Alessandro Bertirotti

Translation by Roberta Bertirotti

An ancient anthropologic idea that is present in almost every human cultures discovered and studied until now, it is that the death opens the Man's Universe, the Universe hidden to the reason's consciousness. This life, that is relatively brief in spite of the personal appearances and circumstances, it's a mix of certitudes - more or less real and concrete - and doubts, which are extremely felt and lived. This is the every civilization daily's experience, both inside the historical and primitive civilizations. And then, this life has something to share with what we often define with impunity Reason, and what we quickly conceive a faith is testable as much.

In substance, we could say that the human beings' life, anthropologically speaking, is developed thank to few elements characterizing it: the life connected to its absence, that's to say the death. The human cognitive proceeding, made by certitudes and doubts coming both an universal and existential-scientific method of continuous research; the presence, inside the same human cerebral functionality - the mind - of a reason inevitably related to the faith.

And real in this necessary connection, both existential and cognitive, both concrete and speculative, between the faith and the reason, towards the symbol's means, the fundamental reason is generated: that's my opinion. This reason makes the life, the concrete works and the written of David Lazzaretti, not only currents, but grounded of this third human millennium. Except if we follow the road already started where we can also totally lose sight of the theological role to which the human species is destined.

The species evolution's presence, following the Charles Darwin expressed dynamics, doesn't exclude in itself the coexistence of an evolutive selection, organized disguised as actions-thoughts and thoughts-actions, towards the realization of that cosmic unity which is by David Lazzaretti foretold and identified. Rather, I would say that this cultural attitude toward a realisable infinite in the earth because this is an amounting portion, it is perhaps the expression ante-litteram of the physics branch we define today "quantum physics". Its basis conviction, thanks to it every human being is participating in the Universal Creation - which doesn't run out in the human history, I mean as a cosmic contingency but located inside a planet that makes it partial anyway - it makes the Lazzaretti's work, an earthly author of the relation with God, a baffling actuality.

Here we are not interested in verifying the history's trustworthiness of David Lazzaretti. I leave historical experts to verify the historical foundations or the truthfulness. Here we are interested, and much more, in discussing about the necessity that, in some cultural favourable circumstances, for some persons, like David Lazzaretti and the Christian families' members, it is forced to organize own reason with own faith, into a sort of dimension reasonably symbolic of one's life.  Following the David's idea, for the man that "a day he will be king", the supreme act of the reason is the entrance of itself into the absolute parameters, through the primordial use of symbols which are the vectors.  But these last too, the symbols, some of them are finite, because they are limited by the human nature expression, and others are infinite, cause they are the result of cosmic energies which are, still today, the subject of study because they are shrouded in mystery. We can consider, for instance, that we don't know anything about the famous "crop circles", which are symbols coming from the sky and having the form of electromagnetic waves inside them, and they are able to design perfect figures to inform the whole humanity.

In every relationship that humanity tries to have with the transcedency, both if it is conceived as an idea coming from the human going to the eternal, and the contrary, I mean from the eternal to the human materiality, the important thing is the anthropological dimension of the movement. The reality's objects can be animated or not, they can have a soul which is the movement inside them, or they cannot have it. This is what our senses perceive, even if the physics is actually redefining the concepts of matter and antimatter.  But we must say that, in order to simplify our life that on the contrary it could seem like it is to us, I mean dark and complicated, we try to establish a difference between what it is left and what it is not left. This difference is effectively understood by our brain on the basis of the movement's concept: what is able to move it is an animated subject, or rather it has a soul, and what is left where it has been put down by the nature or by the man, it's something of inorganic, or rather it hasn't got any will or soul. For the human brain, the flora is a problem of the same type, because, in fact, we don't arrive to understand the quantity of the expressed movements (the chlorophyllous function, the leaves aging that put down and then come into a new life, the cortex tree changes, etc...) with the quantity of immobility due to the presence of roots - for this last - which are more or less deep and that penetrate into the soil. Concerning the rest of the sensitive reality, the difference between the animated and inanimate seems relatively easy. If we consider that all that is in movement is an animated subject, it is possible to think that when I go to the transcendence, from the low to the top, it happens the contrary too: the transcendence comes to me. This way from the external to the internal, which is wonderfully expressed in the conception of Dante as to proceed to inferas, it's the possibility that every human being allows to himself, if he listens to and if he receives, to come into contact with his deeper part that is the higher part too of himself: the transcendence.

In short, the knowing of the internal and deeper part of the human individuality is the equivalent of the knowledge of the more transcendent and external part of the same individuality. We can find this concept in the hermetic philosophy and it is heavenly expressed in the Lazzaretti's theology when Mauro Chiappini refers to the coincidences' phenomenology. 

And then, it's so. The essential question is always the same: in which way is our way modified by these movements' intersections that make us in constant redefinition of our way? In which way does every human being found himself in facing situation never foreseen before and that induces to modify, constantly or continuously, his starting convictions? In other words again: according what kind of limit are we able to modify what we usually define "destiny"? And cause we aren't absolutely able to answer to a question that is always modified by the continuing life, we persist to state it in the same way and to find solutions about concepts as coincidence, free will, destiny, will and fortuitousness.

The conscience forming, considered as a solely human privilege (so we actually think about the knowledge of the natural world), it is undoubtedly tied to a movement's perception and then it is linked to a concept as much transcendent as much immanent of animus. This term comes from the Greek ánemos, that's for "wind", "vital breath ", and it means something permitting the movement, even better it is its constituent element. The human being finds himself to live in accordance with a change which permits him to persist, and a persist which permits him to change. Inside this twofold game there are two elements at the same time: the immanent dimension of the human acting and of its connecting with the transcendence that becomes the expression of a desire and of an aiming towards.

Reading these pages, poetically written by our friend Mauro Chiappini, who is a profound and direct expert of the Lazzarist's message, it comes out this double human nature that goes, in an inevitable way,  to the return of a condition which is total and unique. Looking through these pages Davide Lazzaretti appears us as a man narrating the human history's origins, in its geographical and temporal expressions; the politics adopted by the power's groups in agreement or not with the abuse's expression to the man by a certain type of Holy Mother Church; the politic International connections that the Light's bearers are called to interweave in order to take back in life some forgotten anthropological contents, thanks to the arrival of a wild Enlightenment that placed the reason over every intuition.

The conviction that God isn't died at all, as Nietsche would say, but that He lives and comes true in the daily life age, to interpret as a primordial state of the whole humanity, it gives life in its turn to the David Lazzaretti's personal story. And David Lazzaretti points out the more secret law and the innermost essence of everything: the constant gasp of our species to identify an aim for which the pain and the exertion are necessary to discover the God that is inside us.