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Thomas Aquinas in the Sum of Theology teach to us that God is the perfection in the highest degree, God is the wisdom itself the Theologian clarifies to us, the wisdom is the essence and the substance of God, that is, the wisdom is the divine substance (spirit) because speak of the wisdom is to speak of God. The substance is that of what is preached, the essence is the distinctive or main characteristic of something. Thomas Aquinas when refers about love argues: God is love without passion, that is, we can not attribute imperfections to God as the error and the passion. When is speak about the anger of God in the Bible, these are metaphors. Why do the Fathers of the church like St. Augustine and St. Thomas associate wisdom with God and affirm that the Father, the son and the holy spirit are one wisdom? Wisdom is previous to love, that is, it precedes love because to love something you have to know it first. You can not love what you do not know. Wisdom is eternal, immanent and uncreated, it is an entity that can only be perceived with the intelligence as Aristotle affirms.
The devotion to God in its true form is the worship of wisdom, in Latin devotion is an aspect of Piety or the godly life. This is why King Solomon, a great devotee in the Old Testament, and the best example of a wise man holds in his book Wisdom: "The beginning of Wisdom is the true desire to be instructed", Wisdom 6:17 . The devotee seeks the instruction of God, rejoices in it, retains it and puts it into practice with constancy. Wisdom is the science of ultimate causes and the knowledge of the correct means to live.
The devotion to God is not to worship religious or sacred images. The search of the devotee are the gifts and the perfections of God: the sacred listening, the clairvoyance, the ability to communicate with God and to interpret dreams (oracle), to guess the future, to see in the hidden; in short terms, to receive eternal life ("this is the eternal life that they may know you the only true God", John 17: 3) constitute the ultimate mystery of the wisdom and the love of God. The devotee directs all his intelligence to God and acquires science, the devotee is the opposite of the fool, as Plato explains in his myth of the cave, the fool does not understand the science of God, mocks it and discards it. The devotee builds, edify, in change the fool depends on luck and the vagaries of life, like the ship without a rudder that depends only on the winds.
All the spiritual search, the devotion and the adoration begins with the gradual acquisition of wisdom, like the leaven that ferments the whole mass.

Alchemy is understood as an ancient science that pretended to convert metals of little value such as lead into metals of great value such as gold. At the present moment it is considered pseudoscience, however we can talk about a spiritual alchemy, that is, the conversion of man towards the divine truths and perfections. The purpose of the spiritual life is to adore wisdom and reach the likeness of God in the full sense of the word: to receive his divine essence.

The beginning of alchemy:
Spiritual alchemy begins with a teaching of the Book of Wisdom: "The beginning of the wisdom is the true desire to be instructed", Wisdom 6:17 The Wisdom has two ways: the experience, thence the human wisdom; and the divine inspiration, when wisdom is inspired we speak of the "Word of God". Wisdom is the knowledge of the correct means to live.

The path of alchemy:
Jesus indicates the path of spiritual alchemy with the Parable of the sower (Matthew 13:1-9, Luke 8:4-8, Mark 4:1-9):
"A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants where scorched and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still other seed fell on good soil, where it produced a crop a hundred, sixty or thirty times what was sown." Matthew 13:1-9
The seed is the wisdom, the people who achieve the spiritual alchemy are the "good earth", that is, those who acquire wisdom, retain it, that is to say they always keep it in mind, and put it into practice with constancy. Jesus explains the meaning of the Parable in Mark 13: 18-23 and Luke 8: 11-15. Piety as St. Augustine teach to us in his book Confessions is the way to the spiritual enlightenment, it is the gift of the spiritual warrior. Piety is constancy, firmness, devotion, equanimity, stability. That is, the spiritual alchemy needs the desire to be instructed and this is the beginning, then we need to acquire wisdom, retain it and put it into practice with constancy, and this is the path.

The synthesis of the spiritual alchemy:
Wisdom is progressive and bears fruit in the Gnosis, as in the dreams of King Solomon, which receives the spirit of wisdom and it is here where the lead is transformed into gold, the essence of man, that is the reason, becomes the essence of wisdom,the essence of God:
At Gibeon the Lord appeared to King Solomon during the night in a dream, and God said, "Ask for whatever you want me to give you". Solomon answered:...So give your servant a heart that knows how to listen to govern your people and to distinguish between right and wrong. The Lord was pleased that Solomon had asked for this. So God said to him:..I will give you a wise and understanding heart. 1 Kings 3:1-15
The spiritual alchemy gives as fruit three gifts that are mentioned in the wish of King Solomon, Solomon asks for the listening and as a consequence receives from God these gifts: gift of discernment, that is, the ability to distinguish good from evil, the gift of knowledge or superior reason, and the gift of wisdom which is the love for the truth and the virtue. And this is where this alchemy transforms King Solomon into a person similar to God in the full sense of the word, Solomon receives the same essence of God to fulfill his Providence and thus achieve Immortality and Eternal Life.

 

The book of Psalms begins with the Psalm of the two ways, is the first and most important Psalm and synthesis of ethics in the Old Testament. The teaching of the Psalm contains two parts:
1) The two roads:
Good and evil are mentalities, moods of choosing. We choose between the righteousness and the sin. The good is to act by ethical principles, the Golden rule. The path of the good is known as a righteous life. Evil is practice the sin.

Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers
but whose delight is in the Law of the Lord,
and who meditates on his law day and night.

 

2) The law of the harvest and the sowing: Two roads, two destinations. This is so because of the law of the sowing and reaping that is present in the last part of the psalm. The Law of the sowing and reaping is a cosmic and universal law of returns, that is to say of prizes and punishments, of learning, of balance. This Law punishes the error and rewards the hit in the mark. The Psalm reflects a strong resemblance with the 4 Beatitudes of the Gospel of Luke 6: 20-23 and the four curses in Luke 6: 24-26. 
The beatitude is edifying, progressive and gives fruits of blessing, the righteous or just man is compared with the tree that well-planted bears its fruit:

That person is like a tree planted by streams of water,
wich shields its fruit in season
and whose leaf does not wither-
whatever they do prospers

 The misfortune is unjust, retardant, involutive and erroneous: the wicked are compared with the straw that the wind carries. The unfortunate or sinner is tied to the vicissitudes of destiny (wind) and does not depend on his effort or virtue:

Not so the wicked!
They are like chaff
that the wind blows away.
Therefore the wicked will not stand in the judgment,
nor sinners in the assembly of the righteous.
For the Lord watches over the way of the righteous,
but the way of the wicked leads to destruction.

 

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    The latest version of the tractate in spanish retired from Editorial Dunken on July 11, 2014

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