OCTOBER 7th, 2003
GOD’S
SEX
“And
God said, Let us make man in our image, after our likeness: So
God created man in his [own] image, in the image of God created he him; male
and female created he them.” (Genesis 1:26-27).
Without
any other commentary forcefully made up as, as a rule, they operate the servants
of the church, regardless of the dogmatic where under they subordinate
themselves, it clearly results that the
man and the woman, the male and the female, they are God’s representation form.
The meaning of these texts raised many controversies, because of the fact that
all who cared about those being said in these verses, they are governed by a profound
prejudice, i.e. that when they talk about sex they mean, without exception, the
anatomic configuration of the physically-material body. They forget or they do
not know that also in the Bible, the apostle Paul, in the book 1 Thessalonians
5:23, he told them “And the very God of peace sanctify you wholly; and [I
pray God] your whole spirit and soul and body be preserved …”, so directing
sex as a fundamental characteristic of the human entity only towards physical
body is totally wrong.
Both the soul and the
spirit, they belong to a specific form of sex. From this perspective, it
imposes upon us rethinking the concept of sex, not from the perspective of the
form, but from the perspective of contents. Restating the idea in the beginning
of the work named ORTHO-ONTICS, God– The Whole, He configured his creation in
two hypostases, according to the principle of dual ubiquity, conceived by Him as a way of expressing His
beingness. In Himself, God was not under a “need” or rather spoken “He obliged Himself”
to express Himself, this being a necessity only under the condition that He
conceived Himself as His own discussion partner. According to evidence, the
discussion partners are called this way because they are two different entities.
The differentiation is given by the type of energy to which they belong and
which is not alike, because the energetic likeness would represent the same
polarity which would exclude them from the hypostasis of discussion partners. So,
God, being His own discussion partner, He conceived Himself in two energetic
hypostases, hypostases which taken apart they multiplied in infiniteness.
The
two energies have the same conceptual definition as God, forming the Whole by
three states: the Total, the Fundamental and the Absolute. Defining the
energetic concept of the Whole, we will employ the following configuration,
quite known, but almost not understood in the complexity of its representation.
This figure represents the philosophic concept of the Whole and it contains the
two states of beingness (known as Yn and Yang, + (plus) and ─ (minus), feminine and
masculine), as God conceived
them in His wisdom, before of any existence. This is the representative figure
of the Whole:
Yn and Yang’s Representation
Starting with
noticing that the human entity consists of three structures/bodies (physical,
soul and spirit) and not only one (physical body) as the physiologic perception
compels us to consider, the analysis of the concept of sexuality we can do it
through the study of all morphologic and syntactic characteristics of the three
bodies, as we named them. So, analyzing again the expression structure or body,
we intuit [1] they belong from their start to a type of
energy polarized in one of the two possibilities mentioned above and known as
Yn and Yang. In the Material Universe, the passive Yn is characterized by:
humidity, darkness, awaiting and reception, while the active Yang is: dry,
light-spreading, dynamic and generous. We can say without erring [2] that not only the physical body but also the
soul body as well the spiritual body, they belong to a certain form of
sexuality, so that the masculine and feminine do not only represent the
anatomic-genital configuration, but they are from start the expression a
fundamental form of energy.
Approaching
judging social behavior from this perspective, the whole mass psychology would
reconfigure itself following the principle that beingness represents a single
bipolar entity. In this way, the overwhelming loneliness of the man and the
woman, while being together, would transform itself in a communicative fusion of
the two, in one being. The cause of this break of unity and of the alienation
of the two polarities (halves) we found it explained in the book of Genesis in
the chapter 3 with verse 17, wherein God tells unto Adam: “Because thou
hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which
I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for
thy sake; in sorrow shalt thou eat [of] it all the days of thy life”. Developing
the subject Good and Evil, we did it in another chapter of the work named ORTHO-ONTICS.
Another
miss of the Bible’s “exegetes” while debating the God’s sex, was that the verse
26 of the first chapter it shows that God speaks in plural when He establishes
producing the human: “Let Us make” and in no way “Let Me make”, although God is
only one. But, in this case, God was discussing with the other parts of Him,
which form the Trinity, that is: God the Son and the Holy Spirit, Trinity being
God’s interlocution hypostasis, of God the unique, Total, Fundamental and
Absolute. From the whole Scripture, as it was conceived, it follows that the
Son represents the substance and the Holy Spirit represents the energy, God
assuming Himself the representativity of the concept.
Starting
on the occult track of deciphering to which category of energy (Yn or Yang) the
Son belongs to, we will notice that His whole (earthly) behavior described in
the Bible, it situates Him in the conceptual polarity Yn, although from the
viewpoint of physical anatomy He was man: He was born from woman successively submitting
Himself to the physiologic manifestations of this action; with the exception of
throwing the money changers and merchants out of the Temple, He was an
introverted-implosive character, which results from His whole teaching; He
ended His material bodily existence by dying crucified, and addressing towards
God in His last earthly moments a prayer regarding His foes: “Father,
forgive them; for they know not what they do”! On the contrary, the
Holy Spirit is of Yang energetic origin [3]. This conclusion, it results from His whole manifestation
described by the Holy Scripture, wherein He is presented as permanently being
in action, dynamical and extroverted.
If the Son belongs to
the sexual type Yn and the Holy Spirit belongs to the sexual type Yang, then
God to which sexual type belongs He? As we said, always the two parts with antagonist
polarities, they will tend one towards the other, in order to form the Whole
through fusion. The masculine will tend towards the feminine and the second
towards the first, in order to fuse by
forming the androgyny, that complete (whole) structure, which contains in
itself both signs ( + and − ), both sexes. In the world of
Material Universe, when the two polarities meet an energetic discharge follows,
as well as when two electric charges of opposite polarities they meet, then
lighting ensues. In the animal world, this discharge is called orgasm. It
follows that God’s sex is of androgyny type, in Him fusing the two polarities,
Yn and Yang. The orgasm of the androgyny is called Ecstasy and it is permanent,
but it is only in the state of potential [4]. As
soon as it passes in dynamics, it divides itself in the two specific
polarities, in order to recompose itself, and then again divide itself, following
this cycle till it will pass again in potential. Both potential and dynamics
they are two fundamental cyclical states of the Mega-Universe, but which concomitantly
exist. So, God passes, through His creation, from potential in dynamics
and from dynamics in potential. The oscillation (vibration), the dual ubiquity,
it is the absolute condition of the fundamental whole.