WHEN animals copulate and the plant fellows propagate, there becomes an active manifestation of the very highest of principles … and amongst the holiness and deep spirituality of these endeavors, there becomes yet another principle made known by such combining as well.
The cooperation of the task involves separate members who by their combining awake a further spiritual activity into their physical being. It is never a matter of simple physicality, sensation and generation. There is involved within the copulative processes many frames of being, many expressions fulfilled and a spirituality which is not merely subsequent, but paramount to the act.
Moralists are deterred from voicing the virtues of copulation because of the insane perversions for which human sexuality has been given to. However, much goodness is blighted by the stabs of criticism - this is not uncommon - and understandably criticisms are given to the shadowlands which fringe our paradise and stalk our goodness.
Before we go on we shall define perversion in context here, as being: an untoward, corrupt, harmful practice which defies good purpose or creative and joyous soulic expression.
The propriety of human sexuality is not guaranteed by marriage (in point of fact it can be the opposite wherewith the will can be strangled and the submission becomes intolerable) and certainly is not exclusive to heterosexuality itself, simply because of the physical members.
Conversely, homosexuality does not guarantee a joyous and proper combining either. It is such an important subject for particularly today - blanket statements cannot suffice a true comprehension, for these issues run into the deepest part of the river of our spirituality and are barely present in the physical - as difficult to imagine that may seem.
The Bacchanalian nature-spirits were depicted in orgy, aside and conjunct to drunken merriment, however the nature-spirits themselves are often given to imitating men in their behaviors … proximity affects and afflicts them, as does the adulation they feel for the humans around them.
It is not so much as to say that elemental beings can be or are promiscuous, for they are not, but some have been known to have been influenced by the men and the women in the surrounding towns and times. Yet notwithstanding, sexuality is not unfamiliar to their races and their own natures either. Outside of their own experience exists a fascination for human reproduction - admiring our offspring, enchanted by babies, mystified by the processes. Many developed nature-spirits are generously encouraging to life and furtive fertilities. They are naturally inclined to rejoice at any sequence of events, which magically conspire towards new life and greater gaiety!
We are not unlike these beings in our natural revelry and enthusiasm. For the modern man though, there have been and still are so many considerations which nag upon his happinesses. Soul-combining is not as it once was - communication with others has become unbearably difficult. Individuals have separated off from one another in ways which will not combine. At present, our condition of fledgling egohood has smudged the definitive instincts, and confused experience itself with a multitude of pertinent considerations. Individuals are experiencing loneliness, rather than coupling - even with their coupling, they are usually self-interred and ever more the lonely.
So given that amongst the sanctity and spirituality of sexuality there are problems which lie outside of the act itself, we are drawn to address these questions about the entire individual, rather than the processes given to either a profitable orgasm or a black-magician's ejaculation, and debate the subject in isolation.
This is important to identify because one of the difficulties individuals face today is that their thinking is rather fragmented and therefore promotes more of this isolation even within the one being experiencing the thinking. It is symptomatic of the problem to view this subject in the context of female and male forces or physiology only, as distinct from the true nature of the dear folk who are in the midst of the experience themselves.
The story of Golgotha could be worked over, retold and witnessed countless times and each with a relevancy to mankind and womankind with implication and deep significance. One such story pertains to Christ's humanity turning upon itself in offering Him up to death, as did happen.
Although our beloved Christ overcame the act of the murder, He could not spare all suffering which was to come from the betrayal. You see, if we even as children could turn against our own Creator and dishonor Him and estrange ourselves from our Father in the abhorrent act, we turn upon our uppermost selves also.
Christ is there before us all the time. He is there in the silence, in the quiet, in the unknown spaces, in the unseen light, in the certainties of love, in the amazement of Creation. Every man and woman on this Globe has the opportunity to know Him. They may not name him but they certainly can know Him. They can go on to decide if they will receive Him or rebuke Him. We know Him by what He is before us and in us, not by legend or by the missionaries' cajoling.
Our commitment to Him and to all that He is and represents even a'further, is apparent within the ways we live our lives. This is to answer all of those who ask "well what of the folk who are still untouched by the scripture, etc." to which we say: Christ lives and moves within us, within the world this very day. He is with every man and woman and child and is faithful to them. Each have the opportunity to dismiss His presence or to welcome it, and this is very much of their deciding.
Now two very special occurrences took place consequent to Christ's Incarnation and Crucifixion in relation to human sexuality and the community of souls. Firstly, when we recollect the times former to His coming we find that the men and women were very much uninhibited with their physicality - it did not require an intellectualism or review, but was more in keeping with the nature-spirits' order of view.
Many of life's experiences were experiences and not questioned or turned inside out subjectively. If one desired and was satisfied - with food, with warmth, with company, with propagating - it was what it was, just as the machinations of a cyclical nature was to be expected also and everything was perceived to be primarily a spiritual experience.
In one aspect the need for differentiation was not evident, as the family relationship and racial community was ever present in the psyche of each and every member. Group egoic collectives dominated the behaviors largely, alongside the needs-driven passions, with little time for self-reflection or self-identification.
There is a paradox here, that when Christ entered into the marriage of a man and a woman, and into the spiritual marriage - our heavenly relationship we hold with divinity - there became a possibility for this dual nature to cohabit within an individual cohesively. This dual nature afforded an individual the ability to break from the bulk of their group consciousness and think differently, uniquely for themselves upon their own experience but also at the same time be more fruitful, more empathetic, as part of this inner quality of imaginative reflecting. So, there was a great divorce out from the past and its ways that we were so used to, and a new marriage of possibilities working within the unions which were to follow.
However, at the point of the Crucifixion another darkness covered the face of the Sun and it was that the very gift Humankind had been given was disassembled, fragmented and become sclerotic.
Part 2 follows