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XIV.

Man, the Individuated Expression of

Principles Subsisting in God

            IT would be a mistake to reproach this doctrine with anthropomorphism on the ground that it means the ascription to God of human limitations. That is not anthropomorphism which recognises God as the principles of which man is the individuated expression and manifestation. And when the Bible says, as it says through St. Paul, that the “invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal power and Godhead,” and adds that they who fail thus to discern the nature of God from His works “are without excuse,” it rebukes those who, by denying the correspondence between God in God’s Self and God in creation, make of God something essentially distinct and different from man, to the denial of any relationship and resemblance between them.

            That the doctrine of the Duality in Unity has, under the term “biunity,” been grievously travestied by some who have recognised it only to present it in a manner calculated to discredit it, so far from being a reason for rejecting the doctrine, is a reason for the more emphatic

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assertion and exact definition of it. For it proves the importance attached to it as the means of man’s redemption by those – the real authors of the perversion – who seek thereby to serve, not man, but their own evil ends.

            That which on the physical plane is called sex, is the manifestation in ultimates of the dualism which, subsisting in Divinity as original Force and Substance, constitute God the universal Father and Mother. And instead of the correspondence implying any derogation to Deity, it ought to minister to the redemption of sex from the low estimation ordinarily accorded to it, as by raising the exercise of its functions to the rank of a sacrament. It is not by the repudiation, but by the purification, of the natural that man lifts himself towards the divine. And to this end there is no more effectual method than the recognition of the natural as the expression of the divine, as implied in the Pauline prescription, “unto the Lord.”

            The dualism represented by the terms male and female, neither originates in the material, nor terminates with the material; it is derived by the material from the substantial and divine. For it represents the dual potency of spirit in virtue of which alone God finds manifestation in Creation. For Creation is manifestation, and manifestation is by generation, and generation is not of one, but of twain; although, as in humanity, the twain subsist the one. And that such dualism constitutes man father and mother in the derived and the individual, is only because it constitutes God Father and Mother in the original and the universal.

            It is the same for all planes of being. For “there is one law, and He that worketh is One.” God’s method is invariable as God’s nature, and everywhere the duality in God’s Unity finds expression. That alone is the word of God which “pierces to the dividing asunder” and distinguishing between the two factors in

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the divine unity. Will and Love, Wisdom and Understanding, Spirit and Soul, Mind and Moral Conscience, Intellect and Intuition, – each dualism represents the conjunction of the two potencies represented by the terms male and female, and their factors are masculine and feminine to each other. And precisely in so far, and only in so far, as the product of any of them represents their mutual interaction, and this exercised in a pure spirit, is such product “born of God,” and is divine. “In the celestial all things are persons;” and the divine method, alike for creation and redemption, is by generation. And that the latter is called regeneration, is because it consists in the generation anew of the individual of the spiritual dualism of his system, its Force and its Substance, Spirit and Soul, which being divine because pure are Holy Ghost and Virgin Mary, Father and Mother of the Christ-Jesus within him. And without such regeneration is no salvation; because “Ye must be born again, of water and of the Spirit.” “The Spirit of God moves upon the face of the waters” of God as individuated in man’s soul, engendering the Word – “God said” – whereby God finds expression and manifestation, as alone can be through the duality in unity of Spirit.

            From which it follows that, capable as are all things, however pure in themselves, of being degraded, and certain as they are to be degraded, by minds which are themselves degraded; and excellent as may be, and sometimes are, the individuals who reject – and the motives which impel them to reject – the doctrine under exposition, the real source of the objection is not of the upper but of the nether. For it is prompted by the desire to make between God and man such absolute distinction in respect both of substance and constitution, as shall effectually withhold man from the recognition, and consequently, from the realisation, of the divine potentialities which, as his inalienable birthright, accrue

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to him inevitably from the relationship which, in virtue of such identity, subsists between him and God.

            It is with reference to precisely such insidious instilment of deadly error under the plausible veil of excellent motives that “Satan” is spoken of as “transformed into an angel of light.” And it is precisely the denial of substance and of the divinity thereof that constitutes in its most flagrant mode the “blasphemy against the Holy Ghost;” that sin of the heinous and unpardonable character of which the world’s present condition is the demonstration; the responsibility thereof lying with Ecclesiasticism as the agent and perpetuator of the Fall.