The Ego as an emanation of the Spirit

The Ego's function in relation to the human need for justice

As we saw in the post of May dedicated to the experience of the Spirit by the conscious Ego, in the light of what can be gleaned from many NDE reports, often the return of the Ego to the condition of organic life is imposed on it without taking into account its desire and will, justifying this decision by the fact that the Ego – despite having experienced the Spirit dimension – still has a task to fulfill or a mission to accomplish, and that it can do so by continuing to live in this world, until the natural term that has been assigned to its human life. Sometimes it is explained to the Ego that if it were allowed to remain in the celestial environment of the Spirit dimension, it would then have to begin a human adventure from scratch, by incarnating in a new organism. Although it is always hard to distinguish genuinely spiritual experiences from the dynamics of the psyche that NDErs may have retained as a consequence of their organic life, one gets the impression that the dual relationship between the Spirit and the conscious Ego implies some sort of working relationship, in the context of which the Spirit entrusts the Ego with a task that the latter undertakes to carry out to the best of its ability, receiving as a reward the possibility of permanently staying at home in the Spirit dimension. Should the evolution of the spiritual Ego need a series of incarnations, it can not be understood why the Ego would prefer to resume its current organic life and complete it, rather than remaining in the dimension of the Spirit until it has to start a new life anyway. The task assigned to the Ego, even if sometimes not explicitly, generally consists in showing towards one's fellow men, in one form or another, a love as similar as possible to the unconditional and merciful love that is experienced in the dimension of the Spirit, and, obviously, in informing others about the reality of what it had the luck to experience.

In many cases there is indeed a substantial change in the orientation towards human life and in the behaviors deriving from it in those who have experienced an NDE. So in some way having accessed the Spirit dimension determines concrete results in the dimension of our organic life. Furthermore, the ever wider dissemination of information relating to NDEs can exert an influence on the Ego's attitude towards the attunements of the human psyche that involve it, and towards the prevailing cultural programs, even in those who have not directly experienced an NDE, as the American psychologist Kenneth Ring has undertaken to demonstrate in some of his books devoted to this topic. We can then ask ourselves whether – on the assumption that in the Spirit organization they know what they are doing – this assignment or task entrusted to the Ego, and accepted by the latter with little enthusiasm (indeed, not infrequently, reluctantly), is part of a program established by the Spirit only to help the conscious Ego's evolution, or it is part of a broader strategic plan aimed at modifying the dynamics of the human psyche. This is not a pointless question, because if in the first case the cognitive framework of the ways in which the experiences of human life can be advantageous for the spiritual evolution of the Ego can be deepened, in the second case, if the aim were to obtain a progressive but stable evolution of the human psyche, the resources put into play indirectly by the Spirit, through the organic life of the conscious Ego, seems completely inadequate. In fact, it should not be forgotten that the Ego of a good number of people shows a strong inclination to get involved and ensnared by attunements belonging to the psyche's negative polarity: in a nutshell, evil manifests itself to the Ego in the form of an individual (or group) advantage, obtained at someone else's expense, including through abuses or violence.

The importance of good in stemming evil and countering it to some extent must always be recognized, without ifs and buts: if evil prevailed beyond a certain limit, organic life would become unsustainable for most of us. However, this variable equilibrium is still part of the human psyche: in fact the Ego of those who show a more or less decisive inclination towards evil in thought, behavior and action, either is subjugated by negative dynamics of the psyche from which it cannot get free, or – by identifying itself with its own psyche – believes that it has good reasons to think how it thinks and act as it acts. From this point of view, there is no substantial difference between the condition of the conscious Ego that identifies with the positive or negative polarity of the psyche, as both are at the service of a power that transcends them, and while good cannot tolerate evil, with which it must always deal in the dimension of organic life, evil is always ready to take advantage of what it considers the weaknesses of good. One of the most interesting aspects of the Spirit dimension is represented precisely by the absence of the bipolarity that characterizes our human psyche, so that even the spiritual Ego of those who have shown an inclination towards evil can be welcomed there, and is – so to speak – washed and freed from the negative slag of the psyche by which it had been contaminated in the experience of organic life. At the same time, the positive polarity of human psyche often manifests a need for compensation, according to which it requires that those who have done harm – voluntarily and knowingly causing suffering, in one form or another, to others during this life – must then suffer similar pains for a more or less long period of time, correlated to the quantity and quality of the suffering caused. What is felt as a sense of justice, always in the context of the dynamics of the human psyche, is usually institutionalized as a judicial and criminal system by those who have the power to form laws and enforce them, but because of the impossibility of making this system work in a precise and effective way, the psyche itself elaborates the idea of a divine justice which is entrusted with the task of resolving the injustices and flaws deriving from the malfunctioning of human justice.

Experiences that can be defined as hellish are above all those in which the conscious Ego can be involved during this life, due to the dynamics of the human psyche in relation to the events that affect the functioning of its organism: in fact, an experience of hellish life can be caused by a disease considered natural, which causes unbearable pain as long as the Ego remains prisoner of the organism to which it is bound. In other cases, hellish experiences for a person (the victim) are determined by the mental functioning of another person, or of a group of people, who act on the victims' organism in such a way as to cause them suffering. It is evident that in all these cases the vulnerability of the conscious Ego is determined by the attunements of the psyche, correlated to organic functioning, to which the Ego must submit: that it is not an absolute and unavoidable identification between the Ego and the functioning of the organism is demonstrated by all those NDEs in which all forms of pain and suffering cease immediately when the Ego separates from its own organism, even without the action of anesthetics, medicines or drugs. The perception of pain is intensely reactivated when the conscious Ego feels sucked back into its own organism, even if – in the event that it has been able to experience the Spirit dimension during the NDE – the mental tunings through which the organic condition is interpreted can be very different from the previous ones. But returning to the experiences of hellish kind, it is understandable how, given the possibility of experiencing them during human life, their existence is often transferred to the otherworldly dimensions, today as in the past, both as a deterrent for the Ego (under the form of divine chastisement) towards certain behaviors and actions of this life, and as retaliation for the sufferings endured in this life by the victims of injustice, violence and abuse, against those who have knowingly acted as their torturers.

Once freed from the tunings of the human psyche, the Ego can realize how a different system of values can have its raison d'etre: for this reason it is understandable how the Spirit dimension can be accessible to anyone – even those who have acted mainly in the service of evil – since by its nature the Light of the Spirit manifests itself as unconditional love, merciful and compassionate, ready to forgive the Ego for every evil deed performed during this life, precisely in consideration of its weakness, vulnerability and ignorance in dealing with the dynamics of the human psyche. Actually, if the system of penalties can make sense in the context of human life as a deterrent to prevent certain actions from being committed (or at least to limit their frequency), once an action that causes damage and suffering has been performed it is not clear how the torments reserved in the afterlife for those who committed that action can reduce the evil caused: indeed, such torments would contribute to increasing the amount of suffering endured by the whole cluster of the conscious Egos, and therefore it would be to the advantage of evil. So even the idea of infernal pains is one of the expedients devised by the human psyche to act as a deterrent against certain actions and certain behaviors instigated by the negative dynamics of the same psyche. Like all manifestations of the psyche endowed with their own energy, even the representation of more or less hellish torments can be experienced by the conscious Ego as an autonomous reality in the course of distressing NDEs: however, these are mental forms that manifest themselves as changing realities, in which the Ego remains imprisoned for a time that appears to it to be more or less long, because it lacks the necessary resources to be able to free itself from it. For this reason it often invokes the help of a higher entity to intervene to save it from what it believes may be a permanent and hopeless dropping in a hostile and wicked reality.

The experiences in the Spirit dimension

According to NDE reports, in many of the cases where a life review occurs, the conscious Ego experiences a sincere and profound regret and a feeling of shame in experiencing directly the negative effects that its words and behaviors in this life may have caused to others, while feeling appreciated and content when these effects have been positive. If this is understandable in the Spirit dimension, where one has the impression that consciousness can be extended to a plurality of subjects that interact with each other as equals, that is, without one Ego prevailing over the other, we ask ourselves what is the substantial difference which causes that during human life the Ego pronounces certain phrases, adopts certain behaviors or performs certain actions, even knowing that in this way it can harm or hurt someone else, even if it is not in a position to directly experience what the others feel. A remarkable difference is given by the fact that in the Spirit dimension the Ego feels safe, pervaded by that unconditional and merciful love that forgives, understands and comforts it, giving it an energy that for the spiritual Ego is nourishment and strength. On the contrary, in the human dimension the Ego often feels vulnerable and in danger, both as regards the survival and well-being of its own organism, and above all as regards the dynamics of its own psyche – activated by the behaviors and words of others – with which it must deal. The conditions that arise when a multitude of human organisms live simultaneously on a planet of limited resources are determined by an often conflicting interaction between collaborative activities and tensions due to natural competition, and many of the Ego's reactions depend on the difficulties it has to face, on the cultural conditioning that influence it and on the resources it has at its disposal. However, there are cases of prevarication and despotism that are not motivated by needs of self-defense or protection, but arise solely from a desire for domination, self-affirmation and ambition, which leads the Egos of some people to want to establish their power over others.

The reluctance and resistance with which the conscious Ego, after experiencing the Spirit dimension, prepares to return to its own organism (often because it is forced to do so), give us an idea of the profound differences existing between these two existential conditions. However, the fact of having experienced the Spirit dimension significantly relativizes the importance of this organic life, which is not infrequently faced by the Ego with a completely different orientation from what it had before its NDE, precisely because it now seems fully convinced that its existence does not depend on its own organism, whose needs it must take into account without however excessively worrying about them. Furthermore, in some cases – as I've already observed – the Ego returns to organic life with a surplus of energy, which means that, for example, even those who had made a suicide attempt, evidently wanting to suppress their organism because they were dissatisfied with the conditions imposed on them by destiny, are able to find a meaning to life and to commit themselves to that bigger project of which they now feel they are protagonists. The fact remains that this radical change in the Ego's orientation occurs only in some cases of clinical death, and is subordinated to the experience of the separation from one's own organism and the access to the Spirit dimension. We can only speculate on the reasons why things go this way: it seems evident that if the information relating to the experiences in the Spirit dimension – provided, even through their behavior, by those who have had an NDE – are destined to positively influence the evolution of the human psyche, a much more decisive effect would be obtained if each of us could keep an indelible memory of that dimension, which we could resort to in facing the difficulties of life. Instead, it is as if that experience, after having been erased from the memory of the Ego – who, coming into this world, usually retains no concrete and reliable memory of its own existence in the Spirit dimension – was subsequently indirectly reactivated by means of the spread of information on these sporadic adventures experienced by others.

The Ego's orientation towards human life is substantially modified by an experience in which energies intervene whose existence the Ego did not even suspect, or which it interpreted – on the basis of mental schemes or learned cultural programs – in a very different way from what the reality of the Spirit dimension, directly experienced, reveals to it. At the same time the Ego feels obliged, and not infrequently forced, to submit to a higher will which, in the name of a mission to be accomplished for sake of something, requires it to continue and complete its path in the dimension of organic life, a condition that can become even more difficult to endure after having experienced the Spirit dimension, for which the conscious Ego now feels an intense and poignant homesickness. It is evident how the disproportion existing between the power and the will of the Spirit and the resources available to the conscious Ego is such as to make almost ridiculous the Ego's claim to know on the basis of which right, contractual agreement, or superior design, its desire to be allowed to remain in the spiritual dimension is not taken into account: it is true that the Ego has already been accustomed to endure the fatigue of living by having to work against predominant forces and powers, by facing the experiences of organic life and the dynamics of the human psyche, however it is precisely the absolute love radiated by the Spirit that would induce it to hope for a different way of experiencing its existence, in which its will, freed from the tensions caused by organic needs and the desires deriving from them, could be kept into account. It would seem, always in the light of what was reported by those who have been allowed to experience the Spirit dimension, that this is the reward reserved for the Ego when it has accomplished its mission in this organic life, but at the same time the Ego can feel the need to better understand the meaning of its role in a project that was not revealed to it, or that it was forced to forget when it returned to its own organism.

Not infrequently, however, the experiences of the Ego in the Spirit dimension involve a change of perspective for which the sense of personal identity – which the Ego maintains even when it leaves its organism – does not prevent it from merging into a sort of cosmic identity, for which the Ego feels that it is connected to every part and every thing of the universe, and at the same time feels that its essence includes the whole universe in itself. This feeling of belonging to a non-fragmented cosmic unity is almost always associated with an ineffable ecstatic emotion, and is sometimes expressed by those who have experienced it with the words (in this case too, inadequate): All is One, meaning that this One is ultimately the same Spirit. This experience can be preceded by an intense attraction of the conscious Ego towards the Spirit, which leads it to desire above anything else to merge with it, as if this were the supreme and ultimate goal of its existence. However, these are experiences that involve the Ego in a very different way from what happens for those determined by the human psyche, both because the perception of time and space is completely altered, and because there is neither a programming, on the part of the Ego, of the modalities to get the experience, nor a prevision of the effects that it desires, but the experience itself surprises it, so to speak, and involves it to the point that the Ego merges completely in it. It must be recognized that here we are practically antipodes of the way in which the Ego experiences itself as an organism distinct and separate from other organisms, similar to it but at the same time also different and in many respects unknown, on the basis of the dynamics of the human psyche. What is particularly striking – as we have repeatedly pointed out – is that the splitting up induced by organic life and personal destiny almost always determines an identification of the Ego with the dynamics of the psyche that involve it, transferring the conflicts that derive from the bipolar character of the human psyche in the interpersonal relationships, and preventing or hindering the evolutionary path of the Ego towards its own liberation.

The Ego's trust in the Spirit

The experiences of the Ego in the dimension of organic life and of the human psyche are substantially different from those in the Spirit dimension: the latter is characterized by love, beauty, creative splendor and ecstatic bliss, while human life is a cocktail of positive and negative experiences (often tending to bitter and heavy to digest) with which the Ego copes with the resources at its disposal, including those determined by interactions with others, striving to proceed as best it can in the tiring path that destiny has reserved for it. Every human life represents anyway an adventure in itself, whether good or bad it is from the point of view of the particular conscious Ego that is experiencing it as a fragment of the cosmic consciousness that permeates every dimension of the universe, in space and time. By the mere fact of living – for a more or less long time – the Ego passes through a series of experiences that determine certain effects on its very essence, regardless of whether it considers this life to be a phenomenon in which it temporarily finds itself involved in a self-referential way to get the most possible benefit of it, or that this experience is part of a wider program in which it is entrusted with a particular task to perform. However, as is evident, the effects of the orientations of a multitude of Ego have repercussions on the evolution of the earthly environment in which the organic life of humankind follows its course from generation to generation, not only from a social and cultural point of view, but also under the natural one, as can be observed in our time. In any case the Ego, by experiencing one of the many aspects of human condition, confronts itself as best it can with the difficulties that this life reserves for it.

The information on the experiences in the Spirit dimension transmitted through the NDEs modify this condition, as they induce the conscious Ego to interpret its temporary human adventure in a new light, without however gifting it with a certain and unequivocal cognitive framework regarding the transition between the dimension of organic life and that of the Spirit. Organic life can in fact be considered as the melting pot in which the Ego is formed, develops and evolves, until it finally frees itself from its own organism – which has now become a useless shell – to move into the Spirit dimension, felt as its natural abode and as a possible basis for the exploration of other dimensions of the universe. Or the conscious Ego can be considered as the manifestation, linked to organic life, of an entity already spiritual in itself, which does not coincide with the Ego associated with its organism, but tries to fulfill a task or job that has been assigned to it by exerting a certain influence on the Ego. Both of these interpretations pose problems for our reason and the intellectual resources at our disposal, that are not solved by the information that the NDEs provide us. In fact, not infrequently those who have experienced the Spirit dimension feel to a certain extent betrayed by the Spirit itself, when they are rejected and forced to return to their organism, even if their trust in the Spirit instills in them a high degree of certainty of being able to return to that dimension once their organic life is finally over. Even those who voluntarily accept to return to organic life to engage in carrying out the mission entrusted to them, do so on the basis of the trust placed in the Spirit: the essence of spiritual energy, often felt as divine (that is, emanating from a higher power than to those active in the human dimension), is transferred to a certain extent from the Spirit to the Ego, causing those changes in the orientations of the latter that are found after the re-entry into organic life.

From the point of view of the conscious Ego, the question of the access to the Spirit dimension is quite easily resolved if we cultivate the hope that, once our organic life is over (it's only a matter of time!), our trust in the absolute, unconditional and merciful love that radiates from the Spirit will allow us to be welcomed into that dimension, especially if the conscious Ego will reach a level of evolution that makes it feel intensely that that is the home it naturally longs for. But as far as human life, in which we temporarily find ourselves, is concerned, the psyche's conflicting dynamics remain active, producing their effects due to the fragmentation of consciousness into a plurality of organisms, each subject to a particular individual destiny. The cultural programs produced by the elaborations of the past, still active, attribute to the conscious Ego the responsibility for its decisions and actions, on the basis of the so-called free will, for which we are forced to attribute to practically every person a positive score for some aspects and negative for others, based on the effects their actions have on their fellow men. Yet the first victim of this complex – and in many ways incomprehensible – game, is the Ego itself, which in many cases cannot even reach a level of consciousness sufficient to distance itself from the dynamics of the psyche that involve it and with which it identifies. Therefore, if we can well understand how the absolute and unconditional love emanated by the Spirit is ready to welcome every Ego, who – as the carrier of an individual fragment of consciousness – has in any case accomplished, for better or for worse, the task of living in the organic dimension, the fact remains that the power of the Spirit does not extend to the dimension of this life, which remains mostly dominated by the laws of nature and the bipolar energy of the human psyche: we are unable to know whether this condition is determined by the will of the Spirit itself or by the presence of other energies that show they know how to exert their effects.

As regards those whose conscious Ego has experienced the Spirit dimension in the course of an NDE, then preserving the clear and unforgettable memory of it, we can say that often they become, in a certain sense, emissaries of the Spirit in the dimension of this organic life, having received what feels like an assignment to carry out, in light of the complete trust that the Spirit has inspired in them. At the same time, the permanent return to the Spirit dimension once the time of this life is over and the task of living has been accomplished, seems to be for them not only a hope, but indeed a certainty. Yet these are people whose conscious Ego, prior to their NDE, had developed and functioned in accordance with the dynamics of the human psyche and some aspect of the various cultural conditioning programs, not unlike what occurs to most of those who did not have any NDE. This transformation in the orientation of the conscious Ego often manifests itself with a greater friendliness towards others, inspired by feelings of love and empathy, or with the need to deepen one's knowledge of some aspects of human life. However, if it is true that the Ego can feel the need to commit itself to the service of Spirit, it remains to be understood how much of this commitment is to be attributed to its free will and how much is instead a consequence of a duty that is imposed on it: in fact, that the Spirit can force the Ego to engage in organic life is demonstrated, as we have seen, by all those cases in which the conscious Ego is dismissed by the Spirit dimension – after having experienced its enchanting beauty and irresistible charm – and sent back into the organic dimension against its will, and not infrequently in a traumatic way. It can be argued that the Ego's fidelity in carrying out the task assigned to it is then rewarded, at the end of human life, with its permanent acceptance into the Spirit dimension, perhaps in a position adequate to the commitment shown by it: however, precisely the Spirit's infinite and unconditional love should welcome the Ego of whoever has lived, for the sole fact that it has lived and not for how it was forced to live, so to speak, by its condition of human automaton.

The weakness that the conscious Ego often experiences in the course of human life, due to the vulnerability of its organism and its subordination to the individual and collective dynamics of the psyche, leads it to accept the task assigned to it by the Spirit, above all because the latter offers everything the Ego feels it needs, in harmony with its own essence. This fact induces us to believe that the Ego still contains a particle emanating from the Spirit, a spark of the same energy radiated by it, but then enclosed and hidden within the various stratifications produced by the human psyche, which prevent our consciousness from coming into direct contact with it: progressively freeing itself from the identification with the dynamics of the human psyche that ensnare it, the Ego can discover in the depths of its own essence this fragment of pure energy radiated by the Spirit. However, as long as the conscious Ego and the Spirit remain two separate entities, and as long as the Ego attributes to the Spirit a superior or, as we say, divine quality, the Ego can feel the need to transform – already in the course of this life – its role as a servant of the positive dynamics of the psyche inspired by the experiences in the Spirit dimension, in that of collaborator of the Spirit itself: in this consists the function performed by knowledge, given that while servants carry out the orders received by their master out of fidelity, out of trust or because they are forced to do so, collaborators voluntarily agree to engage in taking part in a certain project because they have been placed aware of its objectives and the means necessary to achieve them, and feel they share them. Unfortunately, in the case of human life, this knowledge is still far from satisfactory, so the conscious Ego – if it does not think it it has to passively accept the role of servant, even if meant in the positive sense, as inspired by trust in the Spirit – can only patiently wait for this life to end, to explore new dimensions. In fact, it should be remembered that in the Spirit dimension, as we learn by the reports of many NDEs, the Ego can finally feel freed from all the conditioning and constraints to which it was subject during its organic life.

The self-confidence of the conscious Ego

In the pages of this blog I have repeatedly pointed out how the conscious Ego is often forced to recognize its weakness not only because of the vulnerability of its organism, but also for its condition of submission to the dynamics of the psyche that involve it, facing which it often find itself unprepared, lacking knowledge and helpless. It is evident that there are substantial differences of orientation between one person and another in facing the difficulties of life, also taking into account the resources available to each Ego: the challenges that organic life imposes on every human being in this world are faced by some with courage and determination, by others with lack of confidence in their own resources and with a tendency to submit to what are perceived, in one form or another, as higher powers. The tool by which the conscious Ego acquires a certain control over both natural and organic phenomena and the human psyche itself is knowledge, which develops progressively over time, first through life experience itself, and then through mental processing of information and data processing methods based on the intellectual resources at our disposal. The process of acquiring knowledge implies a remarkable commitment on the part of the conscious Ego, if we consider that, at the dawn of human condition, it was in a state of complete ignorance both of natural phenomena and of the functioning of its own organism. Although in some cases the difficulties deriving from this condition were mitigated or compensated by the intervention of energies, which we could define magical-spiritual, channeled by particularly gifted and trained people, the use of these energies did not imply a true knowledge of their causes, but it occurred on the basis of the experimental observation of effects of which the Ego was a medium – also through particular rituals – often interpreted in the light of revelations received passively, rather than through the active elaboration of a cognitive process.

The evolutionary path of the conscious Ego leads it to recognize the existence and activity of energies and powers towards which its control ability is very limited, and which are able to influence not only the functioning of its organism, but also the experiences and dynamics of the psyche in which it is involved. Precisely this condition of weakness and vulnerability leads it to wonder about its own origin and essence, both to better understand its role in the dimension of human life (and possibly in other dimensions), and to develop the necessary resources to consciously fulfill the commitments taken on or the tasks that have been assigned to it, with a spirit of collaboration but free from any subjection to powers that, in one form or another, seek to subjugate it. The path of knowledge therefore also becomes a path of self-knowledge and liberation from the various constraints that the conditions of organic life entail. This path is different for each human being, given that it starts from the fragmentation of consciousness into a plurality of individual organisms, and it is not necessary to interpret it in terms of asceticism or self-mortification: even if it is essential, in the initial stages, that the Ego trains in distancing itself from the dynamics of its own psyche, it can serenely enjoy all those experiences of organic life that give it happiness and joy in living, but without falling into the traps in which such experiences are often used as bait. Furthermore, all interpersonal relationships should be inspired by a collaborative, loyal and friendly, but still cautious, attitude, and the advantages that the Ego can derive from them in emotional terms cannot in any case derive from a damage consciously caused to someone else (or even to its own organism). Therefore, in walking the path of self-knowledge, the Ego can maintain a beneficial mood of enjoyment towards the interesting, positive and pleasant aspects of organic life, without however being conditioned by them or showing submission towards the dynamics of the psyche that try to ensnare it by using such aspects.

But if the Ego limited itself to living in the organic dimension without devoting at least a part of the time and energy at its disposal to the deepening of its self-knowledge and to the path of evolution and liberation from the dynamics of the psyche in which it naturally is involved (for better or for worse, given the bipolar nature of the psychic energy), it would leave this life as vulnerable and insecure about its own destiny, as when it entered it: whatever experience it might encounter once it separates from the organism that allows it to live in this dimension, it would only have to rely on the love and compassionate mercy of that higher entity that we have called Spirit, so that this entity may welcome it into its own dimension. One of the most interesting – and, so to speak, innovative – aspects of NDEs is the fact that many of them refer to the Spirit dimension as an almost objective, and not merely subjective, condition, in which each of us will be welcomed at the end of human life, given the non-bipolar character of the Spirit. Therefore the various representations relating to the heavens and the hells, understood as extrapolations of the experiences generated by the bipolarity of the human psyche, do not find space in the Spirit dimension, whose reality manifests itself as a sublime harmony in the purest state. It is also completely overcome that aspect of bipolar relationship for which the Ego, conditioned by the human psyche and by the weakness determined by organic life, humiliates itself as a creature, calling the Spirit with terms such as Lord or God (meant in the sense of master and anthropomorphic ruler), and naively attributing to itself the guilts of sin, forgetting that the Spirit is an energy of which the conscious Ego represents a spark, which manifests its splendor once freed from all the psyche's slag with which organic life encrusts it until it hides it.

Beyond the interest in the experiences of human life, understood both in its positive aspects and in the challenges it offers (also in relation to the commitment required to face them), the Ego is obliged by the very path of this life to consider what are the resources available to it with regard to that radical change represented by the death of its own organism: this need can be felt more intensely in old age, when the awareness that the residual time to spend in this world is reduced day by day is associated with the observation that the resources offered by our organism gradually weaken and lose efficiency. If it is true that in our complex societies the relative economic well-being can induce the Ego to entrust the management of the final part of its life to public or private structures, or to rely – when the circumstances allow it – on family affections, it is equally true that there is a remarkable difference between those who have to face this final phase in conditions of weakness and uncertainty and those who can rely on the energy and power deriving from having engaged themselves in the evolution of the conscious Ego and the liberation of its essence from all the dross of the human psyche that enveloped its spiritual core. As a consequence of this process of purification and liberation, the same zest for life naturally transforms itself into a serene wait for dying, as death is felt as a door that opens to allow the conscious Ego to explore new dimensions in full freedom. This radical change of tuning does not necessarily have to involve a debilitating and painful organic decline, but it can take place in full awareness precisely as a result of the level of evolution and liberation reached by the conscious Ego, which can rely on the self-confidence gained through its commitment during this life (deriving from the consciousness of being a spark emanating from the Spirit), which allows it to leave its organism and fly without any fear towards other experiences.

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