These processes are very distinctly stated in the _Bible_; when the "Spirit of God moved upon the face of the waters" in the darkness that was "upon the face of the deep,"[205] the great deep of matter showed no forms, it was void, inchoate. Form was given by the Logos, the Word, of whom it is written that "all things were made by Him; and without Him was not anything made that was made."[206] C. W. Leadbeater has well put it: "The result of this first great outpouring [the 'moving' of the Spirit] is the quickening of that wonderful and glorious vitality which pervades all matter (inert though it may seem to our dim physical eyes), so that the atoms of the various planes develop, when electrified by it, all sorts of previously latent attractions and repulsions, and enter into combinations of all kinds."[207]
Only when this work of the Spirit has been done can the Logos, the kosmic Mystic Christ, take on Himself the clothing of matter, entering in very truth the Virgin's womb, the womb of Matter as yet virgin, unproductive. This matter had been vivified by the Holy Spirit, who, overshadowing the Virgin, poured into it His life, thus preparing it to receive the life of the Second Logos, who took this matter as the vehicle for His energies. This is the becoming incarnate of the Christ, the taking flesh--"Thou did'st not despise the Virgin's womb."
In the Latin and English translations of the original Greek text of the Nicene Creed, the phrase which describes this phase of the descent has changed the prepositions and so changed the sense. The original ran: "and was incarnate _of_ the Holy Ghost _and_ the Virgin Mary," whereas the translation reads: "and was incarnate _by_ the Holy Ghost _of_ the Virgin Mary."[208] The Christ "takes form not of the 'Virgin' matter alone, but of matter which is already instinct and pulsating with the life of the Third Logos,[209] so that both the life and the matter surround Him as a vesture."[210]
This is the descent of the Logos into matter, described as the birth of the Christ of a Virgin, and this, in the Solar Myth, becomes the birth of the Sun-God as the sign Virgo rises.
Then come the early workings of the Logos in matter, aptly typified by the infancy of the myth. To all the feebleness of infancy His majestic powers bow themselves, letting but little play forth on the tender forms they ensoul. Matter imprisons, seems as though threatening to slay, its infant King, whose glory is veiled by the limitations He has assumed. Slowly He shapes it towards high ends, and lifts it into manhood, and then stretches Himself on the cross of matter that He may pour forth from that cross all the powers of His surrendered life. This is the Logos of whom Plato said that He was in the figure of a cross on the universe; this is the Heavenly Man, standing in space, with arms outstretched in blessing; this is the Christ crucified, whose death on the cross of matter fills all matter with His life. Dead He seems and buried out of sight, but He rises again clothed in the very matter in which He seemed to perish, and carries up His body of now radiant matter into heaven, where it receives the downpouring life of the Father, and becomes the vehicle of man's immortal life. For it is the life of the Logos which forms the garment of the Soul in man, and He gives it that men may live through the ages and grow to the measure of His own stature. Truly are we clothed in Him, first materially and then spiritually. He sacrificed Himself to bring many sons into glory, and He is with us always, even to the end of the age.