Dimensions of spiritual life

The religious life of many and believers is limited to “religious acts”: attending services, celebrating Easter, performing their “religious duties” and not forgetting charity. ) e life is busy, in many respects positive,  after all, there is a risk that it will have nothing to do with spiritual life in the real sense. Moreover, the common sense of the believer elevated to the system, it acts as a terrible shell that it cannot pass through no folly, let alone a miracle, that is, nothing that would affect the present about man; he would be able to understand the hidden irony of Pascal’s bet, but so far, he has held only a reassuring reassurance:
On the other hand, there are people who have prosperous inner life but not religious. Thinkers, artists, and also theosophists they live a deep and intense mental energy and can even lead to cosmic mysticism or spiritualism without God.

We can state that the first of these forms, “religious” life, always brings a relationship of dependence on the Absolute, while the second, “inner” experience, is autonomous and deepen in immanence and one’s own mental wealth.

Spiritual life integrates these two dimensions and manifests itself in it their complementarity. Because it is intrinsically internal, it is also by living a relationship with God, by the participation of the human spirit in God living life, listening to the Spirit of God. In the broader perspective of world religions, it represents spiritual life a Christian synthesis among the anthropocentric unwariness of Eastern religions without God and transcendent and theocentric personalism of biblical beliefs, Judaism, and Islam. Christian synthesis not only combines amazing penetration of Hinduism into the depths of human unwariness with the sacred the fears of Jewish and Islamic monotheism before the absolute overriding the Creator, but he comes up with something completely new:

The Divine Self spoke to the human you. He created him who gave him he listens, gives him existence to his image, and further completes it to fullness and keeps him in living communion with his Word, which has become flesh. The novelty of the Gospels represents a reversal: the God of Christians is one of the strangest, in nothing resembling human imagination about God, and this deafness of his determines the spiritual life: The Creator of the world becomes the “Lamb sacrificed before the foundation of the world.” And on the cross, God takes the side of man, against his divinity. In the interest of man, God is no longer omnipotent; he dies to live. He transcends his interreligious silence to the other “you” and introduces them to his secret, to the sacred circle of the Trinidadian community. One can, therefore, say with St. Augustine, “You were more inner than my own heart and higher than the highest peak me about the spirit.  God wanted to become human. The Incarnation shapes the divine and social essence of every spiritual life. When a person lives a spiritual life, he is never alone again, he lives it with God and God”By Confession, VI, VII.
Vladimir Soloviev – Epochs of spiritual life he lives in man and with a man. This divine participation in the human is decisive: the spiritual life does not come from below, from the fabrication of man, from his imagination, from his desires, or from his cry soul. One does not create it for one’s comfort: such romantic mythology would never stand the test of time and death. Spiritual life comes from above; God makes it as a gift of His presence. One accepts and responds to the revelation-event by the act of his faith, he formulates and professes the creed and turns it to You, Father, with His Son and Spirit. The liturgical dialogue, the cause of unification, is beginning.

Spiritual life is happening inside the spirit. Seen from the outside, however, it necessarily gives rise to misunderstandings and frequent confusion with purely psychological phenomena. Therefore, the psychologist lays the classic but incorrect question of whether there is a correspondence between the subjectivity of religious experience and the objectivity of its subject.

The question itself posed and simplifies solution: God – the object of knowledge – is only immanent as part of the soul, esse in anima. One talks with one’s own souls, mythologize, and romanticizes. The mistake lies in introducing a speculative distance between experience and its subject because the religious experience is also immediate the manifestation of its issue. It is not a coincidence between experience and spiritual reality, for alone and experience is all about truth. The experience of the saints and mystics is the coming of the spirit. The idea of ​​God is not anthropology – fiction, man does not create God and, according to his image, does not invent him, but the concept of ​man is theomorphic, for God created him to your vision. Everything comes from God, including the experience of God, for God is closer to man than a man to himself; as soon as it manifests an interest.