LOVE OF NEIGHBOR.

Both stages of the path of enlightenment are characterized by a larger 
magnanimity. Leave the love of possessions and give place to love, which imitates God’s love, which longs to be given. It is often inappropriately called “altruism”, but this term generally refers to active forms of congenital magnanimity. He is like that in the virtue of love for his neighbor fire and enthusiasm that an altruistic person can rarely boast of.
Love for people grows gradually because they are God’s children and in many ways, they reflect Christ’s presence. A glimpse of Christ’s presence in the needy, which man catches on the path of purification, now replaces care and interest in everyone we meet. I can still love my enemies, and this is a clear sign of the effect of virtue. Psychology does not see any sense in this. For her love of enemies is a pathological trait. He does not neglect the virtue of love on the path of enlightenment at all the aspects of justice and its requirements, because all virtues complement each other. A person can be hungry and thirsty for justice, and at the same time pray for oppressors and persecutors. The saint then gave us an example, Maximilian Kolbe wrote: “Do not be sad about difficulties of our time, but offer your lives to all souls saved by the love of God.” A special love, called “apostolic enthusiasm”, is a sincere desire to fulfill the Christian mission by bringing salvation to the world. This element has a special importance on the path of enlightenment. Although all Christians are theoretically called to spread the gospel in a way that belongs to their profession, apostolate — work and for the spiritual good of people — will be an opportunity only for those people who read such books as this one. If you are reading this book, you are probably called to be apostles, and witnesses of the gospel. Even if your vocation is a vocation of prayer in a closed way of life, whether in the community or solitude, you have probably been chosen by God’s providence to consciously do something for the kingdom of God. The effect of the path of enlightenment should be important to you.
A person on the path of purification will be able to work in the apostolate with enthusiasm and professional interest. Effort, failure, and lack of opportunities will be difficult and demanding for him. Although we are sure that I am fulfilling God’s will, we expect some earthly reward or at least some encouragement, as the apostles also expected. “See, we left everything and followed you. So what of it will we have?” (Mt 19, 27) There are always certain limits to what we give because we are limited in what we can give at all. We work only by our forces; thus, we completely exhaust them and reject the impulse of infused virtues. it’s sad when the religious life and the spiritual state can create so much habitual mediocrity, that then every answer to he understands and perceives the fervor of infused love as a threat to others. As individuals, we are sometimes deaf to the call of poured love. We admit it when together with others we criticize those who feel the desire to do a little more.
But when the moment comes in which the apostle reaches another step on the spiritual path — the path of enlightenment will stop him to depend on the opinion of other people. It will be difficult for others to cope with impartiality towards criticism, with impartiality and with zeal. It can be painful for an apostle to find no support. He will then feel abandoned, isolated, and misunderstood, but he will find help and support in the power of love.
Contemporary psychologists who have researched more advanced stages of inner life noticed the effect of infused virtue, but they could not name it. Fritz Kunkel, an American psychiatrist dealing with spirituality, sensitively wrote about the manifestations of infused personalities: The closer we get to the center, the more we leave behind ideas, and the more our fears turn into anxiety. And anxiety, if we face it, turns into awe. What before seemed like a dark force, now appears as a force of light. After the Great and strong wind comes to the earthquake, after it the fire, and after the fire a quiet, sweet noise (1 Kr 19,11-13).
The terrible and destructive aspect of divinity — “tremendous” in theological language — creates a subjective experience in man, which is necessary if our religious beliefs and our austere theology are shattered by God’s grace. We live in a prison that we call our castle. A foreign soldier breaks through the door to deliver us, and he will tear down the walls of our castle. And we fight with him until the last strength of our doranyan “me”. We call the soldier a scoundrel, a villain, and a devil. And we defend ourselves until we are exhausted, overwhelmed, and disarmed. And then, looking at the winner with impartial objectivity, we recognize our defeat and the winner: St. Michael puts his sword into its scabbard with a smile.