Groundlessness of the assumption of punishment and sanction
by Athos A. Altomonte
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‘Evil' is the reversal of truth, beauty and fairness. But, although reversed, evil has a trace of truth, fairness and beauty that it has distorted. They can be restored if the spark of truth, beauty and fairness is vivified so that, in the fragment of evil, it could prevail again.

The vivification of the spark held in every form of life is the sense of the consecration of elements .

In this way evil finds its catharsis in the reanimation of its primitive matrix. This is also true for the ephemeral human physicality, when it is enlightened by its own inner essence.

Every deformation of truth, beauty and fairness can heal in the physical conscience by helping the drive of inner orientation, which responds to the will of the soul.

The same orientation that drives to balance every form and substance, even universal, is manifested in the human microcosm as supreme sense of balance and fairness . It is a form of inner intelligence that originates from the discernment of the superior Ego and that responds to the conscience of the soul. Therefore, when the physical conscience reacts to their silent appeal , the complete alignment in every part of conscience is reached.

In the perceiving subject it causes the psychic tension that drives him to travel the Middle Path (see article on The Middle Way ).

The correction must bring the excess back into the boundaries of fairness and justice, with intelligence and without appealing to catechistic statements which, in actual fact, are far away from karmic concreteness. Indeed, it is not a moral convention to affirm that nothing is generated without cause and that nothing appears without causing reactions. So much so that this statement finds its first application in the origin of eternal and universal manifestation itself; more precisely in the prime Cause that generated the cosmic Work, sealing the link between the smallest creature in the universe and the original Unit. Through the karmic principle, this relation joins the generating Cause with every expression of its living universality.

But is universality actually limited to this universe only?

We have always thought that there were some correspondences between greater similes and lesser similes. By developing this criterion, we have started considering the possibility of a multiplicity of universes.

Large correspondences join the ‘top and the bottom', linking the greater entities that reflect themselves in the smallest phenomena of material existence and support them.

It is a kind of vital link belonging to a unique project, a result of the reason of the same Cause. A geometrical communion synthesizes the relations between universal systems and sidereal entities, nebulas and galaxies and the latter and their own stars and planetary systems. Up to the smallest particle of the lesser spheres of existence, such as the human dimension (space-time) and all the infinitesimal elements that live in it and in its underlying dimensions.

Every archaic and ancient cosmogony veils the sense of these theories, although with different symbolisms. They didn't originate from nothing but from reasoning and ascertainment.

If ‘this' finite universe is continuously expanding, it means that outside there is sufficient space for it to expand. And if the ‘ container' that ‘ contains' this universe is so much bigger, why not accept the theory that its (energetic) space can contain more than one universe?

In its process, this large complex of relations between greater similes (macrocosmic entities) and lesser similes (microcosmic entities) elaborates new and more sophisticated balances to support its growth.

This is true indeed, since the universe grows with the motion of the great energetic configurations and unceasingly changes the asset of its complex energetic balances, in order to establish gaseous and material forms. Therefore, in order to guarantee the necessary stability for the support of any structure and form, it is necessary to move the unbalances of the structural assets from one point to another, which otherwise wouldn't support the continuous transformation they must undergo.

Each energetic dislocation brings unbalances in the structures and forms, but they are systematically compensated and resolved.

Unbalance and re-asset characterize the stages of transition of the phenomenon, which transforms and adapts to its vital journey. Transformations occur in the human being as well in order to help the qualities of its vital substances. Indeed, the energetic essence, viz. the power that the phenomenal aspect represents, determines the dimensions of the space that it will occupy and the duration of its appearance.

This rule is valid for any kind of form and from the combinations of form-space and time-persistence practically infinite structural combinations originate. But although different, all combinations have common denominators. The most remarkable of them is certainly cyclicity.

Everything changes and transforms cyclically. New temporal forms appear, evolve, wear out and disappear, only to reappear later in a different form.

Cyclicity regulates any living structure, from the universal to the temporary ones necessary to the processes of metamorphosis of every living being. In this scenario, the life of human conscience is in relation with mobile and substantially unstable physical structures.

Human conscience as well, like any other form, tends to persist and expand, reproducing the model of Unity (nucleus of reference), which is its origin and the source of its life. But in order to follow one's own model, a conscience has to overcome many obstacles, all of a material nature. Therefore the concept of karmic merit and demerit reflects the swinging of a conscience between two forces. One is the original identity, the other is the physical nature that, for survival instinct, would like to prevail and keep all its material characteristics untouched. The conflict generates oscillating stages that tend to find a new balance and go back to stability.

The most suitable image to represent these oscillations is a tone, a kind of sonorous wave called sinusoid. Despite the ascending (comparable to merit) and descending (comparable to demerit) motion, the sinusoid keeps the same direction both in the horizontal advancement and in the vertical growth. Therefore the sinusoid is the model used to represent the oscillating advancement of both the individual and the mass conscience, without falling in pietistic aspects and ideas of sin (see in the article Nocturnal and diurnal man the concept of Dis-orientation and Re-orientation of the physical conscience).

The notions of sin and atonement, merit and prize are too human to find application outside the material attributions of the creators, which are the only ones who can fear and desire them.

Fears and desires can't reach an extraordinary structure as the soul. Therefore feelings such as ‘guilt or purity' can only be complements of the physical reason, the only aspect structured through mental habits that form partial and relative codes and criteria.

A closer view reveals that the oscillations of a sentient conscience are a consequence of grafting with the instinct and passion of the lower nature. They all end up being reinforced by the intellectual deafness and spiritual blindness of not yet advanced minds.

The ‘falls' of conscience are the effect of the mind's nonsense which, although sentient, is still mixed to the animal aspects of one's own corporality. This mixture intensifies impulses and passion of the lower nature that we try and justify with elaborate conjectures. The subjugated mind tries the impossible by reasoning against evidence in order to make the worst behavior believable. The animal nature of reason is not comparable to the healthy instinct of the animal. Indeed animals act without malice, unlike man.

In order to correct the deformations of behavior censorship is not enough; it is necessary to educate the mind in recognizing the balance at the basis of the mistake.

Balance is the ideal of every advanced mind which, although aware of its own imperfection, tends to perfection.

But is there a meaning in worshipping a perfection enclosed into a divine icon ?

Aspiring to perfection is not a merit per se; neither there can be demerit in not perceiving its existence. Feeling or not feeling, but also wanting and not wanting are only sensations that don't produce merit or demerit if they are not fulfilled. In order to achieve them we must follow a system of judgment that doesn't use sensations as measure.

Each deformation of an ideally balanced reality is given by the lack of correspondence.

The defect of relation among similar but distant instruments (such as Ego and personality) ends up in a substantial incommunicability and incomprehension. Therefore the similes remain separated in an alleged ‘self-sufficiency'.

Presumption , though, is not enough. If the people who make mistakes because of superficiality, impulsiveness or recklessness had the clear view of the weight, duration and cost that it will have in terms of difficulties, damages and pain, perhaps they would have a different behavior, if only by pure calculation.

Therefore we consider mistakes as an effect of the lack of conscience, of the emotional fogginess that confuses reason. Assagioli (psychiatrist, founder of psycho-synthesis and author of vast medical, therapeutic and educative literature) thinks that there isn't a punishment to mistakes, but only their consequences.

The damages caused by the crime are its cost and the price to pay will be proportional to the debt incurred. This means that in terms of cost and duration, the measure of the debt is proportional to the intensity of the bad deed. Despite not being any other sanction but the resolution of the debt, its effects will appear so hostile and horrible that they will compare to a tormenting punishment.