HotFreeBooks.com
Sex=The Unknown Quantity - The Spiritual Function of Sex
by Ali Nomad
1  2  3  4     Next Part
Home - Random Browse

SEX = The Unknown Quantity

THE SPIRITUAL FUNCTION OF SEX

A New and Startling Interpretation of the Meaning, Scope and Function of Sex as Seen and Interpreted From the Inner or Cosmic Standpoint. A Work That Should Revolutionize the Thought of Today in its Relation to the Vital Mystery of Sex in All its Aspects. It Presents a Practical Solution to the Sex Problems of Everyday Life.

By

ALI NOMAD [DR. ALEXANDER J. McIVOR-TYNDALL]

Author of

"COSMIC CONSCIOUSNESS, OR THE MAN-GOD WHOM WE AWAIT", "THE DEAD SPEAK" "REVELATIONS OF THE HAND", "GHOSTS", "HOW THOUGHT CAN KILL" "PERSONAL MAGNETISM", "PROOFS OF IMMORTALITY", ETC.

CHICAGO, U. S. A. STERLING PUBLISHING COMPANY 1916

Copyright, 1916, by STERLING PUBLISHING COMPANY. Copyrighted and Registered in Stationers' Hall, London, England. (All Rights Reserved)

COPYRIGHT IN ALL COUNTRIES SIGNATORIES TO THE BERNE CONVENTION.

THE STERLING PRESS.

DEDICATED TO THE CHILD OF TOMORROW THE MAN-GOD WHOM WE AWAIT



PUBLISHER'S FOREWORD

TO OUR READERS:

We feel justified in claiming this work marks an epoch in the advanced thought of human evolution. Nothing has ever been written dealing with the problem of Sex which is at once so illuminating, convincing and satisfying. To our knowledge this particular view of the sex-subject has never before been presented, and, perhaps it could not have been, owing to the fact that it is only now in these days of higher thought, that such a view could be understood.

The author, Ali Nomad, is already well known to progressive readers as the writer of "Cosmic Consciousness," or, "The Man-God Whom We Await;" a work that has made its author famous by the reprint of its many editions.

There are signs of a new order in the relation of the Sexes already indicated upon the horizon of the World's consciousness as the result of the present world-conflict. Today people are as ignorant of the subject of Sex as they are of God. Both of these must be understood if the race is to progress beyond its present stage. Otherwise we shall pass into the long sleep of oblivion like all civilizations in the past leaving future generations to grapple with the same world problems.

True or perfect marriage is the most important attainment in the life of the individual.

The author demonstrates that perfect marriage is a scientific possibility and that legal marriage and divorce simply conform to civil laws. He very clearly outlines the reason why civilization makes little or no progress in dealing with the social evil and other sex problems.

The publishers place this book before an intelligent public, believing, that more real knowledge can be gained by its study, than by any other known method, because

First. The reader is brought face to face with himself, and nature.

Second. The reader can demonstrate the truth of the propositions set forth.

Third. The methods, rules, and laws have been verified by intelligent men and women who have lived the life.

Fourth. "Sex," The Divine Principle which all human beings should understand, has been presented in plain simple terms, and elucidated, so that the reader cannot fail to understand the true path of moral progress.

This volume is not a romance, a fairy tale nor a dream intended to entertain or amuse, but a scientific instruction which will elevate the individual and the race, develop self respect, self control, morality and love. If the propositions presented by the author are correct—let the standards be changed; if the propositions are incorrect, they will not disturb the standards of today.

THE PUBLISHERS.



SEX—THE UNKNOWN QUANTITY The Spiritual Function of Sex

CONTENTS

INTRODUCTION

CHAPTER I

SEX UNIVERSAL AND ETERNAL 19

Sex the fundamental basis of the universe; sex in organic life; the law of attraction and repulsion in animal and plant life; sex attraction and repulsion in human life; how differentiated and why; some secrets of modern chemistry; the cosmic law of involution and evolution; the symbol of the serpent in a new light; what is "the power of the gods" referred to in ancient mythology; some erroneous ideas in regard to the sex function; the philosophy of restraint; the inner sex-function and its outward expression compared; the senses as avenues of inspiration; the creation of form and sense-objects; what constitutes a "perfect and complete being?" the theory of "counterparts" and its spiritual significance; is procreation the highest function of sex; what constitutes the fundamental law of love? the various expressions of the love-nature from inorganic to organic life.

CHAPTER II

FROM SEX WORSHIP TO SEX DEGRADATION 29

Sex the origin of all religious ceremonies; from nature-worship to sex-worship; the history of Ancient forms and ceremonies of worship; how sex-worship has survived the ages; how it thrives today in modern religion; early stages of civilization in relation to Sex; the antiquity of the symbol of the virgin and child; its occult significance in symbolism; the reality of the "bi-une God;" some secrets of the Ancient Egyptians in regard to the function of sex; the esoteric cause of the Egyptian talismanic and symbolical revival today; the secret or esoteric meaning of the swastika-cross; why Aum is always typified by a circle; ancient forms of oath-taking and why; the source of sex-energy spiritual; how and where the idea of "blood-atonement" and vicarious sacrifice originated; the beginning of sex-degradation.

CHAPTER III

PRESENT-DAY CONDITIONS: THE COSMIC CAUSE 53

The consecutive order from ancient sex-worship to modern civilization; the real causes of race-advancement in the cosmic tidal-wave, and what it portends; why conditions are as they are today in regard to sex-life; the psychic forces in their relation to sex-life; some fallacies in regard to Eugenics; why Greek and Roman civilization failed; why and how modern civilization need not fail; why women seek to avoid motherhood; women of two types; the awake and the asleep; the cosmic office of the Female Principle; its relation to Creation; how the superman and woman will differ from the undeveloped type; what is meant by "half-gods;" are women of today lacking in the love-nature; will the race die out? If so, why, and if not why not? How did the "Holy Family" differ from other families?

CHAPTER IV

THE HISTORY OF MARRIAGE AND MATING 75

The relation of ancient marriage customs to religion; why human evolution must necessarily be slow; ancient marriage customs and their spiritual interpretation; why marriage ceremonies have always prevailed; customs of all races compared; why the institution has a permanent place in Social Evolution; the symbolism of the visible world; why Science and Mysticism agree spiritually; the origin of "variation" the fundamental cause of woman's subjugation; when men defend "outraged honor," is it a primitive or a primordial instinct? the history of monogamy; the monogamic idea and the ideal monogamy; the history and cause of polygamy; the evolution of the "old-maid" idea and the psychic cause of this evolution; the path of the virtuous woman in ancient days; the elevating power in the dowry system; the two great purposes which this custom has served.

CHAPTER V

THE SYMBOLISM OF MARRIAGE AND OF SEX-UNION 93

Why the monogamic ideal of marriage is right; how, when and where, will marriage be lasting; the basic principle of sex-union; when the bonds of matrimony are truly "holy;" attraction and cohesion two distinct phases of chemical laws; ideas of a modern writer; how all morality has come from the ideal of marriage; some erroneous ideas of spirituality in relation to the sex-function; when and why Man becomes immortal; the custom and the hidden meaning in the wedding ring; the symbolism of ancient marriage customs; the esoteric meaning of "orange-blossoms;" the veil; the ring; the crown; why these have endured throughout the ages; the interior and hidden meaning of Rosicrusian symbols in respect to the sex-function; women admitted to the Order and why; the mystery and marvel of the symbolic "dove;" why it plays so important a part in marriage customs and lover's phrases; the symbolism of the ark; the egg; the drinking-cup and other persisting accompaniments to marriage customs.

CHAPTER VI

CONTINENCE; CHASTITY; ASCETICISM: THEIR SPIRITUAL SIGNIFICANCE 103

The Ancient Greek and Roman idea of the sex-relation; why the asceticism of the Dark Ages arose; why the Church instituted celibacy; why the Church retained the pagan idea of "the virgin;" the effect this has had upon the growth and power of Christianity; lives of celebrated saints in the light of Occult wisdom; why and in what way the essentials of Christianity are like other religious ideals; who is "the One True and Only God?" the interior meaning of the word "chastity;" the difference between chastity and asceticism; the unbroken line connecting ancient ideas of sex, with modern; the attitude of religious systems toward women; why women are supporters of the churches in modern days; the "mystic bride" and the mystical meaning; William James comments on the spiritual ecstacy of St. Teresa; Swedenborg on "Conjugal love;" trances; ecstacies; and visions of saints; the term "virgin," and its origin; the evolution of sex-love to spiritual love.

CHAPTER VII

SOUL-UNION: WHERE WILL IT LEAD? 119

Why we hear of "affinities" and "soul-mates" today more than formerly; the great distinction between these two words; the psychic forces behind woman's invasion of business fields; the basis of "the unwritten law;" why affinity marriages fail; the hidden reason girls look for a "rich husband;" the final outcome; when and how women are "ruined;" the mystery of the hermaphrodite; what is the true significance of the term "androgynous?" mistaken ideas of morality in dress and manners; what sort of beings constitute "the kingdom of God?" the "secret of secrets" of the Hermetics; the wisdom of the "initiates;" the spiritual quality in folk-lore; the time when "temptation" will be no more; when "naked and unashamed" the race will re-enter the lost Paradise.

CHAPTER VIII

THE HIDDEN WISDOM REVEALED 137

Science and mysticism the same at root; Christian mysticism versus scientific postulates; the interior meaning in fairy stories; personalities and principles in mystic revelation; the esoteric meaning in Mythology; are there gods and mortals? the ark in religious symbology; its interior meaning; what were the "tablets of stone?" the reality of the "cherubim" and the "seraphim;" the inner meaning of the symbolical "ark of the Covenant;" is spiritual love devoid of sex?; what is the symbolical "flaming sword?"; why the Jews claimed to be God's "chosen people;" what makes for "immortal godhood?"; the symbolism of the "life-token" stories; the symbolism of the sleeping princess; a theory that solves all the problems of life; the symbolical rites and ceremonies of secret orders; the secrets of the Ancient Alchemists; the Rosicrucians; the Free Masons; the Hermetics; their initiation rites and ceremonies explained; what is meant by the "Holy of Holies?" by the "secret chamber;" and the degree of "mastership;" the sexual significance of the symbolism of the "templars;" the red rose on the cross; the star and the crescent; what is the inner meaning of "the radiant center;" why the Catholic Church opposed the order of Free-masons; did the Alchemists discover the secret of metallic transmutation? what is meant by "the philosopher's stone;" why it was of such a rare purity; why the early Church opposed all reference to sex; the distinction between "discovering" and "finding;" their spiritual meaning; what was the stone that was raised at Babylon: was it a phallic symbol? why the average "Knight Templar" fails to attain the powers and privileges of esoteric Free-masonry; what is the "gate of life?" the Arcana of the Hermetics and its sexual significance; the symbolism of the double-headed eagle; why the eagle was an ancient religious symbol; the antithesis of "the eagle and the dove" explained; the "lamb and the goat" symbolism; the God-ideas of the Ancients and their effects on modern life; why "riding the goat" is the usual initiatory rite and ceremony in secret orders; some secret plates of Hermetic orders explained; what is the "magic solvent" of the alchemists? the relation of Christian symbolism to the Alchemical secrets; the inner meaning of "the sun and the moon" in ancient literature; transmutation: exterior or interior? what constitutes "the abiding glory."

CHAPTER IX

WHAT CONSTITUTES SEXUAL IMMORALITY? 159

Can there be standards of morality in the sex-relation; if so what are they? is monogamy the ideal sex relationship? is polygamy a future possibility? why matriarchal polygamy is less degrading than patriarchal; why polygamy is not the ideal sex relationship; the fallacy of legal marriage as a test of sexual morality; why we "cannot wrong the universe;" the one commandment of "the Most High God;" what is it? our modern standards the result of phallic worship; why the Roman Church has survived the centuries; the interior meaning in the "Holy Virgin" idea of the Church; the vital point in the Roman marriage restrictions; men inherently more faithful to marriage vows than women, and why this is so; the bi-sexual individual the most developed; the counterpartal union and its relation to marriage customs; why "affinities" are so numerous; sexual infidelity an impossible premise; what is to become of present-day ethical standards of sexual morality?; historic ideas of sexual immorality and their influence upon modern civilization; modern effects of ancient Hebraic customs; why suppression of prostitution must fail; why prostitution is moral degeneracy; the Oriental versus the Occidental view of prostitution; why modern ideas of sexual morality are fallacious and untenable; can there be a universal standard of sexual morality? why present-day ideas of marriage are degrading; compulsion in marriage and prostitution compared; how, why, and when, the sex-relation may be exalted, reverenced and deified; mistakes of some "Civic Leaguers;" why, when, and how, unfaithfulness in marriage is wrong; the single versus the double standard in sex.

CHAPTER X

THE PATHWAY OF LOVE 189

Love the Great Reality; Love the Alpha and Omega of Life; Sex-love the basis of all other loves; Sex-love the true spiritual love; what is love of an abstract God? Love the perfect mathematician; the moral code and Nature; why we cannot break the laws of God; why Love is depicted with bandaged eyes; Eros and Cupid explained; why the Egyptians depicted Horus with finger on lips; some symbolic caricatures in modern civilization; how it is true that "love makes gods of men;" why Religion has remained materialistic; Love, the only vitalizing power in the universe; the arch-enemy of Love; why Love never leads to disaster; why Love is always pure; erroneous ideas of success and failure; what is real degradation? the pathway of love from chemical attraction to spiritual union; why spiritual mates must be the answer to Life's puzzle; what constitutes actual infidelity? what is to be done with sex relations that are not spiritual unions? Are they immoral? too much made of the marriage ceremony and too little of fitness; is it better to be "respectably bonded" or spiritually mated? what will happen when we rid Society of a belief in "impure" love; why marriage vows are inadequate; puerile; and futile; when we find the "pearl of great price;" why spiritual mates cannot be parted; why bonds and vows must give place to mutual agreement; does spiritual union come with love of God? what is the "bliss of Nirvana?" why the libertine is a pauper in the realm of love; when we imbibe the "nectar of gods;" why the "holy of Holies" cannot be defiled; when the divine office of sex is prostituted; why all sex relations may not be eternal yet moral; the mistaken teaching of the church regarding sex, and the result; inane ideas of Paradise; an appalling prospect of heaven; perfect sex-union the incentive to aspiration; Humanity progresses in spite of fear; prophecy literally true; the true business of business; the final test; the Love that is merging, melting; satisfying and how to attain it.

CHAPTER XI

THE LAW OF TRANSMUTATION 209

The spiritual cause of all physical activity; two words that are of vital import today; did Jesus lie? is the kingdom within an actual truth? the interior qualities and their relationship to present day affairs; the fundamental difference between mysticism and Christianity; the key to the kingdom; the interior symbolism of "wireless telegraphy;" the breeder of discord; the interior meaning of certain important words; the survival of the fittest in its interior meaning; the finer and ever finer forces at work; when the gods arrive the half gods go; sex-force at the Center of Being; when abnormalities and perversions of sex will be impossible; the radiant center of the bi-une sex-life; the primary function of sex-force vitalization, not procreation; the art of transmutation and the key to the gate of life; the esoteric meaning of our "second childhood;" the present necessity for physical old-age; the spiritual message in the doctrine of sacrifice; the mystical formula for transmutation; the mystery of the "Holy Grail" elucidated; the only method of attaining godhood.

CHAPTER XII

"SELLING THE THRONES OF ANGELS" 231

The barriers between men and the "bliss of Heaven;" the difference between mortals and gods; the character of a bi-une Being; erroneous ideas of masculinity and femininity; the change of the present day toward these ideas; God not a hermaphroditic Personality, but a pair; some "laws of God;" the ideal of union versus the idea of possession; the highest manifestation of sex-love; the solar-man and the mental man in sex; qualities of sex-force; is the divine man less sexual than the physical? the divine fulcrum of Sex; how eternal youth and life are possible; why you can not lose in the "game of Love;" we cannot sin against the Eternal God; why and when the "eternal equasion" is perfect; no mistakes or flaws in the Cosmic scheme; how spiritual mates may find each other; the true way of transmutation simple; why we have "painted dolls of women;" the hearts of men; the highest wisdom; some fallacies regarding the law of transmutation; why the "inner vision" does not require a trip to the Himalayas; why "brotherhoods" cannot insure you the way; all beauty and joy the result of the divinity of Sex; life mathematically just; when we shall "enter the kingdom."



INTRODUCTION

No phase of civilization can rise to the highest possibilities as long as the average mental attitude toward the most vital, the most important and the most sacred function of our being, is one of shame, sinfulness, lust and uncleanness.

Even among those who are conscientiously trying to establish better social conditions, there is a deplorable lack of anything like the proper attitude toward the problems of Sex, albeit there are evidences that our social consciousness is alive to the seriousness of the sex problem.

Many of our advanced thinkers and scientists are giving their attention to the subject, but it is a theme which has been so long neglected, so hedged about by false standards of morality; so fettered by the system of tabu, that a rational discussion of Sex apart from materia medica, or religion, is difficult.

Moreover, the physiological side of the sex question robs it of all the delicacy, and the intimacy and the beauty and romance which should by right, surround the function of sex-mating and which does surround a union that is pure and perfect. In this innate desire to share with the one and only possible mate, the intimate secrets of love, there is nothing of shame or apology—sentiments which alas, actuate the so-called "modest" man or woman of today.

Sex matters should, indeed, be held too sacred, too intimate for public discussion, whereas the present-day attitude holds that Sex is too indecent to be spoken of. When the subject is forced upon public attention as it so frequently is through tragic occurrences, the opinions expressed are both petty and puerile. They evade the truth and so avoid the issue. They deal with effects only, are satisfied with offering suggestions as to ways and means of suppressing these effects, instead of going to the root of the matter and realizing that all the tragedies that spring out of Sex are due to wrong teaching and thinking in regard to the sex-function. That which we reverence, and hold sacred, we do not profane. Until Sex is established in its rightful place, as the holy and divine creative power of this universe, we will be shocked and horrified with sex-tragedies.

It is a pity that the physiological and hygienic aspect of Sex has to be discussed at all, but it is necessary that all sides of the subject must be presented to meet the great variety of minds, but it is our contention that if the spiritual quality of Sex were recognized and understood, there would be no need for any other view, because if Sex were recognized as the sacred, and holy and spiritual function that it is, disease and sinfulness would disappear as the mist before the sun.

In the meantime the subject must be discussed from all points of view.

It must be permitted to thrive in the light and thus it will flower into the perfection of the spiritual seed that generated it.

In the meantime, the debasement of all things connected with sex must be aired, discussed, and weeded out, until a sane and normal and reverential recognition of the universality and the eternality of Sex, is engendered in the minds of men and women and growing youths and transmitted to the children yet unborn.

"Sex contains all," says Walt Whitman. "Bodies, souls, meanings, proofs, purities, delicacies, results, promulgations, songs, commands, health, pride, the maternal mystery, the seminal milk; all hopes, benefactions, bestowals; all the passions, loves, beauties, delights of earth; all the governments, judges, gods, followed persons of the earth; these are contained in sex as parts of itself and justification of itself.

"Without shame the man I like knows and avows the deliciousness of his sex; without shame the woman I like knows and avows hers."

Many well-meaning persons see in the words of the "good grey poet," only an immodest and brazen shamelessness. But these are mental perverts and are to be pitied; they see "through a glass darkly" and everything looks black with decay; they are trying to build an eternal future upon a foundation of tissue paper; they are seeking to encompass immortal life by denying the very beginning and source of all life—Sex; they are attempting the impossible feat of foisting upon the world an ideal of Heaven from which they have extracted the very essence of Heaven itself, although nothing on earth or from divine sources justifies such an idea.

Possibly our civilization has proceeded on the plan of leaving until the last the most important thing in an ideal community and it may be that we shall do the necessary reform work in this department all the more thoroughly for having so long neglected it.

In the following chapters the physiological and hygienic side of the subject has been avoided as there is much sound advice already issued pertaining to this phase of the sex question, and it is our contention that the world must be brought to recognize the spiritual, and sacred function of Sex, as the basis of reformation or regeneration, before the Kingdom of Love shall be established upon the earth as it is in celestial spaces.

THE AUTHOR.



CHAPTER I

SEX UNIVERSAL AND ETERNAL

The fundamental basis of the universe is Sex.

Sex is the fulcrum upon which our life-activities turn. It is the life of Man and of planets, and ignorance of the laws of Sex is the cause of death of both. It is the conjunction of the forces of attraction and repulsion; the positive and negative; the centripetal and centrifugal forces which hold stars and planets in their orbits—or rather, it is the two expressions of the one power, which is both male and female, the eternal bi-une sex principle which is Life.

The law of attraction everywhere, from that of the sun and the earth, to that of the iron and the magnet, the "affinity" of the various gases and liquids, is founded upon Sex. Cohesion is but another name for copulation, and repulsion is absence of the power of contact. The law of attraction and cohesion everywhere is the law of sex-activity. "The law of conjugality is the basis of every force in nature," says a scientist. Sex constitutes the eternal energy from which issue all the forms and differentiations which we see manifested in the visible universe, and it is equally the foundation of the realms invisible.

Sex is the algebracial X—the unknown quantity which defies analysis.

Plato is said to have observed that "the son of man is written all over the visible world in the form of an X;" and also that "the second coming of Christ is rightly symbolized by a cross." The cross is but another form of the X—the eternal bi-une sex-principle in action.

The Female Principle attracts to a central union; draws toward and within itself. The home is established and maintained by the female element; the nest is the special property of the female bird. Thus the Female Principle best expresses the highest love because the object of love is union. Hate scatters, disintegrates, destroys. Wherever the struggle between love and hate is seen, there we will find a lack of union. There may be marriage, but there will not be mating. True union must come from the Center of Life—from the spiritual Reality, which the physical only imperfectly shadows forth.

Involution is best described as feminine, and wherever we note the upward trend of the feminine element in Society, we may know that the earth is on its involutionary path; the end of a cycle is at hand, and social unrest and marital upheaval are inevitable, because Love is in the ascendant and love demands union—not merely matrimony.

The Ancients sought to express the never-beginning and never-ending law of Sex by the symbol of the serpent with its tail in its mouth, forming a circle. The resemblance of the male sperm to the spiral convolutions of the serpent in motion, doubtless gave rise to the adoption of the serpent as a symbol of sex-worship. The retention and transmutation of the sex-force is typified by the serpent forming a circle. The circle represents the attainment of godhood—victory over death through regeneration.

It has been said that the most primal instinct is that of hunger, but without Sex there would not be even the urge toward physical sustenance. Sex is therefore both the urge and the answer to all instincts.

There is a very general idea that Sex is a physical function only. It is almost universally taught that when the life of the body ceases, sex-life ceases with it. Even among metaphysicians, who believe in the continuity of life after death, the absurd doctrine is taught that Sex has no place or part in spiritual life, that "there is no marriage nor giving in marriage" after death.

This idea has been a powerful deterrent in keeping the race from seeking the higher areas of spiritual consciousness. Lack of mere physical vitality has erroneously been estimated as evidence of spirituality. Chastity has unfortunately been counterfeited by mere physical restraint, resulting in a type of human being whom the healthy, normal person instinctively refuses to emulate, deferring as long as possible the attainment of that which has been presented to the mind as "spirituality."

Let it be understood at the outset of this presentation of the problem of Sex that we state emphatically, that Sex is an eternal verity. Its spiritual function is not less but infinitely more than that which we glimpse on the physical plane of life-expression.

Far from outgrowing what we know as human love, we add thereunto a million fold, refining, purifying and intensifying the sex instinct until it bears a relationship to the average instance of sex-expression, analogous to that which the single-celled organism bears to intellectual man. If we will keep in mind the fact that Life in all its degrees of manifestation is like the ascending notes of the musical scale, we will be able to get a more comprehensive idea of the spiritual function of the sex-urge. We will realize that we can not mark a too distinctive separation between the various phases of life-manifestation.

We imagine that the physical life is widely at variance with the mental, the psychical, or the spiritual, when as a matter of fact each blends into the other, when we rightly understand their place and purpose, as harmoniously as the notes of the musical scale blend into the grand compositions of the Masters.

"As above so below, and as below so above," is a truism which we may safely take as our first maxim. Whatever we note as a fundamental principle of this external life which we cognize with our five senses (senses which merge so into the psychical that we know not always where the line demarks) has a permanent place in the Cosmos. Therefore we must conclude that a fact so universal as that of sex, and sex-attraction, must be grounded in something more stable, more permanent and enduring than the mere creation of physical forms.

Protoplasm, the only living substance, is found everywhere in the visible world and its universality is symbolical of the invisible worlds as well. Transparent, colorless, it contains within itself the mystery of reproduction. It forms the basis of the vegetable and the animal kingdoms. It is seen in bone and muscle and fibrous tissue, and protoplasm may be said to contain within its cells the principles of both sexes. It is not sexless, but bi-sexual; not neuter but masculine-feminine. Every form of life has sex, and in some rare instances both sexes are present in one form. This does not mean that there is another phase of sex unclassified, but rather it proves the union in one Whole Entity of the two distinct principles, and by this fact of the "twain made one" we may know that Sex is the very crux of the cosmic law; that not only does it survive the mere physical expression of the law, but that the object of the sex-function is the spiritual union of the two principles, a male and a female entity, forming one complete and perfect Being—the true representative of the bi-une Being whom we know as God.

Absolute and perfect union is possible only at the center, the crux, of Being. This truth is represented by the algebraical X, the symbol of spiritual sex-union. Therefore sex relationships which do not have for their crux spiritual as well as temperamental affinity, are not final, or eternal, however beautiful they may be; and there are many sex-relationships which are pure and sacred even though they do not fulfil this highest of all relationships, that of spiritual counterparts.

Let us consider for a moment the universality of Sex as we see it expressed in all the variety of forms and throughout all the species, and in so doing we may trace the ever upward trend of the law of sex-attraction, and discover, if we have the eyes to see, the evident plan and purpose of the cosmic law as it tends toward completement and perfection in the type of the man-god whom the world has long looked for and who we believe is here.

If we look at the expression of Sex from the viewpoint of the physical only, instead of basing our observations from the interior, the spiritual, outward to the physical, we might conclude that the function of sex was designed for no other purpose than that of procreation, since care of the young increases with the upward trend of life-manifestation.

Beginning at the lower forms of life, such for example as the fish, we find as a general thing an indifference to the fate of the eggs deposited by the female, which is in keeping with the prolific and almost unconscious generation of these tiny evidences of the law of Sex. A fish laying more than a million eggs in a season is naturally rather careless about what becomes of them. Apparently no higher sentiment actuates this form of life than an unconscious and merely instinctive urge to perpetuate the species—the lowest expression of Love—and yet the germ of Love, the Creator and Preserver is there, and a well-defined law of attraction and repulsion is evident from the fact that as an almost general thing the male will not fertilize eggs other than those of his own species. But even in these low forms, we see the evidence of that higher expression of Love which presages the god-like quality of self-sacrifice. Some species of fish, notably the stickle-back and the bass, make nests and mother their young.

In those forms of life which are supposed to be insensate, we find the universal law of sex-attraction and repulsion. The pollen from an oak tree, for example, may be blown about by the wind and may light upon a plant which is far removed in species from its own; but if such be the case, no fertilization takes place. The fundamental law of Love is to attract to itself its own; that which belongs to it by right of Cosmic law and order and justice.

All the inharmony of our social life comes from the attempt to appropriate and possess that which, in the final analysis, in the Absolute, is not ours. When the majority of Mankind shall have mastered this lesson, the human race will enter upon its true spiritual life. The psychic mind with which man alone of all earth's creatures is supposed to be endowed will have conquered the instinctive mind, and the higher expression of love which would protect and preserve, and leave free, will have gained supremacy over selfishness and the desire for possession.

In bird-life we find this higher type of love almost universal. Parental love, that exquisite and refined flower from the seed of sex-attraction, characterizes the bird and we may readily agree that Paradise would be incomplete without birds and flowers as well as babies.

Considering the birds as an infinitely finer type of sex-expression than that offered by any other of the forms of life below man, we note with satisfaction the all-important point, namely, that the sex-urge is more diffused and lasting, and of a finer quality than that of the mammals.

The bird woos its mate with the beauty of its plumage and the harmonious notes of its love-call. Its desire finds so many esthetic ways of expressing itself; in tender pleadings; in cooing promises; in continuous evidences of care and protection. Nor does its intense love, vital as it is, exhaust itself in concentrated expression, but it softens and ripens into something that so closely resembles our ideals of spiritual love, that we are not surprised to find the emblem of the dove employed throughout the history of the world, as the spiritual symbol of pure and holy love. Well, indeed, may human beings learn from the birds the lesson of the higher type of sex-mating, which finds fruition in their mutual love for and care of their progeny. Nor does the love-life of birds cease with sex-expression. It permeates all their intercourse.

The trait which distinguishes the spiritual man from the animal man is analogous to that of the birds; namely, that of finding a deep and lasting joy in the presence of the loved one; in sympathizing with each other's ideals; listening with devoted attention to each other's words; contacting, as it were, each other's inner nature, rather than obeying the merely animal urge of procreation. And above all, in the common aim of altruistic thoughtfulness for the little lives which their love has brought forth.

Thus nature serves the cosmic law, which aims to raise the sex-instinct from the incomplete and unsatisfying plane of physical contact, to that of spiritual union—a wide gulf seemingly; but who would not strive to bridge it, did he but realize what spiritual union with the Beloved One means?



CHAPTER II

SEX WORSHIP AND SEX DEGRADATION

Every form of religious worship, from pre-historic time down to and inclusive of the present century, and among all races, savage and civilized, has been founded upon Sex—the inevitable, the inviolable, the unescapable, and the unfathomable mystery of Creation.

Nor should this fact be distasteful to the most refined. An intelligent review of the many evidences that prove this truth will not shock the sensibilities of the most devout worshipper of an unknown and unseen God. What can be more beautiful and more holy, more worthy of our highest reverence and adoration, than the mystery of birth, whether that birth be the growth of a flower from a tiny seed planted in the womb of Mother Earth, or the birth of a tiny human life from the seed Love sows in the womb of the human mother? The only shocking thing about the matter is that there are persons who can be "shocked" at contemplation of this wonderful and beautiful mystery. It is shocking and deplorable that so many are still so far away from spiritual consciousness, that the beauty and the purity of the miracle of Sex is unrecognized by them.

With all due respect to the highest types of religious creeds which survive today, we are bound to concede that the very first form of worship which prevailed upon this earth was the purest as it was the simplest. Truth is simple. Deception introduces us into a maze of complexities. Nature worship prevailed we know not how many centuries previous to the dawn of historic records. All allegorical literature makes constant allusion to "The Golden Age," evidently referring to a time before that which has come down to us in sacred literature, as "The Fall of Man." The first conception of a supreme power, something higher and more perfect than Man himself, originated in the mystery of Sex; not only in the sex-function as exercised by Man, but also in the evidences of sex seen in plants and animals.

It became evident to the earliest races that the human being was after all only a progenitor. Somewhere there must be a First Cause. The vital spark which gave to the seed its power to bring forth was seen to be beyond and above the control of physical man, and the natural and inevitable inference was drawn that there was some power greater than that of human beings—a power manifesting itself in the act of procreation. At this early stage in Man's efforts to know God, the Female Principle was deified, because out of the womb of the woman issued the little life. Thus the symbol of the "virgin with the child" became the symbol of worship; the word "virgin" then having a somewhat different meaning from that which we give it today, although we may trace the analogy in our use of the term "virgin soil," signifying fecundity. The virgin and child then, popularly supposed by those whose prejudices prevail over their desire for Truth, to have originated with the birth of Jesus of Nazareth, antedates history, as an object of worship.

Let us here again emphasize the fact that the very persistence of this symbol as a pronounced part of our Twentieth Century traditions, and reverence, offers proof of the fact that whatever is true is also enduring. Truth is eternal and defies extinction. Love, although defiled and scorned, will lift Mankind out of Hell.

The symbol of the mother with the child the very earliest of all symbolic worship is also the truest and most consistent with the ideals of spiritualized Man when we realize its higher significance. At first, for the obvious reason that woman was the recipient and the nurse of the seed, woman was regarded as a higher type than man; she alone was supposed to possess the creative energy. This was ultimately reversed and Man was thought to be the sole custodian of the reproductive power.

Thus the age-long warfare between the sexes began—a warfare which, if it had any foundation in Reality, must have resulted long since in race-extinction. But despite this degrading warfare men and women have continued to attract each other in varying degrees of love, until now the future offers a golden promise of union. As long as primitive man kept to nature worship, deifying earth as the mother who brought forth the grains and fruits for her childrens' sustenance, religious practices were devoid of sacrifice and strife. The advent of springtime when the earth awakened from her long sleep and the period of gestation began when the seeds were planted, or when from Nature's own laws they were reproduced without the aid of man, was the occasion of thanksgiving and rejoicing with general merry-making and general good-will. Again, in harvest time there was feasting and rejoicing and music and dancing; and we have no reason to believe that this very natural method of showing their gratitude and their happiness was accompanied by any suggestion of sacrifice or propitiation.

There is the best of evidence to support the claim that all the early Deities were female and in all Mythology the earth is adored as the "Divine Mother." The earliest Venus, worshipped as the goddess of Universal Womanhood, was represented with a beard signifying her androgynous character.

Venus worshipped as "the soul of the world" was said to be the "parent of all things, the primary progeny of Time, the most exalted of all the Deities." Neith, Minerva, Athena, Ceres, Cybele, all worshipped as the first of all the Deities, were represented as female, and to this day we refer to the qualities of wisdom, light, truth, and virtue as feminine.

Even the sun is said to have been at one time worshipped as feminine, as were all deities; but later, when it was shown that the sun apparently fertilized the fecund earth, the gender was changed, and in succeeding ages, when the male principle had become dominant as a deific symbol, the earth was said to be but the nurse which cradled and cared for the generic power resident in the male. Thus woman from her lofty height of the one and only deity gradually sank to the level of the nurse maid, permitted to care for man's offspring.

While the Female Principle of Sex was worshipped as the "giver of life," the heads of families were female and descent was traced from the mother only. The male parent was scarcely more than an intruder and the necessity to please the entire family and, above all, the mother-in-law, the generic head of the family has left its mark upon the masculine mind, even unto this far-off day, when by virtue of this ordeal of primitive man, an idea seems to exist, that a mother-in-law is to be both feared and dreaded, if not propitiated. When we contemplate the persistence of those traits of human nature that have prevailed among all races and throughout all ages, we are easily persuaded that time is a delusion, and that Eternity is Now. As it was yesterday it is today and will be tomorrow in all that is really fundamental.

From the refined simplicity of nature worship there gradually evolved a phase of worship, which in the beginning had for its basic principle an exalted ideal of the purpose and the powers of the female sex-function; but this ideal sunk to the level of debauchery and sex-degradation, in which the symbol of the female sex-organ of generation was worshipped, literally, although not reverently; and yet from the fact that it is only upon the temples and in the groves dedicated to worship that are found the carvings of the generative organs of either and sometimes of both sexes, it is evident that the most exalted motives first actuated the worshippers.

The sex organs, representing the mystery of creative life, or the Deity, would naturally be held in reverence by nature-children, and it must be conceded that this attitude of mind toward the wonderful miracle of creative energy is worthy of our emulation. As we look back over the pages of history, we note the tendency of human nature to fall far short of ideals; we mistake the letter for the spirit; we get lost in the trap of the senses, and we miss the higher and more exalted planes of our ideals.

From yoni worship (worship of the female organ of generation), with all the privileges and perquisites which such honor bestowed upon woman, there came the inevitable revolt, which comes in course of time, from all tyranny and special privilege, whether it be individual, national, racial, sexual, or supernatural. Thus there was established a "new religion," and this time it was the male organ which was deified as the symbol of eternal life, of creative energy. In many instances both symbols were represented, but for the most part the same subtle struggle for supremacy, the remnants of which we note today among the different religious creeds and sects, waged, and waxed stronger, with time and opposition. Which was the more worthy of deification—the yoni, or the phallus? Woman, or man?

The Ionians, seeking religious freedom from the persecutions of the phallic worshippers in India persisted in their adherence to yoni worship, and from them dates the Eleusirian mysteries, which were celebrated in Athens down to a comparatively late date. The Eleusirian festivals represented the survival of the purest ideals of nature worship, before the warfare between the yoni and the phallic worshippers had brought both ideals into degradation.

There is a point in this festival, which the Greeks called Thesmophoria and which is derived from the more ancient festival of Ceres (the goddess of Life and Law), which we are anxious to have noted here, because it marks a golden thread which runs throughout the entire fabric of the sex-problem. This point is the fact, that the rites and ceremonies of this festival were performed by "virgins distinguished for their purity of life." Very rarely were men admitted to the inner secrets of the Eleusirians.

Another important point is that this ceremony was performed in honor of the androgynous character of the goddess, as it was declared that the power to bring forth a child without the co-operation of the male belonged exclusively to the exalted or perfected woman, which is to say the goddess. Another translation and interpretation of this ceremony claims that it was prophecied in these festivals, that a time would come in the history of the world when a woman would so conceive and bring forth a child and that when that time should come the question as to which sex was supreme would be forever settled and that purity and peace would reign upon earth.

This part of the record may easily have been either an interpolation to sustain the claim of the miraculous birth of Jesus, or it may have been simply the defiant fling of the vanquished to the victor, because phallic worship was in the ascendant. It is, however, recorded, that not an instance can be cited in which the honor of initiation into the Eleusirian mysteries was conferred upon a bad man; nor of any man violating the secrets of the inner temples of the Eleusirians. This gives rise to the hope that the ideal of this spiritually exalted sect, in the midst of almost universal degeneracy, was not so much that of female supremacy, as of purity; that their ideal included the pure and perfect union of male and female—the only ideal that will, or can, redeem the world to a life of peace and love.

The festivals of Carthage were said to be similar to those of Eleusis. For a period of several days during the time set apart for the festivities, public feasts were prepared in honor of the deific nature of Man, which, it was pointed out, was his prerogative only by virtue of inward purity and strict adherence to high ideals of truth and honor.

Crowning all the religious observances of the Ancients, whether expressed in the legends of the sun-myths or of star and serpent worship, we find the universally recognized fact that only those qualities of mind and soul can be expected to endure, or reach immortal godhood, which are of an exalted character. Which is to say what the present day orthodox creed says, that immortality belongs only to those who are pure in heart.

From the Eleusirian festivals is derived our custom of taking holy communion, the symbol of the Lord's supper; albeit the substitution of the male principle in the Christian ceremony attests the fact that the phallic symbol ultimately supplanted the yoni, as a deific symbol. Phallic worship reached its height during Hebrew and Assyrian supremacy, and was perpetuated by Greek and Roman materialism. Superstition is nothing more than Truth degenerated by men from a spiritual to a material application. That which is held in awe and reverence by any race; that which is embodied in the traditions of every tribe on the globe; that which persists throughout all times will be found to have a fundamental basis of truth, no matter how obscured it may be by the ignorance with which it is so frequently associated.

The sacredness of Sex, as exemplifying the Supreme Creative Energy, underlies all the traditional ideals of man, from the fetishes of the Central African savage to the cathedral spires which rise above the din of our modern commercial civilization. The prejudiced and the superficial observer of so-called "heathen" rites and ceremonies records only the superstitions, and sees only the evidences of depravity and savagery. He overlooks the fact that the spirit of the idea conveyed may have been the highest ideal of an early race which has sunk, as have all races during certain periods of the world's evolution into the depths of a materialism, from which all races are today emerging.

All mystic truths are expressed in symbolism. It has been said that these truths are "veiled;" this is true only because the observer has not yet learned to speak the language. The universal language is symbolism. In the early Egyptian, the Indian, and the Hebrew religions, the fundamental idea was the two generating principles (or we might say the two aspects of the One principle) of generation. The two in spiritual union represented the Infinite—the Deity. The Hebrew word "Elohim" is plural, and means male and female united, forming the One Perfect and Complete Being. This union is the "Holy of Holies" of the ancient mystics and alchemists. We see its reflection and its persistence today in the Catholic service of the Mass, where the priest raises the Eucharist as the "Holy of Holies" in which is generated the Christ-man, and before whom all human devotees bow the head that they may not look upon the perfection and beauty of its pure radiance. Neither is the priest supposed to touch the chalice with uncovered hands. He prepares himself by fasting and prayer before he mounts the altar upon which this "Holy of Holies" is hidden from view.

The pattern of the Eucharist with its golden circle and radiations is easily recognizable by any one who is familiar with the symbols of yoni worship. Nor should this fact be distasteful to any one, although it is either concealed, or flatly denied by the Church, since it is only through the elevation of the sex-function that the Christ-man can be born into the physical realms. The reason that this truth is either concealed or denied by the Church is due to the influence of Greek and Roman civilization, which subjugated woman to the control of man. This debasement of woman reached its culmination under Roman rule and is unquestionably the psychic cause of the fall of the Greek and Roman empires.

If we will but take home to ourselves the important lesson that neither sex is fundamentally, or even relatively, superior, but only different; that no race is permanently in advance of another, but that each little group and class of humans has its particular contribution to the sum of knowledge, we will have done much toward freeing the mind from the shackles of ignorance—that darkness which obscures our inner vision. Let this truth penetrate the egotism of so-called civilized races. Let it sink into the minds of the men and women of this century: we are of service to the world in proportion as we are different and not identical. In the direct ratio of our individuality is our contribution to the work of the cosmic law, which is seeking to lift the planet earth out of its undeveloped state into celestial light.

The symbol of the Eucharist, occupying as it does an important place in a religious system which is otherwise essentially masculine, is one of the many evidences of the persistence of Truth. For approximately four thousand years, phallic worship has predominated over the earlier ideal, which was embodied in the "virgin of the spheres," the emblem of the Female Principle as eternal motherhood; and in the sacred character of androgynous plants and flowers, which were characterized as feminine, such, for example, as the lily, the lotus, and the fleur de lis. These flowers are still regarded as more or less sacred, and they are called feminine, although really androgynous.

The lotus, long held sacred because of its androgynous character, has been regarded as typical of the One Perfect One, because it is supposed that the lotus reproduces itself without the male pollen. But close examination of the flower will show that the little seed-vessel in the center of the flower is shaped like a pine cone, in which are tiny cells too small to let out the seeds as occurs in most plant and seed life; these tiny seeds having no outlet, shoot when ripe into new plants, the bulb of the plant being the matrix or womb of the new life. Thus it is evident, that although the two sexes are not as pronounced in the lotus as in the lily, yet the bulb and the cone are both present in the lotus, making the plant bi-sexual, and not feminine alone.

Our modern Easter festival, in which the lily is recognized as the representative par excellence of the renewal of abundant life and energy, the "sacred" flower, is a tribute to the Feminine Principle in the Deity, as the lily like the lotus is called feminine, although in reality bi-sexual.

The lily and the Eucharist have survived the centuries in which the male principle has dominated, as the one true and only God—the giver of life, the energizing power of Creation—and the lily and the Eucharist are both representative of the Female principle.

Historians mark the beginning of the worship of the One True God, defined philosophically as the "Monistic" God-idea, from the building of the tower of Babel, and we may here note in passing that in the earliest references to this tower, there is no allusion to anything suggestive of "confusion of tongues." The name unquestionably came from "babil" meaning "the gate of God." Thus only is its meaning obvious, and consistent with the worship of the lingam and phallus which obtained at that time. It is also evident that the phallic worshippers borrowed the simile of "the gate of God" from the worshippers of the yoni, who based their claim to truth upon the indisputable fact, that out of the womb comes the life of plant, and animal, and man.

The architecture of, and the inscriptions on, the tower of Babel show conclusively that it was a monument to the victory of the phallic worshippers over the yoni, proving that the "one true and only God" was male. From that time also God has been alluded to as "He," although in the Oriental countries, and particularly among the Hindus, we find repeated allusions to the Deity as "The Divine Mother," and all the higher qualities are spoken of as feminine. It is because of this fact also, that we note the spread of Oriental religions and philosophies in this day of Woman's uprising. The Orientals retained the divinity of the female principle in theory, but not in fact.

Sex-worship is contemptuously alluded to in modern literature as "strange and erotic ideas," or words equally condemnatory. But this is an absurd stand, since nothing could be more natural than that the mystery of Creative Life should arouse our interest and our wonder; and it certainly ought to enlist our highest reverence. It becomes erotic only when men fail to worship in "spirit and in truth," and when the letter of the ideal survives, and the spirit is ignored. It becomes not only erotic but destructive when it involves a fight for supremacy between the male and the female. When the spirit of union shall prevail, which it must in a perfected world, no higher form of religious aspiration can be imagined than that in which the miracle of birth is reverenced and idealized. Then, and not until then, will the family be what it should be, and Love, the one and only true God, be worshipped.

The trinity in unity has been a widespread and persistent part of all religions, from which fact we may logically infer that this ideal has a permanent place in the sum of human knowledge. Truth is often obscured, but it can never be hidden from the eyes that are seeking the light. The rightful interpretation of those ancient and obscured truths, erroneously classified as "myths" and "superstitions," will reveal a universal truth, and will also show their relation to modern concepts.

But while we note a vague recognition of the female element in all our modern religious systems, the general acceptance of the God-idea as monistic and the gender of this monistic God as masculine betrays the domination of phallicism over yoni worship and also over that of the two principles in conjunction—the bi-une Deity. The tree is universally accepted as an emblem of life-energy. The upright shape of the tree; the sap which rises at certain periods from invisible sources; and the fact that the germinal power of the seeds of the fruits and trees is not destroyed by eating; all combined to make the tree symbolical of eternal life. The tree is either male or female, except in certain instances where it is, like the lotus, androgynous, such for example as the ash, which is the "sacred" tree of Scandinavia. Wherever a plant or a tree is found to be bi-sexual, it has been regarded as "sacred." The same idea is found throughout all myths, and all religious symbolism, namely: the attainment of god-hood is reached when both sexes are united in one Being.

The fuller meaning of this symbolical idea will be considered in a subsequent chapter; but for the present we are concerned with the history of sex-degradation from the pure ideal of nature worship to that of a monistic God whose gender is masculine. The pine tree, held sacred in many countries as a symbol of generation, and from which our own Christmas-tree is descended, is distinctively a male emblem, and its perennial green typifies the hope of Man that he too may manifest, in some form of life, the never-failing virility of the pine. The Latin name for the pine is pinus.

Thus from nature worship to phallic worship was but a step, but that step led to others. The pine, from the fact of its erect form; its spiral convolutions; its sap; its fruit; its renewal of activity; its root and veins; became a universally accepted emblem of the life-energy in man and in animals, and the gradual substitution of the male principle alone, for the androgynous idea as a symbol of Deity contributed to the idea of the inferiority of woman, until she finally became the slave and the plaything of man. The "virgin of the spheres," from her exalted mission as the Eternal Mother of the race, became at best but a secondary personality, and finally was refused any part in the symbol of the Holy Trinity.

Instead of father, mother and child, the Holy Trinity became "Father, Son and—Holy Ghost."

The early Romans must have been devoid of a sense of humor. But what of our modern Christian creeds, and their idea of the Holy Trinity composed of three male beings?

It is in Christian Science alone of all the modern creeds that the female principle is given a place co-equal with the male. Christian Science addresses the Deity as "Father-Mother-God," and their reverence for the woman who established the creed, as well as the Ionian type of architecture employed in their church edifices, are evidences of the re-establishment of the female principle in the God-idea. Christian Science is one of the most important instruments of the cosmic law in the present-day dethronement of the male principle as the only true God.

So permeated with this male God-idea is every branch of our modern thought; so enwrapped with the glamour of worship, that we hardly notice the one-sidedness of the ideal. Tradition is a powerful hypnotist.

Many members of the Masonic fraternity fail utterly to understand the symbolical language of their mosques and the phallic and yoni emblems which constitute their decorations. Notable among these emblems are the pomegranate; the lotus; the circle; the crescent; the swastika. The cone-shaped towers, that rise above the mosques, with their protruding heads, vein-tipped; the central symbol identical with the mound of Venus; denote the preservation of the Egyptian ideal, which venerated both sexes as co-equal. It is easy to realize why the Jews were driven out of Egypt when we remember that they refused to worship the Egyptian ideal of God as bi-sexual, but persisted in rearing the phallic symbol alone, denying the female principle a place in the God-head.

It is also significant that side by side with the present-day Feminist Movement we find the revival of Egyptian fashions; Egyptian architecture; Egyptian philosophies and religions. Even Cubist art, which in itself could make no possible appeal to recognition on its artistic merits, has been received with much publicity, if not with acclaim. Cubist art is a lineal descendant of Egyptian art, and so closely resembles its far-off ancestry as to seem to have bridged the centuries and connected us as if by telephone with the days of ancient civilization. Our drama and our popular songs have responded to the Egyptian thought-wave. Talismanic jewelry, so essentially Egyptian, is in vogue, and on every sign board advertising breakfast foods, tobacco and what not (so essentially an American custom) we find the modernized use of Egyptian symbols, notably the swastika.

The swastika, the earliest form of the cross, found in every country and in every out-of-the-way corner of the globe, is fundamentally, originally and pre-eminently a bi-une sex symbol, and although volumes have in recent years been written on its history and meaning, the whole story may be summed up by examining its form and by realizing its antiquity and its universality.

The two sex principles, joined in the center of the four arms or legs, of the cross, accomplish that which is said (and truthfully if taken on the physical plane only) to be impossible of accomplishment—they square the circle. A circle is emblematical of completeness. Aum, the Absolute, the Omniscient, is always typified by a circle. To "square the circle" means esoterically to have reached godhood, and this can be accomplished only by the male and female united in spirit. The swastika is essentially a bi-une sex symbol although it has been sometimes called male and sometimes female, according to its shape, which varies with the various meanings ascribed to it. Primitive man was not prolific in language, and one symbol expressed many ideas according to its varied form and position.

The original form of oath was to swear by the sacred power of the generative organs, and we may readily conclude that this power was conceded to be vested in the male only, from the fact that we still "testify" when under oath and although the Bible has been substituted for the generative organs, as an outward expression of our recognition of the Creative Principle, we note that the Bible is made up of "testaments," which stand for its "sacredness."

Evidently it was only after the advent of the male God that oaths and vows and pledges were necessary. Previous to that time, a man's word was reliable. It was inevitable that an ideal of the Supreme Creative power of the universe so one-sided, and so lacking in the essential of union, must degenerate into mere licentiousness and animalism; and it is estimated that about six hundred years B.C. the level of debauchery and vileness reigned. So-called religious rites and ceremonies were nothing more than orgies of sex-degradation.

The ideal of godhood as nothing higher than masculine virility and power evidenced by the number of his progeny, naturally reduced woman to the lowest depths of slavery, since she was nothing more than a receptacle for man's seed. Of course one wife was insufficient and a man's claim to divinity was best expressed by profligacy—an ideal which is rife even today among those, whose consciousness is bounded by nothing higher than the conception of the animal nature of man.

Whence came this wonderful thing manifested as generative power? What did it feed upon? These were natural queries. In seeking the answer the idea originated that in the blood was to be found the secret of the generative fluid. This idea arose from the evidence that as old age conquered man's physical strength, his blood became weakened and the supply insufficient.

This was accompanied by a loss of generative activity, and thus, they argued, the power that made man god-like (the creative energy) left him. This was indeed a calamity greater than we in this generation realize, although we know that old age with consequent cessation of physical vigor is the dread enemy of the undeveloped man. Even our supposedly advanced thinkers have the absurd idea that sexual-energy dies with the physical body. The few who have risen to the place where they realize the truths made plain by soul-consciousness, know that old age is but physical; that it is the vacation time between the functions of physical activity and that of the soul-life. Old age is the wise provision of the Cosmic Law which compels those who will not do so of their own volition and wisdom, to transmute the life-energy into higher channels. If the race knew enough to consciously transmute the creative sex-energy into an interior function, there would come to pass the time prophecied by St. Paul when Man shall consciously "lay down his body and take it up again."

There are spiritually advanced men and women today who can consciously leave the physical body as they do the house in which they live, while they visit distant places, annihilating space. To these the body is no more than a garment. Thus death is overcome and the knowledge attained that we are souls using a physical body; that death does not in itself confer upon any one either immortality or youth or love, but that these may be acquired by acts of virtue and unselfish service—not as payment or reward for unwilling work, but as the result of unfailing law, which gives what we demand.

What we demand we naturally work for. If we serve Love, we get the coin in which Love pays as naturally as we get the checks signed by Jones when we work for Jones, and by Smith when we work for Smith.

Death merely discloses our interior nature. If we have failed to transmute the life-energy into a love that is deeper than mere animal instinct; if we have missed the beautiful and the pure and the lofty idealism of Love, we will find ourselves as age-worn after death as before the change. But again we may note a wise provision of the Cosmic Law, for it is almost impossible for a human being to live through many years of life without having loved some person or some thing with at least a spark of unselfish love. Fortunately almost every one is better interiorly than he appears to our limited vision. The most depraved of mortals has his moments of the higher vision.

From this deduction of inquiring primitive man, namely that the blood was the source of procreative virility, it is easy to trace the logical result in the terrible practise of blood-sacrifice which reigned so long and which, carried from one nation to another, and engrafted into the God-idea, has come down to us in the story of the "sacrificial lamb," at length personified in Jesus, the Son of God, as a final act of propitiation.

The blood-atonement idea is naturally repulsive to civilized beings, and were it not that nearly every one who adheres to the old form of orthodox Christianity swallows theologic interpretation of the Bible as he would swallow a dose of castor-oil, by closing his eyes and holding his nose, the teaching as thus interpreted would be stopped by police authority. And yet we may readily trace the gradual descent of the God-idea of the ancients until it reached the culmination in the idea of sacrifice of a son of God Himself.

In their blind but eager groping for some means of escape from death, even as we of this day and generation are groping, the early races observed that birth was accompanied by blood; that as age came on and the blood became thin, and in the case of the female ceased to flow at certain reproductive periods, the power of generation ceased. What more natural to primitive man than that he should conceive the idea of sending back to this unknown and invisible power behind the veil of the sky the blood, which he must need to supply his creative energies? And when the sacrifice of animals was not sufficient for this God, they concluded that it must be because he required the blood of man.

And so at first the old and the sick and the deformed were sacrificed; but as it was seen that this did not answer the need, they began to sacrifice the young, and naturally the slaves were substituted for the aged, as affording more blood; and when this failed the idea came, that the sacrifice must be that of one who was innocent of the world, and so they selected a girl or a young man, who had been secluded and trained to the thought of sacrifice, and in whom the sex-function had been rigorously suppressed.

And still the old grew bloodless and death claimed his toll, and so they conceived the idea of voluntary blood-sacrifice, and we read of repeated occasions in which fanatical ones offered themselves freely on the sacrificial altars as atonement for the sins of their people. At length this contagion of sacrifice consummated in the idea that the only Son of God Himself became a voluntary offering to pay the final debt of transgression and set men free from death, that they might have eternal life, which to them meant life in the physical body.

It is not at all possible that Jesus had any such idea of his mission. He was far too illumined for that, even judging from the meager accounts which we have of his life and message. But when the story of his mission on earth came to be told and retold the idea of blood-sacrifice as payment for the privilege of physical virility, so implanted in the race-thought from centuries of such belief, could not die immediately, and thus it reaches us today adown the centuries and is re-told (though we trust not believed) in most of the Christian churches in this civilized century.

And yet there is an esoteric truth underlying this universal idea of sacrifice, and when we come to this in a subsequent chapter, we will better understand how and why it has persisted throughout the centuries.



CHAPTER III

PRESENT-DAY CONDITIONS: THE COSMIC CAUSE

From the study of ancient sex-worship to our twentieth century systems of religion; our scientific discoveries; our intellectual standards of philosophy and social ethics; and above all, perhaps, our marvelous commercial order, connecting, as it does, the entire globe, seems a far cry; but it is only another link in a chain and fits into the past as accurately and as inevitably as the morning follows the night.

There is an erroneous idea current that public institutions, such as law-courts, religious creeds, educational systems, reform movements, et cetera, are causes of race-advancement. As a matter of fact they are not causes but results. They do not determine progress; they reflect it.

Causes start from the Center and radiate outward. We may realize this more readily if we will remember that if we throw a pebble into a pool of water, it starts innumerable little waves which traveling outward, reach a point some distance from the central source, and if we were to see the outermost wavelet only, we might imagine that the disturbance begins and ends far from the place where the pebble was thrown.

This illustration explains the difference between the materialistic and the metaphysical points of view. The former notes the result, and the latter the cause of existing conditions. The mystical viewpoint takes into account the fact that there is a cosmic law which acts like a tidal-wave. Materialists call the action of this law "Evolution," assuming that its impetus comes from our physical activities. It is, in fact, from the Center or spiritual source of life that all power, all evolution, emanates. The spiritual is the intensity of power; the physical is the attenuated.

The term, "spiritual realms" suggests to the average mind a vaporous space where nothing happens; yet it requires only a little intelligent reflection to establish the fact that, as Paracelsus said long ago, "The mind is the workshop in which all visible life is formed." Our mental operations are silently, invisibly, carried on, and yet we see the effect of these silent plans and ideas in our noisy methods of locomotion; our architecture; our commerce—in all the avenues of our active civilization.

We wish to emphasize the point that every so-called advancement; every discovery; every improvement in moral ideals as well as in mechanics, and in those things that add to our physical comfort, comes from the center of Life.

The external but reflects the action of the Cosmic Law which uncovers the vast areas of consciousness and frees the human soul from the hypnotisms, and the limitations of the animal-mind.

Animal force is still strong in the world to-day, but it is not as strong as it appears to be, because much of the seeming indifference and cold-heartedness of the people, taken en masse, is due to the hurried, feverish and insistent demands of our external life.

Underneath the surface, in the realm of the sub-conscious activities, there is developing the spirit of unity; of sympathy; and a consciousness of our innate relationship. This realization comes to the surface in times of great stress and peril.

The whole trend of modern life symbolizes or reflects the ideal of unity, albeit the tooth and claw and growl of the animal in Man may be seen and felt and heard in the vain effort to postpone the inevitable dethronement of the animal force, which would dominate the weaker and appropriate for the personal self, the creation of brain and hand, much as the house-dog, satiated with over-feeding, buries the bone he cannot eat lest some hungry brother-dog shall get it. Nevertheless, despite the animal greed that still shows in our modern life, there is plenty of evidence that we are on the upward spiral that leads to unity—the effect of love.

The superficial observer, dominated by that instinct of fear which seems to be so ingrained in our animal nature that we are all slaves to it in some form or degree, sees in the present-day conditions a menace to what he believes to be the moral life of the race, and particularly as these conditions apply to the modern woman.

He sees women coming out of the seclusion of their "rightful sphere" and meeting men on terms of equality. He sees what he terms "immodest dress;" defiance of traditional ideas of etiquette and conduct; he notes what appears to be a disregard for the faith of our fathers; and, above all, a distaste for that special function of woman—child-bearing. The superficial observer, both male and female, feels great alarm.

But let us not be dismayed. Present day conditions, particularly as they relate to the female principle of Creation, but reflect the inevitable reaction from a one-sided course. The pendulum swings back again and ultimately we will strike a balance; from domination to unity; from struggle to harmony. Even American commercial life admits the value of a vacation time.

Present day conditions, then, are not chaotic or lacking in a well-defined purpose, even though they are unsettled. Anything that disturbs the seeming placidity of the surface always strikes alarm to the undeveloped mind. Particularly in those phases of our modern life which directly affect women, or in which we may say, the Female Principle is especially concerned, we note a determined and united demand for freedom.

Woman's demand for political equality is but a shadowgraph as it were of the real demand which is the demand of the Divine Feminine throughout all manifested life, for recognition of equality, in the plan of creation. It is a symbol of the ideal of unity which finds expression in the commercial world in trusts and labor unions; in the "let us get together" plea of the various advocates of reform; of all those enterprises which are seen to most directly affect the entire human family.

That there are women who are blind to this fundamental idea of their demand for political equality is true; and it is also true that there are perhaps as many men as there are women who recognize the need of woman's political and social equality, but this only proves the fact which we have already emphasized, namely that it is not women as personalities, but the Female Principle throughout the universe that is at the root of the modern Feminist Movement. The male principle is not confined to the form of man, neither is the female principle always expressed in the form of woman. Many men exemplify more of the maternal instinct than do certain women; neither must it be assumed that this type of man is effeminate; or that the woman of Amazonian physique is more masculine in thought and habit than is the little frou-frou specimen of womankind who looks appealingly into the eyes of her male escort, beseeching protection from the rude stares which she has premeditatedly invited. Qualities are sexless and universal. It is only in their specific combinations that they adequately represent the masculine or the feminine gender.

Blessed are they who have learned the art of discrimination.

Broadly speaking, women are behaving in a manner which upsets all precedent and promises ultimate emancipation from restraint.

But is it not possible that women no longer need restraint if they ever needed it? Is it not possible that the world has grown up, and that both men and women may safely be allowed the freedom of self-government, with all possible mutual aid in the work of establishing an upright, free, and trustworthy science of right living?

That which is always in the future is never ours and if we are ever going to be free and happy and well-conditioned there is no reason why we should not make it soon.

Woman's demand for political equality is sometimes used as an excuse to lessen her dignity and her place in society. People who do this are of the same type as those before whom Sex cannot be discussed intelligently because they do not realize the sacredness of Sex. They are a remnant of the ages which have passed and which have left their mark, in the idea of a half-sexed God, the "He," the spouseless Father who brought forth the visible universe apparently without co-operation with the Female Principle. This type of person prates much about the dangers of race-suicide, meaning thereby the increasing tendency to childlessness and not as should be taken into account the death rate among children who are born of diseased and unfit parents and brought into existence without the necessary conditions of sanitation, food and care.

Our national Eugenic societies are hampered by false ideas of what constitutes morality, being bound to uphold the tradition that the child that is born of married parents, no matter how diseased in body and deficient in mind, is better-born than is the offspring of unmarried parents, even though the latter may be a model of physical health and mental efficiency. Eugenics will remain limited in scope until such time as the entire world adopts "in spirit and in truth" the recent action of the European governments, and recognizes the legitimacy of all children however born.

And although the action of the European governments was born of nothing more humane than a war expediency in order that more soldiers might be bred, yet the effect of such a course will benefit the human race. It has at least set a precedent, and will in time be extended to all children born out of wedlock and will wipe out forever the cruel and unjust stigma that has attached to the child of unmarried parents. Thus it will be seen that even war has its good results, and although it seems a terrible price to pay for even so badly a needed reform as this, Humanity has always paid dearly for its willful blindness. It certainly should be evident to any sane mind that every child that is born into this world has a moral and a legal right to be here. Whatever may be said for or against parents, it is wicked stupidity to brand an innocent child with the epithet "illegitimate." The lowest animal has a right to be born. Many a beautiful and innocent child is denied that right.

If it has taken one of the most bloody wars in history to establish the right of birth, even so the struggle will not have been in vain, because this right, once established in the hearts of all Humanity, will forever do away with warfare. No doubt this assertion will sound far-fetched to many, but the future will see the vindication of this belief.

Birth is actually the most important function in life. If it is immoral to be born, no matter what the conditions of such birth, what possible chance have we to live morally? We cannot discriminate in dealing with the great fundamentals of life.

This truism, applies to all cosmic action. Nature's laws are inviolable. Nature says that the child of the king and the child of the beggar shall be born in the self-same way. The child of the unmarried mother and the child of the married mother come into the world in accordance with the self-same law of reproduction. Nature may not be always polite, but she is always truthful.

As long as there is any question of the "legitimacy" of any birth, Humanity as a whole cannot be otherwise than inferior, because Humanity cannot rise higher than the ideal of the average. Moreover we are so interdependent that the whole must be affected by the conditions of a part.

Birth is right, or it is wrong. It cannot be right under some circumstances and wrong under others. The primal laws do not take into account our ideas of respectability.

The question then arises: "Are we to consider it moral and legitimate for women to have children before they have been married?"

The obvious answer to this question is, that the mother must be permitted to decide this for herself, since no one has a right to do it for her. Our right of interference in so intimate a matter must begin only at the point where her conduct injures us. If an unmarried woman chooses to give birth to a child, neither you nor I, nor Society is injured, not even if the child becomes a charge of the state, because the cost of maintaining a child is far less than that of maintaining insane asylums and penitentiaries—both of which result from our mistaken attitude toward the sex-relation.

If we are permitted to answer the question of morality and legitimacy by generalities, we will say that any child that comes into the world desired by the mother is born in accordance with the highest possible concept of the moral law. Whenever Society, Church and Governments shall unite to wipe out the stain upon mother and child because of failure to comply with our marriage laws, a better race of men and women will people the earth, because the race-thought will be one of welcome with all that word implies; whereas at the present time, under our undeveloped ideas of morality, doubt, suspicion, and condemnation prevail, with all that these words imply.

When all mothers are honored all women will be willing to be mothers.

As long as dishonor attaches to any instance of motherhood, it is inevitable that motherhood will be avoided, even to the point of child-murder. Not that this practice is confined to the women who would be dishonored by becoming mothers. It obtains rather more perhaps among those women whose wealth and ease would seem to make motherhood desirable. Judging from surface conditions only, one might not see the connection. But that is the trouble with our modern life. We do not look deeply enough to deal intelligently with causes. We are always seeking to check effects.

The average human being is little more than a phonographic record of the dominant race-thought, and race-thought ideas are contagious.

Let us honor and provide for all mothers and all children and we will find that the birthrate will increase among the "rich and respectable," where now we note a determined desire to shirk the responsibilities of parenthood.

We need not fear that the number of unmarried mothers will be alarming. The first aid to true morality is honesty. Monogamy is the ideal relationship between men and women. But enforced relationships are neither ideal nor true. Ideal conditions can be established only between free human beings. Compulsion is death. Selection and choice mean life and health.

1  2  3  4     Next Part
Home - Random Browse