The Devils of Loudun
Page 23
The primordial Fact that That art thou is a fact of individual consciousness. For the purposes of religion, this fact of consciousness has to be externalized and objectified by the projection of an infinite deity, standing apart from the finite. At the same time the primordial Duty of getting out of the way, so that the Ground can come to the surface of the finite consciousness, is projected outwards as the duty to win salvation within the framework of the Faith. From these two original projections religions have derived their dogmas, their theories of mediation, their symbols, their rites, their rules and precepts. Those who conform to the rules, who worship the mediators, who perform the rites, who believe in the dogmas and adore a God ‘out there,’ beyond the finite, may expect, with the aid of divine grace, to achieve salvation. Whether or not they achieve the enlightenment, which accompanies the realization of the primordial Fact, depends on something other than the faithful practice of religion. In so far as it helps the individual to forget himself and his ready-made opinions about the universe, religion will prepare the way for realization. In so far as it arouses and justifies such passions as fear, scrupulosity, righteous indignation, institutional patriotism and crusading hate, in so far as it harps on the saving virtues of certain theological notions, certain hallowed arrangements of words, religion is an obstacle in the way of realization.
The primordial Fact and the primordial Duty can be formulated, more or less adequately, in the vocabulary of all the major religions. In the terms employed by Christian theology we may define realization as the soul’s union with God as a Trinity, a three in one. It is simultaneously union with the Father, the Son and the Holy Ghost—union with the source and Ground of all being, union with the manifestation of that Ground in a human consciousness and union with the spirit which links the Unknowable to the known.
Union with any single person of the Trinity, to the exclusion of the other two, is not realization. Thus, union exclusively with the Father is a knowledge, by ecstatic participation, of the Ground in its eternal essence and not, at the same time, in its manifestation in the finite. The completely liberating and enlightening experience is that of the eternal in time, the non-dual in multiplicity. For the Bodhisattva, according to the Mahayanist tradition, the world-obliterating ecstasies of the Hinayanist Sravaka, are not realization, but barriers to realization. In the West the assault on Quietism was motivated by ecclesiastical considerations and resulted in persecution. In the East the Sravaka was not punished; he was merely told that he was on the wrong track. “The Sravaka,” says Ma-tsu, “is enlightened, and yet going astray. The ordinary man is off the right path, and yet in a way enlightened. The Sravaka fails to perceive that Mind as it is in itself knows no stages, no causation, no imagination. Disciplining himself in the cause, he has attained the result and abides in the Samadhi of Emptiness for ever so many aeons. However enlightened in his way, the Sravaka is not at all on the right track. From the point of view of the Bodhisattva this (the abiding in the Samadhi of Emptiness) is like suffering the tortures of hell. The Sravaka has buried himself in emptiness and does not know how to get out of his quiet contemplation, for he has no insight into the Buddha-nature.”
Unitive knowledge of the Father alone excludes a knowledge of the world as it is ‘in itself’—a multiplicity manifesting the non-dual Infinite, a temporal order participating in the eternal. If the world is to be known as it is ‘in itself,’ there must be union not only with the Father, but with the Son and Holy Spirit as well.
Union with the Son is the assimilation of the personality to a model of loving selflessness. Union with the Holy Spirit is at once the means to, and the fruit of, the individual’s self-transcendence into loving selflessness. Together they make possible the awareness of what, unconsciously, we enjoy at every moment—union with the Father. In cases where union with the Son is pursued too exclusively—where attention is centered upon the humanity of the historical mediator—religion tends to become an affair, outwardly, of ‘works’ and inwardly of imaginings, visions and self-induced emotions. But in themselves neither works, nor visions, nor emotions directed towards a remembered or imagined person, are enough. Their value, so far as liberation and enlightenment are concerned, is purely instrumental. They are means to selflessness (or to be more precise, they may be means to selflessness) and thus make it possible for the individual, who does the works, or sees the visions and feels the emotions, to become conscious of the divine Ground in which, without knowing it, he has always had his being. The complement of works, imaginings and emotions is faith—not faith in the sense of belief in a set of theological and historical affirmations, nor in the sense of a passionate conviction of being saved by someone else’s merits, but faith as confidence in the order of things, faith as a theory about human and divine nature, as a working hypothesis resolutely acted upon in the expectation that what began as an assumption will come to be transformed, sooner or later, into an actual experience, by participation, of a reality which, for the insulated self, is unknowable.
Unknowableness, we may remark, is normally an attribute not only of the divine Ground of our being, but also of much else that lies, so to speak, between this Ground and our everyday consciousness. To those, for example, who undergo tests for ESP, or prevision, there is no perceptible distinction between success and failure. The process of guessing feels exactly the same, whether the result be a score attributable to mere chance, or markedly above or below that figure. This is consistently true of test situations in the laboratory. But it is not always true of situations of a more significant kind. From the many well-authenticated cases on record it is clear that ESP and prevision sometimes take place spontaneously, and that the persons in whom they occur are aware of the event and strongly convinced of the truth of the information which is being conveyed. In the spiritual field we find analogous records of spontaneous theophanies. By a grace of sudden intuition, the normally unknowable makes itself known, and the knowledge is self-validating beyond the possibility of doubt. In men and women who have achieved a high degree of selflessness, these insights, from being rare and brief, may become habitual. Union with the Son through works and union with the Holy Spirit through docility to inspiration make possible a conscious and transfiguring union with the Father. In this state of union objects are no longer perceived as related to an insulated ego, but are known “as they are in themselves”—in other words, as they are in relation to, in ultimate identity with, the divine Ground of all being.
The primordial Fact and the primordial Duty can be formulated, more or less adequately, in the vocabulary of all the major religions. In the terms employed by Christian theology we may define realization as the soul’s union with God as a Trinity, a three in one. It is simultaneously union with the Father, the Son and the Holy Ghost—union with the source and Ground of all being, union with the manifestation of that Ground in a human consciousness and union with the spirit which links the Unknowable to the known.
Union with any single person of the Trinity, to the exclusion of the other two, is not realization. Thus, union exclusively with the Father is a knowledge, by ecstatic participation, of the Ground in its eternal essence and not, at the same time, in its manifestation in the finite. The completely liberating and enlightening experience is that of the eternal in time, the non-dual in multiplicity. For the Bodhisattva, according to the Mahayanist tradition, the world-obliterating ecstasies of the Hinayanist Sravaka, are not realization, but barriers to realization. In the West the assault on Quietism was motivated by ecclesiastical considerations and resulted in persecution. In the East the Sravaka was not punished; he was merely told that he was on the wrong track. “The Sravaka,” says Ma-tsu, “is enlightened, and yet going astray. The ordinary man is off the right path, and yet in a way enlightened. The Sravaka fails to perceive that Mind as it is in itself knows no stages, no causation, no imagination. Disciplining himself in the cause, he has attained the result and abides in the Samadhi of Emptiness for ever so many aeons. However enlightened in his way, the Sravaka is not at all on the right track. From the point of view of the Bodhisattva this (the abiding in the Samadhi of Emptiness) is like suffering the tortures of hell. The Sravaka has buried himself in emptiness and does not know how to get out of his quiet contemplation, for he has no insight into the Buddha-nature.”
Unitive knowledge of the Father alone excludes a knowledge of the world as it is ‘in itself’—a multiplicity manifesting the non-dual Infinite, a temporal order participating in the eternal. If the world is to be known as it is ‘in itself,’ there must be union not only with the Father, but with the Son and Holy Spirit as well.
Union with the Son is the assimilation of the personality to a model of loving selflessness. Union with the Holy Spirit is at once the means to, and the fruit of, the individual’s self-transcendence into loving selflessness. Together they make possible the awareness of what, unconsciously, we enjoy at every moment—union with the Father. In cases where union with the Son is pursued too exclusively—where attention is centered upon the humanity of the historical mediator—religion tends to become an affair, outwardly, of ‘works’ and inwardly of imaginings, visions and self-induced emotions. But in themselves neither works, nor visions, nor emotions directed towards a remembered or imagined person, are enough. Their value, so far as liberation and enlightenment are concerned, is purely instrumental. They are means to selflessness (or to be more precise, they may be means to selflessness) and thus make it possible for the individual, who does the works, or sees the visions and feels the emotions, to become conscious of the divine Ground in which, without knowing it, he has always had his being. The complement of works, imaginings and emotions is faith—not faith in the sense of belief in a set of theological and historical affirmations, nor in the sense of a passionate conviction of being saved by someone else’s merits, but faith as confidence in the order of things, faith as a theory about human and divine nature, as a working hypothesis resolutely acted upon in the expectation that what began as an assumption will come to be transformed, sooner or later, into an actual experience, by participation, of a reality which, for the insulated self, is unknowable.
Unknowableness, we may remark, is normally an attribute not only of the divine Ground of our being, but also of much else that lies, so to speak, between this Ground and our everyday consciousness. To those, for example, who undergo tests for ESP, or prevision, there is no perceptible distinction between success and failure. The process of guessing feels exactly the same, whether the result be a score attributable to mere chance, or markedly above or below that figure. This is consistently true of test situations in the laboratory. But it is not always true of situations of a more significant kind. From the many well-authenticated cases on record it is clear that ESP and prevision sometimes take place spontaneously, and that the persons in whom they occur are aware of the event and strongly convinced of the truth of the information which is being conveyed. In the spiritual field we find analogous records of spontaneous theophanies. By a grace of sudden intuition, the normally unknowable makes itself known, and the knowledge is self-validating beyond the possibility of doubt. In men and women who have achieved a high degree of selflessness, these insights, from being rare and brief, may become habitual. Union with the Son through works and union with the Holy Spirit through docility to inspiration make possible a conscious and transfiguring union with the Father. In this state of union objects are no longer perceived as related to an insulated ego, but are known “as they are in themselves”—in other words, as they are in relation to, in ultimate identity with, the divine Ground of all being.
