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Swami Rama and Padre Pio

Seeking the Unknowable

By extreme simplification, we can say two ways exist to understand the human path to God: one comes from opposing to the Ego, seen as the enemy to conquer-therefore, much of the path to holiness consists of trying to transcend what is often hated and despised for its weakness. It implies the creation of a division inside the Ego in order to separate the bright side from the earthly, dark side by setting quite well-defined borders: it requires a hard selection. From a psychological point of view, it is a process requiring a strong personality, very well structured, capable of a clear mental vision and of resisting temptations, that is, resisting the appeal of the repudiated parts.

The other path is based on an opposite view, devoiding of any value the idea of selection and separation, as activities belonging to the Ego, therefore, unsuitable to a spiritual path. This because all that reinforces the Ego – or the personality – makes a sharply cut separation between an individual and the whole he is immersed in, consequently a separation full of anguish and also source of subsequent guilty feelings.

In different words, this separation is enhanced by reinforcing the borders, thus increasing fear: both feelings don not make it easier to connect to the numinous whereas all is included in the “transcendent” concept – according to its second meaning – revolves around the concept of an Ego capable of giving up its own borders and of immersing itself into a real – not fantastic – world which transcends such borders.

These two paths not only diverge about the ways necessary to the same purpose, but also about the different personality structures needed in order to follow them at the best: a very well-structured and selective Ego is necessary to the Ego-opposing path, as a personality must be mentally articulated and defence-oriented; on the contrary, the second path requires a personality full of leaks and openings inside its very structure, in order to allow “other” experiences to pass through. This implies personality features which can weaken the Ego borders.

The graphological signs allowing us to detect this process of opening/weakening of the personality structure borders can be quite a few, as each one offers a different contribution; for instance, Curved, because of its proneness to connection, Forward Slant, because of abandon, Right Bent Extensions, because of surrendering, Wide between Letters, for unselfishness, Top Openings A-O for sensuality, Filiform, for its subtle sensitivity.

Approaching now Swami Rama and Padre Pio, from a graphological point of view we face two personalities who somehow impersonate – at the extreme – the previously analyzed two ways to mysticism and, contradicting all those – like the writer – who believe the equation “Eastern- personality very little structured in a defensive sense” (and Western as its contrary), here we find a real capsizing of the commonplace.

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