Good and Evil

The spirit and the conflict between good and evil

The individual fragmentation of the psyche has determined the experimentation of pleasure and pain by a subject, which in the case of humans can be identified with the conscious Ego. Under the term of pleasure we can include a series of feelings and emotions interpreted as positive by the nervous system of the organism, even before than the conscious Ego, while pain involves reactions of suffering and rejection. Observing young children, in whom a conscious Ego is not yet well formed, we notice that their expressions and their behavior often correspond to manifestations of pleasure and pain, which their nervous system produces unconsciously as a reaction to certain environmental stimuli and to the functioning of their organism. Only later does the conscious Ego begin to perceive, with increasing intensity and involvement, the pleasure and pain associated with the various events and psychic reactions which are determined through the brain functioning: as a natural reaction, it is inclined to seek pleasure – and to desire the objects or events from which it presumes to derive it – and to reject the pain, doing everything possible to avoid what may cause it suffering. In these conditions, we are faced with almost entirely automatic organic functions, in relation to which the only role played by the Ego is that of a subject who experiences them. 

It can be said that in the initial phase of life, good and evil coincide with pleasure and pain, or with the satisfaction of our desires and the frustration deriving from the inability and impossibility of obtaining what we want. As our consciousness consolidates and evolves over time, we first begin to consider good and evil on the basis of the cultural programs that are transmitted to us, and then proceed to autonomously develop our personal evaluation criteria. Of course each of us, depending on our destiny and our mental resources, can stop at one or another stage of evolution in the evaluation of this conflict, that has played and plays such an important role in the history of mankind. Two things soon become evident: the first is that the environmental factors upon which our needs and the satisfaction of our desires depend can elude our ability to control them; the second is that, due to the fragmentation of the human psyche, what I consider good can be bad for another person, and vice versa, and this fact does not only occur between individuals, but also between more or less large and well organized social groups.

But it is precisely the belonging of humans to increasingly complex social groups that causes a third element of conflict between what is perceived as a personal good and what is proposed (or imposed) as a collective good: think of all the soldiers sent to meet death, or who suffered wounds and mutilations (enduring the pains caused by them) for the sake of their country, whether they shared it or were forced to fight to avoid worse evils; or, more simply, of the fact of having to pay taxes – as every good citizen should do, to contribute to the collective needs – even knowing that the rulers on duty can make improper and undue use of the resources entrusted to their management. The fact is that often the choice is not between good and evil, but between two (or more) evils, one of which – being evaluated as the lesser – appears preferable to alternatives, almost as if it were a good. Interpreting, as a whole, the experiences and events of human life, the latter has often been considered as an evil, necessary to achieve a good of a higher nature, located in a hypothetical (and utopian) future time or, even, in the afterlife. It is therefore understandable how the conscious Ego can ask itself why the human condition it is experiencing is not already happy, interesting and in tune with its own essence: the problem is that the Ego naively asks this question to the psyche, from which it expects to get an answer, without realizing that precisely the internal conflicts of the psyche are reflected in the mental dynamics in which it is involved.

The spirit, on the other hand, does not allow itself to become entangled in the dynamics of the human psyche, which it considers with a certain interest but also with detachment, as a curiosity that is worth observing and studying, but by which it cannot let itself be involved: in particular, it is the attachment to human life, and the (psychic) attraction that it exerts on the Ego, that is considered with particular attention by the spirit, as an oddity that makes the Ego's path of liberation so difficult. The spirit realizes how the Ego tries to avoid the pain and suffering that (negative) psychic experiences can bring to it, but the joys and pleasures of life – all those positive experiences which, as they say, make life worth living – are almost always actively desired by the Ego, although they often reveal themselves as (psychic) baits designed for the Ego to be hooked. Even painful life experiences, sometimes desperate, can be endured by the Ego for the fear of losing the only treasures that it feels as its inalienable goods even in the most dramatic adversities of life: consciousness and hope. The condition of the spirit is quite different from that of the Ego, and yet the spirit feels towards the Ego – as a conscious being who learns to juggle and navigate the troubled sea of human experience – a sympathy that arises from a profound affinity, and which translates into a call, or a signal similar to that of a more or less distant lighthouse, which the Ego can, in certain cases, glimpse.

The spirit's path

As we have seen, the plurality of living organisms of any species, including mankind, and the variability of the environmental conditions of our planet, result in a fragmentation of the psyche's experiences that involve every conscious Ego, and in an extreme variability of the mixture of such experiences, felt as positive or negative, and interpreted in terms of good and evil, that personal destiny imposes on every human in the course of their life. Furthermore, these dynamics make some people more focused on themselves and more indifferent towards the psyche's experiences that involve others, while other people are led to feel much more sympathetic both with the joys and – in particular – with the sufferings that their fellow men have to endure. In this case, it is as if the psyche, fragmented into a myriad of individual experiences, made an effort to try to rebalance the conditions of human experience, or at least the most extreme ones. Good and evil arise from the interpretation of this state of affairs that all humans receive from their own psyche, an interpretation that – inevitably, due to the psyche's fragmentation – varies from one person to another.

It is not difficult for the Ego to fantasize about a condition in which evil – or what it believes to be evil – does not exist: everyone is given the faculty to create their own imaginary paradise, in accordance with their needs. One can imagine an hedonistic paradise based on pleasure, in which all desires are immediately fulfilled, or other paradises based on harmony, concord and mutual love of a community of beings, let's even say angelic. A common feature of these paradises should however be the oblivion of the human condition, given that evil is present in it, and the very memory of the pain suffered by ourselves, or the empathy with the sufferings still endured by other humans, would be a suffering in itself, and therefore an evil, even in heaven. In the human condition too we can experience moments of intense happiness, which are not scratched by the awareness that evil is still present in life, and that other people are suffering at the same time that we are so intensely happy. The psyche's dynamics can determine a condition of complete isolation of the conscious Ego from the evils of the world: in a certain sense, human life is a well-assorted cocktail of hells and paradises.

The spirit cannot be considered as a god, in the sense that it does not have the power to modify the general conditions of human life. However, in all circumstances, it offers the Ego a protective help against the psyche's dynamics that involve and try to dominate it, which obviously represents an advantage against negative experiences. As for the positive experiences that life can offer, the spirit induces the Ego to behave like the fish that manages to eat at least a portion of the bait, without getting caught on the hook. In any case, once the Ego has embarked on the path of liberation that the spirit shows to it, all the psyche's experiences of life are lived with a certain detachment, as they are marked by the provisional nature and alternation of human events, always keeping in mind that, in the unidirectional proceeding of the phases of life, youth is followed by maturity, elder age (which today is called the third age), and then old age until death. Therefore the Ego, whose consciousness has sufficiently expanded and evolved in the course of life, cannot help but consider death as an opportunity that is offered to it to move from the condition of human life, temporary and subject to final decline, to a different dimension in which its conscious existence may find a reason for being, more meaningful and more in harmony with the needs it feels and the resources it can dispose of.

The spirit offers the conscious Ego the opportunity to reach the goal of a creative, harmonized and intelligent psychic dimension, to be achieved in collaboration with other spirits, according to a concord of intentions and feelings. The spirit is, by its nature, alien to the psyche's conflicts between good and evil that characterize human life, involving the conscious Ego. This does not mean that it is indifferent to good and evil: it is the very existence of this conflict that makes human life incompatible with the needs of the spirit, which is in itself harmonious and, so to speak, unalterable. If we take into account the existence of evil in human life, we see that the psyche's attunements that represent, so to speak, good, tend to force the Ego to oppose evil, to the point of fighting it preventively to defend itself: the very existence of evil contaminates, in some way, even the good, because the fragmentation of the human psyche causes each Ego to pursue those objectives that the psyche's attunements that involve it show to it as necessary, valid, and good to it, or to the social group to which it belongs, even in opposition to others. The very vulnerability of our psychophysical system, its subjection to the rules and dynamics (also often conflicting) imposed by nature, the need to defend it in order to survive, regardless of the destiny not only of many other humans, but also of billions of other living organisms, make evil a reality inherent in the life in this world, as long as the conscious Ego remains involved in the psyche's dynamics deriving from it.

The spirit's dimension, therefore, is not compatible with human life: the latter is probably necessary as it offers the conscious Ego the opportunity to evolve to the point of being able to easily free itself from the psychophysical organic system that binds it to this world, so that it can merge with its spirit. There are no objective elements to evaluate the meaning and value of human life and the importance it has for the evolution of the conscious Ego and of the spirit itself, given the great diversity of individual destinies and the consequent attunements of the psyche that each conscious Ego, willy-nilly, experiences. Therefore, the evaluation of the meaning of life is usually entrusted to the psyche, which, with its typically human dynamics, offers the conscious Ego interpretations based on positive or negative attunements, case by case, and anyway often marked by the conflictual polarity of good and evil. The call of the spirit, on the other hand, frees the conscious Ego from the search for a humanly psychic interpretation of the meaning of life, which is felt as a transitory phase necessary for the Ego's evolution, until the latter is ready to break the shell represented by life itself. Once embarked on the spirit's path, the Ego feels freed from the need to ask itself the reasons for the different individual destinies or the polarity between good and evil, since the residual part of its human life is already driven by the influence of the spirit, which determines the Ego's personal destiny.

Obviously, the spirit's path should not be deceptively meant as a strategy aimed at satisfying typically human desires: an illusion of this kind would undoubtedly be followed by disappointment, since the spirit has little interest in the psyche's dynamics on which our human desires are based. Anyone interested in the satisfaction of human desires should turn to the psyche's dynamics and the (positive or negative) forces that can possibly control them. Those who walk the spirit's path have already freed themselves from human expectations, and yet the spirit is able to offer them concrete help, making the path of exit (and liberation) from this life easy and serene. The Ego, in fact, can feel more and more attracted to the spirit as the human life in which it was formed approaches its natural end and the smart consciousness at its disposal has reached its full maturity. This continuous reference to the Ego should not be considered as a defense of egocentrism, because it should not be forgotten that there is a substantial difference between the Ego conditioned to indulge the psyche's dynamics that involve and dominate it, and the Ego already walking the path of joining with the spirit: in this site the term Ego is used to indicate the conscious subject of the experience of human life, in that singularity and uniqueness determined by the multiform plurality of possible experiences and personal destinies.

The Ego between good and evil

The spirit is, by its nature, alien from evil, and for this very condition we could consider it inclined to good, from a point of view that is nevertheless conditioned by our typically human psyche, which shows us good always in antithesis to evil. In its dimension the spirit is a free creative entity, harmonious in itself, not contaminated by the good/evil polarity, which instead can involve the Ego so intensely in its experience of human life. The spirit is, in itself, an autonomous energy, not subject to a polarity, while the psychic energy that characterizes human existence springs from a polarity, which we indicate precisely with the antithesis good/evil. There is like an incompatibility between these two types of energy (the psyche and the spirit), and this is probably the reason why the spirit's influence on the conscious Ego is only exerted in the form of a – more or less weak – call, or attraction. Within the polarity that characterizes the human condition, good is always forced to deal with evil, which, in its psychic form, is by its nature aggressive: good is therefore forced to defend itself from evil, to the point of reacting by fighting it, with all the risks involved, given that the struggle almost always involves a contamination between good and evil well summed up by the formula «the end justifies the means».

Not reacting to evil would in fact mean submitting: social evil can also be satisfied with a neutral, so to speak, submission, but more often it requires a real collaboration, which the conscious Ego can accept, contaminating itself and becoming in this way complicit in evil, or refuse, bearing the consequences – in the form of suffering – to the point of giving up life itself, which remains the most noble and courageous option. But also defending ourselves or others from evil can turn into a dirty job, and not infrequently into a real descent into hell, as is well known by the soldiers who are fighting on opposite sides – for what is presented to each one of the parties in conflict as the good to be defended (homeland, the loved ones, justice, the right of peoples, etc.) – or, within a social system, by the agents of the law enforcement. Normally, citizenz who do their duty, and who believe it is their right to live in a world where evil is at least limited within its borders, let this dirty work be entrusted to someone else, and then naively marvel when are informed about the evil that has also been done by those who had to defend what is believed to be the good, without understanding that frequent contact with evil is in itself contaminating, like an infectious disease. Wherever one is at the forefront, the conflict between good and evil is always reflected in the psychic dynamics that involve the conscious Ego, often with devastating effects that end up overwhelming it. The polarity between good and evil is intrinsic to the natural dynamics of organic life, which are reflected – in an even more intense form – in the human psyche.

Even if we consider the natural environment in which an organism – in particular the human one – is born, grows and interacts, pursuing those objectives that the psychic dynamics propose and impose on the conscious Ego, we find the presence of evil, not only in the vulnerability itself of that organism (which – at the very moment in which it is injured by some environmental accident or by an aggression by another organism, or becomes ill or weakened due to the action of parasites or pathogenic germs – is subject to pain and loss of efficiency), but also in the sufferings that it has to inflict on other living organisms to feed or to defend itself. In natural dynamics, it is very evident that what is good for an organism can be evil for someone else, since the natural balance is based on an absolute insensitivity to what a single organism can feel in terms of conscious psychism. This state of affairs was synthetically well expressed by the ancient Latin saying «mors tua, vita mea» (your death, my life). We can see every day how the reflection of this natural bipolarity between good and evil is still well present and widespread in the psychic dynamics that determine the behavior of many people in the context of human interactions, both within a social group, and in the relations between nations.

If the Ego, in its condition of subjection and identification with the psychic dynamics that involve it, can find it convenient and natural to comply with aggressive behaviors and actions, perhaps even with purposes considered as defensive, evaluating, in a form or in the other, its own personal advantage as the good to pursue (even when such actions and behaviors cause harm or suffering – that the Ego can consciously foresee – to other people), things become more complex in case the conscious Ego feels the need to escape this type of polarity, avoiding causing suffering to other people or other organisms. An orientation of this kind can translate into different forms of behavior and action, the consequences of which cannot always be reliably predicted. Undoubtedly, the Ego can rely on its good intention, even when the obtained results do not match expectations. Often this attitude interprets life according to the so-called spirit of sacrifice, according to which it is preferable for the conscious Ego to undergo itself suffering and pain, rather than causing them to others. The term sacrifice means that our life can be enhanced, raising it to a higher level than the human one, a level, indeed, sacred. But all of human history shows how this meaning has often been distorted, misrepresented or used for improper purposes.

Let's examine a little deeper the psychic dynamics that involve the conscious Ego, making it inclined to act for good's sake: it is almost always an action aimed at avoiding or stemming something that is interpreted as evil. An action of this kind should in itself determine gratifying results for the conscious Ego, since, if the consequences were to transfer pains onto it, there would still be a displacement of evil from one subject to another, a change of target whose only advantage could possibly be that of reducing – quantitatively or qualitatively – the evil present in a certain social context. But if sacrifice is meant as the suffering of someone for the benefit of their social group – this was, remember, also the purpose of human sacrifices – it is well understood how the conscious Egos of those who, willy-nilly, sacrifice themselves, remain contaminated by the evil, unless they feel psychically gratified by their choices. Consequently, it is inevitable that the logic of sacrifice provides for the need for a compensation in an otherworldly dimension, as a reward for the evil suffered. The conscious Ego is therefore always involved in this polarity of good and evil, of psychic experiences interpreted as rewards or punishments, or of the need to compensate in an afterlife for the evil received (or even performed), or renunciations and sacrifices made in this life.

Only the spirit's path allows the Ego to free itself from the domination of psychic dynamics and from the various interpretations of them given by the same psyche – often in the form of cultural programs shared in a certain social milieu – and that the Ego is inclined to accept uncritically, precisely because of its identification with the psyche. The spirit is in fact extraneous to the polarity between good and evil, since – as we have said – it is endowed with an autonomous, not bipolar, energy. However, the spirit's energy reaches the conscious Ego – when this happens – as a weak and very disturbed signal, hampered as it is by the power of the psychic energy dominant in this world: it is a bit like pretending to see the stars, which are also present in the sky, in the sunlight, which radiates erasing all their traces. Although some of those stars are far more powerful than the sun and radiate an enormous energy, their remoteness renders them ineffective. But when the Ego manages to tune the spirit's signal, it feels attracted to it, due to the affinity it feels between the spirit and its very nature: it is as if a navigator, shipwrecked on an island very far from his homeland, in which he tries to survive by adapting with greater or lesser luck, at a certain point picks up a signal coming from a ship still afar, but bound for his homeland, whose crew is almost certainly made up of his compatriots.

The path of approaching the spirit

As has been said, the signal emitted by the spirit reaches the Ego weakly, and is almost always disturbed by the prevailing psychic tunings, which therefore have a much more effective power of involvement on the conscious Ego. Furthermore, the way in which this signal is received and interpreted by the smart consciousness varies greatly from one person to another, so it is neither possible nor correct to give a verbal description of the path of approaching the spirit, let alone offer instructions about the better way to meet one's spirit. The spirit's way is an experience that the conscious Ego decides to accept, and a path on which it advances on the basis of an inner exchange of consciousness and energy with its own spirit: for some people the signal coming from the spirit can become, after a short time, particularly clear and easily interpretable by their consciousness, while for others it manifests as a more or less recognizable interference between the normally prevalent psychic attunements. It is therefore normal that for a certain period the Ego, while feeling attracted by the call of the spirit, continues to be more or less intensely involved in ordinary psychic tunings, and in the desires and fears connected to them: the difference however consists in the fact that the Ego is well aware of this involvement, and no longer identifies itself with the psychic dynamics, showing on the contrary an increasingly accentuated detachment towards them.

Both the natural instincts that operate in our organism, and the conditioning determined by the cultural programs prevailing in our current societies, determine a strong attachment to life and the fear of what is perceived as a leap into the unknown – whatever may happen – which awaits us at the end of this life. It also happens that, with the prolongation of the life span determined by medical progress, death may be preceded by a more or less long period of psychophysical decline and suffering, so that almost all the dominant cultural programs emphasize the exuberance of youth and the efficiency of maturity, trying to remove, as far as possible, any reflection on old age and death, which are regarded as the antithesis of life. Consequently, the psychic dynamics determined by these cultural conditioning induce the Ego to consider old age and in particular death as evils to be avoided and exorcised as long as possible, given that they do not involve any advantage if considered solely on the basis of the needs of this life. Therefore the very fact of continuing to live in the context of a sociocultural system of this type – unless one wishes to isolate oneself in some remote hermitage – in any case entails a continuous confrontation of the conscious Ego with psychic tunings activated and reinforced by interconnections and interactions with other humans who are, just like us, members of the same system.

The opening of a channel of connection and communication with the spirit, which functions in such a way as to allow the Ego to receive the signals coming from the spirit with sufficient clarity and steadiness – clearly distinguishing them from the ordinary psychic tunings determined by the good/evil polarity –, is not a simple undertaking, and may require a prolonged commitment, given that it depends not only on the attention by the conscious Ego, but also on the level of evolution of the spirit and the consequent power of the signals that the latter manages to transmit. I hope that those who follow this blog have well clear the reasons – based on an analysis of documented facts – why the spirit is considered as a really existing entity, and not as a more or less fanciful hypothesis. The connections between the spirit and the psyche, long investigated by psychic research and still studied today by parapsychology, can give rise to various interpretations, depending on whether more emphasis is placed on the autonomous intelligence of the spirit and its capacity to intervene on the physical reality, or on the particular psychic tunings which, being activated in particular circumstances with the collaboration of particularly gifted people, determine the same physical and mental effects. In both cases we are dealing with an authentically and directly creative psychic activity, not only with regard to mental experiences that involve the conscious Ego, but also for its particular effects on objective physical reality.

This kind of psychic activity differs clearly from ordinary psychic dynamics, as it proves capable – albeit within certain limits (as pointed out on this page) – of transforming directly into something that is perceived as objectively real (and as such also confirmed by suitable recording devices), surprising and fantastic events that – as a rule – should remain confined to the mental domain of imagination. As I have already said, the spirit and the conscious Ego represent two sides of the same coin: it is only in the context of the interpretations provided by the human psyche, by which the conscious Ego continues to be ensnared, that – once recognized as real the paranormal phenomena of mediumistic origin – it is believed that the attribution of those phenomena to forms of unconscious psychism (unknown in its operating dynamics) can be a valid alternative to the hypothesis of the existence of spirits, and therefore also of our own spirit. In fact, at the very moment in which an autonomous psychism is formed and manifests itself, which demonstrates a surprising ability to communicate and interact with the reality of the physical world, regardless of the consciousness and will of a human instrument that is often in a state of complete trance, our conscious Ego has to deal with something essentially different from the normal experiences determined by the human psyche.

In the light of the tunings of the human psyche, mediumistic phenomena cannot be considered as proof of the survival of the conscious Ego, because there is no survival of the Ego in this dimension: death marks in any case a definitive and inevitable passage, which can be interpreted as a transit to a completely different dimension. However, mediumistic phenomena represent a signal that translates into alternative forms of psychism, which bring with them references to a different reality, with which the spirit interacts in a similar way to that with which the conscious Ego interacts with the reality of human life, through the psychic experiences and dynamics that involve it. If the human psyche is able to interact with the reality of this world, modifying it creatively, albeit at the cost of a considerable commitment of energy and through an organizational effort that results in the intelligent and coordinated use of the bodies of billions of people, as well as their intellectual resources, in the spirit's dimension the psyche interacts with reality in a much more direct and almost immediate way, of which mediumistic phenomena can offer a limited example even in our physical dimension. In what form, in the spirit's dimension, the psyche makes real what the spirit's intent wants and desires, is a topic that deserves to be more carefully examined.

Commands and desires

Within the sphere of the ordinary psychic dynamics that control human life, the conscious Ego knows with greater or lesser clarity, but above all undergoes, the power of commands and desires. Commands are generally acquired in the form of programs, culturally transmitted, which process and transform the primary instincts determined by the natural laws that make our organism function. For example, the instinctive command that forces an animal to get food to survive can turn, in a person living in a complex society like ours, into the cultural command to look for a job, or – sometimes – into the command to steal, or exploit other people. Most of our social behaviors conform to commands, so much interiorized that the Ego completely identifies with them. This kind of internal commands, which translate into precise psychic dynamics, should not be confused with social laws, which the conscious Ego can decide to follow or to evade, on the basis of evaluations often based on its own desires, and on the advantages or penalties resulting from compliance with the law or not. With regard to the internal commands, the Ego is almost always devoid of any critical capacity: it abides by them because it is not possible for it to do otherwise.

The difference between desires and commands is generally a matter of nuances: a desire is characterized by the fact that it is perceived more or less intensely by the conscious Ego, which elaborates a strategy – in terms of ideas, behaviors and actions – to make the desire come true. While the inner command not infrequently escapes the Ego's consciousness and critical intelligence, desire imposes itself on the Ego with greater or lesser force, until it can transform into a real command from which the Ego cannot escape, but of which it is fully aware. Desires properly meant should, in principle, have the characteristic (which we could define positive) of adding something we miss to our condition, but often forms of desire occur that tend to remove or improve a negative condition: there is no doubt, for instance, that those who are sick wish to be healed, those who suffer wish not to suffer, etc. When there is an improvement in a condition of this kind, the Ego can feel pervaded by a temporary feeling of joy, or even of happiness, which is summarized in the well-known saying: pleasure son of affliction. Thus, a particular kind of desire is not to lose what we already have got – in terms of health, wealth, well-being or joy – which almost always translates into the fear that this could happen: inevitably, it seems to us that death will bring us away everything we've had in life.

Positive desires are to achieve a goal, to possess something we feel we want, to add something new to our knowledge, to win the love of a person we desire, and so on. It is evident that in these cases the intensity of desire generates a tension, which pushes us to think, plan and act according to the objective to be achieved. Once we have obtained what was the object of our desire, the tension is discharged in a more or less intense form of happiness or satisfaction, which however has a temporary duration, as happens, for example, with sexual orgasm, but also with the pleasure induced by taking certain drugs. With regard to these psychic dynamics, which depend on the way our brain works, the conscious Ego places itself in the condition of a user who, more or less naively, goes in search of positive and pleasant experiences, in the form of sensations and emotions, and try to avoid the negative, unpleasant or painful ones. The results, however, often do not accord with what appear to be the natural needs of the Ego, which fails to satisfy most of its positive desires, and not infrequently has to undergo unwanted negative experiences: as a consequence of this process the Ego's consciousness can evolve, starting a process of intelligent critical elaboration of the psychic dynamics that condition the Ego and of the forces that drive and control them.

Since the experience of life is different for each of us, it is not excluded that there are cases of particularly lucky people, whose Ego manages to achieve most of the objectives it desires: in such cases, the only psychic attunements that can disturb the Ego's happiness and satisfaction are those related to the decline of old age and death, and those deriving from its empathy with the sufferings of other human beings. It cannot be ruled out that, in some particular cases, the Ego be also dispensed from these psychic tunings, and can thus experience an almost perfectly happy human life. This is what I call the lottery effect, which can push the Ego to want to experience human life anyway, in the naive hope of winning a prize that goes to one person out of every billion participants: however, you can count on a certain lot of consolation prizes! From this point of view, therefore, as regards the Ego, everyone is free to decide whether the life they are living deserves to be lived, in accordance with what the psychic attunements on which they rely suggest. But in the final part of life the Ego must anyway orient towards a change that shows itself as definitive.

Freed from the polarity of good and evil, pleasure and pain, from which it originated and in which it developed and evolved, through a process of broadening and refinement of its own intelligent consciousness, the Ego can transform itself in spirit, immersing in a different form of energy that emanates from a unitary source, distinct from the polarity from which human psychic experiences spring. What the Ego will be able to bring with it, as its inheritance of the experience of this life, will be precisely the level of consciousness it has reached, and which will allow it to preserve some aspect of its deepest human identity even in the spirit's dimension. It can be guessed – for example from the reports of some NDEs, or from other experiences obtained in non-ordinary states of consciousness – that the mental tunings of the spirit's dimension may be very different from those to which we are used in this life, and that the psychic dynamics that underlie the commands that make us function as we do, our desires and our fears, will be completely overcome. From this point of view, human life can be interpreted as the source from which the Ego springs, and as an opportunity that is offered to the Ego to develop its consciousness to the point of being able to transfer it from a bipolar energy field, to another unipolar energy field, of a completely different nature.

The process of evolution of consciousness and self-knowledge of the Ego, that can begin and develop already in the course of this life, leads to the discovery and exploration of non-ordinary psychic tunings, which act as a bridge towards the dimension of the spirit, a dimension which can be fully accessed, I think, only after death, although I cannot exclude that the conscious Ego of some particularly gifted humans – such as yogis or ascetics – may leave the body dimension for sometime, and then return to it. What I am sure of is that there are people for whom the needs of the organism considered as normal and natural, from which the commands and desires that determine the functioning of most humans originate, have a very limited – or even none – conditioning power on the conscious Ego, which is already in the condition of intensely perceiving the call coming from the spirit's dimension. When this does not happen, even in the final phase of life, it means that the conscious Ego has been stuck in the bipolar energy field of good and evil.

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