4. The Birth of God in Heaven
The rounds of unfoldment of Spirit are likened to the formation of the seven chakras in the cosmic Godbody, which we call the Omnicosm. The stage of all-encompassing Oneness is the Crown of Creation, and so anyone who opens the Sahasrara Chakra at the crown of his head experiences the divine Oneness and bliss. In the second round OM breathes out into the Ajna Chakra, which is the Eye of God, as portrayed in a large array of mystic symbols, including the one on the back of the dollar bill. God’s eye is single, but it corresponds to the third eye in humans.
This indeed is the round in which ineffable Spirit, known only to Supernal adepts and experiencers, transmutes into God, the divine being known by all who believe. In chapter one we asked, “Who or what is God?” The question can be answered in the simplest intuitive way by those with faith, but now for the benefit of the Elect we engage the intellect as well.
In terms of the imagery of chapter three, we can say that God awakens from the dream of Oneness and is born from the cosmic womb. Again the metaphors are imperfect, for the “awakening” is from reality into illusion, and the birth is from a supremely expansive state into a constricted one. The process is chronicled in the most exact of the traditional metasciences, that of Hinduism, and specifically the Shaivite school. It tells us that the Crown stage was a perfect unity, even with the distinction between Spirit and Nihil. These are characterized symbolically as Shiva and Shakti, sometimes spelled ShivaShakti to show that they are one being with two aspects. In Taoism this is symbolized as the Tai Chi, showing Yang and Yin spinning around each other forever.
The transformation this being undergoes in Ajna is produced by the enshrouding of its divine consciousness by the veils of Maya in progressive steps. The first illusion, from which all the rest spin out, is that Shiva and Shakti, Yang and Yin, are not a perfect unity. This causes the formerly omnipresent sphere of divine consciousness to become localized into something with a rudimentary individuality ~ it’s an actual entity instead of simply Being-in-Itself.
The veil shrouds the omniscience of the Godmind so that its formerly absolute consciousness is now able to discern relative truth. Instead of particles evenly diffused in an infinite liquid, its awareness can now coalesce into actual knowledge. This instantly creates its opposite: ignorance. In order for the Godmind to know, there must be some things that it does not know. The region of mystery lurks deep within the divine being; its Nihil aspect becomes a shadow-self, of which Spirit is unconscious. This illusory but effectively real separation polarizes Spirit as fulsomely Yang in distinction from its Yin shadow. So we now have a deific being worthy of the masculine pronoun used by the Western monotheisms. Little do they know, however, that their God has an Anima ~ an inner Goddess, in the same way that Man has a soul with a female essence. Indeed, the Latin word for soul, used throughout the Middle Ages, is Anima, which is feminine in gender.