Tuesday, July 15, 2014

Sweetness and the Lord, part III

Honey: part of this year's harvest from my hives in Sparkill, NY

"He went up into the mountain." This means that God thereby shows the sublimity and sweetness of His nature, from which must fall away everything that is creature.

Yesterday I explained how impressions are part of the sweetness of the Lord, a concentration of His essence. Although even brief consideration of Gurdjieff's chemical factory and, in fact, his entire body of teaching at once reveals this to be true, it's not discussed much; yet it is essential to our understanding of inner work, lest we forget the most essential reason for it in the first place. When Conge says that everything is prayer, he alludes to this.

This nectar of impressions draws us into relationship with the innumerable flowering bodies of the Lord, that is, all of His creation and all of the arisings that, individually and collective, express His Being on this level. So we are drawn to Him and his manifestation; and we collect the nectar of His impressions, at the same time brushing up against the sexual or creative parts of His Being—that is, Eckhart's creatures, or, created things in all their variety. (This subject alone would be worthy of several essays, so we shall see if I can get to them later.)

You will have to bear with me here, because I am about to explain something that is very poorly understood but that is in fact precise and rather obvious, if one understands Gurdjieff's teaching properly. Those who are interested in this subject will find it profitable to think carefully on what I am about to say.

All created things are sexual organs, that is, flowers; and all created things beget more creation in each of their interactions. This is why Gurdjieff said, more or less, that sex runs everything; and it is, as well, the reason for Eckhart's fundamental recognition of God as infinitely fecund. 

As creation takes in and collects impressions, it brushes up against the "pollen" of Being, that is, the causality which brings into contact and transfers the genetic material of Being between various sources of its arising. 

Gurdjieff explained this in the abstract in Beelzebub's Tales to His Grandson, when he expounded on the arising of the various cosmoses (see chapter 39, The Holy Planet Purgatory); but the material is obscured and unhelpful-somewhat typical of Gurdjieff's own style, which has ultimately become outdated by events.

The nectar of impressions draws the various elements of creation towards each other in an attraction that, to varying degrees, allows for this reproductive activity; and while various Beings (including man) store this nectar, they also participate as fertilizing or pollinating agents in the ongoing, fecund, and infinitely creative reproductive action of what we call Reality. Readers interested in more extensive thoughts on this matter at the cosmological level are encouraged to turn to the writings of Ibn al Arabi, who treats the subject at exhaustive lengths throughout the body of his work.

So the entire universe of conscious Being is, in fact, a sexual machine that eternally creates new Being, even as the attractant- the nectar of impressions-is stored in each Being.

Being is designed to store the nectar of impressions for a number of different reasons. This necatar is, first and foremost, the very Essence of the Lord Himself; it has all of the sweetness and goodness of the Lord at the heart of its material Being, since it is nothing more than innumerable perfect particles of the Lord, in varying degrees of concentration, deposited (exactly as Gurdjieff said) in the body of each Being who receives them. 

To receive impressions is, in other words, to receive the Lord Himself; and insofar as a human Being stores them, so he or she stores the Lord within themselves, ever more concentrating His essence in their own bodies. This is, by the way, perhaps one of the most precise reasons Christ said the Kingdom of Heaven is within.

So we all become, to one degree or another, repositories of the Lord, storehouses of the very material essence of His heavenly kingdom itself, insofar as it manifests on this level; and to the degree we concentrate this essence, so are we informed—inwardly formed—by the Lord.

Tomorrow we will discuss the sweetness itself in more detail.


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