The ‘really important’ things discussed in the last two posts (here and here) are also what I take to be the really real things. Here I diverge somewhat from some strands of gnosticism that borrow too heavily from Neoplatonism, transforming these really real things into derivative things, illusions that vanish in the bright day of enlightenment. Gnosticism depends upon making a distinction between that which is real and that which is the source of the real (the reality of the real to talk a little like Ibn al’Arabi), not on the reduction of one to the other.
What is real, as opposed to the source, manifests strangely; creation is strange. Gnostics have a hundred ways of talking about this, but the gist of them is the same. There are a subset of created things, of real things, that possess a creative force that is a reflection of the source’s (i.e., of God’s) creative force. These creative and real things then proceed to use that force to manipulate the world into which they were created. They wrap themselves up in their own creation, wrap others up in it, sometimes even create little mini-thems to populate that creation. Some of those are nasty, some of those are beautiful, some of them are mediocre. Eventually, the source reasserts its primacy and the gnostic work becomes possible.
This allows us to distinguish two aspects of a coil. There is (1) the creative force or divine spark that derives from the source of reality and (2) the material through which that spark manifests and operates. The creative force of the coil is derivative after the fashion imagined by Plato in the parable of the cave. The world through which it manifests, though, is not its own creation. It is the creation of God, original by virtue of being created. We are divine, but we are divine in a qualified fashion. It is divinity in an unqualified fashion that gave birth to the totality of creation. This holds true for other spirits, too.
It’s when we start talking about other spirits that we should start to grasp just how immense this world is. It isn’t just the world that we see and hear, but includes other aspects that we are not well-designed to see or hear. What we often call ‘other worlds,’ though, are really just less accessible and more difficult aspects of the one world. Back a few posts, I flippantly mused about us being remoras on the flesh of the world shark. Not so flippantly, what if there is more than one?
What we call a world may be little more than the long-term work of a much ‘larger’ coil, like a planet in a solar system or a solar system in a galaxy or a galaxy in a universe. What we identify as our divine spark may have its source directly in the source, or it may have a connection to it by way of the larger coil’s efforts at creation. Regardless, there is something fractal about the spark. It possesses the same properties in minature as it does writ large. It can glimpse the nature of the source even when the source has been hidden from it.
Then we have the visitors. The coils aren’t abstract, right? They are embodied, even if their embodiment is subtle or alien to our own. Those bodies can travel and the sparks they carry can transform the things they come into contact with. These spirits basically splice themselves into ‘our’ world and start modulating the signal pulsing through it. What are the best places at which to do this? Since they, too, are embodied sparks, they are best able to do this by interacting with other embodied sparks. They work with us and the spirits already here. Not only do we have a certain simpatico going on because of our spark, but through us they acquire a system capable of translating between their sort of embodiment and the embodiment that characterizes our world.