Spiritual development is coterminous with the heightening or deepening or perfecting of this sensibility.
I prefer the word "sensibility," because it has broader connotations; to merely sense something doesn't necessarily imply understanding. We share the same senses as any rank and foul person, but we do not share the same sensibilities, to put it mildly.
Sensibility is "acuteness of feeling" or "responsive feeling toward something." Not only is it a "refined sensitiveness," but it is reciprocal, involving both perceiving and responding to the more subtle dimension it discloses.
As our senses relate to material phenomena of varying degrees of subtlety, our spiritual sensibility relates to O (which, like the natural world, also manifests in a hierarchy of intelligibile degrees).
As the foreword to the book makes clear, in order to understand anything, man is drawn out of himself. This is summarized in Giussani's reminder that the method of research is imposed by the object.
All ideologues forget this dictum, and end up superimposing their own ideas, theories, and sensibilities over the object -- and ultimately over man and the world. Which only results in the impossibility of discovering either man or world (both of which emanate from O).
We agree with the better sort of scholastic of the High Middle Ages that: all that exists is true. Sounds uncontroversial, but in this post-Kantian world it is considered flatly false, not because it is a tautology but because this thing called "reality" is not reachable by human beings.
Note that with this first Big Lie under our belt, we can safely ignore the notion that the method of research must be imposed by the object, because there are no objects, only the projection of subjective human constructs. Reality has been reduced to perception. Thus, "the opposite of transcendental truth" is "a dream mistaken for reality." Except it quickly turns into a nightmare.
To paraphrase the perspicacious Pieper, the Way of the Tenured doesn't even succeed in opening up any interesting dead ends, for which reason we call it a blind nul de slack.
Yesterday we had a commenter with a radically different sensibility to ours, so perhaps be can teach us something about what has gone so dreadfully wrong in such a person. He begins with the observation that "Christianity is based on the presumption that human beings are inherently separate from the Living Divine Reality, from the World Process, and from each other."
Now, I do not call this a "presumption." If it is a presumption, then we are doing exactly what the ideologue does in projecting his thoughts onto the world.
In my case, I do not presume that I am inherently separate from the Divine Living Reality.
No, I rechecked this morning and discovered once again that there is a... call it an orthoparadoxical intimate-distance between us, and that I am not He (even though his simultaneous immanence implies that I can be nothing but).
I also rediscovered -- to my great relief -- that I was separate from my wife and child, because I had to roust both from bed, and each of them was "resistant," so to speak, as if they were independent objects beyond my direct control.
To put it another way, if they weren't independent from me, my life would be, yes, easier, but definitely poorer, because there would be no one to love but me, and that gets old pretty fast.
(Relative) separation is precisely what creates the possibility of love; except I would put it inversely and say that since love Is, distinction must Be. The alternative is a florid case of pathological cosmic narcissism.
Besides, I personally like the male-female and adult-child polarities. I find them more interesting than the leftist alternative looniverse of adultolescent shemales and femen.
Mr. Froth continues: "The fiction of separateness, and the denial of the universal characteristic of prior unity, is a mind-based illusion, a lie, a terribly deluding force, and a profoundly and darkly negative act."
Where have we heard this before? Yes, National Socialism. Communism. We also heard it at the DNC, i.e., "the State is the ONLY thing to which we all belong. Or else."
To say that something exists is to say that it is "something apart." After all, if it were not apart, then we couldn't know of its existence. If there are no separate things, then there is no possibility of knowledge or the Truth upon which it is dependent.
Mr. Froth's sub-infantile version of omniscience is actually Absolute Stupidity -- literally, not just as insultainment. A thing is only knowable because it exists, and it can only exist if it is "separate."
Let's move on. But not without a wise crack from Pieper that might well apply to the above Chopraesque pneumababble: it derives its clarity "from nothing else than its lack of depth." In short, nothing is that superficial, let alone everything!
Again, we can know the world because 1) it exists, and 2) because we are attracted to it, and thereby drawn out of our frothing little private idahos.
And this ontological openness goes directly to Giussani's more expansive understanding of Reason. The tenured essentially reduce thought to (lower case r) reason, but as we have discussed in the past, a thing isn't true because it is rational but rational because it is true.
For the G-man, Reason "is opened wide to reality, it takes it all in, noting its connections and implications. Reason discourses about reality, seeks to get inside its perceived meaning, moving from one angle to the next, storing everything in its memory and tending to embrace it all."
We must indeed open wide in order to take in the whole existentialada and become sensible to the one cosmos under O.