Friday, October 3, 2014
The Confusion of Doing
Like all the other lawfully polarized affairs of mankind on this level, doing is divided into two realms, the spiritual and the natural. These are the inner and the outer realms. Because of the nature of the arising of Being and the intersection of inner and outer action (which are inevitable and cannot be escaped, no matter how convoluted philosophical or religious arguments for escape may become) doing is always separated into outer doing, under the rule of personality (generally speaking, that is) and inner doing, which ought to be under the rule of the Lord, but is repeatedly and ubiquitously subject to the wrong action of personality turned inward.
Personality and ego are fine things, precision tools, that under the right circumstances ought to work very well indeed in outer, or material, doing, but they inevitably get confused and think they ought to take over inner doing as well. Now, you might ask yourself why this gravely abnormal condition has arisen; and well you might.
When consciousness loses the sense if itself in the sense of its inner Being, the place of its arising—which is the source of life itself, the inflow—it begins to believe quite readily that it is all there is. Personality, the outer world, and outer doing become gods unto themselves. It's this initial loss of the sensation of Being that leads to this aberration. If there is no inner sense of essence, if it has no capacity to sense the truth about the inner nature of Being, personality rushes in to the fill the gap.
Well, one can't blame it too much; it thinks it is helping, but outwardness, personality, and ego are rather crude and stupid things, really, when measured against the living presence of Being, so one can't blame them too much. It's like blaming a hammer for being a hammer instead of a watch. You can roughly beat out time with a hammer; but that isn't what it's for. One ought to use the watch; and yet one hasn't been told that there is a watch in the first place, let alone that it can tell time, or how to tell time with it. In this way the inner tools that ought to be used to measure one's outer Being and outer Doing are not even known, let alone employed.
It is this inner doing, which is not doing but done, in the sense of Thy Will Be Done, that one seeks to understand in the terms of Gurdjieff's expression on the matter; and it is that which is done—not by me—in which a real measurement of outer Being can begin, and a real spiritual doing can begin to take place.
Insofar as one align's one's Being with this inner doing which does not belong to me—insofar as one submits— thus far can one's outer doing (which is quite real and belongs precisely to the right action of outer doing which one is, lawfully, quite capable of) take place in a right context.
But, ah! The confusion that arises.