Monday, September 2, 2013
Everyday impressions, part III
It's important to understand the distinction between these two kinds of truth. Almost all of the truth that we encounter in life is applied truth, that is, truth which we derive from analysis and deduction. It can also be called rational truth, that is, truths which arise from examination — those which are considered, measured with our reason.
These truths are relative and subjective, because they depend on comparatives. Because a universe of laws allows the deduction of an enormous—perhaps infinite— number of truths based on comparatives, it's easy to construct complex structures of truth — but it's also easy to construct competing structures of truth, because while law produces an innumerable number of truths, these truths only exist in relationship to one another, and for every truth on one side, there is a contradictory or polar truth on the other side to balance it. This is why the world of rationalizations becomes so subjective and confusing. It produces an infinite number of interesting truths, but dwelling on the sheer vastness of it is very nearly pointless. The essential truth behind this masquerade of appearances is a concentrated and singular substance.
Gurdjieff proposed that inherent truth was well known to ancient religions, esoteric societies and schools. The whole Buddhist concept of the Dharma is actually an expression of an inherent truth, that is, that truth which exists before the mind encounters it and produces rational truth. Every object, event, circumstance, and condition contains this inherent truth, which precedes any human rationalizations of it. Zen master DaHui advised that the conceptual mind's discrimination is worse than poisonous snakes or fierce tigers; this is a direct reflection of the fact that inherent truth is different than applied truth. Zen—a specific, relatively late-blooming form of the ancient science of yoga— has always been a search for inherent truth.
Inherent truth is not just an intellectual pursuit, but an energetic vibration that enters the body as a form of magnetic force. It is part of what would be called "three-centered work" in the Gurdjieff system; and it is most certainly what Jeanne de Salzmann spent the majority of her century-long life trying to teach others how to sense. One must emphasize here, how to sense: not, how to think. It furthermore explains why she felt such a great affinity with Zen practice and grafted its sitting practice into the Gurdjieff work. One of the peculiar features of Zen is that it has an immense inner understanding of this question which is not directly reflected in the outer speech or practice, at least not unless one understands the subtleties of it. She did.
All spiritual truth is inherent truth, or inner truth, which emanates from the heart of every material manifestation to one degree or another. It's directly related to Swedenborg's universe of correspondences; every material manifestation corresponds to a higher spiritual truth, and manifests its reality in exact proportion to the divine energies that infuse it. Men and women—all animals, as well— sense those emanations in exact proportion to their own level of Being. (Animals have a quite different level of being, which, while lower than ours, has certain capacities in terms of sensing such emanations that are foreign to man. This is why they seem to have miraculous extrasensory perceptions of various kinds which allow them to navigate and detect things that lie beyond the range of human abilities.)
When we work, what we seek is inherent, or inner truth — first within ourselves, then in a vibrational correspondence with the objects, events, circumstances, and conditions around us.
Is it in the rocks? Yes it is. We are so complex that perhaps we don't see where truth lies; sometimes it's easier to see it in something as simple as a rock, instead of the applied truths which we perpetually invent and label life with.
May your soul be filled with light.