God is 'polarity': From inspiration to intuition

It may be helpful to consider God (the creator, the creat-ing) as, from our perspective, a polarity.

We know God directly and personally in two ways - from outside and from inside: that is, we know God from inspiration (e.g. of the Holy Ghost), and from intuition of the divine within each Man.

The idea of polarity is that both external and internal divine elements are always necessarily present, because we are dealing with an active 'process', ongoing through time; and the polarities are twin poles of that process, generated-by that process.

So God (the divine) is not a structural, separable thing (which would be static, dead, unmoving), but God is a person - and as a person God extends through time.

And we are involved-with God by our inheritance as children of God: we each are, in essence, divine - so we too are (abstractly) processes through time.


We have the divine within each of us (the True Self) and God is also outside of us (as persons, in God and in Men). So there is a kind-of Divine Web - of individuals divine selves in relation with all other divine selves.

In other words, fundamentally, reality is beings in relationships.

As Man has developed to become more conscious, he begins at one pole by being 'inspired' primarily by external sources of divinity; and as Man grows in consciousness he is supposed-to move, voluntarily and by choice, to the other pole of living primarily from personal intuition of his True Self.

This is also a movement from passivity to activity; from being-controlled to being free. 


So, the completeness of divinity is always when external divinity meets with inner divinity; but in a child or in early Man the external source of divinity was primary; and each man was unconsciously, passively driven-by the external. In such a situation, obedience to the authority of external divinity was the primary virtue; and the primary sin was to rebel against divinity.

As Man's consciousness grows (partly by development in his mortal life, partly at a species level and through human history) he becomes more aware of the distinction between himself and external deity. At a certain point (the culmination of spiritual adolescence), he experiences the reality of separation between external deity and the True Self.

At this point, experience of the polarity of deity is lost; because the experience is a static 'moment' of awareness, insight, 'enlightenment' - an epiphany - the truth of which is true in an abstract cross-sectional way (at a particular moment, 'outisde' of time); but the experience of separation from divinity is untrue in terms of life really being longitudinal, experienced through time.

The reality is that the dynamic process of polarity is always the case - and each man is always a meeting between external and internal divinity; but a snap-shot experience of a dynamic process is a 'frozen moment', in which the dynamic and reciprocal relationship is lost.


Man's divine destiny is to move from the child-like, un-free pole of external and passive immersion-in deity, to the free-agent, grown-up pole of working primarily from our own inner divine True Self. But because these are poles, both sides are always actually present.

So, the divine world begins as dominated by God, with Men as little-conscious (and other even less conscious beings), unconsciously and spontaneously (almost wholly, albeit never quite fully so - because this is a polarity) doing what God directs; and through time moving towards a situation in which some Men are much more powerfully conscious, and have chosen to live in mostly from their own inner divinity.

Instead of being unconsciously and passively directed-by God; such men have consciously and actively chosen to work from their independent agency and with God.

And this is the evolutionary movement from inspiration (primarily, not entirely, external divine guidance) to intuition (primarily, not entirely, inner divine guidance).


When we consciously choose to live primarily from the polarity of our True (and divine) self and with God, this is to become our-selves divine (albeit in a much less-continuous and less-able way than the creator). We become active participants in the process of creation.

And at a personal level, we become something more like God's grown-up 'adult' children; and friends (or 'junior colleagues') of God in his work of creation.


This is the plan of creation. God loves all his children - both the young one, the grown-up ones, and the (many) adolescents somewhere in between. But God certainly wants and hopes to have other 'adult' divinities with whom to relate in a loving and comnpanionable fashion; because grown-up divinities are working mainly from their unique selves.

When at least some of God's children choose to grow-up and join with God in the work of loving creation; divine creation becomes an harmonious interaction of increasing complexity and richness, as compared with the original and lesser situation of unitary, top-down control.


In sum, God wants us to participate, actively and consciously, in the process of creation.

And to do this we need to become more conscious, and by this consciousness to choose to live primarily from our inner divinity.

Yet, because of polarity, because inspiration and intuition are poles of the same single process; this inner motivation is necessarily harmonised with all other external sources of divinity.

Thus the universe of creation coheres.