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<h2 align="center"><font color="#808080"><font face="Arial" size="3">Part of the
literary art
project exploring the wide landscape of love&nbsp;by Rolf A. F. Witzsche</font></font><font color="#003399" size="6"><br>
</font><font color="#003399" size="4">Love in Politics, History, and
Economics&nbsp;</font></h2>
<font color="#004400">
<hr width="60%" color="#008080">
</font>

<h1 align="center"><font size="7" color="#000080"><i>Sexuality</i></font> <font size="7" color="#000080"><i>in the Sublime</i></font></h1>

<p align="center">by Rolf A. F. Witzsche <font color="#005500">(Feb. 1, 2008)
</font>
</p>

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<p>Prologue</p>
<p>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.&nbsp;
</font>
</p>
<p>
<font color="#004400">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.</font></p>
<p><font color="#004400">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 &quot;homo&quot; meaning &quot;the same;
the same kind, It means whole; complete; uniform.&quot;&nbsp; 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.</font></p>
<p><font color="#004400">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.</font></p>
<p><font color="#004400">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.&nbsp;</font></p>
<p><font color="#004400"> 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 &quot;homo' meaning
same in kind... uniform in essence, and complete&quot; applied to both men and women.&nbsp;The
complete stands in
contrast with a need for the external. We find a powerful reflection of
that in the economic domain. The &quot;homo&quot; defined a conscious self-sufficiency,
reflected economically as a national credit society. Thus, the
&quot;homo&quot; obsoletes
the impulse for external supplementation with the gold of empire, an
economic form of self-rape.</font></p>
<p><font color="#004400">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?</font></p>
<p><font color="#004400">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.</font></p>
<p><font color="#004400">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.&nbsp; 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.</font></p>
<p><font color="#004400">The scientific exploration of this profound
subject is the focus of this presentation.</font></p>
<p><font color="#004400">&nbsp;</p>
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<h2><font size="5" color="#800080">Homosexuality in the early stages
of the development of mankind: Cultural
efficiency with a homosexual dimension?</font></h2>
<p><font color="#005500">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.

&nbsp;</font></p>
<p><font color="#005500">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.</font></p>
<p>
<font color="#005500">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.&nbsp;</font>

</p>
<p>
<font color="#005500"> 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.</font>

</p>
<p>
<font color="#005500">
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.&nbsp;

</font>

</p>
<p>
<font color="#005500">
 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.</p>
<p>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.</p>

</font>

<p><font color="#005500">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.&nbsp;This establishes a model
that might be termed the natural model.</font></p>

<p><font color="#005500">
The bottom line is that the human sexual system is an efficient system for
procreation, but it comes with certain inconveniences and&nbsp; '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 </font><font color="#005500">objectives.</font></p>

<font color="#005500">
<p>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.&nbsp;</p>
</font> 
<p><b><font size="5" color="#800080">Are you surprised?&nbsp;</font></b></p>

<font color="#005500">
<p> 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.&nbsp;</p>
<p> 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.</p>
<p>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. <font face="Comic sans ms,Verdana" color="#006600"> From the unfolding
fullness, standing on the twin-pillars of our inner
homosexuality, the heterosexual dimension unfolds where the celebration
spills over into </font>
</font> 
<font face="Comic sans ms,Verdana" color="#006600">a wider and
shared </font><font face="Comic sans ms,Verdana" color="#006600"><font color="#005500">celebration,</font>
and becomes a part of it</font><font face="Comic sans ms,Verdana" color="#006600">
<font color="#005500">
in a temple-type celebration of the recognized fullness
in one another.
</font> 
 And what unfolds can be nothing but a celebration.</font><font color="#005500"><font face="Comic sans ms,Verdana" color="#006600">&nbsp;</font>&nbsp;
</font> 
</p>
<p><font color="#005500">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.</p>
</font> 
<h2><b><font size="5" color="#800080">The distinct functions of 'Temple' and
'Church'</font></b></h2>

<font color="#005500">
<p> 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.'</p>
<p> 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.</p>
<p>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.</p>
<p>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.&nbsp;</p>
<p> 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.&nbsp;</p>
<p align="center">
<img border="0" src="4q2.gif" width="145" height="156">

</p>
<p>She describes the foursquare structure in terms of four rows pertaining to
four levels of thinking, or four &quot;cardinal points&quot; as
she calls them, which are crucial to civilization.&nbsp;</p>
<p align="center"><img border="0" src="78d.gif" width="198" height="207">

</p>
<p>She defined these (horizontal) cardinal points from top to
bottom as:</p>
<p>1. the Word of Life, Truth, and Love;&nbsp;<br>
2. the Christ,
the spiritual idea of God;&nbsp;<br>
3. Christianity, which is the
outcome of the divine Principle of the Christ-idea in Christian
history;&nbsp;<br>
4. Christian Science, which to-day and forever
interprets this great example and the great Exemplar.</p>
<p>She also describes the foursquare structure in terms of four columns.</p>
<p align="center"><img border="0" src="78b.gif" width="236" height="217">

</p>
<p>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:</p>
<p align="center">1. The Word - 2. The Christ - 3. Christianity
- 4. Divine Science.&nbsp;</p>
<p> 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:</p>
<p>1 -
northward (towards the dawn),&nbsp;<br>
 2 - eastward (towards the
sunrise),&nbsp;<br>
3 - southward (towards the heat of the noonday)<br>
4 -
westward (towards the sunset), the grand realization of the
Golden Shore of Love and the Peaceful Sea of Harmony.<br>
&nbsp;</p>
<p align="left">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. &nbsp;

</p>
<p align="center"><img border="0" src="4q4a.gif" width="253" height="200">&nbsp;

</p>
<p align="left">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.&nbsp;The
heterosexual dimension is only possible here. And inner
heterosexual dimension is not possible. It would be a
contradiction in concept.</p>
<p>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.</p>
<p>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.&nbsp;</p>
<p> 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.</p>
<p>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.&nbsp;</p>
<p>(<a href="../christian_science/biblelessons/christian-science-bible-lessons/index.html">Here
is the link
to Christ and Christmas</a>) Note: Clicking on a painting opens an enlarged
version of it.</p>
<p>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&nbsp; 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, <i>Truth versus Error</i>, 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.</p>
<p>The scene for the 15th verse is called &quot;the Way?&quot; 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.</p>
<p align="center"><img border="0" src="crown3.jpg" width="93" height="217"></p>
<p>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.&nbsp;</p>
<p>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.</p>
</font> <h2><font size="5" color="#800080"><b> Jacob's story in the homosexual
context&nbsp;</b></font></h2>

<font color="#005500">
<p>We get into an exploration here that is rarely ever done.</p>
<p>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.&nbsp;</p>
<p> 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.</p>
<p>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?&nbsp;</p>
<p> 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&nbsp; 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.</p>
<p>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 &quot;Christian Science
Healing.&quot; 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.</p>
<p align="center"><img border="0" src="cc6c1.jpg" width="304" height="196"></p>
<p> 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 <i>Church Manual</i>, the element: <i>Guardianship
of Church Funds.</i> 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.</p>
<p>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</font> 

<font color="#005500">
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.&nbsp;</font> </p>
<p>

<font color="#005500">
 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.&nbsp;</font> </p>
<p>

<font color="#005500">
 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 <i> Specie Resumption Act</i>
that the then
Secretary of the Treasury, John Sherman, had drafted&nbsp; and
forced through the House and the Senate on behalf of the eastern
financier interests.&nbsp;</font> </p>
<p><font color="#005500">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.</font></p>
<p><font color="#005500">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.</p>
<p>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.</p>
<p>The verse that sets up the dividing line we read: &quot;For <i>Sharon's
rose</i> must bud and bloom&nbsp;in human heart.&quot; (verse 8)
Here, <i>Sharon's rose</i>, appears to be referring to the Plain of Sharon,
Jesus' home ground with its rich spiritual history. This now stands in
contrast with <i>John Sherman's&nbsp; rose, (the gold of empire)
</i>that breeds an 'empty'
society.&nbsp;</p>
<p> 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.&nbsp;</p>
<p> 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.&nbsp;</p>
<p>
The healing that is shown here is society's healing of itself, of the
deadening effect of a disease called <i>the gold of empire,</i> or
in poetic terms <i>John Sherman's rose.</i> 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 <i> Church Manual</i> which is focused on <i>the guardianship of
church funds</i> 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 <i>the
gold of empire</i> and will die of the disease of its emptiness.&nbsp;</p>
<p>
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:</p>
<blockquote>
<p align="left">THE FIRST CHURCH OF CHRIST, SCIENTIST, IN
BOSTON,<br>
MASS., is designed to be built on the Rock,<br>
Christ; even the understanding and demonstration<br>
of divine Truth, Life, and Love, healing and saving<br>
the world from sin and death; thus to reflect in some<br>
degree the Church Universal and Triumphant.<br>
(Manual p.19 - Historical Sketch)</p>
</blockquote>
<p>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.&nbsp;The challenge
to heal the inner emptiness in society invariably includes the
sexual component.</p>
<p>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.</p>
<p>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.</font>&nbsp;</p>
<p><font color="#005500">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.</font></p>
<p>

<font color="#005500">
 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.</font></p>
<h2><b><font size="5" color="#800080">Reuben and Levi</font></b></h2>
<p>
 <font color="#005500">
The Scriptures tell us that Leah called her first son, Reuben, for she
said to herself, &quot;Surely the Lord has looked upon my affliction; now
therefore my husband will love me.&quot;*Genesis 29:31<br>
Mary Baker Eddy defined the name
Reuben in the Glossary of her textbook in the
following manner:</font></p>
<blockquote>
<p>
 <font color="#005500">
<br>
<b>
REUBEN</b> (Jacob's son).&nbsp; Corporeality; sensuality; delusion; mortality;
error.</font></p>
</blockquote>
<p>
 <font color="#005500">

These are all terms related to a deep spiritual emptiness within.</font></p>
<p>
 <font color="#005500">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.&nbsp; The name is not
defined

by Mary Baker Eddy
as its definition would have been redundant.&nbsp;<br>
<br>
 But at the birth of Leah's third son, her frame of mind had shifted, though
 still retaining her empty focus.&nbsp; She
said: &quot;Now this time will my husband be joined unto me, because I
have born him three sons.&quot; The Scriptures report: &quot;Therefore was
his name called Levi.&quot;*Genesis 29:34 The name, Levi, means: attached.&nbsp;
We find the name defined by Mary Baker Eddy in the Glossary of her
 textbook in the
following manner:<br>
 </font></p>
<blockquote>
<p>
 <font color="#005500"><b>

 LEVI</b> (Jacob's son).&nbsp; A corporeal and
sensual belief; mortal man; denial of the fullness of God's creation;
ecclesiastical despotism.<br>
 </font></p>
</blockquote>
<p>
 <font color="#005500">

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.</font></p>
<p><font color="#005500">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.</font></p>
<p><font color="#005500">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, &quot;blessed be the God of Shem&quot; (the
Sublime sense of Shem) and he added (perhaps as a prediction) that
&quot;God shall enlarge Japhet, and he shall dwell in the tens of
Shem.&quot; From this background Mary Baker Eddy defined their
name as:</font></p>
<blockquote>
<p><strong>Shem</strong> (Noah's son). A corporeal mortal;
kindly affection; love rebuking error; reproof of sensualism.</p>
<p><strong>Japhet</strong> (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.</p>
</blockquote>
<p>
<font color="#005500">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 &quot;spiritual peace,&quot; been flowing in her life,
&quot;from the understanding that
God is the divine Principle of all existence, and that man is
His idea, the child of His care.&quot; It would have been reflected
in a profound awareness of her own homosexual completeness,
needing no augmentation flowing from anyone.</font></p>
<h2><br>
<font size="5" color="#800080"><b>The case of Judah</b></font></h2>
<p><font color="#005500">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, &quot;Now will I praise the
Lord: -- therefore she called his name Judah.&quot;*Genesis 29:35&nbsp;
The name, Judah, means: Object of praise!&nbsp;</font></p>

<p><font color="#005500">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.&nbsp;
The name JUDAH is defined

by Mary Baker Eddy as:<br>
</font>
<blockquote>

<p><font color="#005500"><b>JUDAH</b>.&nbsp; A corporeal material belief
progressing and disappearing; the spiritual understanding of God and man
appearing.</font>
</blockquote>

<p><font color="#005500">

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.</font><p><font color="#005500">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.</font><p><font color="#005500">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:</font>
<blockquote>
<p><strong>Moses.</strong>
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.
</blockquote>
<p><font color="#005500">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&nbsp; 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.</font><h2><b><font size="5" color="#800080">Children
born for Rachel by Bilhah</font></b><font color="#005500"> &nbsp;</font>
</h2>
<p><font color="#005500"> Bilhah is Rachel's maid.</font><p><font color="#005500"> 
<br>
Is likely an understatement to say that Rachel, who was barren, was jealous of
Leah who had blessed the family with so many children.&nbsp;
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.&nbsp; Against this
background Bilhah bore Jacob a
son.&nbsp; Rachel said at the birth of the child, &quot;God has judged me, and hath also heard my
voice, and hath given me a son: therefore she called his name
Dan.&quot;*Genesis 30:6&nbsp; The name Dan can be interpreted as: to
judge.&nbsp; The name is defined by Mary Baker Eddy as:</font>
<blockquote>
<p><font color="#005500"> <b>
DAN</b> (Jacob's son).&nbsp; Animal magnetism;
so-called mortal mind controlling mortal mind; error, working out the
designs of error; one belief preying upon another.</font>
</blockquote>
<p><font color="#005500"> 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&nbsp; as a complete spiritual being. She must have
regarded herself as a freak, for being unable to bear children.&nbsp;</font>
<p><font color="#005500"> 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.&nbsp;</font>
<p><font color="#005500">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.</font><p><font color="#005500">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:</font>
<blockquote>
<p><strong>Thummim.</strong>
Perfection; the eternal demand of divine Science.<br>
&nbsp;&nbsp;&nbsp; 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.
</blockquote>
<p><font color="#005500">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.<br>
<br>
We are told that Bilhah bear Jacob a second son, whom Rachel named Naphtali.&nbsp; The
circumstances surrounding this additional birth in the same environment of
thinking were too similar in nature to deserve a special mention.&nbsp; The name Naphtali is not defined by Mary Baker
Eddy.</font><h2><b><font size="5" color="#800080">Children
born for Leah by Zilpah&nbsp; </font></b></h2>
<p align="left"><font color="#005500">Zilpah is Leah's maid.&nbsp;
<br>
<br>
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.&nbsp;<p>
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 &quot;our&quot; 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.&nbsp;<p>
We should see all children as children of our (divine) humanity and care
for them universally as such.&nbsp; 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.&nbsp;<p>
 When Zilpah was bearing her first son with Jacob, Leah said, &quot;A troop cometh:&quot;
and she called his name, &quot;Gad.&quot;*Genesis 30:11&nbsp; 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.&nbsp; The name Gad
can be interpreted as: good fortune.&nbsp; The name is
defined by Mary Baker Eddy as:
<blockquote>
<p>
 <b>
 GAD</b> (Jacob's son).&nbsp; Science; spiritual
being understood; haste towards harmony.
</blockquote>
<p>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.<p>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.<p>The peripheral name that comes mind
here, is Abel, defined by Mary Baker Eddy as:
<blockquote>
<p><strong>Abel.</strong>
Watchfulness; self-offering; surrendering to the creator the
early fruits of experience.
</blockquote>
<p>
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?<p>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 &quot;spiritual peace&quot; that Japhet had
embodied, the kind of awakening to the universal Christ that we see
illustrated in the painting &quot;<a href="../christian_science/biblelessons/christian-science-bible-lessons/cc2c.html">Christ
Healing</a>&quot; the second painting in <a href="../christian_science/biblelessons/christian-science-bible-lessons/index.html">Christ
and Christmas</a>. 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.<p>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 &quot;flowing from the
understanding that God is the divine Principle of all existence, and
that man is His idea, the child of His care.&quot; Would Leah not
have celebrated such an achievement? Hence, Mary Baker Eddy's definition of
it is justfied, as: &quot;Science; spiritual being understood; haste towards
harmony.&quot;<p> 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, &quot;Happy am I, for the
daughters will call me blessed: and she called his name Asher.&quot;*226
The name can be interpreted as: happy, blessed.&nbsp; The
name is defined by Mary Baker Eddy with a less accomplished sense
of self-completeness.&nbsp;
<blockquote>
<p> <b>ASHER</b> (Jacob's son).&nbsp; Hope and faith; spiritual compensation; the
ills of the flesh rebuked.
</blockquote>
<p> 
In her reaction Leah was paying attention to public opinion and consensus. Frank
Herbert said in his Dune series, <i> &quot;fear is the mind
killer.&quot;</i> 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.<p>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.<p>Mary Baker Eddy defined the summary-term
Elias as:
<blockquote>
<p><strong>Elias.</strong> 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.<br>
&quot;Elias truly shall first come and restore all things.&quot;
(Matthew xvii. 11.)
</blockquote>
<p>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.&nbsp;
<p> 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 (<i>John Sherman's rose</i>).
That is what Leah's regression from Asher onward, signified, an
unfolding loss of her 'homosexuality.'</font>

<h2><font color="#800080" size="5"><b>The mandrake affair: A turning
point</b></font>
</h2>
<font color="#005500">
<p>Leah's son Reuben had found mandrakes in the field and gave them to his mother.&nbsp;
The tuberous root of the mandrake plant was thought to induce conception.&nbsp; 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.&nbsp; 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.&nbsp; When Jacob came out of the field that evening,
Leah went out to meet him, and said: &quot;Thou must come in unto me; for
surely I have hired thee with my son's mandrakes.&quot;<br>
<br>
Leah bear Jacob a fifth son in this environment. She said about it; &quot;God has given me my
hire, because I have given my maiden to my husband; and she called his
name Issachar.&quot;*227&nbsp; The name Issachar has a dual root; one is related to
man, and the other to wages.&nbsp; The name is defined by Mary Baker Eddy as:
<blockquote>
 <p><b>
ISSACHAR</b> (Jacob's son).&nbsp; A corporeal belief; the offspring of error;
envy; hatred; selfishness; self-will; lust.
</blockquote>
 <p>
Leah did bear Jacob also sixth son in the same environment, whom she named Zebulun, and a daughter
whom she named Dina.&nbsp; Neither name is defined by Mary Baker Eddy.&nbsp; 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.&nbsp; Leah said about Zebulun,
&quot;now will my husband dwell with me, because I have born him six
sons.&quot;*228&nbsp; This comment is similar to the one she made about
her first son.&nbsp; 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.&nbsp; 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.<p>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
 &quot;light.&quot;
 <blockquote>
<p><strong>Urim.</strong> Light.<br>
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.<br>
 </blockquote>
 <p>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.
 <p>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.&nbsp; She said; &quot;God hath taken away my reproach:&nbsp; And she
called his name Joseph; and said, the Lord shall add to me another
son.&quot;*229&nbsp; The name Joseph is derived from the verb: to add.&nbsp;
The name is defined by Mary Baker Eddy as:
<blockquote>
 <p><b>
JOSEPH.</b>&nbsp; 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.
</blockquote>
<p>
 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.&nbsp; 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.&nbsp; 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.<p>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:
<blockquote>
<p align="left"><strong>Noah.</strong> A corporeal
 mortal; knowledge of the nothingness of material things and of the
 immortality of all that is spiritual.
</blockquote>
<p align="left">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.&nbsp;<p align="left">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.&nbsp;<p align="left">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 &quot;<b>Heart</b>&quot;
the center of our &quot;<i>mortal feelings, motives, affections, joys, and
sorrows</i>.&quot; We don't throw them away. We heal them.<p align="left">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,

</font>

 &quot;<font color="#005500"><i>God shall enlarge Japheth, and he shall dwell in
the tents of Shem; and Canaan shall be his servant</i>.&quot; (Genesis 9:27)

</font>

<p align="left"><font color="#005500">Let's incorporate Mary Baker Eddy's
definition of the three names into this sentence. Then we read, &quot;</font><font color="#005500">God
shall enlarge Japheth (<i>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</i>), and he (Japheth) shall dwell in the tents
of Shem (<i>A corporeal mortal; kindly affection; love rebuking error; reproof
of sensualism</i>); and then Canaan (<i>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</i>) shall be his servant, or both their
servant.

</font>

<p align="left"><font color="#005500">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.</font> <font color="#005500">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 <strong>Spirit</strong> is &quot;<i>Divine
substance; Mind; divine Principle; all that is good; God; that only which is
perfect, everlasting, omnipresent, omnipotent, infinite.</i>&quot; 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. &quot;<i>Corporeality and physical
sense put out of sight and hearing; (is) annihilation</i>.&quot; 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), &quot;<i>Submergence in Spirit; immortality brought to
light.</i>&quot; (<b>Burial</b>)<br>
</font><br>
<font color="#005500">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.</font>

<p align="left"><font color="#005500">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 &quot;mortal coil&quot; 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.&nbsp;</font>

<p align="left"><font color="#005500"> 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.&nbsp;</font>

<p align="left"><font color="#005500"> 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 &quot;.<i>..a higher sense of Truth rebuking mortal belief...&nbsp; pure
affection blessing its enemies</i>.&quot;<p>
The definitions of the names Joseph and Judah without the label
 &quot;Jacob's son&quot; evidently represent something
more than just an advanced mental background of the mothers surrounding their conception and
birth in respect to Jacob.&nbsp; 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?<br>
<br>
Judah did not reach the same height of spiritual development, and
Soul-mission, as did
Joseph.&nbsp; Still, his place in history is that of a national leader.&nbsp;
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.<br>
<br>
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.&nbsp; 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.&nbsp; For Judah and Joseph that mental
background was ideal.&nbsp; 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?</font>

<h2><b><font size="5" color="#800080">The homosexual dimension on the universal scene</font></b><font color="#005500">
</h2>
 <p>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?
 <p>The culturally reflected regression in American society,
 especially the economic and financial regression that began with
 the <i> Specie Resumption Act</i>, 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 <i> Specie Resumption Act</i> and every other foolish act that
 followed.
 <p>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, <i>The Federal Reserve Act</i>, 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.&nbsp;
 <p> 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.<p>Did Mary Baker Eddy see the danger of America's potential
 collapse into what functionally became its recolonialization?&nbsp;<p> 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 .<p> But what about us?&nbsp; Do we see the potential
 of this power being realized in our modern world?<p>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.

</font>

<h2><b><font size="5" color="#800080">A world without 'Church'<br>
&nbsp;- a hellhole of emptiness, stealing, and rape</font></b><font color="#005500">
</h2>
 <p> Today, sixty years after the death of Franklin Roosevelt, the whole world is rushing towards
 its financial and economic collapse, spearheaded by America,&nbsp; 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.&nbsp;<p align="center"><img border="0" src="article1.jpg" width="249" height="240"><br>
 a typical collapse function - Lyndon LaRouche 1997<p>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.<p>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.&nbsp;<p>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.

</font>

<h2><b><font size="5" color="#800080">The 'Temple' platform:<br>
a living world of building and celebrating, rich with sharing</font></b><font color="#005500">
</h2>
 <p>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.&nbsp;<p> 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,&nbsp; 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.<p align="center"><img border="0" src="fige6.gif" width="400" height="400"><p>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,<p>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.<p>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.&nbsp;<p> Mary Baker
 Eddy defined the inverse of both aspects with her two-part definition of <a href="love_science_a17.html">the
 term Adam.</a> 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.<p>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 <i> Specie Resumption Act</i> 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.&nbsp;<p>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.

</font>

<h2><b><font size="5" color="#800080">Jacob's Peniel-experience</font></b><font color="#005500">
</h2>
 <p>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&nbsp; 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.
 <p>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.<p>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.&nbsp;<p> 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.<p>We are told that when the two brothers met that day they embraced
 each other and Jacob was able to say to Esau, &quot;I have seen thy face,
 as though I had seen the face of God, and thou wast pleased with me.&quot;
 (Genesis 33)<p>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:
 <blockquote>
<p><strong>JACOB</strong>&nbsp;<br>

</font>

(1) <font color="#005500">A corporeal mortal embracing duplicity,
repentance, sensualism.&nbsp;<br>
(2) Inspiration; the revelation of Science, in which the so-called
material senses yield to the spiritual sense of Life and Love.

</font>

</blockquote>
<p><font color="#005500"><br>
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.&nbsp; </font>
<p><font color="#005500">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, </font><font color="#005500">
 &quot;I have seen thy face, as though I had seen the face of God.&quot; 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.

</font>

<p><font color="#005500">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:</font>
<blockquote>
<p><strong>Jesus.</strong> The highest human corporeal concept of
the divine idea, rebuking and destroying error and bringing to
light man's immortality.
</blockquote>
<p><font color="#005500">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.</font>
<h2><b><font size="5" color="#800080">Jacob's son after Peniel</font></b>
</h2>
<p><font color="#005500">Rachel named her second child Benoni. The coined
the name while she died in childbirth. The
name signifies, &quot;son of my sorrow.&quot; Jacob, however, now
saw her contribution differently and changed the name according to Benjamin, signifying &quot;Son of my right
hand.&quot;&nbsp;</font>
<p><font color="#005500"> 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)</font><p><font color="#005500">Mary
Baker Eddy defines both dimensions of the name Benjamin in a dual definition:</font>
<blockquote>
<p><strong>BENJAMIN</strong> (Jacob's son).&nbsp;<br>
(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.<br>
(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.
</blockquote>
<p><font color="#005500">&quot;...a gleam of the infinite idea of the infinite Principle...&quot;
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:</font>
<blockquote>
<p><strong>Abraham.</strong> Fidelity; faith in the divine Life
and in the eternal Principle of being.<br>
&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; This patriarch illustrated the
purpose of Love to create trust in good, and showed the
life-preserving power of spiritual understanding.
</blockquote>
<p><font color="#005500">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.</font>
<h2><b><font size="5" color="#800080">The universal Christ</font></b>
</h2>
<blockquote>
<p><font color="#005500">Whatever
unfolds from Church as both the &quot;<i>structure of Truth and Love</i>
&quot;in which
we discover &quot;<i>whatever rests upon and proceeds from divine
Principle</i>;
and from Church as the scientific &quot;<i>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,&quot;</i> can only come to light as a
force for universal good.&nbsp;</font><p><font color="#005500"> 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 &quot;<i>body</i>,&quot; expressing &quot;<i>the idea of Life, substance, and intelligence;&quot;</i> celebrating our
fullness as spiritual beings in &quot;<i>the superstructure of Truth;
the shrine of Love; a
material superstructure, where mortals congregate for worship.&quot;</i></font><p><font color="#005500">(reflecting Mary Baker Eddy's definition for Church, and Temple)</font>
</blockquote>
<p><font color="#005500">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.</font><p><font color="#005500">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:</font>
<blockquote>
<p><strong>Pison</strong> (river). The love of the good and
beautiful, and their immortality.<p><strong>Gihon</strong>
(river). The rights of woman acknowledged morally, civilly, and
socially.
</blockquote>
<p><font color="#005500">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.&nbsp;</font>
<p><font color="#005500"> 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: &quot;Woman is the highest term for
man.&quot; (presented in the Glossary definition of MAN, referring
to the term, man, as &quot;the generic term for all that reflects
God's image and likeness.&quot;)&nbsp;</font>
<p><font color="#005500"> John the Revelator described a
similar concept when he perceived &quot;a woman clothed with the
sun, and the moon under her feet, and upon her head a crown of
twelve stars.&quot; (Rev. 12-1) The phrase &quot;clothed with the
sun&quot; conveys a perception of full-orbed completeness. In this
context Mary Baker Eddy's statement that &quot;<i>woman is the
highest term for man&quot;</i> 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 &quot;highest term for man&quot;
that includes the fullness of all that is Sublime and is reflected
in our humanity.&nbsp;</font>
<p><font color="#005500">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.&nbsp;</font>
<p><font color="#005500"> Mary Baker Eddy removed the statement that &quot;woman is the highest term for man,&quot; 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.</font><p><font color="#005500">In
this context Jacob's story has a surprise ending included. The
surprise
shifts this ending into the Temple.&nbsp;</font><p><font color="#005500"> The Scriptures tell us that
when Jacob and his bother Esau met at the place called Peniel,
&quot;<i>Esau ran to meet him, and embraced him, and fell on his
neck, and kissed him</i>.&quot; 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.</font><p><font color="#005500">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?&nbsp; </font><p><font color="#005500"> 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. </font><font color="#005500">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.

</font>

<p><font color="#005500">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.</font><p align="center"><img border="0" src="cc12c1.jpg" width="151" height="228"><p align="left"><font color="#005500">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).&nbsp; 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 &quot;<i>The highest
human corporeal concept of the divine idea, rebuking and destroying
error and bringing to light man's immortality</i>.&quot;&nbsp;</font><p align="left"><font color="#004400">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.&nbsp;</font>
<blockquote>
<p align="left"><strong>Euphrates</strong> (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.<br>
</blockquote>
<p align="left"><font color="#005500">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.&nbsp;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. (<a href="love_history_22.html">see
next chapter</a>) 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 - &quot;<i>the love of the good and
beautiful, and their immortality&quot;</i> - as being one.</font><p align="left"><font color="#005500">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.</font><p align="left"><font color="#005500">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.&nbsp;</font><p align="center"><img border="0" src="seal4.jpg" width="124" height="117"><p align="left"><font color="#005500">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: &quot;<i>Principle, Life, Truth, Love, Soul, Spirit, Mind.</i>&quot;&nbsp;</font><p align="center"><font color="#005500"><img border="0" src="seal31.jpg" width="210" height="168"></font><p align="left"><font color="#005500"> 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:</font>
<blockquote>
<p align="left"><i>&quot;The modest edifice of The Mother Church
of Christ, Scientist, began with the cross; its excelsior
extension is the crown....&nbsp;&nbsp; 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 (</i>possibly
referring back the development of the crowning ultimate that
unfolds as universal Church which combines all
aspects into one<i>), is the one edifice on earth which most
prefigures self-abnegation, hope, faith; love catching a glimpse
of glory.&quot; </i>(Miscellany p.6)<font color="#005500">&nbsp;</font>
</blockquote>
<p align="left"><font color="#005500"> 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 &quot;<i>the pathetic freak who didn't quite get it&quot;</i>
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.&nbsp;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.</font>
<p align="left"><font color="#005500"> 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.</font><p align="left"><font color="#005500">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.
</font>
<p align="left"><font color="#005500">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.
</font>
<h2 align="left"><font size="5" color="#800080">The 'third sex'</font></h2>
<p><font color="#004400">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.<br>
<br>
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.</font></p>
<p><font color="#004400">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.<br>
<br>
Here we face the boundary where the physical sexual factors diminish and the
universality of our spiritual humanity unfolds.&nbsp;</font></p>
<p><font color="#004400">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?&nbsp;</font></p>
<p><font color="#004400">But we don't have to stop there. We can reach up to the
harmonizing principles directly.</font> <font color="#004400">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 &quot;sexual&quot; 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.&nbsp;</font></p>
<p><font color="#004400">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?&nbsp;</font></p>
<p><font color="#004400">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.&nbsp;</font></p>
<p><font color="#004400">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?&nbsp;</font></p>
<p><font color="#004400">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.</p>
</font>
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<p align="left"><font color="#004400">Associated articles:</font></p>

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</a>&nbsp;&nbsp; ** <font color="#005500"><a href="vulva.html">Universal
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&nbsp;&nbsp;current <a href="love_history_21.html">Sexuality in the Sublime<br>
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</font><font face="comic sans ms" color="#008080" size="3">** all of the above printed as</font><font face="comic sans ms" size="4" color="#008080">:</font><font color="#005500">
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in the Sublime
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