E.H. de Casas – Mendoza, July 2014
This July we celebrate Silo’s presentation of his message in July of 2002, twelve years ago; and on several occasions more in that year Silo presented it, precisely as Silo’s Message.
I remember that in the early days of July, at an encounter in Rome, when he talked to us about these decidedly spiritual themes. He officiated ceremonies and then later, in August, he repeated them in Madrid, where I was able to attend and I was also very touched. Silo officiated the ceremonies with two friends and then, one by one he greeted all the attendees who packed the hall.
Later in September he presented the Message in Santiago, Chile, at the crowded Nataniel Stadium, and in Buenos Aires in October, he did the same at Ferro Stadium. There are videos, and transcribed texts of that event, with pleasing overtones of spontaneity, and certainly there are many testimonies of those important meetings. On their side, the editors of the booklet of “Silo’s Message” dated the publication: July 2002. There were more exhibits like the ones at the Parks of Study and Reflection in Atigliano, near Rome, in La Reja near Buenos Aires and in Manantiales, near Santiago, Chile.
In Aranjuez, Spain, a lot of European messengers came to the meet with Silo, which became very rewarding because there was already an accumulated experience. Later on, in Bomarzo, Italy, he elaborated more about The Path, and so on, in different encounters and diverse places. All this formidable informative documentation is found in www.Silo.net, in the section on The Message.
Background
Without a doubt the history of The Message can be found in two texts produced in 1969. The first was titled by the author “The Inner Look”, which he started writing in Punta de Vacas that year and was published for the first time in 1972. The second is the public speech, known as “The Harangue on the Healing of Suffering”, given on 4 May 1969 at that same place. These two texts were spread out in different formats and with the passage of time, and with the various productions and activities of the author, developments were added. They were published as titles and in separate books, but, eventually they came to be configured in the two volumes of the Complete Works of the author.
This gives the impression that all the work that was produced after that became an extension, with adaptations and thematic developments, of the two nuclei quoted here of Silo’s thoughts.
Other mentions:
While it could be said that the last stage of Silo’s Work is presented in The message; (1) previously he had underlined the importance of the contribution of human spirituality. We can find at least three very significant and interesting citations to this; namely in the Declaration in Mexico (2), with those who find themselves in different states with respect to the meaning. He delivered a message of solidarity that he recognized would make the human being happy and free.
Previously he launched the Humanist Movement, with diverse organizations, along the lines of New Humanism that is libertarian with solidarity, non-violent, and participative.
From October 10th, 1980, the chapter in Silo Speaks, “The Meaning in Life”, where he clearly says: “And I do not impose my certainty or my faith upon anyone, and I live in harmony with those who find themselves in different states with respect to meaning in life. But I am obliged in solidarity to offer this message—a message that I recognize makes the human being happy and free.”
n his lecture about the Religiosity in today’s world (3)
“In my opinion:
First, a new type of religiosity has begun to develop in recent decades. Second, underlying this religiosity is a diffuse background of rebellion. Third, as a consequence of the impact of this new religiosity and, of course, as a consequence of the dizzying changes taking place in all societies, it is possible that at their core the traditional religions may undergo reaccommodations and adaptations of substantial importance. Fourth, it is highly likely that people all over the planet will experience further psychosocial shocks in the coming years and that this new type of religiosity I have been referring to will figure as an important factor in this phenomenon.
Furthermore, and even though it may seem contrary to the opinion of most social observers, I do not believe that religions have lost their impetus”….and to end this erudite exposition, he says...”Today it is clear that if it is to advance, this diffuse religiosity must somehow combine the landscape and the language of our times—a language of computer programming, technology, and space travel—with a new social Gospel.”
Also in his presentation on “The Theme of God” (4), we find another statement that mentions:
“….the religions have responsibilities to humanity that they must fulfill….They must contribute vigorously to tolerance and foster dialogue with other beliefs and every person who feels a sense of responsibility for the destiny of humankind. They must open themselves—and I hope this won’t be taken as irreverence—to manifestations of God in the many cultures. We are waiting for them and expecting them to make this contribution to the common cause in this exceedingly difficult moment. “
And also asserts, that:
“we can be sure that it’s going to revive (God) in a new dwelling as is taught by the history of the origins of all and every civilization, and that new dwelling will be in the heart of the Human Being very far from any institution and all power”.
In this and other of his presentations we clearly perceive the proposal of this frank, honest man who wants to give us the resources to facilitate an encounter with the spiritual during these times. He wants us to internalize and deepen in communities with others, finding ways forward in this convulsive panorama, leaving behind false doors and provisional roads to open the future. At the same time that he clarifies about the simple things in life with its needs, and feelings, discussing it and theorizing about it is no longer necessary. Instead we are procuring the manifestation of the extraordinary in the proposed experiences.
In 2007 we were at the spirituality workshops, where the subject of reconciliation and reflection on our own lives configured the central theme in order to continue our progress.
Meanwhile, the publications and translations of the book of The Message were on the way and the messengers started traveling everywhere. Neighborhood locales were opened and also “Salas” with their magnificent architectures, with arched dooms, white, silent and simple.
The Inner Look
In a poetic way, talks about the meaning in life, but specially talks about the psychological state of contradiction.
It is clarified that the register we feel in a state of contradiction is precisely suffering and overcoming this is possible, when one’s life is directed towards non contradictory actions in general and in particular in relation to others. My opinion is we find yet, another reference to indicate that this text, clearly contains the germ of social and personal spirituality, and that the previously mentioned harangue has the core of the author’s proposal, but it is in The Message that this can be practiced in everyday life.
The Book
The book of The Message as such, is a text containing of three parts: The Inner Look, (5) Ceremonies, and The Path which has seventeen reflections or meditations. Each of these aspects has a wide spectrum of opportunities for one’s own spirituality without dependencies and contradictions. The Book was mentioned before. and “The Experiences” are the practical part of the Message embodied through eight ceremonies. Finally, in The Path the author gives us seventeen reflections and key suggestions for one’s life in relationship to others and about one’s own meaning.
Silo also gives us his “Commentaries about the Message” in a publication that clarifies while profoundly delving into diverse aspects of the Message. These Commentaries are open for the use of the messengers in the ample panorama that allows the free interpretation of the texts along with the diverse experiences and thoughts that with daily practice produce significant changes in people.
Participants gather forming communities that adopt different denominations and are of ample participation. Practices are facilitated, the asking, the exchanges and the light given by the indication: “Here it tells of the inner revelation at which all arrive who carefully meditates in humble search” (6).
Characteristics
At base of the Message is the consideration about failure, something so negated by today’s overachieving societies.
It addresses the most essential of the human being and fits in all cultures without exceptions, thus, it is a valid option for people of diverse backgrounds and faiths as it relates to the profound in people, not to the peripheral or circumstantial; because the decidedly important factor is the access to transcendental and significant experiences which help us to add dimension to our lives.
The motor of everything is clearly the spiritual. This is a proposal of profound experience of the human spirit; to allow its expression and to fully revive it in its maximum splendor.
Those who choose this path and decide to do it with sincerity could, without a doubt, verify that which indeed refers to “… that which liberates and makes the human being happy and free.”
More than anything else, that is what this is all about.
References:
1. Previously he launches the Humanist Movement, with diverse organizations along the lines of the New Humanism, libertarian, solidarity, non-violent, and participative.
2. From October 10th, 1980- Chapter: The meaning in life, in Silo Speaks, and part of the Complete Works I.
3 Buenos Aires, Argentina. June 6, 1986. The Same Chapter from the same text before mentioned.
4 Buenos Aires, October 29th, 995. From the before mentioned book.
5 We had in our hands a first typewritten copy in August 1972. By Nov. 1981 was translated to English and is autographed. Also was translated to all major languages.
6 The Inner Look, chapter I Meditation, paragraph 5
