Friday, May 22, 2015

Love and service

Geertruy Haeck kneeling in adoration before St. Agnes
Northern Netherlands, circa 1465
Rijksmuseum, Amsterdam

Before I continue, I would like to call the reader's attention to this delightful little painting, which has an exquisite compositional structure and a freshness and simplicity unusual in Northern Renaissance painting. 

It is a gem.

In this question of service, the only way to understand starts with God's Love, which is what I said yesterday. And on this one question turns everything that man is and can become. One of the reasons I quite often refer readers to Emanuel Swedenborg is that he is one of the few individuals in the last centuries on this planet who spoke extensively, frankly, and with great accurately about this question. Many find his writings difficult or obscure; but those who understand what he is saying will know that what he says about God's Love as the center of all Being and all creation is irrevocably true, it is the post around which the whole wheel of creation turns. When people seek God, they actually seek Love — and it is mankind's strange and tragic alienation from this property of Heavenly, or Divine, Love that causes him to crave, and become crazed, because his lack of understanding has driven him into those dark places where the light of Love does not so easily reach.

It is inevitable that I will stray off the path, because no matter how often God may touch me I always forget. I fall asleep again and again. It is a sign of the extraordinary and immaculate nature of God's Love that it always comes back, over and over, to turn me back towards it, because it lies at the heart of why creation exists.  

I tried to explain this in 2003 when I wrote Chakras and the Enneagram; and although that book is perforce outdated by the last 12 years of my experience, everything I said about the fact that all of creation is in its essence an act of Love is still true, and always will be. 

Even my own inner challenges — including my desperation and despair, which are inner conditions  all must endure from time to time — are an action of Love, whether I understand it or not. 

And God's Mercy always comes back, in the end, at the most unlikely times and in the most unlikely places, to take us from ourselves back into the heart of that Love, so that we can be reminded of God's presence and take hope.


1 comment:

  1. What in sum does the apodictic portion of reality do that causes the attention of natural scientists? In setting up this realm of nomical evolution, namely nature, the non-entitative, unoriginated portion of reality plays, in the gratuity and superfluousness of installing such a realm of nomical evolution. It sets this reality as if we co-creators were necessary to solve problems, and thereby it stakes itself, as we co-creators in the new reality inaugurate values that gauge such a play and its responsibility. As often is the case, it all started as play and matured as love. A reciprocal love demands full acceptance of risks, empathy and understanding, an understanding of course beyond the reaches of most finite minds both non-human and human and which, if at all coming into existence, is to be provided just like existence: gratuitously, as what is loved is free reciprocity. Mas la vida tiene abismos insondables (life, nonetheless, has unfathomable abysses), as says ├Źntimas (a tango by A. Lacueca and R. L. Brignolo) and “The genre of the palindrome, playful and ludic as it is, nonetheless has a strong implication of violence” (Greber 1996): this gratuitous reciprocity also may not be provided by the unoriginated portion of reality, and this is what is tremendous about it. And also palindromic: if one is frightened at that, that also frightens it.' (Mario Crocco, Palindrome).


Note: Only a member of this blog may post a comment.