Monday, January 16, 2017

God's Wormholes, part II

Once we understand the principal of God as law flowing into a “vacuum” that receives His  Love — an endless series of vacuums, that is — we understand that the nature of the human being is identical to the nature of the universe, and that we began as an emptiness into which God’s Divine Love must most perfectly flow. Meister Eckhart mentioned on more than one occasion in sermons that if a human being empties themselves, God must perfectly flow into them, because once the human vessel is thus unimpeded, God has no other choice. 

In this way, every human being becomes a microcosmic universe which has the potential to Be and consequently fully re-create all of God’s Divine Love in its entirety, in the same way that each universe expresses this absolute law. This is a real potential, which mankind was created for—not a potential that lies beyond our ability. The fact that we don't fulfill that potential is a different matter.

Remember that according to Gurdjieff, God created the universe because time was eroding his place of existence. Let's consider that before the universe was created and God came in to relationship with creation through His Love, he could sustain himself at his place of existence only through self-love. This was a situation that contracts, rather than one that expands; in other words, there is a lesson learned: even Love itself cannot love alone. It must have an object and exist reciprocally in order to maintain itself. We enter very high-level philosophical and theosophical territory here, but Gurdjieff’s explanation of universe creation (which was of itself somewhat inadequate, but the best that could be achieved given the subject of his book) was meant to illustrate Swedenborg’s contrast between selfishness and unselfishness. Unselfishness is heavenly and moves towards God; selfishness is hellish and moves towards the devil.

Now, folk ask why there is a devil; and one needs to understand that this is because he is a part of God like everything else. Even God’s own impulses circulate between a selfish love, which is godly but involutionary; and an unselfish Divine Love, which is evolutionary. So of course the universe reflects this: it's a mirror of God. Before creation, God was trapped in a cycle of involution and understood that only through circulation into a creation which renewed itself through relationship could this cycle be overcome. All of creation recapitulates that tension and that circulation, because it is a natural reflection of God’s own need to come into relationship, in order for Love to not be and remain a forever contracting entity.

Cosmologically, we might understand here that God’s original condition was something like a black hole: that is, His Divine Love could have contracted forever until it became a singularity. If Divine Love becomes a singularity, it closes itself off from everything and contradicts its own nature. It was thus constrained by its own nature — which cannot actually contradict itself — to engage in the act of creation, even though God knew from the moment it became necessary that creation would be forever functionally and practically separated from Him, and have to struggle to return — a situation that carries an inevitable and unintentional aspect of cruelty.  This begets the great material anguish that lies at the root of creation.

Given our nature, we're forever tempted to see this all in temporal terms; but this action is eternal, which is to say, it takes place outside of time and is always taking place in everything

Hence Gurdjieff's All and Everything, whose timeline of events is, metaphysically speaking, equally eternal.


Lee van Laer is a Senior Editor at Parabola Magazine.

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