The following post, originally found at www.opentothedivine.com, was submitted by the very gifted, Scott Robinson (Class 2013). Scott led those attending the 2012 Retreat in an inspiring Kirtan.
God is the offering, the One Who offers, and the fire that consumes. ~Bhagavad Gita 4:24a
I was walking through Center City Philadelphia on my way to a panel discussion on
Creating Sacred Music. As I was feeling neither particularly sacred nor
particularly musical, I cast about for a way to get into the right frame of
mind.
Looking
at all the colorful sights of the city, I remembered how, when my children were
babies, everything I saw, heard, smelled or tasted would remind me of them.
“Clare would like those flowers,” I’d think; street buskers would make me wish
Sophie were with me; foods brought one or the other kid to mind, depending on
their taste.
What
if I could broadcast my experience directly into their minds, I thought, so
they could experience my walk vicariously? Then I realized that we are called
upon, in the Bhagavad Gita, to do more or less exactly that—with God as the
audience of our sensory input:
Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.
Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.
Others, who are interested in achieving self-realization through control
of the mind and senses, offer the functions of all the senses, and of the life
breath, as oblations into the fire of the controlled mind. (Bhagavad
Gita 4:24-27; emphasis added[i])
Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.
Others, who are interested in achieving self-realization through control
of the mind and senses, offer the functions of all the senses, and of the life
breath, as oblations into the fire of the controlled mind. (Bhagavad
Gita 4:24-27; emphasis added[i])
As I walked along, I mentally transmitted all the sights and sounds to Jesus, as
though He were looking out through my eyes and hearing through my ears. As I
walked along, exercising this “control of the mind and senses” by offering “the
objects of the senses” into the fires of perception, I not only felt extremely
close to the Lord, but I found my usual way of seeing people–a highly
judgmental and evaluative way in which I am subject and everyone else is object–giving
way to a compassionate mode of seeing as Christ sees.
Icon of St. Teresa of Avila by
Robert Lentz, OFM
“Christ has no body now on earth but yours,” wrote St.
Teresa of Avila:
No hands, no feet on earth but yours. Yours are the eyes through which he looks compassion on this world. Yours are the feet with which he walks about doing good. Yours are the hands, with which he blesses all the world.
No hands, no feet on earth but yours. Yours are the eyes through which he looks compassion on this world. Yours are the feet with which he walks about doing good. Yours are the hands, with which he blesses all the world.
 |
| Shiva and Shakti |
Tantra
takes the relation of the senses to their objects even a step further, making
the act of perceiving reflect the divine union of Shiva (the divine masculine
and pure consciousness) and Shakti (the divine feminine and pure energy.)
A faculty and its object are like the primordial couple. The relationship of the eye to what is seen is the relationship of Shiva to his shakti. The ear and music, the eye and art, the tongue and flavour, all senses and their sensations are a participation in the eternal embrace.[ii]
I have written before about how the body–and in particular the senses–can be made the locus of divine service simply by an act of will by which we use them on God’s behalf. This act sanctifies both the senses and their objects, bringing us a greater awareness of the divine presence within and without, and preparing us to “be an instrument of [God’s] peace.” Going a step further, St. Teresa found such a dedicating of the senses to be a way toward divine union, in which Christ–the “bridegroom” of her Carmelite soul–entered into her and lived His risen life through her:
A faculty and its object are like the primordial couple. The relationship of the eye to what is seen is the relationship of Shiva to his shakti. The ear and music, the eye and art, the tongue and flavour, all senses and their sensations are a participation in the eternal embrace.[ii]
I have written before about how the body–and in particular the senses–can be made the locus of divine service simply by an act of will by which we use them on God’s behalf. This act sanctifies both the senses and their objects, bringing us a greater awareness of the divine presence within and without, and preparing us to “be an instrument of [God’s] peace.” Going a step further, St. Teresa found such a dedicating of the senses to be a way toward divine union, in which Christ–the “bridegroom” of her Carmelite soul–entered into her and lived His risen life through her:
I was reflecting upon how arduous a life this is…I said to myself, “Lord, give me some means by which I may put up with this life.” He replied, “Think, daughter, of how after it is finished you will not be able to serve me in ways you can now. Eat for Me and sleep for Me, and let everything you do be for Me, as though you no longer lived but I; for this is what St. Paul was speaking of.”[iii] (1 Cor. 10:31)
[i] Bhagavad Gita As It Is, translated by Srila Pradhupada
[ii] Dupuche, John, Towards a Christian Tantra
[iii] St. Teresa of Avila, Spiritual Testimonies. The Collected Works of St. Teresa of Avila, Vol. 1. Translated and edited by Kavanaugh and Rodriguez
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