In chapter eleven we come to the Tower of Babel where all the people of the world speak one language and attempt to build a tower so tall that it reaches heaven. God becomes concerned that if they complete this project they will somehow threaten him. God’s solution is to make mankind speak all different kinds of languages thus making them confused and unable to work together. The project is subsequently abandoned.
I find this story similar to the story where Adam and Eve eat from the Tree of Knowledge. In both stories God does not want man to get too close to God even though God made man in his own image and supposedly endowed him with free will. In a sense God is like the shame ego in Genesis. He is conflicted. On the one hand he creates man with seemingly genuine affection. On the other hand he sabotages man’s efforts to grow and becomes wildly angry and wrathful when man screws up. God seems to be afraid that man might become too powerful. This ancient story of the creation becoming more powerful than the creator is played out in 2001 A Space Odyssey where man’s tools, at first a bone used to break other bones and eventually a computer that controls life support on a spaceship threaten man’s existence.
This conflict can be explained in that Genesis is a compilation of several different sources written by different authors with different perspectives. As such it makes sense that God might appear to have different personalities in different stories. Although there are stories in Genesis where God appears conflicted with himself in the same story.
The Gnostic interpretation of God in Genesis is that he in fact is not God but rather the demiurge, a lesser being who created the world and trapped man within his creation. In the Gnostic world man is trying to wake up within this matrix, understand the true nature of his confinement and ultimately escape through the agency of this awareness. See gnosis.org for a fascinating treasure trove of information on the Gnostic tradition. I especially recommend the audio lectures by Bishop Stephan Hoeller.
In some ways God acts like an alcoholic father in Genesis. He lashes out unpredictably and then becomes apologetic (as with Noah). He never admits fault and man is expected to love him, indeed to worship him. And when man has a problem with this situation, man is to blame. It is no win situations such as these that give rise to the shame ego. In order to be right with God, man has to accept that he is wrong.
In truth, man is innocent. Man did not ask to be brought into this existence under these circumstances. It is curious that nakedness is considered shameful. We see this with Adam and Eve and again with Noah. It is also curious that free will is associated with shame. Nakedness (i.e., man’s true self hidden under his outward appearance) is shameful. Gaining knowledge is wrong. Reaching for the heavens is wrong. It could be argued that in the Book of Genesis God himself is shame.