The problem of knowledge and understanding of the One

As we have often repeated to you, it is difficult for the human being to be able to form an idea of ​​what the One really is like. And this fact is perfectly understandable if we refer to the tools that the embodied individual possesses to elaborate his own conceptions.

Let's see these tools, in a little more detailed way, trying to discover the reasons (at least the simplest and most immediate ones) why the Reality of One turns out to be very difficult for the human being to understand.

Man, by now you know, uses his own bodies to define his own experience and to relate to reality, whether it is the subjective and relative one or whether it is, instead, the objective and absolute one, which we have often called Reality with a capital "R".

The first body through which he mediates Reality is the physical body.
This body comes to the perception of matter through its various characteristics (for example the shape, color, sounds) and it is evident that it cannot be able to represent itself exactly the One: how can it be possible, to man , to imagine what has no form because it contains all forms, what has no color because it contains all colors, what has no sounds because it contains all sounds when used to represent the Real through a relatively simple and not infinite range of attributes, usually borrowed from his perceptions of what he is experiencing within the physical plane?

Apart from this concept - already of per sé more than enough to make it possible for the physical body to understand the impossibility of perceiving the One in its totality - it is evident that said physical body can only have the perception of what is typical of physical matter (the only one that has characteristics for it perceptible and interpretable), so that the realistic perception, for its part, of the One - made up of the entire range of materials that structure Reality and not just physical matter - results, and this is so obvious as to be banal, impossible.

A step forward in the broadening of the vision of the One is accomplished by the simultaneous presence, in the human being, of a astral body, with its matter (so different from the physical one) able to perceive, interact with the other astral matter and to represent for man - understood as a unit - the most suitable instrument to come into contact with that other part of the Reality made up of emotions and desires.

It is evident, however, that it is still a limiting vision in the perception of the One and also the simultaneous presence of a mental body - despite the additional tools it offers to man in favor of his possibility of elaborating the personal perception of the One according to concatenations of thought - basically, the terms of the problem do not change much: the One continues to remain outside the scope of understanding of the embodied being.

Let's understand each other for a moment: although human thought can construct reasonings and logical processes in an attempt to understand the Reality of the Absolute, its work is based on premises - however it may be - so relative and strictly dependent on what the reasoning man is , from moment to moment, that this relativity cannot help but induce him to build within himself an image of the Absolute strictly dependent on subjectively important factors: from the needs that man feels pressing within himself to his physical, emotional and intellectual, from the experiences he has made up to that moment to the hopes he has for what he will still live in the continuation of his human journey.

Apparently the discourse seems to have the possibility of achieving a rapid change for the better when one takes into account that other instrument that belongs to man and which, not being transitory but having its own continuity of presence along the entire evolutionary path of individuality , appears to be able to greatly change the possibility of perception / understanding of the One by man, considering its function of connection between the temporary part of the individual (transitory bodies) and his being, on the other hand, indissolubly linked to the 'One; I am, of course, referring to the Akasic body of the human being, that body of consciousness that seems to act, in some way, as an interpreter of Reality, perceiving it through what we have called "feel», That is, the ability to appropriate (it would be better to say« reappropriate ») the juice of the Reality understood through having experienced the subjective reality experienced during the incarnation.

To be honest, it is not that even considering the presence of the akasic body as an additional and constitutive element of the human being, things can really change a lot and the One appears closer and more understandable.

Certainly, from the speeches made during the teaching, it seems that the tool par excellence to finally have a real and objective vision of the One could be precisely the akasic body, as it possesses the sense of feeling, considered one of the attributes of the A same which, in fact, can also be described, from a philosophical point of view, as the Absolute Feeling, since it must, for obvious reasons of its unavoidable totality and all-encompassing nature, include in Itself all existing feelings.

In reality, the feeling of man can indeed come to perceive the existence of the One but, without a doubt, not even it can have the possibility of depicting it in a more truthful way: the very fact that man's feeling expands in the rediscovery of himself indicates the limitation of his possibility of embracing the totality of Reality, while certainly approaching a condition of lesser subjectivity than the physical, astral and mental bodies, and, therefore, to a greater possibility of understanding a larger and more structured portion of what Reality is.

However, from there to having a correct understanding of the One the step is still enormous, and also the presence of the other spiritual bodies can, in the end, only show the same problems and difficulties, while indicating an ever greater enlargement of consciousness and, consequently, a greater possibility for the individual to come into contact and understanding new and larger portions of the Reality of One. In fact, however large these portions of Reality are included, they are always portions, so that the vision of the One ends up being, inevitably and once again, inaccurate and, in any case it is relative to the observer.

I don't know if I've been able to give you a correct idea of ​​the breadth and scope of the matter, but I hope so.
What then are the conclusions that can be drawn on the problem of the knowledge of the One by the human being, trying to use logic as a tool?
The conclusion can only be one, that is the incarnate man does not have the possibility to truly know and understand the One.

On the other hand, this possibility does not really exist even as a disembodied person, as the terms of the problem change in part but, basically, the question remains always and in any case the same: a limited feeling, however broad it may be, cannot really know or understand a Feeling Absolute ... which Feeling Absolute is the only one who has the possibility to know and understand Himself.

I can understand that it is frustrating and that many of you think that then it would be worth not even talking about it and that, all in all, what I am saying is devoid of any importance and usefulness since it is a problem that involves only one solution, moreover, it can only be implemented by the One himself.

I can agree with you, but only up to a certain point: however the problem of knowledge and understanding of the One is part of the human being who, sooner or later, finds himself putting it to himself or facing it and, therefore , it was our task as Instructors to provide you with all the possible elements to examine it in the best way.

Furthermore, if it is true that it is not possible to understand and represent the One when one tries to observe it with the typical instruments of those in relativity, it is equally true that it is possible, instead, reason and understand in what ways the existence of the One influences relativity and what are the elements that characterize and indicate the presence of the Work of the One in the scenario in which the Many unravel their existences. Vito

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