Thursday, November 13, 2014

A flight to Shanghai, part IV: The mind and the big bang

Coming back to this impression of the mind inflating my personal universe, and the implications.

The big bang, the event that created the universe, engendered a material set of circumstances that revolutionized the Being of the cosmos. Before, there was no cosmos, no material reality; after, galaxies, suns and planets. 

Thinking is like this, because before it, there can be no self-awareness as we humans understand it. It’s clear enough that animals are not self-aware in the way that we are; the intellect is thus the big bang of the human cosmos—what we, as Gurdjieffians, might call the human octave.

The big bang was accompanied by inflation, the steady and inexorable expansion of everything that is. So the big bang, which in one sense represents the absolute and miraculous coming together of all that is, of everything in creation, also represents in another way the coming apart of everything. Inflation caused material reality, from its inception forth through time, to separate itself from itself. Each of the elements of the cosmos has since the beginning of creation been governed by forces that distance themselves from one another.

Thinking has a similar effect on me. It creates me, paradoxically, in my separateness from creation; but it also distances me from myself. I ought to turn inward towards this tangible sense of the grounded nature of the matter I am made of, but instead I am governed by the forces that fractionalize me.

If I look to the structures in the cosmos for analogies, I see that there needs to be a gravitational force that holds things together and brings them back together. Gravity creates structure and promotes togetherness; without it there is no unity. This is why galaxies have black holes at their centers: in order for structure to emerge and for wholeness to become possible in the midst of these inevitable cosmological forces of separation, a gravity that aligns becomes necessary. The magnificent structure and beauty of the galaxies we see could not be possible without this organizing principle of gravity.

Gravity, in the case of black holes, is manifested by a force that, according to theoretical physics, lies beyond this cosmos and outside of any possiblity for us to observe or fully understand it. It emanates, in other words, from mystery; from the fullest and most complete of myseteries, an absolutely impenetrable mystery that nonetheless exerts a profound and incredible infleunce on our cosmos. The force is understood, according to cosmology and physics, to be one that devours and swallows; yet in that process it emits light in immeasurable amounts, and organizes galaxies to the sublime perfection we marvel at. So devouring and swallowing are not the only nature of a black hole; it embodies both creation and destruction at the same time, wrapped in an absolutely transcendental mystery, an unknown that defies all analysis.

This is exactly analogous to the action of God.

He works the same on every level, and so we see that within us there must be a place beyond us, a place that lies in apparent darkness, from which nonetheless all our inner light emerges.

How it can be so is impossible to understand; and yet the process is mirrored within the depths of our being, so that we see we are exactly like galaxies, according to the structure of our inner process.


Hosanna.

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