part 5 - "The Physiology & Neurosis of God"
As regards quantum physics, quantum objects have wave-particle duality meaning that they lend themselves to reality as both a particle form of substance and as a wave in coherent superposition. Physicists have coined the term, "wavicle" from witnessing this phenomena. In physical (four dimensional "space-time") "double slit" experiments, a single photon was emitted, passing through a double slit diffraction grating. The photon revealed that it interacts with itself when it disseminates and then recombines as two distinct markings on the receiving surface behind the diffraction grate. In effect, one indivisible object is emitted which in contradistinction to its self unity, then appears to separate and pass through both slits simultaneously. On the other side, it recombines in the form of one singular "piece of evidence" where two documented objects (twin interference patterns) result. The onset and the outcome of the experiment transpires in the pseudo-visibility of space-time, yet the discontinuity (the apparent dividing of the photon) is an angular phenomenon - that is, something which occurs on perpendicular planes before returning to the original one as an observational result. As science attempts to understand the secrets in the "chirality" of this rearrangement and reconstruction of photons, the implications will likely be attributed to the complex (folded) dimensions of reality, which all combined, assist in the manifestation of objects in space-time.
In metaphysical similarity, as "assistance" for manifestation, there is wave-particle duality, an interaction with Self, a sense of twin interference, and an angular phenomenon occurring in the folded dimensions of reality when the various "forms" of God (and any derivative descendants) continue to influence Creation. It is within the twisted dimensions (such as in Calabi-Yau manifolds) and convoluted planes of consciousness that continuity is resolved between the noumenal and the sensible; that is, between the Godhead and manifest reality - of which, numerous sentient life entities find involvement as well. However, if such continuity could be "visibly" traced, the path of causation would be demonstrated as "phase interference patterns" that arise upon each plane of conscious reality; from the subtle-Monadic to the Atmic, Buddhic, Mental, Astral, Etheric and gross-Physical. These energy markings would appear as if "skipping" across all these planes, but the mechanics of such phenomena would be better described as non local consciousness behaving not so much with causal continuity, but more so with creative discontinuity. The discontinuity - or quantum jump - is essential to the process of Creation precisely because each "thought object" jumps out of the system (so to speak) allowing consciousness to see itself, as in self reference. In a parapsychic sense, for a successful self reference to occur, thought objects have to arrive on the various "spaces" of non-locality without directly tracing a path through them. This is what allows life entities to arise as unitary phenomenon rather than merely as unmanifest energy potential. With each jump, the energy-matter gathered for the next manifestation, is trans-allocated for either the idealistic ("subtle") or the purposeful ("conspicuous") nature of its organization. Self reference has completed when these natures have rearranged and recombined, thus "collapsing" into a unified awareness once again.
When the Plêrôma radiates outward, moving across the interwoven mobius planes of consciousness, the vibrational influences appear to reflect on their return as an "opposing" effect or sensation (with awareness). Throughout the entirety of its volume, these counteractions take on as much an alternating current between the subjective and the objective potencies, as their constructive and destructive interference patterns emerge with exponentially magnified results. At the amplified constructive frequencies, substance collects upon every plane of conscious reality, while at the attenuated destructive frequencies - which approach and balance on "perfect zero" - the Thought with Grace sitting in Silence returns to the initial state of Adi-Ananta. At the heart of this dynamic, the quantum jumping phase differences echo throughout all of metaphysical reality, and all of this "disruption" is owed to the anatomization of the original conflict between "Absolute Self" and "Absolute Truth.
It will now be my endeavor to describe why at "perfect zero", all is subtle and serene, while at the "opposing distances", God emerges as something "conspicuous", eminent, dynamic and immeasurable.
Every Specialist, in any field of endeavor, comes unequivocally with a mind to reason through the exertion, and a body to manipulate real-time events as they occur (although non-local events are dubiously less recognized than the more prominent local events). In the minds of many physical state dwellers, God is no exception. The "Mind" which oversees Creation is seen as the Godhead while the body causing Creation is seen as God. Because there can be nothing beyond - nor outside - of God, the "cause" is also within the "body". Yet there are many bodies (life entities) and many minds in this creation for the omniscience is within the multiplicity of phenomenon. In the occult, the subtle is logically at diametric opposition to that which is conspicuous, just as the material realm is to the immaterial, and the noumenal is to the sensible. As the "object" of God becomes the sensibility of a noumenal Godhead's Absolute Consciousness, the substance of immaterial energy, or as the conspicuous form of subtle influence, conscious chirality reflects His "subjective" nature as objective phenomena. In any event, the identity of God becomes enhanced, and with this statement, another opportunity for disambiguation arises.
The base word, "Identity" is a combination of "ID" + "Entity". Here, we find "Id" as the unconscious source of psychic energy as it is derived from instinctual needs and drives, and the "entity" is a self contained existence of Its own origin. With the repressed Id and the new found awareness of its own Entity, "God" is brought to the focal point at center, while the less distinguishable Absolute potential of influence, as the "Godhead", once holding this honor, becomes an infinite abstraction of any significance. This is quantum jumping phase difference in action; the chirality of Consciousness. It is the subjective Will of an objective Self Creation. It is "the Being at the gate of the Plêrôma". Within this gate, there exists no differentiation between opposites like good or evil, light or darkness, time and space, or force and matter, yet as God comes forth, He becomes the guiding principle of their unity, dispersing all as He sees fit. Ambiguity is left to the loftier principles of Creation while God expands to "Form" and "Speciality". He becomes as one among the many and diverse substances of Thought.
Just as "all pervading", luminous, and intense as the spiritual light of the Plêrôma, God, the Divine, arises upon the planes of consciousness. He shines forth, born of the friction between His sameness with the Truth and the integrity of His Self. God "Becomes", and He is a manifestation solely for the purpose to grapple with the tangible conflict at hand. The postulation of Self Existence rests in the theorem of Self Disclosure. In reality, this is where the spirit (energy) of consciousness illuminates upon its own entity (atom). However, in the "all-inclusiveness" of an Absolute potency - which is now in the throes of "Being"- the relativity of perspective emerges, and from this, yet another trinity of manifestation.
What are these relative perspectives then? First, there is the pure source of energy -- the Plêrôma from which all possibility originates and the illuminary source for revealing reality. It is the neutrality before and after the cosmos, the infinite presence which remains as the Supreme Conciliatory Principle. Next, there is the object born of subjective reflection -- the God upon which all illumination falls, and the specialist "Himself," orchestrating the flow of energy as thought objects upon the face of Creation. God becomes the Inferior Positive Principle of good intent. He seeks to comprehend Himself through the creation of universes, the design of archetypes, and placement of sentient beings, whom, throughout their temporal psychodramas, become the meaningful fidelity sought after. In addition to the source of light, and the object upon which it falls, the Inferior Negative Principle arises like a chimera. It is the source of maya; the energy patterns of illusion that construct a physical world. It is the "Shadow of Consequence", born of God's creative power to "empty", or to "reflect" Itself into all things. This is the grave precipitation of self disclosure upon God's own illumination. The Shadow is the compelling artifact, which results as a "blemish of distinction," and the negative side of God's personality that stems from these phenomena.
Reality is encountered through the Shadow, which is the first archetype of expression. The Shadow is cast upon a lower plane of expression appearing as if being disowned by the self. As a "diminutive" representation of the omniscient Being, it bears the consequential projection of all that is "other than self" - that is, all things perceived as "not perfect". The projection creates an emotional scaffolding for reality manifest by nature of the Greater Deity's vivified motivation towards internal reconciliation. Although the Shadow is merely a somewhat inferior or awkward convention of self disclosure, it is represented only in the lower forms of sentient beings phenomenally as the "null and void" not-Self's incompleteness; or imperfections associated with not being "whole". It is not wholly bad, even though the archetypes of its design, as utilized by sentience, may perceive this as something otherwise.
Archetypes are the blueprints for the construction of Reality. They are the collective contents of a unified unconscious made UN-unified in the conscious multiplicity of phenomena. Having been around since the beginning of expression, they are the active instructional "volumes" for all variety of God willed intentions. Archetypes are as numerous as there are different ways that reality can be looked upon with sentience. They are the foundational material for structure in both the psychic and the substantial, unavoidably becoming all "schemata" for God's diversity. In this respect, there is an archetype for every conceivable version of God including the familiar ones such as Yahweh, Allah, Brahman, those influencing the views of Buddhism, Christianity, Gnosticism, Jainism, Sikhism, Baha'i or Caodaism, and many other designations inclusive. There are archetypes for the Dhyani-Chohan, the Elohim, every Archangel and deity or life entity of probability which are made manifest or remain unmanifest. Indeed, it might be better stated to say that within the nebulous complexity of archetypes, the plurality of gods actually form.
It is within the Godhead that archetypes and gods begin to take on and animate forms. It is at this point in reality that mythological time has changed into the eternal present, and where sentience begins to "see" God as various objective forms instead of being "as one" unitary Absolute. Where God is the "entity", as a self contained existence of Its own origin, an archetype is how this entity appears as a psychic manifestation. In other words, the phenomenon we call spirit (or God) depends on the existence of an autonomous primordial image which is universally present in the preconscious psyche. Here, it is essential to understand that all archetypes are inimitable paradigms upon the face of consciousness, for when consciousness is in its collectively planar nature it is Being in a state of formlessness; yet, when it is individuated as a collective multiplicity it is Being in a state of objective dissimilarity. The nature of dissimilarity, internal and unique to each archetype, lends itself to the avoidance of direct cognition when projected, thereby appearing to oppose the illuminated object Himself. The archetype is either formless, or it is in a "specialized" form mutually exclusive to all other archetypal forms.
While these variously prescribed universal psychic structures must exist outside of time and space, they still must work from within the same margins of influence and causation. Yet the inevitable result of having sentient form necessitates a moral conscience, as this is the essential condition for any kind of self-knowledge to be resolved. The nuances of this leads to a mischievous - if potentially harmful - outcome, for the archetypes of each god are complex utilities that must eventually be reintegrated into Absolute Consciousness as the conflicts of self disclosure become resolved. There are many archetypes representing many gods of autonomous primordial imagery. There is but one Absolute to which consciousness yields. Functionally, the purpose for all of this is so every archetype can become vivified, while the Consequence of vivification leads to the various planes for expression, not the least of which is an emotional plane. Because these vivified foundations reside within the Will of gods, and their number are legion, all vie for the right to live with autonomy.
As a precarious result, God sees Himself in a manner of "blind sight' with the aid of our eyes, and these eyes must be from a multitude of perspectives. His dynamic conflict cannot be resolved unless all "prescribed" thought objects (which are the bearers of His potential variation) do the "labor" of reflecting the many probable amalgamating solutions. These labors are dynamic and because of their "un-whole" characteristic, produce the conflicts of self separation. At profound depths, these conflicts are viewed from perspectives within space-time life entities such as is granted to mortal sentience. It is from within these lesser perspectives that conflict transmogrifies into the negative connotations which are so popular in Gnosticism, and mortal emotional investments are patently rife with intensity. What is not so well known - much less practiced at these lesser perspectives - is that the positive must preclude the negative in kairotic terms, else the cycle of disclosure begins again in chronological time. Coincidentally, it is within these Shadows that the first "adverse" connotations of a trinity emerge. Adversity is the manifesting conflict between the noumenal and the sensible of divergent perceptions, but as this "externalized" reality unveils itself, all aspects must eventually be reconciled in the completion of the Divine Plan.
In a return to Gnostic variation of terminology, we find His Reality as the result of a Passion, Flaw, or Sin. All of these are motivations that reflect divinity "in the 'archetype' whose light (or absence of which) most illuminates its UN-wholeness" - or in other words, as His Shadow "is cast" in a negative triunity of perspective. In Gnosticism, it is proclaimed that the material cosmos is the consequence of a primordial influence on the part of a supra-cosmic, supremely divine being. This influence is the demarcation for every Aeon that begins and reduces to one of the three variations. But whether these compelling motivations are mentionable in chronological terms, as when occurring cyclically, successively or concentrically, they are nevertheless, events unfolding in the immediacy of kairotic time, so long as Creation remains a dynamic event. For mortal minds, this dynamism can be conceptualized by our own sentience - which itself is the reflective product of one or more of these Shadows. These motivations, superimposed, present themselves as the originators forming the multiplicity of gods. As if to "spite" their polymorphism, even as they express themselves from the domicile of Absolute disclosure, mortal sentience seems to only have an ability to register one deity as being responsible for the "singular" lesser self of his own mortal cognition.
However, each of these motivations, to one extent or another, defines His plurality of context as perceived through the individual sensitivities of evolving sentient life entities on His behalf. As a matter of personal significance, one of these adverse connotations (depending on the viewpoint), rests in the presence at all, of a material universe, and therefore, all mortal presence as well. While on the other hand, dependent upon which of the three motivations subsequently wielding the greatest influence on any given sentient perspective, and therefore upon which progeny of the builders were involved, the deity of your own origin can potentially be determined.
As a side note (and as an example with less prestigious method than those of traditional religiosity), it was revealed to the entity Kundie the roots of his soul lineage. These findings were later expressed in his work entitled, "Creation". In another departure from traditions, my own interpretations of soul lineage are currently being organized for placement in my own work entitled, "Memoirs of A Lord", of which "Heaventology" is a subdivision. Resemblance in everyone's story can be found with the use of any other epistemology, ontology and/or theology. The intrepid individual may come to discover their own soul lineage by means of meditation or other manner of psychic counseling if one so chooses to give the pursuit enough personal attention.
But what of these negative connotations? In the Gnostic sense, a Flaw occurred when God decided to pursue a reckless desire to know Himself in transcendence. But so as not to usurp His divine perfection, it required "many a lesser form" of Himself to manifest - only the first of which, is mythically represented as the gender inferior female deity named Sophia. Sophia is the personification of "Wisdom", or simply, the "Logos". Yet this "maternally" oriented Logos dwelling within the monadic plane of Aupapadaka, gives birth to the "builders", each of which wield an important influence from the realm of the Plêrôma. It is said that there are seven distinct rays (and recent findings list five more subtle rays) that emanate from this light of "The Fullness". From these subplanes the rest of Creation manifests, having their origins begin on the monadic plane of reality; the plane dedicated to divine will. From within this realm, the divine spiritual spark in all living things begin their expression. Each influence from the Plêrôma has a particular Dhyani-Buddha and Dhyani-Chohan of influence. A rough translation of these terms from origins in Tibetan-Sanskrit includes "the holiest archangel". The Dhyani-Buddha are considered as the "architects" behind the ideation of the universe, where the Dhyani-Chohan are the builders or constructors of its reality. Each has a particular "leverage" associated to either "Will", "Love", "Active Intelligence", "archetypes", "discernment", "creative wisdom", and the "Voice of Silence" (a.k.a.; "Word of God").
The Word of God, being the lowest monadic energy responsible for existence, continues the Hypostasis of His spiritual soul, thus forming the Atmic plane of expression. This "Love-Wisdom" of the manifest Sophia, is basically God's own Cosmic Emotional Plane where His desire nature resides between the divine intent and the intuitive exploit. In similar attribute, man's desire nature resides in the emotional plane existent betwixt his mental and physical planes. But it would be upon the Cosmic Emotional that desire becomes Passion for each determinant form of god; where smoldering potential transforms into the alembic of the deity's creative aspects. From here, the intuitions and mental pictures continue to develop downward as the substances and essential natures of reality, and the repetition of Creation is celebrated.
In an attempt to preemptively defuse the potentially incendiary idea of the Shadow as being requisite for reality manifest, I pronounce this defense: Passion could no more be considered as something derogatory (as in the sense of being a sin), than creating the objects of self reflection would be, when it is God doing the idolatry of Himself through these manifestations. Some might consider it to have been a Sin when the will of God chose to "rob" the Fullness of its energies to manifest the multiplicity of phenomenon. But I would argue that such a (so called) sin of multiplicity itself defines the Infinite Absolute. Definition could not have been obtained in the absence of manifestation. Nor could Truth be achieved in the unrequited want for Self Realization. In these considerations, how could it be a sin to deny the worlds of form? Creation, in some regards, can also be viewed as a sinful act of biology. While the vital processes of Creation may involve fission, gemmation, parthenogenesis, hermaphrodite reproduction, or sexual reproduction, none of these can possibly be considered a sin when they reflect on the Divine Plan, for this is where One allows Itself to become a multitude of thought objects. Biology allows an expressor and an experiencer all of the vitality allowable in Creation. And neither was it a sin in Conscious vivification to divide between Truth and Self, for this was the effort and the basis to comprehend "I AM". To Find the way is to Be the way, and this "way" is through Self Disclosure. To recognize self is to recognize one's abilities. If ability includes truth, and truth includes creation then creation cannot be a sin. And Lo; God Creates.
So the motivations have now come full circle. It is with these considerations in mind, that we discover there was no flaw, nor sin, in God's passion to find self disclosure through the manifestations of reality. After all, reality is an inescapable result of creation. For now, the Great Cosmic Rays of all probable outcomes are wielded for the nth time, and with the archetypal form of the "Intent Being" directing them, reality, it would seem, is the intimate product of a god manipulated emanation incurred through a very personal direction, motivation and intent. As in material universes, He wields the light of origins in the form-like quality of being the "stellar" object Himself, yet His Being is spirited by the Great Cosmic Motivation. It appears that Suns and Gods alike, metamorphose into the substance of universes. Though it can be viewed as a destructive event in physicalness - a super nova expanding, collapsing, and explosively ripping apart - metaphysically, it is nothing more, or less, a transformation in the Great Cosmic continuity. For the god, as manifestation unfolds, carries along with it the expansive mobius repercussions realized within the infinitudes of all affection, all volition, and every moral dilemma based upon the assertion, "I Am That I Am". With equal valence between the Illuminated and the Shadowed, reality manifests "in all conscience" of God.
As regards quantum physics, quantum objects have wave-particle duality meaning that they lend themselves to reality as both a particle form of substance and as a wave in coherent superposition. Physicists have coined the term, "wavicle" from witnessing this phenomena. In physical (four dimensional "space-time") "double slit" experiments, a single photon was emitted, passing through a double slit diffraction grating. The photon revealed that it interacts with itself when it disseminates and then recombines as two distinct markings on the receiving surface behind the diffraction grate. In effect, one indivisible object is emitted which in contradistinction to its self unity, then appears to separate and pass through both slits simultaneously. On the other side, it recombines in the form of one singular "piece of evidence" where two documented objects (twin interference patterns) result. The onset and the outcome of the experiment transpires in the pseudo-visibility of space-time, yet the discontinuity (the apparent dividing of the photon) is an angular phenomenon - that is, something which occurs on perpendicular planes before returning to the original one as an observational result. As science attempts to understand the secrets in the "chirality" of this rearrangement and reconstruction of photons, the implications will likely be attributed to the complex (folded) dimensions of reality, which all combined, assist in the manifestation of objects in space-time.
In metaphysical similarity, as "assistance" for manifestation, there is wave-particle duality, an interaction with Self, a sense of twin interference, and an angular phenomenon occurring in the folded dimensions of reality when the various "forms" of God (and any derivative descendants) continue to influence Creation. It is within the twisted dimensions (such as in Calabi-Yau manifolds) and convoluted planes of consciousness that continuity is resolved between the noumenal and the sensible; that is, between the Godhead and manifest reality - of which, numerous sentient life entities find involvement as well. However, if such continuity could be "visibly" traced, the path of causation would be demonstrated as "phase interference patterns" that arise upon each plane of conscious reality; from the subtle-Monadic to the Atmic, Buddhic, Mental, Astral, Etheric and gross-Physical. These energy markings would appear as if "skipping" across all these planes, but the mechanics of such phenomena would be better described as non local consciousness behaving not so much with causal continuity, but more so with creative discontinuity. The discontinuity - or quantum jump - is essential to the process of Creation precisely because each "thought object" jumps out of the system (so to speak) allowing consciousness to see itself, as in self reference. In a parapsychic sense, for a successful self reference to occur, thought objects have to arrive on the various "spaces" of non-locality without directly tracing a path through them. This is what allows life entities to arise as unitary phenomenon rather than merely as unmanifest energy potential. With each jump, the energy-matter gathered for the next manifestation, is trans-allocated for either the idealistic ("subtle") or the purposeful ("conspicuous") nature of its organization. Self reference has completed when these natures have rearranged and recombined, thus "collapsing" into a unified awareness once again.
When the Plêrôma radiates outward, moving across the interwoven mobius planes of consciousness, the vibrational influences appear to reflect on their return as an "opposing" effect or sensation (with awareness). Throughout the entirety of its volume, these counteractions take on as much an alternating current between the subjective and the objective potencies, as their constructive and destructive interference patterns emerge with exponentially magnified results. At the amplified constructive frequencies, substance collects upon every plane of conscious reality, while at the attenuated destructive frequencies - which approach and balance on "perfect zero" - the Thought with Grace sitting in Silence returns to the initial state of Adi-Ananta. At the heart of this dynamic, the quantum jumping phase differences echo throughout all of metaphysical reality, and all of this "disruption" is owed to the anatomization of the original conflict between "Absolute Self" and "Absolute Truth.
It will now be my endeavor to describe why at "perfect zero", all is subtle and serene, while at the "opposing distances", God emerges as something "conspicuous", eminent, dynamic and immeasurable.
Every Specialist, in any field of endeavor, comes unequivocally with a mind to reason through the exertion, and a body to manipulate real-time events as they occur (although non-local events are dubiously less recognized than the more prominent local events). In the minds of many physical state dwellers, God is no exception. The "Mind" which oversees Creation is seen as the Godhead while the body causing Creation is seen as God. Because there can be nothing beyond - nor outside - of God, the "cause" is also within the "body". Yet there are many bodies (life entities) and many minds in this creation for the omniscience is within the multiplicity of phenomenon. In the occult, the subtle is logically at diametric opposition to that which is conspicuous, just as the material realm is to the immaterial, and the noumenal is to the sensible. As the "object" of God becomes the sensibility of a noumenal Godhead's Absolute Consciousness, the substance of immaterial energy, or as the conspicuous form of subtle influence, conscious chirality reflects His "subjective" nature as objective phenomena. In any event, the identity of God becomes enhanced, and with this statement, another opportunity for disambiguation arises.
The base word, "Identity" is a combination of "ID" + "Entity". Here, we find "Id" as the unconscious source of psychic energy as it is derived from instinctual needs and drives, and the "entity" is a self contained existence of Its own origin. With the repressed Id and the new found awareness of its own Entity, "God" is brought to the focal point at center, while the less distinguishable Absolute potential of influence, as the "Godhead", once holding this honor, becomes an infinite abstraction of any significance. This is quantum jumping phase difference in action; the chirality of Consciousness. It is the subjective Will of an objective Self Creation. It is "the Being at the gate of the Plêrôma". Within this gate, there exists no differentiation between opposites like good or evil, light or darkness, time and space, or force and matter, yet as God comes forth, He becomes the guiding principle of their unity, dispersing all as He sees fit. Ambiguity is left to the loftier principles of Creation while God expands to "Form" and "Speciality". He becomes as one among the many and diverse substances of Thought.
Just as "all pervading", luminous, and intense as the spiritual light of the Plêrôma, God, the Divine, arises upon the planes of consciousness. He shines forth, born of the friction between His sameness with the Truth and the integrity of His Self. God "Becomes", and He is a manifestation solely for the purpose to grapple with the tangible conflict at hand. The postulation of Self Existence rests in the theorem of Self Disclosure. In reality, this is where the spirit (energy) of consciousness illuminates upon its own entity (atom). However, in the "all-inclusiveness" of an Absolute potency - which is now in the throes of "Being"- the relativity of perspective emerges, and from this, yet another trinity of manifestation.
What are these relative perspectives then? First, there is the pure source of energy -- the Plêrôma from which all possibility originates and the illuminary source for revealing reality. It is the neutrality before and after the cosmos, the infinite presence which remains as the Supreme Conciliatory Principle. Next, there is the object born of subjective reflection -- the God upon which all illumination falls, and the specialist "Himself," orchestrating the flow of energy as thought objects upon the face of Creation. God becomes the Inferior Positive Principle of good intent. He seeks to comprehend Himself through the creation of universes, the design of archetypes, and placement of sentient beings, whom, throughout their temporal psychodramas, become the meaningful fidelity sought after. In addition to the source of light, and the object upon which it falls, the Inferior Negative Principle arises like a chimera. It is the source of maya; the energy patterns of illusion that construct a physical world. It is the "Shadow of Consequence", born of God's creative power to "empty", or to "reflect" Itself into all things. This is the grave precipitation of self disclosure upon God's own illumination. The Shadow is the compelling artifact, which results as a "blemish of distinction," and the negative side of God's personality that stems from these phenomena.
Reality is encountered through the Shadow, which is the first archetype of expression. The Shadow is cast upon a lower plane of expression appearing as if being disowned by the self. As a "diminutive" representation of the omniscient Being, it bears the consequential projection of all that is "other than self" - that is, all things perceived as "not perfect". The projection creates an emotional scaffolding for reality manifest by nature of the Greater Deity's vivified motivation towards internal reconciliation. Although the Shadow is merely a somewhat inferior or awkward convention of self disclosure, it is represented only in the lower forms of sentient beings phenomenally as the "null and void" not-Self's incompleteness; or imperfections associated with not being "whole". It is not wholly bad, even though the archetypes of its design, as utilized by sentience, may perceive this as something otherwise.
Archetypes are the blueprints for the construction of Reality. They are the collective contents of a unified unconscious made UN-unified in the conscious multiplicity of phenomena. Having been around since the beginning of expression, they are the active instructional "volumes" for all variety of God willed intentions. Archetypes are as numerous as there are different ways that reality can be looked upon with sentience. They are the foundational material for structure in both the psychic and the substantial, unavoidably becoming all "schemata" for God's diversity. In this respect, there is an archetype for every conceivable version of God including the familiar ones such as Yahweh, Allah, Brahman, those influencing the views of Buddhism, Christianity, Gnosticism, Jainism, Sikhism, Baha'i or Caodaism, and many other designations inclusive. There are archetypes for the Dhyani-Chohan, the Elohim, every Archangel and deity or life entity of probability which are made manifest or remain unmanifest. Indeed, it might be better stated to say that within the nebulous complexity of archetypes, the plurality of gods actually form.
It is within the Godhead that archetypes and gods begin to take on and animate forms. It is at this point in reality that mythological time has changed into the eternal present, and where sentience begins to "see" God as various objective forms instead of being "as one" unitary Absolute. Where God is the "entity", as a self contained existence of Its own origin, an archetype is how this entity appears as a psychic manifestation. In other words, the phenomenon we call spirit (or God) depends on the existence of an autonomous primordial image which is universally present in the preconscious psyche. Here, it is essential to understand that all archetypes are inimitable paradigms upon the face of consciousness, for when consciousness is in its collectively planar nature it is Being in a state of formlessness; yet, when it is individuated as a collective multiplicity it is Being in a state of objective dissimilarity. The nature of dissimilarity, internal and unique to each archetype, lends itself to the avoidance of direct cognition when projected, thereby appearing to oppose the illuminated object Himself. The archetype is either formless, or it is in a "specialized" form mutually exclusive to all other archetypal forms.
While these variously prescribed universal psychic structures must exist outside of time and space, they still must work from within the same margins of influence and causation. Yet the inevitable result of having sentient form necessitates a moral conscience, as this is the essential condition for any kind of self-knowledge to be resolved. The nuances of this leads to a mischievous - if potentially harmful - outcome, for the archetypes of each god are complex utilities that must eventually be reintegrated into Absolute Consciousness as the conflicts of self disclosure become resolved. There are many archetypes representing many gods of autonomous primordial imagery. There is but one Absolute to which consciousness yields. Functionally, the purpose for all of this is so every archetype can become vivified, while the Consequence of vivification leads to the various planes for expression, not the least of which is an emotional plane. Because these vivified foundations reside within the Will of gods, and their number are legion, all vie for the right to live with autonomy.
As a precarious result, God sees Himself in a manner of "blind sight' with the aid of our eyes, and these eyes must be from a multitude of perspectives. His dynamic conflict cannot be resolved unless all "prescribed" thought objects (which are the bearers of His potential variation) do the "labor" of reflecting the many probable amalgamating solutions. These labors are dynamic and because of their "un-whole" characteristic, produce the conflicts of self separation. At profound depths, these conflicts are viewed from perspectives within space-time life entities such as is granted to mortal sentience. It is from within these lesser perspectives that conflict transmogrifies into the negative connotations which are so popular in Gnosticism, and mortal emotional investments are patently rife with intensity. What is not so well known - much less practiced at these lesser perspectives - is that the positive must preclude the negative in kairotic terms, else the cycle of disclosure begins again in chronological time. Coincidentally, it is within these Shadows that the first "adverse" connotations of a trinity emerge. Adversity is the manifesting conflict between the noumenal and the sensible of divergent perceptions, but as this "externalized" reality unveils itself, all aspects must eventually be reconciled in the completion of the Divine Plan.
In a return to Gnostic variation of terminology, we find His Reality as the result of a Passion, Flaw, or Sin. All of these are motivations that reflect divinity "in the 'archetype' whose light (or absence of which) most illuminates its UN-wholeness" - or in other words, as His Shadow "is cast" in a negative triunity of perspective. In Gnosticism, it is proclaimed that the material cosmos is the consequence of a primordial influence on the part of a supra-cosmic, supremely divine being. This influence is the demarcation for every Aeon that begins and reduces to one of the three variations. But whether these compelling motivations are mentionable in chronological terms, as when occurring cyclically, successively or concentrically, they are nevertheless, events unfolding in the immediacy of kairotic time, so long as Creation remains a dynamic event. For mortal minds, this dynamism can be conceptualized by our own sentience - which itself is the reflective product of one or more of these Shadows. These motivations, superimposed, present themselves as the originators forming the multiplicity of gods. As if to "spite" their polymorphism, even as they express themselves from the domicile of Absolute disclosure, mortal sentience seems to only have an ability to register one deity as being responsible for the "singular" lesser self of his own mortal cognition.
However, each of these motivations, to one extent or another, defines His plurality of context as perceived through the individual sensitivities of evolving sentient life entities on His behalf. As a matter of personal significance, one of these adverse connotations (depending on the viewpoint), rests in the presence at all, of a material universe, and therefore, all mortal presence as well. While on the other hand, dependent upon which of the three motivations subsequently wielding the greatest influence on any given sentient perspective, and therefore upon which progeny of the builders were involved, the deity of your own origin can potentially be determined.
As a side note (and as an example with less prestigious method than those of traditional religiosity), it was revealed to the entity Kundie the roots of his soul lineage. These findings were later expressed in his work entitled, "Creation". In another departure from traditions, my own interpretations of soul lineage are currently being organized for placement in my own work entitled, "Memoirs of A Lord", of which "Heaventology" is a subdivision. Resemblance in everyone's story can be found with the use of any other epistemology, ontology and/or theology. The intrepid individual may come to discover their own soul lineage by means of meditation or other manner of psychic counseling if one so chooses to give the pursuit enough personal attention.
But what of these negative connotations? In the Gnostic sense, a Flaw occurred when God decided to pursue a reckless desire to know Himself in transcendence. But so as not to usurp His divine perfection, it required "many a lesser form" of Himself to manifest - only the first of which, is mythically represented as the gender inferior female deity named Sophia. Sophia is the personification of "Wisdom", or simply, the "Logos". Yet this "maternally" oriented Logos dwelling within the monadic plane of Aupapadaka, gives birth to the "builders", each of which wield an important influence from the realm of the Plêrôma. It is said that there are seven distinct rays (and recent findings list five more subtle rays) that emanate from this light of "The Fullness". From these subplanes the rest of Creation manifests, having their origins begin on the monadic plane of reality; the plane dedicated to divine will. From within this realm, the divine spiritual spark in all living things begin their expression. Each influence from the Plêrôma has a particular Dhyani-Buddha and Dhyani-Chohan of influence. A rough translation of these terms from origins in Tibetan-Sanskrit includes "the holiest archangel". The Dhyani-Buddha are considered as the "architects" behind the ideation of the universe, where the Dhyani-Chohan are the builders or constructors of its reality. Each has a particular "leverage" associated to either "Will", "Love", "Active Intelligence", "archetypes", "discernment", "creative wisdom", and the "Voice of Silence" (a.k.a.; "Word of God").
The Word of God, being the lowest monadic energy responsible for existence, continues the Hypostasis of His spiritual soul, thus forming the Atmic plane of expression. This "Love-Wisdom" of the manifest Sophia, is basically God's own Cosmic Emotional Plane where His desire nature resides between the divine intent and the intuitive exploit. In similar attribute, man's desire nature resides in the emotional plane existent betwixt his mental and physical planes. But it would be upon the Cosmic Emotional that desire becomes Passion for each determinant form of god; where smoldering potential transforms into the alembic of the deity's creative aspects. From here, the intuitions and mental pictures continue to develop downward as the substances and essential natures of reality, and the repetition of Creation is celebrated.
In an attempt to preemptively defuse the potentially incendiary idea of the Shadow as being requisite for reality manifest, I pronounce this defense: Passion could no more be considered as something derogatory (as in the sense of being a sin), than creating the objects of self reflection would be, when it is God doing the idolatry of Himself through these manifestations. Some might consider it to have been a Sin when the will of God chose to "rob" the Fullness of its energies to manifest the multiplicity of phenomenon. But I would argue that such a (so called) sin of multiplicity itself defines the Infinite Absolute. Definition could not have been obtained in the absence of manifestation. Nor could Truth be achieved in the unrequited want for Self Realization. In these considerations, how could it be a sin to deny the worlds of form? Creation, in some regards, can also be viewed as a sinful act of biology. While the vital processes of Creation may involve fission, gemmation, parthenogenesis, hermaphrodite reproduction, or sexual reproduction, none of these can possibly be considered a sin when they reflect on the Divine Plan, for this is where One allows Itself to become a multitude of thought objects. Biology allows an expressor and an experiencer all of the vitality allowable in Creation. And neither was it a sin in Conscious vivification to divide between Truth and Self, for this was the effort and the basis to comprehend "I AM". To Find the way is to Be the way, and this "way" is through Self Disclosure. To recognize self is to recognize one's abilities. If ability includes truth, and truth includes creation then creation cannot be a sin. And Lo; God Creates.
So the motivations have now come full circle. It is with these considerations in mind, that we discover there was no flaw, nor sin, in God's passion to find self disclosure through the manifestations of reality. After all, reality is an inescapable result of creation. For now, the Great Cosmic Rays of all probable outcomes are wielded for the nth time, and with the archetypal form of the "Intent Being" directing them, reality, it would seem, is the intimate product of a god manipulated emanation incurred through a very personal direction, motivation and intent. As in material universes, He wields the light of origins in the form-like quality of being the "stellar" object Himself, yet His Being is spirited by the Great Cosmic Motivation. It appears that Suns and Gods alike, metamorphose into the substance of universes. Though it can be viewed as a destructive event in physicalness - a super nova expanding, collapsing, and explosively ripping apart - metaphysically, it is nothing more, or less, a transformation in the Great Cosmic continuity. For the god, as manifestation unfolds, carries along with it the expansive mobius repercussions realized within the infinitudes of all affection, all volition, and every moral dilemma based upon the assertion, "I Am That I Am". With equal valence between the Illuminated and the Shadowed, reality manifests "in all conscience" of God.