immediate recognition, obeisance, and handouts of consensus around them.

And this despite the great disciplines of censorship they advocate:

They do not correct the separation between teaching and personal commitment: they may preach the true God and (always) great things every day – but as if it were their job.

The schemers multiply high-sounding or symbolic formulas and gestures, like soporific or exciting drugs... but they are the first not to believe what they say and repeatedly impose on others.

Full of obtuse demands on people, they do not understand the Father, God of the desperate, exiled and mocked, who resurrects the unchosen - those deprived of a future; not those assured of life, commanded by self-interest and appearances.

 

Are there foundations behind a facade of butterflies? This can be understood in the test, and if one becomes a 'rock' even for the invisible - not spiritual tourists who praise (v.46) and take no risks.

Therefore, security does not come from conforming to customs and obligations, nor from being admired (at least) as much as others. Fiction that makes the common home unhealthy.

Our specific and defining feature of Faith is not a 'cultural' identity drawn from protocols or mainstream manners - a plot that plays on appearances and not on the only strong point: the attitude of pilgrims in Christ.

We are steadfast only in the prophetic, regal priestly dignity that is given as an unrepeatable gift and will never be the result of consensus.

Nor is it the result of appearances, of saying and not saying, of building oneself up, of adapting to the forces at play, of struggling to stay afloat.

We live to follow a profound vocation: the root, spring and motor of our innermost fibres; related to the dreams and naturalness of each one of us.

 

Only trusting in the soul is an authentic platform, true salvation and medicine.

The Mission will reach the existential peripheries, starting from the Core.

 

It seems senseless, paradoxical, incredible, but for every Called one, the Rock on which he can and must build his way of taking the field... is Freedom.

 

 

To internalise and live the message:

 

When the storm hits your house, do you imagine a great fall? What is the rock on which your community is built? Is it interested in your naturalness or does it want to standardise you?

Do you know people with strong prophetic, apostolic or thaumaturgical activity, who give the impression of an extraordinary or circumstantial familiarity with God, perhaps only apparent?

What do you think is the reason for this? Do you think they have ever truly surrendered to themselves and to the quintessence of their Calling by Name?