Part of the literary art project exploring the wide landscape of love by Rolf A. F. Witzsche
Love in Politics, History, and Economics 


Sexuality in the Sublime

by Rolf A. F. Witzsche (Feb. 1, 2008)



Prologue

In the most basic sense sexuality is related to the biological processes that facilitate the procreation of the species. It appears to be a biological necessity since it is reflected in all higher life-forms where it provides a highly intelligently arranged platform that assures the most efficient proliferation of genetic diversity. 

In common usage sexuality is related to erotic activity where its most common expression is not focused on procreation, but fulfills other needs. Some of these 'other' sexual needs are biological in nature that correspond to unavoidable biological characteristics that are inherent in the reproductive system. We have to deal with them, and we do so in most cases. We also have psychological sexual needs to content with that assure that the necessary biological functions happen, without which we would not exist. But there is one more sexually-based need, which powerfully enters the human equation. This one may be the deepest and the most demanding of them all. It involves the factor of identity.

Our sexual identity shapes our social systems. It divides us into isolated camps. It isolates man against man, woman against woman, and man against woman, with a few exceptions in which a union is allowed, and even then the strangest games are being played within that union, such as games of relationships, games of tensions, ties, alliances, commitments, and so forth. However, we face one more form of division in the wide garden of sexual identity, and this division is rarely recognized to even exist. This division is the most basic one of them all, which is fundamentally a division against oneself, against ones essential homosexuality, with "homo" meaning "the same; the same kind, It means whole; complete; uniform."  Without developing s scientific sense of homosexuality, a sense of our self-completeness, a sense of emptiness sets in; a sense that there is something missing, something that needs to be supplemented from an eternal source; a sense of incompleteness that amounts to nothing less than a denial of the completeness of our individual expression of our spiritual nature. In short, a sense of self-denial.

It is a tragedy of modern times that our innate homosexuality, our self-completeness, is being slandered and termed a perversion, while a so-called heterosexual identity has been put in its place is deemed the cultural ideal and the essential norm for mankind. Of course, scientifically speaking there has never been such a thing as a heterosexual being or identity. No person can be a woman and a man at the same time. That impossible medley is mythological heterodoxy. One's identity can only be homosexual. Built on that, the union of the sexes unfolds in celebration of our individual completeness as spiritual beings. We are what we are, men or women, and a such we bring our individual riches to one another according to our insividuality to enrich the human union. What appears to be a heterosexual identity, an identity built on a yearning for something outside of yourself, merely reflects a sense of inner emptiness, an acknowledged incompleteness that prompts actions for augmentation from external sources. Of course this prompting of actions built on an inner emptiness is never ideal in real terms nor is it culturally enriching, but is often surrounded with tragedies and problems of many sorts.

Unfortunately the diversion of the real identity of the human being into the mythological sphere is one of the most common mistakes in modern times. We literally choose to be divided against ourselves by a sense of incompleteness that we deem ideal regardless of the problems and consequences that come with it and their corresponding manifests in the financial and economic arena. In this larger context we seek to draw riches into our lives from external sources in order to experience a fulfillment that we seem to lack the 'substance' to fulfill from within us. 

Since a large portion of society's perceived lack of fulfillment is 'sexual' in nature, the lack is surprisingly a lacking development of our 'homosexual' dimension with "homo' meaning same in kind... uniform in essence, and complete" applied to both men and women. The complete stands in contrast with a need for the external. We find a powerful reflection of that in the economic domain. The "homo" defined a conscious self-sufficiency, reflected economically as a national credit society. Thus, the "homo" obsoletes the impulse for external supplementation with the gold of empire, an economic form of self-rape.

When our inner relationship with ourselves becomes so thin that we find little value in our own being so that we feel ourselves driven to draw the missing value from external sources, then it must be said that there is something spiritually lacking in the way we regard ourselves. We become beggars then, begging from others what we cannot find in ourselves. In all too many cases the resulting begging becomes gradually enforced with controlling manipulation, or outright theft, or even threats and violence. Shouldn't we be more self-fulfilled than to get into that? Shouldn't we be more self-embracing -- more self-conscious inwardly complete, more 'homosexual' -- thereby becoming more fulfilled in our existence with the rich resources that we have within ourselves as spiritually complete human beings?

And still, there is one more factor to be considered in the context of self-completeness, of developing a sense of completeness in ourselves. This factor concerns our sense of God. We cannot perceive God as incomplete. The absolute cannot be incomplete. Neither can we perceive ourselves as being incomplete as the reflected image and likeness of God, which needs to be expressed in celebration. Thus as we meet one-another in the world, even sexually, we ideally do so on a platform of celebration, a celebration of God by celebrating the complete quality that we find inherent in ourselves and in one-another. Then we do not meet as beggars in a heterosexual or other kind of medley, but meet in celebration of something that is profound and Sublime that we are a part of and is reflected in our being, sexually, culturally, and economically. We meet in celebration, bringing our completeness into it, like participants of an orchestra bring the fullness of their musical talents to the combined great celebration of a majesty in music that lives by the combined contribution of all and is colored by all the instrument. This kind of process is also the platform for our social interaction where we come not as beggars, but as contributors bringing the fullness of our completeness to the combined great celebration, sexually, intellectually, artistically, economically. The result becomes a union of hearts that extends through all times in the 'glow' of a great symphony.

The dimension of our essential homosexuality on which all of this is built -- of being fulfilled within with a completeness that reflects the Sublime of our individual humanity, which is primarily a spiritual quality, a reflected divine quality -- is a subject that is rarely considered to be factor of importance.  Much less is it explored. Nevertheless it has far greater implications for our culture, our civilization, and human existence as a whole, than anything else.

The scientific exploration of this profound subject is the focus of this presentation.

 


Homosexuality in the early stages of the development of mankind: Cultural efficiency with a homosexual dimension?

Across the space of the last two million years mankind's development took place primarily against the background of long periods of glaciation -- the cyclical Ice Ages of the Plistocene epoch of geologic history -- typically 100,000 years in duration, interspersed by warm periods in the range of 12,000 years. Thus, 85% of mankind's journey through the ages took place in the cold periods of the ice age cycles. We know from archaeological discoveries that many human settlements during the glaciation periods, of not all of them, were primarily in the form of coastal communities.  

The extend of the typical Ice-Age deep-freeze is illustrated by the huge ice sheet that is known to have covered much of the North American continent reaching as far south as the State of Wisconsin. The ice sheet is believed to have been several thousand feet thick and may have carved out the Great Lakes in its flow. The English Channel is also deemed to have been carved out of the ground by a similar large ice mass. These long cycles of extreme glaciation are evidently not conducive to the massive plant-growth that is typically necessary to support large animal populations. Mankind's food resources were therefore mainly derived from the sea during the glaciation cycles, with a few exceptions of course.

The evidence for this is found in the ruins of ancient villages that are presently several hundred feet under water, but which would have been located at the coast during the Ice Age when enormous volumes of water were stacked up on land in the form of ice. The villages appear to have been fishing villages. Under Ice Age conditions the biotic world would likely have been severely depressed so that the oceans would have been the major food resource, if not the only food resource, which also would likely have been depressed by the cold. It is not unreasonable to assume from that, that the fishery during these cold times was rather meager. It might have required the men 'hunting' the fish to have have been away from their villages for long periods of time in the likely necessary process of searching for the ever-moving fish stocks. As a consequence the men and women would likely have been isolated for long periods and thereby left alone to deal with their sexual-biological needs. 

Here a range of biological factors come into play, inherently different ones according to the male and female biology. Over the millennia many religious myths were spun about human sexuality that have pushed a number of the built-in needs, and also qualities, far out of sight.

Modern medical research tells us that sexual activity is essentially a necessary requirement for the male biology for the maintenance of a man's prostrate. We are told that the prostrate gland performs the vital task of providing the seminal fluid that supplies the nutrients for a man's sperm and also the transport medium in which the sperm is forced out of the body through the penis during ejaculation and is sent on its way to reach a woman's egg cell. In order to be able to perform this dual function the prostrate collects all the special materials that its task requires. It collects especially zinc, citric acid and potassium. All of these are drawn from the blood. Research tells us that the prostrate then concentrates this 'heavy' mix 600 times. Any carcinogens that are found in the blood are likewise captured and concentrated. So it is now deemed medically wise not to let this potentially dangerous mix hang around for too long, causing trouble. Sexual activity, of course, gives men the means to flush out the system, and biological impulses make sure that this happens on a regular basis. One might say that men have a service cycle to tend to just like the women have their menstruation cycles to contend with that flush out the uterus in order that its tissue can renew itself. 

Thus, with the men being alone with themselves for long periods and with their built-in biological requirement for regularly flushing out their sexual system, homosexual action of some sort, and most likely also homosexual interaction, would surely have occurred and been an intimate aspect of people's lives under those circumstances.

The women under such circumstances might have had a similar social requirements for self-sexual actions or interacting with each other sexually. A woman's cyclical renewal of the uterine lining is often painful. The biological system appears to have created a built-in remedy for the pain. It is unreasonable to assume that this natural remedy had not been discovered, even in early times. We are told by medical researchers that during the build-up towards orgasm, the body levels of the hormone oxytocin increase up to five-fold. Then, as the hormones build up, the body releases more endorphins that alleviate the pain of everything from headache to arthritis, including migraine and of course menstrual pain. Sex is also known to boost the production of estrogen in women of a type that specifically reduces postmenstrual pain. In a primitive society in which the task of the women were many and often urgent, especially with children to look after, benign sexual action, or sexual interaction between women living largely with themselves, might have been a critical necessity in those early times, and this possibly more so and more often than we might think.

Of course when the men came home with their catch of fish, their arrival would start a time of celebration with the isolated homosexual interaction now expanding and merging into a combined heterosexual scene, opening the door to conception. And so it appears that in early ages the homosexual factor -- expressed in both male and female homosexuality -- was the primary form of social interaction as an efficient factor for the general welfare of society. The male and female homosexuality thereby stand as essential pillars that support the combined heterosexual interaction, most likely in a celebratory mode. The heterosexual portion of the celebration might have been the smallest part of it all. This establishes a model that might be termed the natural model.

The bottom line is that the human sexual system is an efficient system for procreation, but it comes with certain inconveniences and  'maintenance' requirements, and with strong impulses that assure that the requirements will be met, which altogether determine the mode for social interaction. When living is harsh as it likely was in the primitive Ice-Age world, the most efficient system invariably becomes the most natural system. Now that we have become more 'advanced' the natural model has ironically become overplayed with numerous debilitating myths in the service of imperial and subsequent religious objectives.

It appears that both male and female homosexuality are foundational functional characteristics that support the heterosexual functions on a celebratory basis from which procreation unfolds. We obviously need all three aspects to function for their specific purposes. Actually they are functioning to some degree, and probably to a much larger degree than we willing to acknowledge, though far from what they should be. 

Are you surprised? 

Well, we all live primarily alone with ourselves, don't we? We are probably alone with ourselves for 99.9% of the time. In this time we have no choice but to come to terms with our essential self-completeness as human beings in which also find the spiritual resources for meeting our sexuality defined needs, hopes, desires, and those sometimes nagging built-in biological impulses and requirements. Whenever this spiritual self-completeness is not achieved the social world falls into chaos and civilization becomes endangered. Nor is any real celebration possible in the heterosexual environment under those 'poverty' stricken circumstances. 

Without a sure-footed inner individual completeness established that satisfies the wide-ranging sexual dimension of ourselves -- which is essentially a homosexual dimension specific to our individual sex -- we approach the opposite sex as beggars, begging another to fulfill our inner want. That's a poor foundation for heterosexual celebration. The resulting empty process becomes invariably a form of rape, not a form of celebration. The meeting of beggars where nobody brings any inner riches to the table with which to bless one-another, becomes an environment of agony, disappointment, and tension. It becomes the very opposite environment to what is required to advance human culture and with it the state of civilization.

The resulting evidence suggests that the whole sexual complex is primarily a part of the spiritual context of an individual's self-discovery of his or her completeness as a human being, and the acceptance of it, culminating in mutual celebration of that individual completeness. The resulting scene then would never be one of poverty, like beggars begging from each other, but would be a scene of mutual respect, support, love, generosity, etc.. Thus the sexual process is a two-stage process. It begins with one's spiritual self-discovery as a complete human being, which also includes related discoveries of our wide-ranging sexual dimension and its completeness in what is essentially a homosexual processes. Exploring our own sexual dimension and its fullness is necessarily homosexual in nature, being focused on our own nature as men or women. From the unfolding fullness, standing on the twin-pillars of our inner homosexuality, the heterosexual dimension unfolds where the celebration spills over into a wider and shared celebration, and becomes a part of it in a temple-type celebration of the recognized fullness in one another. And what unfolds can be nothing but a celebration.  

If the inner homosexual process doesn't function or isn't developed, there is nothing of substance in the process to spill over into celebration, so that the whole process doesn't functions. Then it becomes problematic, empty, disappointing, if not dangerous. The bottom line is that the inner homosexual process is a key factor in the quality of human culture and civilization, and when it functions becomes expressed in ever-wider forms of celebration.

The distinct functions of 'Temple' and 'Church'

The celebration of our inner completeness, including the homosexual dimension of it, when it actually happens, takes place in a sphere that may be termed a 'temple' while the inner development that paves the way to it, together with all other forms of inner development (if indeed there is a separation possible), takes place in a sphere that may be termed a 'church.' Civilization rests on both of these spheres functioning, the 'Temple' and the 'Church.'

We need a place that is specifically designed for celebrating our completeness. This place may be termed the Temple. And we need a separate place that is specifically designed for developing our completeness. This place may be termed the Church. The development of our individual homosexuality, which is a part of our self-development as spiritual beings, has to be the function of a 'Church' process where a type of spiritual research effort is facilitated for aiding society scientifically in its growing up in terms of its self-completeness.

Thus the two spheres, termed 'Church' and 'Temple,' have to be kept distinct so that as each fulfills its unique function, by which both functions are maintained and promoted. If this distinction is not maintained, both functions collapse into a medley and civilization falls into danger. It is dangerous quackery therefore to slander homosexuality in both the male and female dimension. The real requirement is to develop those dimensions as a spiritual quality that comes to light in the scientifically acknowledged recognition of our self-completeness.

Let's look at the division of Temple and Church in the way that America's pioneer of spiritual science, Mary Baker Eddy, has put it on the table in the late 1800s for society to consider. 

But before we get to that we need to consider the basic framework in which the division of the two aspects may be expressed in the context of her work. Mary Baker Eddy created for this framework a link from the very end of the biblical history, as if this end was the high-point of the historic chain of development, connecting this end-point with the modern scientific dimension. We find the key to this link in the second-last chapter of the Bible, immediately after John the Revelator had foretold the end of all evil. In this second-last chapter he speaks of a city foursquare descending from the spiritual heaven. Mary Baker Eddy takes John's foursquare structure and puts it into the domain of modern science and gives it a scientific dimension that she extensively defined and had even more extensively outlined. 

She describes the foursquare structure in terms of four rows pertaining to four levels of thinking, or four "cardinal points" as she calls them, which are crucial to civilization. 

She defined these (horizontal) cardinal points from top to bottom as:

1. the Word of Life, Truth, and Love; 
2. the Christ, the spiritual idea of God; 
3. Christianity, which is the outcome of the divine Principle of the Christ-idea in Christian history; 
4. Christian Science, which to-day and forever interprets this great example and the great Exemplar.

She also describes the foursquare structure in terms of four columns.

As four columns the structure represent four distinct development flows for individual scientific and spiritual progression (or regression). She defined these four columns simply as focused on:

1. The Word - 2. The Christ - 3. Christianity - 4. Divine Science. 

She also renders the four development columns in terms of four geographic 'directions.' Their sequence reflects the progression of the sun over the space of a day:

1 - northward (towards the dawn), 
2 - eastward (towards the sunrise), 
3 - southward (towards the heat of the noonday)
4 - westward (towards the sunset), the grand realization of the Golden Shore of Love and the Peaceful Sea of Harmony.
 

She also presents in metaphor a hint that the four columns can be seen as logically split into two groups, comprising two columns each, with the first group pertaining to the concept of Temple and the second group pertaining to the concept of Church.  

 

This unique grouping enables one to regard the first two columns being related to our collective celebration of our individual universal completeness as human beings unfolding in the 'Temple.' Here is where the homosexual dimensions in their fullness in 'external' celebration, rejoicing in ourselves and one-another, tend to overflow and also merge into the heterosexual dimension. The heterosexual dimension is only possible here. And inner heterosexual dimension is not possible. It would be a contradiction in concept.

By the same division the last two columns are related to 'Church' as the workhorse for developing that crucial spiritual sense of our individual self-completeness -- our homosexual dimension according to our sex as either men or women -- the dimension in which we find our rich completeness in being alone with ourselves (male or female). This dimension needs to be developed, which involves a challenging development process. That's the function of Church, a scientific function powered by divine Science.

Among the wide array of metaphors that Mary Baker Eddy has provided to be associated with the individual elements for all four columns, exists as visual metaphors that were created in the form of an illustrated poem that is presented with a series of paintings. The summary title of this work of metaphors is: Christ and Christmas. 

You are invited here to follow the link below and explore the respective paintings, especially those pertaining to the last two columns, the columns related to Church. Since there are eight elements in each group, the third column begins with element 9 (the lowest element) corresponding to verse # 9. The column progresses upwards to element 12, corresponding to verse # 12. Note: some paintings have two verses associated with it, by which the painting is logically split into two halves, one half for each verse.

The entire third column, of course, being Church-related, necessarily deals with the development of an individual's inner self-completeness as a spiritual being, including the 'homosexual' dimension of self-completeness. The individual expressions that we see in the illustrations all vary in the line of the overall progression, but the focus in each scene is always on the advancing recognition of ones individual self-completeness as a spiritual being. The scenes reflect the wide range of individual self-discovery in the Sublime, reflecting an all-embracing Divinity. 

(Here is the link to Christ and Christmas) Note: Clicking on a painting opens an enlarged version of it.

The fourth column -- the second column related to Church -- deals with a radically different form of the development of our individual 'homosexuality' in terms of our completeness as  a spiritual being. This final column starts with verse #13. In this column the development process unfolds in the flow of divine Science, the same process that Christ Jesus exemplified. In this flow the metaphor becomes increasingly puzzling. In the painting, Truth versus Error, for verse #14, the challenge becomes more deep-reaching. Here truth knocks at the door of mankind's palacious dwelling with a festivity going on inside where everyone seems to be engaged with one-another as a means for gaining a fuller life. What has this got to do with our inner development, especially that of our homosexuality? Oh yes, this scene is sexual. The angel of Truth hits the genitals with the clapper, and the verse says that Truth is not found in mass. And that is where the error lies. The inner fulfillment in life is not found in mass or facilitated by external gratification and external values. Truth says in essence that if the individual completeness is not found in oneself as a spiritual being, even in the fullness of one's 'homosexuality,' it can never be found, for it exists nowhere else. That's quite a statement. However, the next scene becomes much more complex.

The scene for the 15th verse is called "the Way?" This is also the final scene in the book, because the 16th scene is left blank for future ages to fill the page. So, where does the 15th scene take us as the final metaphor in the book. Does it take us to the final statement on homosexuality and self-completeness? Strangely, we see not a single person in the painting. At the center of the painting we see a cross embellished with life and being surrounded by 10 birds.

It is in these birds where we find the link to homosexuality. Mary Baker Eddy has provided a unique definition for 10 selected names from the biblical story of the historic Jacob and his sons. Also the cross stands at the dividing line between Temple and Church. 

Mary Baker Eddy's definition of the 10 names are such that they are entirely related to the challenge of a person's individual homosexual sense of self-completeness as a spiritual being. The story of Jacob is useful in that respect for its many dimensions in the unfolding struggle to gain freedom from a sense of inner emptiness through a profound sense of spiritual self-completeness. Most of the birds are struggling to find their completeness. Only a few are Temple-ready.

Jacob's story in the homosexual context 

We get into an exploration here that is rarely ever done.

Jacob's life was a mess from the beginning of his story. The mess resulted from a deep lack of any sense of homosexuality. The lack was reflected in his a complete 'emptiness' as a man. We are told that he had no feeling for himself as a human being, nor for his brother whom he had cheated, and no regard at all for his father whom he had deceived in a devastating way. He had cheated his brother out of his birthright, and deceived his father to get it, and even conspired with his mother in the process. He was a rat who might be considered a patron saint of all the 'empty' people in the world who steal from each other in their hideous games of thievery in the stock markets, financial markets, commodity markets, real estate speculation, and so forth, demanding profits where nothing of value is being produced that could be counted as profit, where 'investors' deceive each other and viciously steal from one-another and from the whole world. Jacob's inner emptiness as a man was like that. It was so deep that his thievery had created such a storm of turmoil at home that he had to flee. His brother whom he had cheated was determined to kill him. 

In the end, Jacob lost everything as the result of his inner emptiness and escaped with nothing but his life. He was luckier than many in modern society.

With this tragedy in mind the question needs to be asked why Mary Baker Eddy had chosen to focus on a cultural failure in her last statement on the subject of Church as the scientific structure of Truth and Love as the final platform for the discovery and development of an individual's inner completeness as a spiritual human being, which necessarily includes also an individual's homosexual completeness. If Jacob was a rat, why focus on his story? 

Well it appears that this tragic story is precisely of the kind of arena where society's greatest need is still located, especially in today's world of a global general breakdown crisis. It appears that the boundary line between Temple and Church -- between the celebration in the 'Temple' and the discovery of society's inherent completeness as spiritual human beings that can only be unfolding in 'Church' in divine Science -- is still the fault line of society's culture failure, the very failure that is reflected in Jacob's example. But Mary Baker Eddy goes further than that. She highlights the potential spiritual resource for healing that failure. Together with the names of the  10 key-individuals in Jacob's story, which she defined in the 'homosexual' context, she defined 10 additional names from the wide scene of biblical history, which from their background bring peripheral spiritual resources into this vital scene as resources for a healing that is still required today, and evermore urgently than ever before.

In order to appreciate the significance of the last scene that she put on the table it might be wise to take another look at the first scene that she put onto the table in the context of Church, the second half of the painting "Christian Science Healing." The dividing line between Temple and Church runs through the middle of the painting. The patient in the huge bed, which is symbolically as wide as the world, is the currently sick society that is in danger of dying from the disease of a deep reaching cultural failure. The healing is only possible in the context of 'Church.' That's a shocking statement, but apparently a correct one.

A clue for what the cultural failure is that has become a deadly disease in our time, which was just in the beginning stages in Mary Baker Eddy's time, is found in the correlation of that second scene with the sequentially corresponding element of Mary Baker Eddy's Church Manual, the element: Guardianship of Church Funds. There is surprising link evident between the two metaphors which relates directly to the overriding theme of the discovery and development of the inherent completeness of every individual and thereby society -- a spiritual completeness that also includes the homosexual dimension.

The potential evidence for this link can be found in a bit of history leading up to the first publication of Mary Baker Eddy's illustrated poem, Christ and Christmas, in 1893. The publication occurred long after Mary Baker Eddy had published the first edition of her textbook on Christian Science in 1875, a book that was continuously updated over the years, resulting in well over 300 editions, published in many languages. It became the center of countless healings and to some degree changed the nation and the world. 

But something else happened in 1875 that took the nation and the world in the opposite direction by eroding one of the greatest achievements in human culture that had become exemplified in U.S. history. When the USA was founded as a sovereign nation, its structure was established on a new economic principle which took its currency out of the hands of the private monetarism of empire and placed it in the hands of the nation's government to be used to utter financial credits at low rates of interest which were specifically directed into projects to build industries and infrastructures of a type that would be most powerfully beneficial to the general welfare of society as a whole. 

The resulting national-credit system was built on the recognition of the inherent value of the human being expressed in its creative and productive power. Under this system the human being was recognized as the most precious asset a society has, expressing the nature and quality of the Sublime, or God reflected in man as Christ Jesus had put the concept on the table in a powerful way. The revolutionary national-credit system that acknowledged the creative power of the human being as the defining value of society's currency, became the defining factor of an advancing human culture. The resulting success made the American society the envy of the world. The American System, as it became refereed to in later years, began to be emulated in Europe, especially in the Bismarck Reforms in Germany and a few budding reforms in Russia. This profound concept, and with it the recognition that it was built on, was suddenly scrapped by a traitor in high places in 1875 with the Specie Resumption Act that the then Secretary of the Treasury, John Sherman, had drafted  and forced through the House and the Senate on behalf of the eastern financier interests. 

The American credit system was originally developed out of the background of the Golden Renaissance and the later revival of its essential principles with the Treaty of Westphalia in 1648. From this background the recognition was put on the table by some of the greatest scientific pioneers of the time that the productive processes of human society is the defining factor for its riches, and thereby the defining factor for the value of its currency. If nothing is produced, the society is poor. An inwardly empty society is invariably a poor society. If its inner riches become developed and reflected in powerfully efficient productive processes the hole society becomes rich. Therefore in the metaphorical context the question of the guardianship of funds becomes a question of the guardianship of the inner development of society that is reflected in the value of its funds. This involves a profound guardianship of the process that develops the inner sources of the individual and society as a complete spiritual being in every respect.

The American System of Economy, as it stood then, as it was enshrined in the nation's Constitution, was a celebratory system that acknowledge the value of the human being reflected in economic activity. The Specie Resumption Act scrapped this entire concept and replaced the reflective value on the nation's currency with an external value, the value of gold, the value of which was determined by the masters of empire as it always had been so determined. With this single Act the focus was put on gold instead of unto the general welfare of society. When this fundamental shift takes place away from human value, a society's culture becomes hollow and empty. the resulting culture breeds an empty society. It breeds individuals that are as empty and hollow as Jacob was of old.

This deeply rooted disease appears to be addressed in Mary Baker Eddy poem, Christ and Christmas, at the very line of division between the Temple concept of celebrating the universal completeness of society, and the great challenge of building up that sense of inner completeness that leads to celebration, and the requirement for maintaining it.

The verse that sets up the dividing line we read: "For Sharon's rose must bud and bloom in human heart." (verse 8) Here, Sharon's rose, appears to be referring to the Plain of Sharon, Jesus' home ground with its rich spiritual history. This now stands in contrast with John Sherman's  rose, (the gold of empire) that breeds an 'empty' society. 

Whether this linguistic connection was intended cannot be determined, but the strategic location of the verse and its relevance in historic time suggests that this connection might have been implied. It certainly defines the contrast between the celebration in the 'Temple' and the great challenge of building oneself up to the necessary understanding of ones inherent completeness as a spiritual being, and with it the acknowledging of it in daily living, for which the institution of the 'Church' exists -- the institution of divine Science, the Science of the Sublime -- that we find reflected to some degree in every cultural renaissance. 

The two-part painting that that Mary Baker Eddy commissioned, which she we find centered on the dividing line between Temple and Church, shows the contrast between a rich, well functioning society and a society sick with a failing culture, but which is being roused in Church. 

The healing that is shown here is society's healing of itself, of the deadening effect of a disease called the gold of empire, or in poetic terms John Sherman's rose. In corresponding sequence this scene of the healing of society from a debilitating disease coincides with this afore-mentioned section in Mary Baker Eddy's Church Manual which is focused on the guardianship of church funds which implies the wider responsibility to protect the principle by which society gains its value. If society finds its value in itself, reflected in its productive potential to such completeness that no external value is needed, or is added, or is sought after, then society's economic future is secure, and with it its culture and civilization are secure. And that completeness in value includes its homosexual dimension reflected in consciously experienced full-orbed acknowledgements of individual sexual completeness, requiring no external enrichment. Of course, if this recognized 'homosexuality' is missing or is not acknowledged, then society will invariably reach out to the gold of empire and will die of the disease of its emptiness. 

This single point, therefore becomes the crucial life-or-death point in human culture, the key point in civilization, and possibly the determining factor for the long-term existence of mankind. There is a need for guardianship against extinction. We, the homosapien are the eights human species. The seven prior species have all become extinct, apparently as the result of cultural failures. This places the function of the Church as an institution of science and a structure of Truth and Love into a powerfully demanding and absolutely essential position for the guardianship and development of mankind. While the concept of Church no longer means anything as the result of countless distortions and perversions of the concept for numerous causes it remains the most valuable institution that we have, even though we have barely begun to develop the concept itself as an advancing manifestation. She writes about the Church concept that she has instituted as a pioneering institution:

THE FIRST CHURCH OF CHRIST, SCIENTIST, IN BOSTON,
MASS., is designed to be built on the Rock,
Christ; even the understanding and demonstration
of divine Truth, Life, and Love, healing and saving
the world from sin and death; thus to reflect in some
degree the Church Universal and Triumphant.
(Manual p.19 - Historical Sketch)

When Mary Baker Eddy put Jacob's story on the table as the central item of the last scene in Christ and Christmas, she also put the scientific and spiritual resources on the table with it that are available for healing the key deficiency that is threaded through Jacob's story, thereby providing us with an aid in the current world and for all times to come, with which to master the great challenge that still looms as the greatest cultural challenge in the history of mankind, which includes the challenge to develop our homosexuality with the recognition and practice of our full-orbed completeness as spiritual beings. The challenge to heal the inner emptiness in society invariably includes the sexual component.

Of course it is known to some degree that Jacob of old had eventually mastered that challenge, by which his name was changed to Israel. But before this happened a lot of other challenges were thrust into this context along the way, some of them leading to amazing breakthroughs and some of them to dismal failures. Both developments are useful to consider, especially since Mary Baker Eddy provided those 10 peripheral names from biblical history that might be considered as a developmental resource in the scientific context, a resource that might have prevented the failures had that resource existed or been recognized at the time. It might have even secured the achievements that were wrought, but became lost again.

As for Jacob's position in the story, it is obvious that his simple act of his escaping from the mess he made at home didn't heal his character that had caused the mess. The healing had to be won by spiritual advancement, and the struggles for that lay still a long way off. 

Jacob escaped to his mother's brother, named Laban, who was living at a distant place. It isn't surprising that when he got there, he was still after the 'gold.' He was still looking outside of himself for something to fill his 'emptiness' within, something to bring riches to his life that he hadn't found within himself. He came as a beggar.

Laban had two daughters. The younger of the two was named Rachel and the older, Leah. Jacob fell instantly in love with Rachel, virtually at first sight, and agreed that he would work for Laban for seven years to get her as his wife. But when the seven years were up and the wedding night unfolded, he discovered that he had married Leah instead, since according to custom the older daughter had to be married first. Of course, since Jacob had his 'empty heart' set on Rachel to find fulfillment through her, he worked for another seven years to get Rachel also. Naturally, that created a catastrophic relationship for Leah, who was given no place in his 'empty heart.' She struggled to persuade him to love her, but she struggled in vain. She gave him children. Children, especially sons, were like gold in a primitive society where the key to existence was manual labor. Having many sons was the assurance many a family sought in order to have for a secure future. Leah had evidently hoped that by giving Jacob children she would somehow earn his love. What a vain hope! Jacob's lacking self-completeness, his empty heart, was something that only he himself could heal. Leah struggled in vain to control him, without realizing that her very struggle to control him only reflected her own empty heart, her own lack of a 'homosexual' sense of self-completeness that would have been reflected in her being in love with herself as a spiritually complete human being. Reflecting Leah's unfolding tragedy, Mary Baker Eddy defined the name of Leah's first son accordingly.

Reuben and Levi

The Scriptures tell us that Leah called her first son, Reuben, for she said to herself, "Surely the Lord has looked upon my affliction; now therefore my husband will love me."*Genesis 29:31
Mary Baker Eddy defined the name Reuben in the Glossary of her textbook in the following manner:


REUBEN (Jacob's son).  Corporeality; sensuality; delusion; mortality; error.

These are all terms related to a deep spiritual emptiness within.

We are told that Leah conceived again, and that this conception occurred in the same frame of mind in which she called her second son Simeon, reflecting the same hope along the same line.  The name is not defined by Mary Baker Eddy as its definition would have been redundant. 

But at the birth of Leah's third son, her frame of mind had shifted, though still retaining her empty focus.  She said: "Now this time will my husband be joined unto me, because I have born him three sons." The Scriptures report: "Therefore was his name called Levi."*Genesis 29:34 The name, Levi, means: attached.  We find the name defined by Mary Baker Eddy in the Glossary of her textbook in the following manner:

LEVI (Jacob's son).  A corporeal and sensual belief; mortal man; denial of the fullness of God's creation; ecclesiastical despotism.

The denial that is reflected here was the continued denial of herself. It reflects her self-denial based on her mistaken denial of the fullness of God's creation reflected in her own lacking self-sufficiency manifest in her own lacking sense of self-completeness. She came as a beggar seeking from Jacob's empty heart what she didn't have in herself to bring to the table to share. Seeking fulfillment from others reflects an unrecognized lack of homosexuality, a failure of being in love with herself, seeking fulfillment from an outside source, looking for gold. That truly is a form of ecclesiastical despotism, the despotism that despises the fundamental 'homosexuality' that should have been developed and could have saved the situation.

Among the 10 peripheral names of biblical history that Mary Baker Eddy put on the table in addition to the 10 names related to Jacob's story, are the names Shem and Japhet that illustrate in their own context a resource that is now available to us for dealing with similar situations.

Shem and Japhet are two of the three sons of Noah. On a day after the flood when Noah had planted a vineyard and fell asleep drunk with new wine, he became uncovered in his tend. That's how the third son found him -- naked as one can be -- who rushed away and told Shem and Japhet about it. The two brothers responded with taking a garment between them and going backwards to cover up the discovered nakedness of their father without looking at it. Was this a Sublime act of homosexuality? Scientifically it was! The two brother's self-completeness didn't require anything to be added from an external source. They acted to protect their father from the mental invasion of the third son who was evidently exited about seeing him naked. Noah said later about the incidence, "blessed be the God of Shem" (the Sublime sense of Shem) and he added (perhaps as a prediction) that "God shall enlarge Japhet, and he shall dwell in the tens of Shem." From this background Mary Baker Eddy defined their name as:

Shem (Noah's son). A corporeal mortal; kindly affection; love rebuking error; reproof of sensualism.

Japhet (Noah's son). A type of spiritual peace, flowing from the understanding that God is the divine Principle of all existence, and that man is His idea, the child of His care.

Doesn't the Sublime sense of Shem stand as an example of what Leah had failed to bring to the table with Reuben? Likewise, with Japhet standing as an example of what should have stood behind the birth of Levi, we see a path unfolding that is powerfully applicable in our world in such situations. There would not have been any ecclesiastical depotism ruling in Leah's experience, had "spiritual peace," been flowing in her life, "from the understanding that God is the divine Principle of all existence, and that man is His idea, the child of His care." It would have been reflected in a profound awareness of her own homosexual completeness, needing no augmentation flowing from anyone.


The case of Judah

Leah bare Jacob a fourth son. But here the mental background had changed. Something had evidently diminished the old sense of emptiness within and replaced it with a budding sense of self-satisfaction, a budding 'homosexual' sense of self-completeness, probably a budding sense along the line of Japhet and Shem. This time Leah said when the child was born, "Now will I praise the Lord: -- therefore she called his name Judah."*Genesis 29:35  The name, Judah, means: Object of praise! 

Here, a much higher sense of self-identity unfolds, an unfolding sense of being happy with herself, of finding fulfillment in herself, a self-focused homosexual sense of completeness that is rooted in her completeness as a spiritual being. As the result her focus shifted away from needing something from Jacob to make her life complete. Instead she saw herself in an unfolding Sublime sense that was spiritually based.  The name JUDAH is defined by Mary Baker Eddy as:

JUDAH.  A corporeal material belief progressing and disappearing; the spiritual understanding of God and man appearing.

In this case, since Jacob wasn't the object of her focus any longer, the name Judah is defined by Mary Baker Eddy without the usual designation attached, as Jacob's son. In a true homosexual environment all external attachments become obsolete and become replaced with a sense of peace in the Sublime reflected in oneself as a complete spiritual individual.

Leah's sense of emptiness was gone. Mary Baker Eddy's definition of the name Judah acknowledges that a profound spiritual unfolding had taken place. It is possible that Leah beheld herself with shame, considering how her Levi-sense would show up in the Temple. Shame in the Temple can be jolting experience and cause one to re-evaluate ones standpoint. It might have been the Japheth-type mentality that caused her shame, knowing that she should be able to reach up to it. Shame only happens when a higher sense appears attainable, but is not pursued. It becomes a kind of self-condemnation. What came out that, apparently became the foundation for Leah's advanced self-appreciation reflected in her bearing of Judah.

Of the 10 peripheral names corresponding with this advanced sense, the name Moses comes to mind, who emerged from a similar background, having grown up in the imperial court of Egypt. Judah, who might have resulted from similar emerging from shame to a fuller sense of the Sublime nature of the human being, became a national leader, perhaps not as great as Moses, but significant nevertheless. In Leah's case, a higher and more complete sense of herself provided the leadership that got her out of her mess of being taken in by an empty pursuit. Moses' leadership unfolded alone the same lines, only more profoundly so. Mary Baker Eddy defined the name Moses as follows:

Moses. A corporeal mortal; moral courage; a type of moral law and the demonstration thereof; the proof that, without the gospel, - the union of justice and affection, - there is something spiritually lacking, since justice demands penalties under the law.

In Leah's expanding sense of her homosexual completeness -- her self acceptance, her sense of true justice -- she became more just with herself. The unfolding sense of a Sublime reality that she found herself to be a part of probably enabled her to become  more affectionate towards Jacob. If that kind of unfolding doesn't happen, then it must be said that there is something spiritually lacking. Leah had amply experienced in her previous cases the penalties that such a lack incurs and thus might have discovered the cause of the penalties.

Children born for Rachel by Bilhah  

Bilhah is Rachel's maid.


Is likely an understatement to say that Rachel, who was barren, was jealous of Leah who had blessed the family with so many children.  Out of the depth of her anguish Rachel gave Bilhah, her maid, to Jacob, in order that he might have children through her, in her name.  Against this background Bilhah bore Jacob a son.  Rachel said at the birth of the child, "God has judged me, and hath also heard my voice, and hath given me a son: therefore she called his name Dan."*Genesis 30:6  The name Dan can be interpreted as: to judge.  The name is defined by Mary Baker Eddy as:

DAN (Jacob's son).  Animal magnetism; so-called mortal mind controlling mortal mind; error, working out the designs of error; one belief preying upon another.

As one might have expected, Rachel's action was not focused on the welfare of the family, but was a desperate act in response of her self-acknowledged incompleteness as person that borders on self-hate instead of self-love. That hate was far from the needed acceptance of herself  as a complete spiritual being. She must have regarded herself as a freak, for being unable to bear children. 

Her self-hate became her perceived identity instead of her true identity that should have unfolded into self-love and self-acceptance as a complete spiritual being. She saw herself in such small terms that she literally saw herself as a personal creator, and was failing even in that, looking at children with a sense of ownership, rather than with a sense of wonder that would acknowledge a Sublime aspect of our common humanity that we all share and are a part of, which is far greater in scope than our minuscule personal involvement in the process of procreation. 

By inviting Bilhah to bear children for her Rachel had (probably with realizing it) selected the right process for a larger sense of children to unfold, but had done so with the wrong motive. The motive was her failure, not the act.

Of the 10 peripheral names, the name Thummim comes to mind, to represent the necessary quality in an individual's self-perception, which Rachel had failed to reach up to. The applicable name here is, Thummim. Thummim is the name of a precious stone in the breast plate worn by the high priest. Mary Baker Eddy defines the name as:

Thummim. Perfection; the eternal demand of divine Science.
    The Urim and Thummim, which were to be on Aaron's breast when he went before Jehovah, were holiness and purification of thought and deed, which alone can fit us for the office of spiritual teaching.

In the scientific sense, the Thummim is the opposite to all that is shallow and sloppy in thinking. Hate is one of many factors of that kind that we suffer from, along with sophistry, public opinion, apathy, indifference, to name a few. Economically too, society often does the right thing for the wrong reason, for which chaos results. For example: Society invests money to get rich through profit. The idea of investing is a right one, but it needs to be directed to building a richer world. The results of the two processes are as different as night is from day. Like Rachel, modern society would greatly benefit from being scientifically precise in its motives and actions.

We are told that Bilhah bear Jacob a second son, whom Rachel named Naphtali.  The circumstances surrounding this additional birth in the same environment of thinking were too similar in nature to deserve a special mention.  The name Naphtali is not defined by Mary Baker Eddy.

Children born for Leah by Zilpah 

Zilpah is Leah's maid. 

Leah had stopped bearing children after her fourth son. But this didn't stop her. It appears that Leah raised the whole concept of human generation to a higher level. It appears that she didn't see herself as an essential part of the process and followed Rachel's lead. However she did so for the right motive. She simply gave her maid Zilpah to Jacob that he might have children by Zilpah instead of by her, as if the personal element in the process was rather insignificant in comparison with the larger process that is far greater than oneself with an outcome that was enriching the family. Leah was right in that. 

Even in the biological sense the personal contribution that any individual adds to the 'birth' of a child is absolutely minuscule when compared to the countless Principle-directed processes that ultimate in the birth of a human being. This Sublime process unfolds with a quality and harmony of interaction that appears evermore astonishing the more we learn about it. It begins with countless forms of sexual attraction, and those begin often long before conception takes place. Then, nine months later, when the unfolding cycle is complete that we have no control over, or even understand in any significant way, a human being is born -- a new divine idea unfolds. In this context we have a minuscule part to play in a great and profound process that extends far beyond our little volition. We have no justification, with all that considered, to regard the children in our world, as "our" children. They are the offspring of a profound universal humanity that is greater than ourselves, a Sublime dimension, which we are nevertheless able to experience in our being and bring to light. 'Our' children are therefore more correctly the offspring of divine Principle, of Life itself, which we are privileged to see ourselves reflected in, even as we reflect God, the Sublime. 

We should see all children as children of our (divine) humanity and care for them universally as such.  The concept of a child being the impersonal offspring of divinely Principle provides a more profound universal image of the child than the concept of it being a personal creation of a mortal and one's personal possession. The correct concept evidently has astonishing implications. 

When Zilpah was bearing her first son with Jacob, Leah said, "A troop cometh:" and she called his name, "Gad."*Genesis 30:11  She must have realized at this moment the infinite potential of this infinite process which didn't depended on her direct personal involvement at all, with which to enlarge the family.  The name Gad can be interpreted as: good fortune.  The name is defined by Mary Baker Eddy as:

GAD (Jacob's son).  Science; spiritual being understood; haste towards harmony.

The process here was the same as that which Rachel had pioneered, but Leah's motive was miles more advanced. She didn't proceed from a sense of incompleteness, but from a full homosexual self-acceptance that was so rich that nothing external was required, or sought after, to enrich it. She was in love with herself as an expression of something greater than being a child-bearer for Jacob. Mary Baker Eddy's definition for Gad present this higher spiritual sense. She rendered the name, Gad, with the highest spiritual sense of all the names of Jacob's children, which she defined.

Leah had completely removed herself at this point from the process of being a personal creator with the aim to control another individual through personal attachments. That's not the mark of an empty person, but of a person with a highly developed sense of homosexuality or inner completeness. An empty person has no inner connection with himself, much less with the very root of his being. An empty person always seeks external connection and augmentation. Leah had stepped away from that. Her homosexuality was so complete that she could now entertain an external outreach and celebrate the utility of it and enrich it with the fullness of her being. She brought life to the family by simply letting it unfold. This was probably the first time that Leah had really experienced herself as a completely spiritual human being.

The peripheral name that comes mind here, is Abel, defined by Mary Baker Eddy as:

Abel. Watchfulness; self-offering; surrendering to the creator the early fruits of experience.

In Leah's case, the paradigm shift that brought her to her Sublime perception has its roots in divine Science that should be expressed in the way society should perceive its children, regarding them not as personal creations and possessions but as offspring of something greater than oneself. Her Sublime sense should thereby reflect itself in the kind of recognition that causes society as a whole to regard itself responsible for the care and education of all children, and also to regard itself and one-another in the context of awe, and care, and joyous celebration. Aren't all children, as well as all people, a part of the larger family of society and contributors to its civilization, building a future renaissance? Society should see itself as the universal offspring of God individually and collectively. Wouldn't that unfold into natural celebration?

In the environment surrounding the birth of Gad, Leah was 'dancing in the Temple.' How could she avoid it? Looking back on her earlier experience surrounding the birth of Levi, she probably recognized that her failure in finding happiness without a developed sense of homosexuality probably caused an awakening in her to a new sense of life, an awakening to a sense of "spiritual peace" that Japhet had embodied, the kind of awakening to the universal Christ that we see illustrated in the painting "Christ Healing" the second painting in Christ and Christmas. If Leah would have seen that painting she might find herself twice reflected in it, both in her awakening from the 'dead' and once more looking back at it with joy from a standpoint of celebration. We might also recognize today, as Leah might have, that the healer in the center was the universal Christ, probably embodied by Japhet instead of Jesus who emergence lay still in the future at this point.

Considering what Mary Baker Eddy is telling society with her definition of Gad in the Sublime context that she put the name in, I wonder how many modern wives or husbands would celebrate with joy to see their spouse in a fruitful sexual relationship with another partner, especially when this involves the intent of having children, and more than that by themselves actively encouraging it? Such an achievement is only possible today from the standpoint of a profound homosexual achievement reflected in a deep (scientific) sense of spiritual peace and an innate sublime sense of the individual self-completeness in life "flowing from the understanding that God is the divine Principle of all existence, and that man is His idea, the child of His care." Would Leah not have celebrated such an achievement? Hence, Mary Baker Eddy's definition of it is justfied, as: "Science; spiritual being understood; haste towards harmony."

Unfortunately, as this is so often the case, Leah didn't keep her pioneering perception alive to the fullest extent. Civilization and the human culture that creates it is in no way a gift handed down to mankind on a silver platter. It needs to be built and be maintained. Society needs to stay at the leading edge and move forward, or else it drops back to to a lower sense and into the world of problems that come with it. In Leah's case the regression isn't radical at first, but it is definitely recognizable in her own statements. When Zilpah bear Jacob a second son, Leah said, "Happy am I, for the daughters will call me blessed: and she called his name Asher."*226 The name can be interpreted as: happy, blessed.  The name is defined by Mary Baker Eddy with a less accomplished sense of self-completeness. 

ASHER (Jacob's son).  Hope and faith; spiritual compensation; the ills of the flesh rebuked.

In her reaction Leah was paying attention to public opinion and consensus. Frank Herbert said in his Dune series, "fear is the mind killer." Consensus is worth than that. Consensus is a powerful mind killer. It involves an inactive compliance, a passive sense that takes a person away from the leading edge, that opens the door to mental invasion instead of science, the very invasion that Shem and Japhet had taken steps to protect their family environment against. A highly developed sense of homosexual self-completeness would be sensitive to the slightest form of mental invasion and would raise a protective barrier against it. Of course living at the leading edge involves many challenges. Leah was evidently unaware of them. She rather enjoyed the sense of public approval. Such approval should have been irrelevant to her, and would have been so in the profound environment of total self-acknowledgement. Evidently she hadn't reached that high. Even today, very few do, if any.

Of the 10 peripheral names that apply here, the name Elias comes to mind as an example of the profound environment of total self-acknowledgement that Leah hadn't fully attained or was beginning to loose sight of. The term Elias is used exclusively in the New Testament of the Bible. Christ Jesus used it extensively. The term appears to combine in one name the spiritual achievements of the great historic healers, Elisha and Elijah of the First and Second Book of Kings. The kind of healing work that we see illustrated (in II Kings 4, for example) at the hands of Elisha, results from a profound self-acknowledgement that says to the very notion of public opinion or consensus: what has this got to do with anything? Does it change the divine Principle involved? That is where Leah had failed in the context of the birth of Asher.

Mary Baker Eddy defined the summary-term Elias as:

Elias. Prophecy; spiritual evidence opposed to material sense; Christian Science, with which can be discerned the spiritual fact of whatever the material senses behold; the basis of immortality.
"Elias truly shall first come and restore all things." (Matthew xvii. 11.)

From the point on that Leah had opened the door to seeking consensus, she had opened the door for a regression to set in, which become ever deeper. 

This specific tragedy happens not only to individuals, but also to entire nations. The founding of the USA on the national-credit principle that had put the economic process of the nation onto the platform of the general-welfare principle was beginning to be lost when John Sherman's Specie Resumption Act put the focus back onto gold (John Sherman's rose). That is what Leah's regression from Asher onward, signified, an unfolding loss of her 'homosexuality.'

The mandrake affair: A turning point

Leah's son Reuben had found mandrakes in the field and gave them to his mother.  The tuberous root of the mandrake plant was thought to induce conception.  Rachel entreated Leah that she give her some of her son's mandrakes. She offered in exchange that Leah shall lie with Jacob. Leah accepted the offer, evidently being unaware that she would thereby re-prostitute herself into the role of servant to an objective that offered only external advantages, thereby discounting her internal completeness as a spiritual being.  She didn't realize that by the mere accepting of that offer she had effectively surrendered much of her acquired homosexual sense of self-completeness. That's how her reversal into a renewed sense of emptiness began.  When Jacob came out of the field that evening, Leah went out to meet him, and said: "Thou must come in unto me; for surely I have hired thee with my son's mandrakes."

Leah bear Jacob a fifth son in this environment. She said about it; "God has given me my hire, because I have given my maiden to my husband; and she called his name Issachar."*227  The name Issachar has a dual root; one is related to man, and the other to wages.  The name is defined by Mary Baker Eddy as:

ISSACHAR (Jacob's son).  A corporeal belief; the offspring of error; envy; hatred; selfishness; self-will; lust.

Leah did bear Jacob also sixth son in the same environment, whom she named Zebulun, and a daughter whom she named Dina.  Neither name is defined by Mary Baker Eddy.  The definition would have been redundant as Leah had regressed back into the old mentality of inner emptiness that she started out with, seeking external fulfillment, which had already been defined previously.  Leah said about Zebulun, "now will my husband dwell with me, because I have born him six sons."*228  This comment is similar to the one she made about her first son.  If only Leah could have held on to the bright period of her unfolding spiritual integrity associated with, Gad, and had maintained that sense of alertness in the context with 'her' next child after Gad, Asher.  But this was not to be. Her regression had already been setting in with Asher. The mandrakes deal had merely advanced the regression. However, if the Gad-sense had been maintained, the mandrake affair would have never happened. Leah might have taken the mandrakes and put them on the compost heap.

The tragedy that is reflected in Issachar could have been avoided with a quality in thinking that is symbolized by another of the 10 peripheral names that one finds associated with the 10 names of Jacob's story. In this case the applicable peripheral name is Urim, which Mary Baker Eddy defines as "light."

Urim. Light.
The rabbins believed that the stones in the breast-plate of the high-priest had supernatural illumination, but Christian Science reveals Spirit, not matter, as the illuminator of all. The illuminations of Science give us a sense of the nothingness of error, and they show the spiritual inspiration of Love and Truth to be the only fit preparation for admission to the presence and power of the Most High.

The homosexual sense of one's internal self-completeness as a spiritual being involves a Sublime scientific dimension. It appears that nothing less than this 'light' is sufficient to meet the subtle challenges that one needs to be alert to in order to maintain ones position at the leading edge. While Leah shrugged away the challenge, Rachel was beginning to wake up to it. In the context of the mandrakes affair, Rachel had finally conceived a child, bearing a son.

The timing-evidence seems to suggest that the mandrakes had done some magic. That's ancient mysticism. In real terms the mental turmoil in complex relationships has many inhibiting effects, which the mere belief in magic can sometimes bypass, as well as the quieting effect of a budding sense of spiritual peace. The latter most likely enabled Rachel to conceive.  She said; "God hath taken away my reproach:  And she called his name Joseph; and said, the Lord shall add to me another son."*229  The name Joseph is derived from the verb: to add.  The name is defined by Mary Baker Eddy as:

JOSEPH.  A corporeal mortal; a higher sense of Truth rebuking mortal belief, or error, and showing the immortality and supremacy of Truth; pure affection blessing its enemies.

From what we hear Rachel saying, the birth of Joseph was evidently as not in an attempt to control Jacob, a step that would have been indicative of an unfolding spiritual peace coincident with an advancing sense of homosexual completeness. The homosexual pillar in this case became the supporting factor in the heterosexual efficiency and subsequent celebration.  If that was the cause that stood behind Rachel's conception of Joseph, it was the outcome of a progressive development in Christ-Science, or Christian Science, as it was called by Mary Baker Eddy.  Coincidental with this detached, self-sufficient homosexual sense involving a higher sense of truth, the definition of the name Joseph is presented by Mary Baker Eddy without the label, Jacob's son, attached to it.

The kind of dimension that we see unfolding here is reflected in the dimension of Noah -- one of the 10 peripheral names defined by Mary Baker Eddy. She defined Noah as:

Noah. A corporeal mortal; knowledge of the nothingness of material things and of the immortality of all that is spiritual.

The story of Noah is a story about a sense of spiritual mission, a mission to advance human culture, which also had a life-preserving facet. Joseph also had a sense of mission, but Noah's mission was more profound. Consequently it has been more minutely defined by Mary Baker Eddy and thereby stands as a resource for us in similar situations. It puts a paradox on the table and tries to solve it. 

The paradox is that we can discern a 'third sex' in mankind that is reflected in human culture whereby our life takes on the dimension of immortality. Culture is a construct of ideas, scientific concepts, discoveries of principles, the kind of achievements that we create, which remain alive in culture and become an asset that benefits mankind for all times to come. One might call the 'third sex' Spirit, which brings to light the spiritual dimension in our being. The sensual dimension doesn't reach high enough to be become an asset to advance human culture. Everything in the sensual dimension unfolds within the dimension that is mortal. In the Noah story Canaan (the son of Ham, who is one of the sons of Noah) represents the sensuous universe that would make man mortal, as Mary Baker Eddy defined the name Canaan in part. In contrasts Noah represents the immortality of all that is spiritual. The paradox is that we need both. 

We cannot live without air, food, or water, and without the vast dimension of sensual sex that affects social structures and assures procreation. We need everything that is included in the mortal coil, just as we need to step above it and develop our spiritual dimension, our immortality that is rooted in Spirit where our humanity comes to light. In fact we need the most profound actions in the spiritual dimension to support the mortal needs. We apply metaphysics to heal our 'mortal' deficiencies that we encounter, even the deficient aspects that beset the "Heart" the center of our "mortal feelings, motives, affections, joys, and sorrows." We don't throw them away. We heal them.

Noah appears to have understood this, as few do today. After he realized what had transpired among his sons while he had been asleep uncovered in his bed, he commented on the actions and what moved them, and where this train would lead, saying, "God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant." (Genesis 9:27)

Let's incorporate Mary Baker Eddy's definition of the three names into this sentence. Then we read, "God shall enlarge Japheth (A type of spiritual peace, flowing from the understanding that God is the divine Principle of all existence, and that man is His idea, the child of His care), and he (Japheth) shall dwell in the tents of Shem (A corporeal mortal; kindly affection; love rebuking error; reproof of sensualism); and then Canaan (A sensuous belief; the testimony of what is termed material sense; the error which would make man mortal and would make mortal mind a slave to the body) shall be his servant, or both their servant.

The point is that the mortal coil must never be the master, no matter how essential it is to us to the point that we need to heal its ills and shortcomings, Neither must it be left to die. Nevertheless, that which defines our immortality must have the primacy. It appears that the greatest danger we can put ourselves in, is that we allow our sense of Spirit to fade by becoming servants of the mortal aspects, the aspects that have no power to enrich culture., while Spirit is "Divine substance; Mind; divine Principle; all that is good; God; that only which is perfect, everlasting, omnipresent, omnipotent, infinite." Spirit is our resource to meet the mortal needs, not to kill the mortal. The bridge between the two aspects is a spiritual imperative, rather than physical one. It is tempting to split the two aspects apart; that is to trash one, to bury it, and elevate the other. But that causes a problem. "Corporeality and physical sense put out of sight and hearing; (is) annihilation." The process is absolute self-annihilation if that is our only focus. It is mortally dangerous to get into this unless the process is combined into one single process with (so that it results from), "Submergence in Spirit; immortality brought to light." (Burial)

The process of being submerged in Spirit involves the unity of the human and the divine. Suppose you were a photographer. Typically one in fifty photographs turn out real great, and one in twenty is of lesser quality. These are the goals that one strives for. It is easy then to celebrate those achievements. The rest usually ends up in the trash bin. But while it easy to celebrate the grand achievements, it is much harder to celebrate the little things that are likewise to some degree of spiritual value: the kind thought, the gentle gesture, the helping hand, the generous heart stilling the human need, the soft words spoken in the sick chambers, the glass of water served to a thirsty wanderer, the loaf of bread supplied for the hungry. These are all aspects of love, of God. They amount to many tiny sparks of our 'third sex' that is rooted in Spirit but enriches the mortal scene with its substance even as it enrich the world. How many such 'small' spiritual opportunities typically end up in the trash bin, unrealized, as we've become too blind to them? We should be careful with what goes into the trash bin. Divine Love meets all human needs. Our 'third sex' becomes the focal point for our reflection of divine Love.

But there is still more coming to light on this scene. The more we focus on our 'third sex,' reflecting the dimension of Spirit, the more we recognize that the whole so-called "mortal coil" is a vast intelligently arranged construct of harmonizing principles interacting and being expressed as divine ideas coming to light. The biological organs and systems that make up the mortal coil are not mere convergences of matter, but are spiritual constructs, profound intelligent ideas that live and are expressed in the 'culture' of biology. This spiritual biologic culture is exceedingly rich, including in it all right ideas, from sex to the color of ones hair, and it is generous. It gives us eighty years to create our own human, spiritual culture and to enrich it, and thereby add our own dimension to the dimension of the immortality of life and its expression. 

As we progress along this line we will surely find that there is not a single element in the so-called mortal coil that isn't spiritual and immortal. Which makes living and loving quite an exiting project. When the task is done, the so-called mortal coil dissolves, giving way to the constant renewal of life. In this sense, in the sense of our 'third sex,' we are ultimately homosexual, for all is infinite Spirit and its boundless manifestation. 

The question as to what happens to us in the thereafter is really an invalid question. What has this question got to do with anything? Does it pertain to what is happening in the here and now? The hereafter question is a question of mythological spiritualism that has nothing to to with the reality of our spiritual being that unfolds in the present. Rachel's attitude in respect to Joseph, to add a child in the present, reflects that. The end-result is "...a higher sense of Truth rebuking mortal belief...  pure affection blessing its enemies."

The definitions of the names Joseph and Judah without the label "Jacob's son" evidently represent something more than just an advanced mental background of the mothers surrounding their conception and birth in respect to Jacob.  Joseph's story is presented in great detail in Scriptures as to how his brothers envied him; how they tried to kill him out of envy; how he was sold by his brothers into slavery from which he emerged as the right hand of Pharaoh to preserve life; and how he reappeared on the family scene as the benefactor of his brothers who had once persecuted him. His life stands as a remarkable devotion to universal good. But then, wouldn't one expect such a profound devotion to universal good from a person born against a mother's background of a budding sense of homosexual self-completeness as a spiritual being, becoming manifest as spiritual peace? Divine love meets all human needs, even sexual needs, an keen sense of self-completeness. The two aspects, homosexual self-completeness, and spiritual being, are inherently one. They are two facets of the same aspect, the inherent completeness of the divine idea, man, including in its completeness all right ideas. Shouldn't the profound sense of the Sublime in human nature that unfolds from this profound mental background shape an offspring's sense of 'mission' as a human being -- the mission of Soul?

Judah did not reach the same height of spiritual development, and Soul-mission, as did Joseph.  Still, his place in history is that of a national leader.  His name became primarily associated with a budding sense of a nationally-bound God-defined identity, which leads to a contradiction in concepts, confusion, regression, isolation, and fascism. The concept of the God-chosen people emerged that gradually defined the rest of mankind as trash, which we see a lot of today. The perversion of the spiritual dimension, a dimension that is inherently universal and Sublimely complete, opens the door to all sorts of chaos, inhumanity and war, which can only be healed by promoting the truth that underlies the perversion. And that takes us back to a profound sense of the completeness in oneself, including in the inner homosexual dimension, in a spiritual and scientific sense.

One may wonder, therefore, if the circumstances surrounding the birth's of the sons of Jacob, that Mary Baker Eddy has seen fit to focus on so richly, were overriding factors that did provide a mental backdrop that would govern an individual's self-assumed identity and its corresponding reflection in life.  Without a strong scientific defense against the damaging mental background standing behind of some of the individuals' births, appears to have determined the individuals' perceived worth in their own eyes, and appears to have shaped what they perceived as their identity, their mission or lack of mission, which subsequently shaped their lives according to their accepted identity.  For Judah and Joseph that mental background was ideal.  Their naming and their contribution in life appear to coincide with their exalted identity. But what about us? What identity do we assume for ourselves? Do we strife to develop a profound homosexual sense of our self- recognized completeness as a spiritual entity, both individually and as nations?

The homosexual dimension on the universal scene

A weighty question comes to foreground here, namely, whether Mary Baker Eddy highlighted the homosexual dimension in the last painting in Christ and Christmas for the purpose of addressing a challenge, which, if it remains unmet, threatens to collapse civilization into a New Dark Age that few might survive?

The culturally reflected regression in American society, especially the economic and financial regression that began with the Specie Resumption Act, shifted the sense of economic value in society away from itself and onto gold. The tragedy behind the act was that society did not see sufficient value in itself to trust that value to be the representative value of its currency. Hence it looked for gold as something of greater value, which in fact has little value other than the mythical value attributed to it. But was the tragedy of the legislation exclusively the folly of the politician who designed the legislation and rammed it through the House and the Senate? Or was the folly more deeply rooted, reflecting an inner emptiness in society, a lacking 'homosexuality,' a lacking awareness and appreciation of its own productive value that meets all its needs? If this awareness and appreciation had been full and scientifically understood, it would have been so deeply acknowledged in society that no traitor would ever have dared to speak against it. It would have been futile to do so and would have brought shame in such a person, or it would never been sought of. Thus, the folly behind the tragedy was really society's own. It reflects the tragedy that Shakespeare put on the table in Hamlet. The tragic figure there wasn't Hamlet, the fool, but society that allowed its future to be determined by folly. The nation was in danger of being invaded while its precious prince raised not a finger to defend it and society allowed itself to wallow pathetically in its 'air' of indifference. Thus the nation fell. The nation didn't regard itself as precious enough to assure its defense and its welfare. That's what also stood behind the Specie Resumption Act and every other foolish act that followed.

Forty years down the road from this small beginning the nation suffered the total betrayal of itself on the day before Christmas in 1913, when another act of Congress, The Federal Reserve Act, shifted the entire economic and financial basis of society onto the private hands of the old imperial feudal monetarist system as if society had no interest in itself at all. It lost sight of its own value so completely that it shifted its economic and financial basis entirely away from itself into the courts of empire in the hope of gaining (external) benefits from it. 

The result was as one would expect. In the short space of merely 20 years the nation's complete loss of its 'homosexuality' resulted in such a functional emptiness that an economic devastation occurred that became the worst depression that any developed society had ever experienced, possibly going into history as far as the 14th Century.

Did Mary Baker Eddy see the danger of America's potential collapse into what functionally became its recolonialization? 

Perhaps she did see the potential danger by understanding the process of self-appreciation that makes a society rich -- the natural outcome of the understood and acknowledged fullness of it productive and creative power. Perhaps she saw little evidence of that, and saw this lack precisely reflecting the dimension of tragedy that is reflected in Jacob's story. She evidently also saw the power of Jacob's story that takes one beyond the tragedy of Hamlet where everyone dies and the nation ends defeated. Jacob's story ends with opening up a new world. That makes the final scene in Christ and Christmas raising a point of great scientific importance with the power to uplift civilization .

But what about us?  Do we see the potential of this power being realized in our modern world?

Frankling Delanor Roosevelt took a step in that direction. He inspired the nation to reclaim its soul and to rebuilt its (homosexual) self-appreciation, reflected in realizing its productive and creative power, the very realization that the nation was founded on as a republic. In this basis America recovered itself from its depression-ridden pathetic junk heap of an economy into becoming the greatest and most powerful economic and creative force the world has ever seen. But as soon as Roosevelt's body was buried his ideals were buried with him and the recolonialization of America resumed. The 'homosexual' quality that had rescued America was evidently just skin-deep and we easily ripped off.

A world without 'Church'
 - a hellhole of emptiness, stealing, and rape

Today, sixty years after the death of Franklin Roosevelt, the whole world is rushing towards its financial and economic collapse, spearheaded by America,  rushing with such an intensity into the empty hellhole of empire that its collapse has become so deep that it threatens to bring the economic house down all across the world. The world is already flooded with evermore worthless money and with debt that can never be repaid, which is now officially counted as an asset, while society sees no value in itself. The current war costs to the USA alone tally up to a whopping $500 million a day, charged against its 'credit card' that already carries nine trillion in debt that is itself but a small part of the national debt-pile mounting up to fifty trillion, which in turn is minuscule in comparison with the over seven-hundred trillion riding the dice in the world-wide financial-derivatives gambling casinos. What we see here is the inevitable consequence of society loosing sight of its own value and looking for value outside itself where nothing of value is being produced. 


a typical collapse function - Lyndon LaRouche 1997

Under those circumstances, printing evermore money to keep the illusion of existing value alive, affords nothing. It only increases the illusion and enforces the emptiness. The face of this tragic consequence is that the combined actual value of all the currencies and financial instruments in the world isn't worth a heck of a lot in comparative physical value that supports the living of society and its civilization. The tragic face is that of a house of cards built in a dream-world that can never become fungible. Poverty, hunger, war, hopelessness, despair, crime, violence, theft, extortions, as well as spectacular pomp by the successful thieves, and so forth, are the natural outcome of this deep inner emptiness.

That's what happens when society's sees too little value in itself, or none at all, when its 'homosexual' sense of self-appreciation is dead. Society then seeks its value from external sources where no value exists while discounting its own value to zero. 

That's the current world. The productive industries have nearly all been largely destroyed in America, including farming. The insanity has become so great that society has now begun to burn its food in cars in the form of ethanol distilled from corn, and bio-diesel produced from oil seeds, while the poor go hungry and die? There is virtually no homosexual sense left in society that causes it to find value in itself. Naturally, as a consequence the external world is collapsing that should be rich in celebration of the established riches within. There is no dancing left in the Temple. The Temple stands empty except for the introduction of rape into its hallowed halls.

The 'Temple' platform:
a living world of building and celebrating, rich with sharing

The only hope that we have still left, which is the only hope we ever had, is to discover, advance, and promote our innate homosexuality as Sublime spiritual beings, and develop it to the fullest possible extent in an institution of spiritual Science called 'Church.' When we see dancing again in the Temple, then we know that the process is on track. Right now we see poverty, war, hatred, terror, and destruction happening in the Temple, because the Church is largely empty. Nor do we see a single leader, or would be leader, standing in the hustings, pointing vehemently to the empty Church. No known President, or candidate, is presently qualified to lead the nation and the world out its mess. The one person who comes closest -- the international statesman and economist Lyndon LaRouche -- is trying hard to turn the world back onto a platform of political policy similar to the policy that Franklin Delanor Roosevelt had used to end the depression in the 1930s and turn the USA around into the most powerful industrial economy that ever existed on this planet. 

The fact that this tremendous historic achievement of the nation for itself and for the world was destroyed after Franklin Roosevelt's body was put into the grave suggests that a much more deep-reaching healing is required than a change in political policy. The healing that is required,  evidently had to unfold on a much deeper basis than political policy. A healing is required that is rooted in the homosexual nature of mankind, a healing that expands and fulfills its creative and productive dynamics, its self-appreciation that is rooted in an understanding of itself as a society of inherently complete spiritual beings unfolding the reflected image of God, complete with spiritual power that is reflected in economically creative and productive power -- and the acknowledgement of all that. We need a healing that gets us back to our our native self-awareness, an awareness that has been eroded with sophistry.

We need a sense of value found inherent in ourselves that inspires society to find this value credible, so much so that it finds itself inspired to extend itself monetary credit directly targeted towards bringing this value to fruition. That's what makes a rich society and a rich world and furnishes a natural foundation for peace. Anything less won't be sufficient. There exists no value outside society itself. The slave-labor production of cheap goods falls far short of meeting this natural model as such a society sells its soul to the illusion of external value, seeking external money, and thereby discounts itself and drives itself into the grave,

There is no peace found in the graveyard. If we cannot be individually at peace with ourselves unless we recognize ourselves as complete spiritual beings, men and women, societies and nations, requiring no external source to add to our own value which is is already full, thus finding all value in this inner value. When we understand this platform as out natural platform and acknowledge it in deeds, then we stage a world for ourselves a rich and full world that is not empty and sexually divided -- man to man; woman to woman; and woman to man -- a world in which society seeks its value in gold that has no real value, but is a world that is vibrant with life, creativity, and fulfillment.

So it all comes down to the point of perception of what truly is Sublime, the question to what is man and what is God. 

Mary Baker Eddy defined the inverse of both aspects with her two-part definition of the term Adam. The first part defines all the sophistry about man that we should never see expressed in the Temple, which invariably disables the celebration of our homosexuality by creating a wide-ranging emptiness against ourselves. The second part defines all the sophistry about God that we should never see expressed in the scientific institution of Church. The sophistry there kills the very root of our homosexual identity that expresses our completeness as spiritual beings, which is anchored in God, If this root is destroyed, the Church becomes dysfunctional, homosexuality becomes trashed, civilization collapses, and mankind literally falls into a hell of emptiness in which only a small fraction of the current population can find sufficient external resources to exist.

While it cannot be shown that Mary Baker Eddy was aware of the full potential of the political and cultural danger that her treatment of the story of Jacob addresses, or that that it had any connection with the first phase of that unfolding danger that was kicked off with the Specie Resumption Act in 1875, the possibility for such a connection exists. Circumstantial evidence is found in the fact that all the definitions for the respective names related to Jacob's story were already in place in 1884, five years after the Specie Resumption Act was implemented by law. 

Ultimately it doesn't matter whether or not such a connection exists, as it would merely highlight the significance of the Jacob-story in terms of Jacob's experience that in so many ways mirrors that of the modern world.

Jacob's Peniel-experience

After Rachel bare Joseph, Jacob decided to return to his home country, but before he was able to leave for home a controversy arose over the ownership of their flocks, interwoven with trickery and ending in bitterness so that Jacob stole away in the end with his children and his flocks  without saying good bye. Naturally he was pursued by Laban, and confronted, from which another property related controversy erupted. That too became bitter, though it was eventually settled.

Further along on the way home, Jacob sent messengers to his brother Esau whom he had once cheated. He sent the messenger to announce his coming in peace, however, the messenger brought back word that his brother heard the news and was on his way to intercept Jacob with four hundred men.

It appears that perhaps for the first time in his life poor Jacob was afraid. He couldn't go back. Those bridges were burnt. Nor could he go forward. He feared his brother. Out of desperation he prepared a large drove of animals as a present for his brother, a kind of peace offering. But it all seemed rather futile to him. 

That night Jacob asked to be left alone. We are told that while being alone a 'man' wrestled with him until the breaking of the day. At day-break the 'man' asked to be let go, but Jacob would not release him, unless he bless him. The 'man' consequently asked him his name and then replied to Jacob that his name shall no more be called Jacob, but Israel. for as a prince had he proven himself to have power with God and with men and had prevailed, so he blessed him. Jacob called the place Peniel.

We are told that when the two brothers met that day they embraced each other and Jacob was able to say to Esau, "I have seen thy face, as though I had seen the face of God, and thou wast pleased with me." (Genesis 33)

The profound healing that had taken place stands as an example for the whole of mankind. Mary Baker Eddy provides a dual definition for the name Jacob that reflects the momentous transformation in Jacob's self-perception. A healing was realized that had been twenty years in the making but was finally accomplished in a single night:

JACOB 
(1) A corporeal mortal embracing duplicity, repentance, sensualism. 
(2) Inspiration; the revelation of Science, in which the so-called material senses yield to the spiritual sense of Life and Love.


Jacob's healing was a healing of emptiness. He was given a new name, but this renaming only signified what he had won for himself; something profound; something that he never had before; something that he might never have realized before that he could have. Jacob found his homosexual identity, his Sublime (Israel) sense of an inner (self-acknowledged) completeness as a spiritual being. 

In the process of his healing Jacob traded the very substance that he had sought in external riches -- which he had struggled for almost through his entire life up to this point -- in exchange for something more precious, a budding Sublime sense of being at peace with himself as a complete human being, someone so rich in his scientifically discovered and understood humanity that he could now celebrate it in the 'Temple' by saying to his brother whom he had once feared, "I have seen thy face, as though I had seen the face of God." And with saying that Jacob further urged his brother to receive his gift that he had prepared, and in so doing acknowledge with him in celebration his Israel-identity. He didn't use these exact same words, but his actions revealed the underlying intention.

Of all the 10 peripheral names that apply to Jacob's story, one name exemplified more fully what Jacob had glimpsed in part. The name is, Jesus, the name of a man who more than any other man exemplified the quality of spiritual being that Jacob had gotten a sense of and was healed thereby. Jacob's healing became a blessing to all, just as Jesus' contribution to the culture of mankind has become as a spiritual Exemplar, and still is. Mary Baker Eddy defined the name Jesus, as:

Jesus. The highest human corporeal concept of the divine idea, rebuking and destroying error and bringing to light man's immortality.

Jesus was definitely not an 'empty' person. That's impossible to even contemplate. He was the most complete homosexual man of all time, totally at peace in the fullness of the Sublime as a spiritual being, recognising himself as both the son of man and the son of God to the fullest extend possible. Jacob didn't reach up to Jesus' supreme attainment that became reflected in countless forms of healing. Nevertheless Jacob did have a healing influence. One example of it is reflected in the naming of Rachel's second son.

Jacob's son after Peniel

Rachel named her second child Benoni. The coined the name while she died in childbirth. The name signifies, "son of my sorrow." Jacob, however, now saw her contribution differently and changed the name according to Benjamin, signifying "Son of my right hand." 

This marks the first time that Jacob intervened to uplift the identity of one of his children to express the higher value of the human being that he had also found in himself. (Genesis 35)

Mary Baker Eddy defines both dimensions of the name Benjamin in a dual definition:

BENJAMIN (Jacob's son). 
(1) A physical belief as to life, substance, and mind; human knowledge, or so-called mortal mind, devoted to matter; pride; envy; fame; illusion; a false belief; error masquerading as the possessor of life, strength, animation, and power to act.
(2) Renewal of affections; self-offering; an improved state of mortal mind; the introduction of a more spiritual origin; a gleam of the infinite idea of the infinite Principle; a spiritual type; that which comforts, consoles, and supports.

"...a gleam of the infinite idea of the infinite Principle..." that is how Jacob saw the child from his Israel-standpoint. Jacob's action in changing the name also reflects the mentality of Abraham, the last of the 10 peripheral names. Abraham was always focused on uplifting society around him into a sense of spiritual completeness. Mary Baker Eddy defines the name, Abraham, as:

Abraham. Fidelity; faith in the divine Life and in the eternal Principle of being.
      This patriarch illustrated the purpose of Love to create trust in good, and showed the life-preserving power of spiritual understanding.

Here the story of Jacob ends as an example of the power of our individual homosexuality. The quality of our innate homosexuality comes to light humanly when it is fully developed in the Sublime sense of our humanity, as not just a force that terminates the emptiness within and with it the seeking for external fulfillment or riches to make up what is spiritually lacking, but also comes to light as a force for universal good.

The universal Christ

Whatever unfolds from Church as both the "structure of Truth and Love "in which we discover "whatever rests upon and proceeds from divine Principle; and from Church as the scientific "institution that affords proof of its utility and is found elevating the race, rousing the dormant understanding from material beliefs to the apprehension of spiritual ideas and the demonstration of divine Science, thereby casting out devils, or error, and healing the sick," can only come to light as a force for universal good. 

The development of our homosexuality that expresses the fullness of good in our lives invariably impels us to dance in the Temple; that is in the "body," expressing "the idea of Life, substance, and intelligence;" celebrating our fullness as spiritual beings in "the superstructure of Truth; the shrine of Love; a material superstructure, where mortals congregate for worship."

(reflecting Mary Baker Eddy's definition for Church, and Temple)

The resulting celebrations in the Temple, when the Church is functioning, can only be good, unfolding as we celebrate together and individually the riches of our being. What form the celebrations take depends on the flow of the process of healing in Church and the dimension of it. The result that is manifest in the Temple will necessarily be a celebration without division and isolation, a celebration of good in its wide-ranging expressions. The end result that unfolds when the Temple is full and functioning, is for the protection of individuals and nations -- the only protection that is truly possible -- as it builds civilization and creates ever-brighter phases of renaissance.

Mary Baker Eddy gave a the four rivers of Genesis 2 a modern scientific definition that in the biblical sequence can be applied to define the nature of the four columns of the foursquare structure. The two rivers that pertain to the Temple-portion are of significance here. Their names are Pison and Gihon, respectively, defined as:

Pison (river). The love of the good and beautiful, and their immortality.

Gihon (river). The rights of woman acknowledged morally, civilly, and socially.

Both rivers are important and pertain to the celebration of the individual completeness of the human being that includes the full-orbed development of the homosexual dimension that is brought to the celebration in the Temple. 

In this context the term 'woman' evidently has a higher metaphoric significance than we find expressed in terms of social justice. In the 1884 edition of her textbook Mary Baker Eddy wrote: "Woman is the highest term for man." (presented in the Glossary definition of MAN, referring to the term, man, as "the generic term for all that reflects God's image and likeness.") 

John the Revelator described a similar concept when he perceived "a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." (Rev. 12-1) The phrase "clothed with the sun" conveys a perception of full-orbed completeness. In this context Mary Baker Eddy's statement that "woman is the highest term for man" can be seen to signify that sun-enveloped full-orbed completeness that John put on the table as a generic concept of man as God's idea, the manifest of the Sublime. Since the homosexual dimension is an inherent part of that full-orbed completeness, the river Gihon apparently needs to be understood in the context of this "highest term for man" that includes the fullness of all that is Sublime and is reflected in our humanity. 

In other words the definition of the river Gihon cannot be understood correctly without one including in it the fullness of the homosexual dimension that is native to an individual as a spiritual being. It also appears that the definition of the river Gihon is meant to focus on the potential homosexual self-completeness of the human being exclusively, perhaps because the homosexual dimension so widely slandered, though is so crucial to the functioning of human society. 

Mary Baker Eddy removed the statement that "woman is the highest term for man," from later editions of her textbook, perhaps to enable the specific aspect of the sexual dimension in this universal completeness to come to the surface for recognition.

In this context Jacob's story has a surprise ending included. The surprise shifts this ending into the Temple. 

The Scriptures tell us that when Jacob and his bother Esau met at the place called Peniel, "Esau ran to meet him, and embraced him, and fell on his neck, and kissed him." So it appears that the homosexual dimension was already long established in Esau. We are also told that Esau was accompanied by 400 men. Jacob's critical healing was evidently required for him to be able to meet his brother on the same Sublime platform, without which their meeting might not have been possible with the quality with which it unfolded.

Thus the surprise ending of Jacob's story takes us back to the natural model for human sexuality, the model that supports the Temple on the twin pillars of homosexuality that was likely the case in primitive societies during the Ice Ages. In this sense Jacob found his path 'home.' But will we? 

The scriptures tell us that Jacob's healing did not automatically reflect itself onto his children, some of whom took the path of murder and violence and war, which still continues to the present day. On the other hand it was Reuben, Leah's first-born who was conceived under erroneous motives, who was instrumental in the end in saving Joseph's life when the rest of his brothers had intended to kill him out of envy. Reuben's intervention caused Joseph to be sold to Egypt. That ended the murderous intention of his brothers who sought to kill him and might otherwise have succeeded.

The bottom line is that the path to the Temple is not trod by riding the coattails of another, but leads on individual paths through the 'edifices' of Church. If the 'edifices' are empty, the Temple is empty and the world drifts into hell. Mary Baker Eddy's own story thus connects us to Jacob's story on a pathway for establishing her Church that leads through the 'edifices' of Christ Jesus.

In the last painting in Christ and Christmas we see a white dove in the space between the cross of Jacob's world and the crown of divine Science. The crown presents nine jewels and the cross presents nine birds. The connecting element between the two is a white dove bearing an olive branch. The white dove represents the 'edifices' of the Christ (exemplified by Jesus).  Mary Baker Eddy built her Church on it. Jesus had lived it to the fullest as the highest Exemplar of the divine fullness, or as Mary Baker Eddy defined him, as "The highest human corporeal concept of the divine idea, rebuking and destroying error and bringing to light man's immortality." 

The duality of the cross and the crown is acknowledged by Mary Baker Eddy in her definition of the river Euphrates as a dual definition. The first sentence defines the crown, and the second sentence the cross. 

Euphrates (river). Divine Science encompassing the universe and man; the true idea of God; a type of the glory which is to come; metaphysics taking the place of physics; the reign of righteousness. The atmosphere of human belief before it accepts sin, sickness, or death; a state of mortal thought, the only error of which is limitation; finity; the opposite of infinity.

But with the Christ liking the two parts, the crown and the cross (linked in both directions), the two parts become a single whole. The crown by itself is a meaningless abstract, and the cross by itself is the symbol of tragedy. However, when the two are linked by the Christ, each takes on a different meaning as a part of a larger concept. Thereby, what is physically a dual definition, becomes a single definition, with the Christ-idea standing as the uniting determinant, brining together three major factors. Note, the element of the river Euphrates is located on the second horizontal row, representing the spiritual domain in which the spiritual factors supersede the physical factors. (see next chapter) The three factors that are united in Euphrates (in the Church) are found echoed in the correlative position in the Temple in the river Gihon where the triply defined celebration unfolds morally, civilly, and socially. In the third column (in Church) the river Hiddekel focuses on the twin qualities of understanding and acknowledgement as being one, with its correlative twin qualities of recognition and acceptance in the first column expressed in the river Pison - "the love of the good and beautiful, and their immortality" - as being one.

This uniting effect of the Christ-idea is what one would expect to see unfolding at the highest element that Mary Baker Eddy has defined in visual metaphor, located at the spiritual level. With this definition she challenges us not to regard physical factors only in determining dual definitions, and thereby what we see in life, but to also regard the Christ-idea as a factor, and as an overriding factor. With her acknowledging of this uniting effect of the Christ, she created a fifth type of dual definition in her glossary in which the Christ-factor unites an apparent duality into a profound singularity. The homosexuality of the human being as a complete spiritual being is wide in its expression, but it is necessarily singular and profound in its all-embracing identity in the singularity of the Sublime.

Apparently Mary Baker Eddy found the Christ-factored singularity that is recognized outside the realm of physical evidence, to be so important and so very much an identifying factor of what she stood for that she integrated the two symbols, the cross and the crown, into single symbol that became her seal, which she placed beside her name and signature. 

Also, the crown in the now combined symbol has five points (evidently representing the five types of dual definitions that she developed). She also carried this self-acknowledgement still further, reflected in the shape of the stars on the crown. Each of the five points carry a seven-pointed star (evidently representing her unique concept of God as represented by seven synonymous concepts defined as: "Principle, Life, Truth, Love, Soul, Spirit, Mind.

Jacob took the olive branch that became the symbol for his own (homosexual) completeness needing no external supplication, which became his new name, Israel. This concept of self-acknowledged homosexual completeness that gives a new image to the cross, comes from the dove, which in turn comes from the crown, creating as a single concept that never existed before. The new structure thereby actually brings together three parts, the cross, the crown, and the Christ-science that binds them into one. Mary Baker Eddy acknowledged this triple unity in her dedication message for the great temple, the extension edifice of the Mother Church of Christ, Scientist in Boston. She call the edifice a temple, and then she spoke about the church as an institution that unfolds to become Church as as the highest institution of science pertaining to the unity of God and man and their completness in every respect:

"The modest edifice of The Mother Church of Christ, Scientist, began with the cross; its excelsior extension is the crown....   Its crowning ultimate rises to a mental monument, a superstructure high above the work of men's hands, even the outcome of their hearts, giving to the material a spiritual significance - the speed, beauty, and achievements of goodness. Methinks this church (possibly referring back the development of the crowning ultimate that unfolds as universal Church which combines all aspects into one), is the one edifice on earth which most prefigures self-abnegation, hope, faith; love catching a glimpse of glory." (Miscellany p.6) 

Jesus lived that completeness, reflected in his self-acknowledged identity as a homogenous singularity to the fullest extend possible. Thus he had gathered around him eleven male disciples, a type of profound reflection of his inner homosexuality as a complete spiritual being. He certainly wasn't "the pathetic freak who didn't quite get it" as the homosexual dimension is slandered today. He was the most complete, scientific, spiritual person who every graced this planet. From this 'platform' he was able to uplift society. He was able to uplift even the heterosexual dimension with it, which actually never really is a part of anyone's identity. No person can be a man and a woman at the same time. Such a medley is mythological heterodoxy. But we can unite in celebration of our individual completeness, recognizing and accepting one-another's complete identity, even as we celebrate the completeness of God. In the scientific dimension of Church one of the key-qualities are understanding and acknowledgement. In the celebratory dimension of Temple the key-qualities are recognition and acceptance of ones own and one-another's completeness; sexually; socially; economically; politically; financially, and so on. There can be no celebration without recognition and acceptance of the sublime of our humanity.

On this path Christ Jesus became also a sexual healer as is illustrated by his healing interaction with Mary Magdalene, and in other similar cases, such as with his defense of the adulterous woman. (John 8:1-11) The Temple thereby becomes as universal 'place' for celebrating God and celebrating one-another, sexually, socially, and economically.

Thus, the final bottom line evidently is the same as that which we have seen already in the early Ice Age society, which appears to have been developed from the people's budding awareness of it as an efficient platform for serving its general welfare. The task in our modern world is to uplift the principle of the general welfare onto the tallest and most powerfully efficient platform that can be established, the platform of celebrating the completeness of God, which is the platform for celebrating our own completeness as individual spiritual being. For this task we find the golden thread useful that is woven into the long history of human culture, which is known by its remarkably beneficial efficiency whenever it was incorporated into the garments of civilization with ever greater clarity and potential potency.

On this note our exploration ends, having come full circle on a path of discovery that brings us back to what we once already knew, that were are complete human beings, but have lost sight of that fact. Perhaps we should have been wiser in governing ourselves to avoid this loss.

The 'third sex'

Many explorers in art and music, for example, have stated that in spite of their searching they have not found any such thing as a specific female or mal art or specific female or male music. I believe they have not found a single case in which they can say that a certain work is inherently a female or male symphony, or inherently a female or male painting, or art-form, or scientific discovery, or technological creation.

In this sense it is not scary to regard the world's children as offspring of a common unoversal humanity, because the higher elements that define our humanity are not sexually defined, much less socially or otherwise, but are defined by all those aspects that are specifically human and unfold on a higher level that lies entirely in the spiritual sphere and is exclusively spiritually defined.

This doesn't mean that we scrap the physically defined sphere and its distinctiveness. The moral ground is where our development of love begins that takes us towards the spiritual sphere in which our ultimate completeness rests. This means that on this road of progress we loose our final cause to let the physical distinctiveness become a division and a barrier for isolating ourselves behind. It means that in the ultimate sense the real sex of mankind is neither male nor female, but is reflected in the complex domain of the discovery of principles, scientific recognition, and in creative and intelligent processes, even in the highest attained expression of God -- Principle, Mind, Life, Spirit, Truth, Love, and Soul.

Here we face the boundary where the physical sexual factors diminish and the universality of our spiritual humanity unfolds. 

While it is useful to recognize that the biological sex-principle efficiently provides for 'cross pollination' with which a rich genetic diversity has been achieved, and numerous built-in responses assure that the proliferation actually happens, they represent pattern that take on new form in the higher dimension. For example, researchers have discovered that a large portion of the brain is devoted to facial recognition in which the recognition of beauty is built into, which no doubt also includes the recognition of specific sexual characteristics, and that those are subsequently 'wired' into other areas that evoke social responses towards creating social unions long before the biological fertilization of the egg happens. We become drawn into a process that is greater than ourselves, operating on a platform of harmonizing principles that we neither control nor actually understand, by which we've become drawn into reactions with one-another that are rarely completely voluntary, but are beneficial. We literally became pawns in this process that assures the survival of our species. The process has worked well of course, for millions of years, without which we probably wouldn't exist. That's something that is worth celebrating for what it is, isn't it? 

But we don't have to stop there. We can reach up to the harmonizing principles directly. Many men and women have reported that their social union that is built on sexual unity is special to them. But it has also been recognized that as we move away from the physical to the spiritual, a still higher sense of attraction unfolds, a higher sense of unity that is still "sexual" but becomes interwoven with aspects of our humanity that we deem even more beautiful, exciting, and inspiring. Countless love songs and arias have been written about this higher-level theme centered on a profound sense of beauty that is not based on what the eye can behold, and those songs are evidently all justified, because we respond to them. 

Here one more dimension comes to light that is wrapped up in the question: where is the beauty located that we see in one-another? It is located in the object we behold? Or is the beauty that we behold with joy not rather located in our own humanity, so that what we call love, in response to a sense of beauty, is really an inner celebration, and in scientific terms, a celebration of ourselves, a celebration of our sense of beauty, a sense that becomes evermore evidently spiritual the more universal it becomes, and the more of the divine elements it reflects, such as music, art, generosity, kindness, integrity, happiness, satisfaction, and so on? 

How does a gardener cherish a rose? Does he not respond to the sense of beauty that he holds within his own 'heart and soul,' and sees reflected in the rose. That's obviously so, because the beauty of a rose means nothing to a rat, and to a deer the rose only means one thing, food! But to a human being a rose is beautiful. And so is the human being itself, and even more so is the human spirit, and soul, and mind, and truthfulness, and love. 

While we deal with each other in this sphere of physical beauty that is often sexually defined, we tend to reach up to our third sex where we find a still-higher platform expressed through which we embrace each other with love based on spiritual qualities such as intelligence, honor, ingenuity, generosity, integrity, and so on, that are common to the whole of mankind, men and woman alike, and across the entire world? 

Maybe the term, spirit, describes best mankind's third sex -- our universal sex -- that pertains to what most clearly defines our universal humanity as spiritual human beings.




 

Associated articles:

   Born into the Nazi fascist world: I was there! 
   ** Without Love the Universe Would Not Exist
   ** Sex versus Greed
   ** Universal Love and Our 'Third Sex'
   ** Sublime Science
  current Sexuality in the Sublime
   ** Natural Government 
   ** Healing the Collapsing Heart
  
** all of the above printed as: Living in the Sublime

 

 


Return to Politics, History, and Economics index


Return to main index


Rolf Witzsche
researcher and author

 

e-mail: cygni@shaw.ca

 

Rolf Witzsche home page

Other Rolf Witzsche Websites / Pages


Thank you for visiting - Rolf Witzsche

Published by
Cygni Communications Ltd.
North Vancouver, B.C.
Canada