Cosmic Womb- The Divine Feminine

Part II

A Reflection with Ibn Arabi and Meister Eckhart By Anosha Zereh

Why I’m Writing This?

Sometimes my friends tell me that when they read mystical writings—especially those of Ibn Arabi or Meister Eckhart—they get lost.“It’s beautiful,” they say, “but what does it mean?

How can anyone understand both Christianity and Islam at once?”

Maybe that’s exactly where this reflection began: in the space between—between languages, between traditions, between hearts trying to speak of the same mystery.

I didn’t want to write theology. I wanted to listen.

To me, both Ibn Arabi and Meister Eckhart are not just saints or scholars—they’re listeners of the same silence, translators of the same utterance of the One. One calls it wahdat al-wujūd (Unity of Being), the other calls it Gottheit(Godhead). Both try to name the same infinite stillness—the same breath that moves through creation, the same love that calls itself into being.

So this reflection isn’t about proving sameness or erasing difference—it’s a love letter to that shared Reality. It’s a way of showing that the two sides of revelation—the Arabic and the Latin, the mosque and the cathedral, the prayer rug and the altar—are all woven by the same divine thread of longing.

I want my friends—those from both faiths and those from none—to feel and expereince the love in that thread. To see that the path toward the Real is not divided by religion, but illuminated by it. Because mysticism, at its depth, is about belonging not to a label, but to Being itself.

What if Meister Eckhart’s ground and Ibn Arabi’s ocean are two ways of pointing us back to where we already are—home in the One?

And so, this reflection comes as a quiet prayer. A soft translation of two mystics who knew how to breathe the same divine air. A reminder that the heart—any heart—that loves the Real, already belongs to It.

Ontological Parallels: Unity and Manifestation

Sometimes I think of creation not as a flash of divine command, a sudden Be!, but as an eternal breathing—something tender, rhythmic, maternal.

In this breath, the Divine is both the lover and the beloved, mother and child, the stillness and the sound.

When I read Ibn Arabi beside Meister Eckhart, I sense they were both listening to that same divine inhale. They spoke different tongues—one Arabic, one German—but their hearts were fluent in the same silence.

Both saw that creation isn’t a stage set apart from God, but God unfolding into form—like a secret revealing itself in a mirror of light.

For Ibn Arabi, wujūd (being) isn’t some distant echo of the Divine—it is the Divine, eternally self-disclosing, like an ocean revealing its depth in every wave. Multiplicity isn’t a fall from unity; it’s unity breathing through difference, each thing whispering, “Here I am,” so that the One might know Itself in love.

And it’s mercy—raḥma—that sits at the heart of it all. That same root as raḥim—womb. Mercy as the womb of being.

Can you imagine that?

The whole cosmos as the gentle curvature of the Divine, holding existence inside Its compassion, waiting for creation to quicken like an unborn child.

Eckhart sees it too—but he takes us inward, into the Gottheit, the Godhead—a vast, silent abyss beyond names and forms. In that endless stillness, God gives birth to God.

The soul becomes a womb, groundless and unsexed, a secret place where the eternal Word is born again and again. It’s hauntingly close to Ibn Arabi’s wahdat al-wujūd—this unity where nothing stands apart, where being itself is God’s ceaseless self-disclosure.

For both mystics, creation isn’t an aftermath—it’s an event, still happening now.Silence itself is pregnant.

The Feminine Mystery: Divine Receptivity and the Birth of the Word

What both mystics reveal—each through their own tongue—is the sacredness of receptivity. The divine act of creation is not domination, but yielding. It is a listening so complete that it becomes birth.

In Ibn Arabi’s vision, receptivity is the secret of existence. He writes that the entire cosmos is the “maternal place” (maḥall al-wujūd) where the Real discloses Its beauty. Every heart, every being, becomes a mirror reflecting that divine tenderness—the feminine mystery through which God knows God.

And Meister Eckhart, centuries and continents apart, says the same in another tongue: “The soul must become a virgin mother, empty of all images, if God is to be born in her.”

To be receptive, then, is not to be passive—it is to become the womb of revelation itself. It is to allow the Word to be born through us, to hold the silence until it turns into light.

In this way, the “feminine” is not about gender but about divine orientation—the posture of openness, surrender, and listening that allows Being to become visible. It is the sacred yes at the heart of creation: “Be it unto me according to Thy word.”

When I sit with these two masters, I hear them whispering the same truth: that divinity is not somewhere else—it is the life that moves through our breath, the tenderness that births the world again each moment.

Every act of true creation—whether an idea, a poem, or a child—is a reenactment of that holy birth.

And perhaps that is what we are invited to remember: that the Real longs to be born through us. That when we become still enough, surrendered enough, the Divine breathes again—this time, through our very being.

Closing Reflection

Maybe that is what Meister Eckhart meant when he said, “What good is it to me if this eternal birth of the divine Son takes place unceasingly, but does not take place within myself?”

And what Ibn Arabi meant when he wrote, “The heart becomes the Throne of the All-Merciful.” To live in mystical consciousness is to live as that Throne—as the sacred space of birth where mercy, silence, and light continuously meet.

So today, I bow before that mystery—The Divine as Mother, as Breath, as infinite Compassion—birthing Itself through all that is. And I whisper my small yes into that vast womb of Being:Let it be born again—here, now, in us.

In Reverence,

Anosha Zereh

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