Wednesday, February 12, 2014

Why sensation?

I've  commented a number of times on why a living connection to one's sensation is essential.

Gurdjieff gave one explanation in the quote cited in this earlier post. But perhaps his comments could have been more specific; or at any event, translated better.

What is necessary is to have a living sensation, that is, an awakened sensation. The way Mr. Gurdjieff comments on it it sounds as though we could "have" this sensation by our own action, but any sensation we have by our own action is not a voluntary sensation: as I have, I think, pointed out before, what is demanded is never voluntary. And the sensation we seek (but cannot invoke on our own) is voluntary; that is, it is defined by its own agency.

Jeanne de Salzmann also tells us that sensation is essential in every way: I have access to myself only through Sensation.  (The Reality of Being, P. 64)

This is not sensation the way I usually understand it; and there is a specific reason for that. Sensation, in is living form, arises at the point of the inward flow of Being. This is a sacred point within the soul that marks the limit of the soul as she is in this world, and the soul as the soul is in God. (See Meister Eckhart's sermon # 21.) This is a very subtle and important point that marks mysteries we cannot approach using words; yet we will continue to try as we work together on this point of understanding.

There's a special reason that this sensation of which I speak is defined by its own agency.

The inflow of the divine presence takes place within this inward flow that marks the origin of divine sensation, which is living sensation, as opposed to physical sensation, and this divine sensation— which is the very same inward flow of energy which Jeanne de Salzmann speaks of when she speaks of a finer energy—is what makes all other sacred (as opposed to secular) actions of the soul in its Being on this level possible.

Of course it is confusing to speak of this, because in the end—as Eckhart so delightfully informs us—our object is to lose the soul such as she is in this world; yet this loss is also a discovery:

...if the soul savors herself as soul, and if she savors God with the soul, that is wrong. She should savor God in Himself, for He is entirely above her. This is what Christ meant by saying, "Whoever loves his soul shall lose it." Whatever of the soul is in this world or looks into this world, whatever is attached to her and looks out, that she should hate. A master says that the soul at her highest and purest is above the world.   (The Complete Mystical Works, sermon 21)

The inward flow of energy which begins at the root of Being, where sensation of the divine quite literally flows inward through sensation, is what makes all other work, including the unification of the centers, possible, and it is only in regard to this receiving of the initial and radical inflow of this sacred energy that anything further can happen.

We are wont, as we all know, to continually mistake the situation and believe that we ought to be doing something in order to organize our inner being; yet this simply isn't necessary. The inner being is absolutely and completely organized to the extent that the inward flow of sensation arrives, and I come into relationship with it. All that follows is quite natural, and requires no special effort on my own part; because once the energy arrives, Grace and Mercy at once rush in and entirely support its action—for, as many masters have indicated, it is lawfully so. All that is necessary is to submit; and this is what we do not do.

This is largely because of our confusion of the sacred with the secular; and we don't know the difference because we lack a physical, substantial, and essential connection to the energy which inwardly forms this understanding.

More on that subject tomorrow.


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