The sexual bipolarization, the "feminine" and the advent of human corporeality

In this new appointment of the cycle of articles โ€œManvantaraโ€ we will investigate the cosmological-traditional meaning of the two sexes, as well as the modalities and consequences connected to their differentiation, with particular regard to the human level.


di Michael Ruzzai
originally published on Heretics Mind

As I mentioned in the previous article The Second Half of the Paradise Age: Some Preliminary Concepts, after the conclusion of the androgynous, incorporeal and undifferentiated phase relating to the First Great Year (from 65.000 to 52.000 years ago) of our Manvantara, the male-female separation is the fundamental point around which the events of the Second Great Year (52.000 to 39.000 years ago); it is therefore opportune to carry out some consideration now on the cosmological-traditional meaning of the two sexes, as well as on the modalities and consequences connected to their differentiation, with particular regard to the human level.

Previously I pointed out, among other general elements, the important and, in some ways, paradoxical note of Philo of Alexandria who supported a significant "asymmetrical" vision of the two genders, connoting as "male" the kingdom completely devoid of sexual differentiation (according to the various perspectives, the Nous, the Logos, God himself) and the material kingdom as "female"; a female who, according to Philo, carries within herself - in turn and again - the male-female polarity, thus highlighting a clear duplicity of aspect strongly connatural to it.

Starting from this surprising hint, if we try first of all to understand the meaning of the "male" according to the Alexandrian philosopher, we will see that for example in the Greek context the "Nous" corresponds to an element of quality, spiritual, divine and archetypal, while in Hebrew it is defined "Neshimah", the intellectual intuition: transcendent faculty that surpasses man and "reason" itself as it is still of a psychic matrix and therefore subjected to the mutability and uncertainty typical of this area. This "male" in the manifested aspects of the Divine can be approached to "Intelligible world" and then al plan of the informal event ("Buddhi" in Hindu terms); all this according to a perspective that does not see it "correlating", on a more or less "horizontal" line, to the female. Consequently, it corresponds to the still polar Androgynous and from this point of view it can be remembered that for example Adam comes from St. Ambrose approached the Nous, or from AK Coomaraswamy to the Spirit.

However, we know that at this stage, the "female" still appears as "contained" in this "male" as its mere potential, of a possible substantial and lower body that depends on him, as his immediate principle. According to this perspective, the female can therefore find correspondence in the potential whole of that part of the manifestation that no longer responds to a "supra-individual" value, but which, according to the terms set out by Guรฉnon, is subject to the "form": precisely, the "formal" or "individual" manifestation, in turn composed of a "subtle" and a "gross" level from which, in fact, the widespread traditional conceptions according to which the whole of the corporeal-mental world has a passive and feminine nature.

In this regard, it is appropriate to recall how many Fathers of the Church consider Eve, the female par excellence who "comes out" of Adam, as a symbol of the soul-body, while for Origen the feminine represents the creature rooted in manifestation. Coomaraswamy moves in the same direction when it signals the "Self", which arises directly from the divine bosom, corresponds to the inner Man and constitutes the true Person, precisely supra-individual, while what he calls the outer Man - that is the psychic-physical aggregate - originates by the woman; it follows that the outward individuality of a human being (be it male or female) is always feminine in nature with respect to the inner Self, authentically masculine part of the compound. Also according to Jakob Bรถhme what is below ultimately represents the body or the female (or the bride) of what is above.

Julius Evola, however, highlights how the feminine corresponds to the unstable, the changeable, the sub-lunar and is an animating substance, psyche, life-force; furthermore, this life-force of the eternal Being, in the moment in which the manifestation proceeds from the One, practically "chronizes" it, that is, it develops this being, in itself immutable, in the temporal dimension, from which the clear connection of the feminine "in action โ€With the symbol of time, the titan Kronos, who just now enters the field. It is also significant that the Arabic term "El-Hayah", appellative of life, is very similar to that of the snake ("El-hayyah"), while in Hebrew "hayah" means both "life" and "animal", thus highlighting how close, for example, is the relationship between the Serpent and Eve, the "living one" (but, as we will see below, not only Eve).

(c) Paintings Collection; Supplied by The Public Catalog Foundation
William Blake, "Eve Tempted by the Serpent"

Taking up other Evolian hints, in particular on the "demonism" of the female element, I also believe it is plausible to bring the latter closer to the demiurgic function already described in the events that occurred previously; to the extent that it finds, as it is obvious, its place in the global context of the cosmic design, it can establish itself a parallel with the angel Lucifer who, being originally the most luminous, he too participated in his own way in the totality, from which, however, at a certain point he wanted to abstract [cf. RUZZAI: The Demiurge and the Negative Possibility: Fall]. Evola already remembered how in Gnosticism, female nature was considered the "world of the demiurge"; characteristics that can be from time to time, and in different ways, personified by figures such as Kronos, Lilith, Prometheus.

It is obvious that the female aspect is more clearly recognizable in Lilith, Adam's first companion according to Mesopotamian mythologies, while it is less so in Prometheus and Kronos, but the two titans, as we will see later, betray undeniable "lunar" aspects in their actions โ€And therefore indirectly female. Consequently, from the cosmological perspective, the "female" obviously represents a specific part of the global design, but it cannot escape the state of ontological subordination with respect to the masculine element, which Evola often had occasion to underline; the same biblical image of the creation of Eve, to reach which it is necessary to use it of a part of Adam, can also be read as the use of a model, an initial prototype, which must be taken as a reference. For Paul, in fact, just as man is the image of God, woman is the image of man, while, in more general terms, it was noted that the creation of woman from a fraction of the male body presents numerous parallels in various origin myths around the world.

At this level, the interpretation of the male as an exemplary cause can therefore confirm us in considering him according to his supra-formal aspects in relation to the underlying โ€œfeminineโ€, individualized and psychic-gross aspects; an area which, however, according to the initial hint of Philo of Alexandria, it will polarize in turn and therefore, paradoxically, containing in itself that psychic Adam already mentioned previously (and not surprisingly also defined as Eve or Aphrodite). All this highlighting once again, as recalled by Evola, the general concept of the strong versatility of traditional symbology with a notable transience of the denominations adopted and of the functional characteristics covered by the various mythical figures.

In any case, in the phase in which an effective polarization / separation between the male and female element has not yet occurred, the latter cannot yet fully express all its possibilities of manifestation: therefore, during the First Great Year of Manvantara, remaining included in the ambit of the superior androgynous unity, it must limit its contribution only to the subtle corporeality of the first humanity, substantiated by Ether, and whose plastic potential represents in fact the "principle" of the subsequent elements that will unfold only later. However, with the Second Great Year the separation of the sexes actually takes place which, as we shall see, will have rather complex implications. It is a crucial event for human history, which thinkers of different eras (for example, Honorius of Regensburg, Jakob Bรถhme, Leopold Ziegler, Martin Lings) have already considered as a first "fall" - lowering the person to the biological-sexual level in order to reproduce - and thus redefining the biblical episode of the apple and the Serpent only as the inevitable final act of a much broader overall process; therefore elaborating, albeit with different sensitivities and accents, the general idea of โ€‹โ€‹a spiritual collapse that took place not in a single solution but "in stages", from the previous divine level to the simply post-edenic human level.

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Different, in the various corporate mythological, were the ways in which the event of sexual division was remembered. For example, in the Greek myth, it is the titan Kronos that appears on the scene (as seen above, in analogy to the dynamization of the feminine) cutting the genitals of the father Uranus, separating him from the mother Gaea and thus interrupting the primordial and indistinct phase: this act irremediably divides Heaven from Earth (which, it has been noted, are then kept separate by the Titan Atlas), but at the same time ensures a complementary union between the two principles, since, in some way, the mutual proximity / distance between these comes to balance.

As mentioned, the Saturnian figure, who intervenes here demiurgically as a "separator", has actually been approached also to that of Prometheus need Lucifer; Karoly Kerenyi also points out how, in his action, Kronos uses significantly the sickle, a tool linked to the Moon, and in fact the lunar sphere here may well represent the complex of the formal or individual manifestation, which, in this way, seems to actively distinguish itself, to sub-specify itself, with respect to the superior and all-encompassing universal / supraindividual sphere. A similar image is also reported by AK Coomaraswamy, with the myth of the bisection of the Serpent which can certainly be compared to the general theme of the separation between Heaven and Earth, and also to the consequent creation of an intermediate sphere ("antariksha", "akasha"), necessary for the formal identification according to "name and form" ("nama-rupa"), to which we will return below.

In the bed of the Hindu tradition, the male-female separation seems to overlap the theme of the polarization of the two To use superiors, Sattwa and Rajas, but in order to fully develop this point, I believe that Philo of Alexandria's note on the "double" event that this act implies must be kept in mind. There is in fact a more generic memory relative to the separation, starting from the unitary entity Hamsa, in the two castes that seem to correspond to the two superior gunas, respectively the Brahmana (priests) and the Kshatriyas (warriors); for example, there is a narration of the dispute that arose in Hamsa between the priest Vashista and the warrior Visvamitra, while another similar hint can be constituted by the episode remembered by Naradapurana, which points out in Krita Yuga the misdeeds, probably by emphasizing them, of a hunter called Gulika arrogant, violent and killer of brahmins.

However, some further elements come to us from other authors who, especially in more specific relation to the theme of the aforementioned intermediate area, have found that this must be placed above all in correspondence with the prerogatives of the Brahmana caste, which corresponds to the aspect of the "Mahatma" in the image of the initiatory triangle recalled by Renรฉ Guรฉnon; the other two functions of the figure are represented by "Brahatma", which constitutes the vertex (and symbolizes the primordial unitary phase, therefore androgynous and prior to the male-female polarization), and the "Mahanga", which instead is the basis (and alludes to the royal function of the kshatriyas, close to the terrestrial world). The Mahatma, which occupies the intermediate space of the triangle, is compared to the cosmic vitality and to theanima mundiย of the hermetics and, according to the view that for convenience we have previously defined "vertical / principal", to the psychic Adam (which, as mentioned, is also significantly called Eve or Aphrodite, hence the relationship with bisexuality as a double being) : probably in the same direction Paul can also be interpreted, since he defines Adam as "psyche living".

Eve and snake
William Blake, "Adam, Eve and the Serpent"

It should be remembered that Coomaraswamy attributes to the priestly function, as a contemplative and self-centered one, a decidedly masculine sign, while he reserves - contrary to what one might consider at first - the characteristics of femininity for the warrior one, given the presence in it of undoubted emotional elements- passionate (Schuon rightly points out that "passion" is a push towards individuation); not surprisingly, as has been noted by other scholars, it is also relevant the importance in the kshatriya caste of a symbolism very often centered on female figures, such as the Bear. Therefore, if we attribute to the kshatriyas the now consolidated "terrestriality" and to the Brahmans the intermediate sphere ("subtle" but already formal manifestation), it follows that the most appropriate position of the two upper castes is that, more reduced, of the male and of the female "relative" within the broader "feminine" constituted by the whole of the formal manifestation.

A paradoxical logical duplicity - this of the female polarizing with respect to the "absolute" male (the supra-formal and supra-individual universal plane) and at the same time "re-polarizing" itself into a "relative" male and female - which probably accords with Julius Evola's note according to which the concept of "binary", that is the "two", constitutes an element inextricably inherent to the deepest root of the feminine principle.

However, I believe it should be highlighted that the female still represents a single entity in itself, although it appears in such complex ways; this, in fact, in the Greek myth finds correspondence in the single figure of Pandora, while elsewhere it is approached, as a "first" woman, both to Lilith and to Eve (in the Jewish tradition, companions of Adam in two different phases). Pandora arrives immediately after the pact of end coexistence between men and Gods: it is therefore presumable that the human one actually corresponds to the first race mentioned by Hesiod, that is the primordial and golden lineage, who in fact, prior to the advent of the woman, lived in a situation of serenity and abundance. As we have seen, in the Jewish myth the woman appears instead in the split figure of the "rebel" Lilith and the "condescending" Eve, but a probable element in support of their basic uniqueness can be provided by the contemporary analogy which, of both, has been proposed by many parties with the Snake (often seen as a female entity of attraction towards individual existence, chained to an indefinite multiplicity): a fact that would therefore lead to frame the two women as two aspects which, although different, nevertheless belong to the same being.

This hypothesis introduces another general observation of particular importance, already mentioned in the previous article, namely that inherent to the manifestation of the feminine according to a "double modality" of action. A double dynamic that may perhaps constitute a different way of presenting the same paradoxical event recalled by Philo (polarization / repolarization) and which, incidentally - reasoning in analogical terms - I would not exclude may concern the female understood according to both the above mentioned meanings, that is the widest and the narrowest. As mentioned, in fact, Evola reminds us that the mercurial power, feminine, is a blind tendency to identification and that, separated from the center and left to itself, it initially coincides with an expansive-promanative impulse to fall downwards; but this movement goes as far as the limit marked by a point of equilibrium with the masculine principle, a new phase in which the feminine force now appears harnessed, more anchored to the virile element.

Incidentally, I note that perhaps this double dynamic could also be explained through the hypothesis, as we shall see, of a corresponding "double state" of the male figure, initially "latent" and subsequently "awakened" to a new consciousness. Consequently, given that the mercurial element recalled by Evola is correlated to the predominant and "expansive" action of To use Rajas (which he remembers being "the way of dynamism and becoming, of transformation or mutation ... energy, life, activity"), the promanative phase of the feminine could correspond to what I would conventionally define the "Lilith aspect" of this plane, while the subsequent phase in which the female appears more "stabilized" and anchored to the masculine principle, to the so-called "I'm waiting for Eva".

In my opinion it is remarkable that the idea of โ€‹โ€‹a "female duplicity" is also found in Jakob Bรถhme, who, through the concept ofambivalence of the Serpent, outlines the double possibility of the "celestial virgin" or "malignant femininity"; and, as we know, for Renรฉ Guรฉnon the Serpent (in fact approached to both women) constitutes one of the most characteristic symbols ofanima mundi and of the intermediate sphere, also underlining here the dual nature which can be, depending on the point of observation, at the same time "essential" and "substantial", if not to appear sometimes in even more explicit images, such as in the case of double serpent of the caduceus.

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William Blake, "Satan Watching Adam and Eve"

Therefore the actualization of the female, or rather of the formal manifestation in a binary modality, could also be interpreted in cosmological terms as exercised simultaneously on the double plane inherent to it, that is, both the subtle and the physical-gross one. This reading is quite consistent with the actions carried out by the demiurgic powers according to the interpretation given by the Gnostic currents: powers that, in this cultural context, as mentioned, come considered of female matrix and they would indeed enter the mechanism of formation of both the gross corporeality and the subtle and psychic-soul form. All this, in effect, through the full activation above all of the To use Rajas, since it is presumable to imagine the tamasic component having already been separated following a still previous demiurgic "fall", reported in the previous articles and which must have led to the generation of the lower "parodic" and subhuman forms.

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Guรฉnon in fact connects man to Slits and remember how it is through it that you are it produces the expansion of being to the level of individuality, while Evola adds that such To use it also corresponds to the "female seed". Furthermore, in a completely hypothetical line, I would not exclude another possible analogue-interpretative key, not necessarily an alternative to the previous one: a parallel, perhaps on a different scale, between the double mode of deployment of the "female" and the double dynamic of the Demiurge described in the two articles published previously [cf. RUZZAI: The Demiurge and the Negative Possibility: Fallย &ย The Demiurge and the positive possibility: shaping], relating the "fall" of the latter (hence the birth of the whole wide and chaotic range of matter) to the "expansive / promanative" phase of the woman, and the "shaping" to an action brought on a higher psychic level, for example of a cultural level according to the ethnological function of the โ€œmythical ancestorโ€. A theme that I will limit myself to mentioning here, but on which in the future I will try to bring some insights.

In any case, all these events occurring in the Second Great Year and concerning the plan of gross manifestation, seem to be confirmed also by other references, of different types, which in various ways are directly linked to the general concept of human corporeization. In broader terms, Gaston Georgel puts in fact, at the end of the First Great Year and in correspondence with the advent of the woman, the birth of the first corporealized race of man, even if it must be said that, in its historical-traditional reconstruction, this would correspond to the Yellow Race, on which I do not feel I can agree due to the too recent age of the oriental morphological characteristics, as seen previously.

On the other hand, Evola points out that it is closely correlated with the presence of a body the idea of โ€‹โ€‹"I am", thus highlighting the radical change of perspective that in this phase is induced by the physical materialization on human consciousness; a conscience, moreover, in Hindu terms defined "Ahamkara" and which realizes itself as a particular "I", where it is not by chance that Rajas is always the predominant guna. Furthermore, the Roman thinker points out that the feminine constitutes, ontologically, the principle of matter and therefore it is in relation to the state of sleep in which Adam is placed (to which we will return in the next article) that we arrive at the determination of the reflective psyche and dual; it originates, in fact, the distinctive knowledge that is related to the substantialization-individualization determined by what will ultimately be Eve, image of the vitalization of the finite physical form.

In the context of the biblical narrative, some authors have underlined how the bone element, from which the woman is drawn, is not affected by decomposition and therefore is implicitly connected to the idea of โ€‹โ€‹a certain solidity; also for Leopold Ziegler it would correspond to the definitive manifestation of today's bodily characteristics, while according to Origen the companion of Adam represents the sensitive part of the human compound, so much so as to believe that every creature of our species, regardless of its sex, is originally of female sex. For Gregory of Nissa, who follows an interpretative line similar to that of the Alexandrian philosophers, there are two anthropogenetic events: the first is the unitary one and "in the image of God" in the highest and incorporeal part of the human compound, the second is the sexually diversified one that operates on the lowest physical level as for "passionate and irrational beings" ". And, not surprisingly, as a correlate of human corporealization, that concept of "passion" that Frithjof Schuon places alongside the guna Rajas encountered above still returns.

Outside the biblical context we remember that also in the Gnostic myth the woman represents the material element, while in the Greek one there is Pandora, of which we have already said, but which is now important to frame in his close "punitive" connection with the theme of human corporeization, so much so that Evola places it in clear connection with Prometheus' binding to matter. In more general terms, Karoly Kerenyi significantly notes how the connection between the woman and the punishment received by the man seems to be a primordial experience, when the female is conceived in particular under her "animalistic aspect and in a single unity." with the world of animals ".

But the advent of material corporeality is inevitably also connected to that of physical mortality.ย It is undeniable that the latter, in various traditional conceptions, is connected to the event of the division between the sexes. For example, traces of it can be found in Aristophanes, in the Gospel of Philip (which is among the apocryphal ones), and in Gregory of Nyssa; also Duns Scotus touches a similar point when he notes that, even in the Earthly Paradise, man was still a mortal being.ย The "sleep of Adam", which for Jakob Bรถhme already represents a first fall, therefore corresponds to his "terrestrialization" because he, abusing his freedom, detached himself from the divine world and "lost" himself in nature: the inevitable consequence was that, with the appearance of the distinct sexes, the death of the body also came.

For his part, Julius Evola ultimately points out how sexual differentiation is proper to a being now transient and impermanent, dual state of one who no longer has Life in himself, but now in something else. On a line that seems similar, Meister Eckhart points out how the psychic sphere (understood, in my opinion, above all in its privileged relationship with the corporeal and the sensible, in the illusion of becoming independent from the spiritual plane), represents evil, the not to be, and that he cannot give an account of himself by ceaselessly referring to something else. When Evola recalls the ancient myth of Gilgamesh, that in his enterprise manages to reach the land of the king of the primordial state and to take possession of the herb of immortality, it is significant that the Sumerian hero loses it while he is in a state of sleep; also from this side, therefore, the connections with the biblical torpor of Adam and the relative mortality that comes at this precise moment seem rather evident, while instead, on the opposite side, it is interesting to note how the mysterious "Watchers" can represent those entities not yet mortal precisely because of their continuous state of wakefulness.

After these more general notes on human corporealization and the polarization of the sexes, the crucial episode of the "sleep of Adam" will therefore be the point from which we will start, in the next article, to propose some considerations of an even more specific anthropogenetic nature.

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William Blake

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