Tuesday, November 18, 2014

A divine knowing, part II

 It is always, perhaps, dangerous to talk about such things, but  I feel inclined to say a few more things about this Divine knowing which is possible.

Gurdjieff explained on a number of occasions that there are much finer substances penetrating reality than the ones we acknowledge, experience, or discuss in regular life.

This Divine knowing I speak of consists of the actual experience of these finer substances, which express themselves within the sensation of our being and our body. We are, in fact, receivers and expressors of exactly these much finer substances, to the extent that we open our hearts and submit from within the midst of our own sin to the influence of the Divine.

We can't submit to divine influence from outside sin, because it is only from within the condition of material reality and sinning itself, that is, our separation from God, that this influence can reach us. If I think I am going to "become divine" and then receive divine influences, I don't understand much of anything. It is exactly my separation that creates the conditions for my receiving. And it is the feeling action within me (called, among other things, Gurdjieff's remorse of conscience) that attracts that which is Divine in the first place.

Because of the extraordinary fineness of these substances and the extraordinary fineness of their action on me, I may come at once understand the difference between perfection, which lies beyond all creatures (as Meister Eckhart would call them), and my own nature, which is so firmly planted in that which is a creature.

It is the action of the Divine on creation itself that becomes so interesting. In the end, if I know this action, why would I ever be interested in anything else? And why would my soul be turned in any direction other than towards God in all of his magnificence? This is a drink which, once tasted, can never be put down.

From within the inward flow of the Divine—this eye of certainty — everything finds its initial expression.

It emerges, in each tiny detail, no matter how small, within its own perfection. This perfection is exactly what I reach toward, in an inward action — there is, after all, no other place within the human being to reach towards, in the end.

It is the living, eternal, creative aspect of this perfection, which exists in and emanates from beyond me, that becomes the most fundamental of God's gifts in the midst of a mortal life which can know no peace without the support of heaven.


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