The Science of the Divine Being: Part 2

What is the relationship between Internal Nature and External Form? The Internal Nature is intangible and causal, and stands in the position of a subject to the External Form; the External Form is tangible, resultant, and stands in the position of an object to the Internal Nature. The mutual relationships between these two aspects of an entity include: internal and external, cause and result, subject and object, vertical and horizontal. Let's again use the example of a human being, whose Soul and body are your Internal Nature and External Form, respectively. The body reflects the Soul's karma and moves according to the commands of the Soul in such a way as to sustain life and pursue the Soul’s purposes. Mind (the energy of the Soul as it observes and experiences others and the material world) and body (the sensory vehicle of the Soul) thus have a mutual relationship of internal and external, cause and result, subject and object, vertical and horizontal. Similarly, all animals and insects, regardless of level of complexity, possess an intangible internal nature, which corresponds to the soul, and a tangible external form, which corresponds to the body. Within each being, the internal nature, which is causal and subject, commands the external form. This relationship allows the individual being to exist and function purposefully in the material world, according to the dictates of their nature. Animals live and move because their bodies are directed by an internal faculty corresponding to the animal mind/instinct, which endows them with a certain purpose. Plants maintain their organic functions by virtue of their internal nature, which also operates like the human mind in some respects. The human mind, when it is healthy, imparts to every person a natural inclination to join with others in harmony. Likewise, positive ions and negative ions come together to form particular molecules, because within every one of them exists a rudimentary internal nature that guides them toward that end. Electrons assemble around nuclei to form atoms because they possess an attribute of internal nature which directs them toward that purpose. All particles that constitute atoms are made up of energy. For energy to form particles, it, too, must possess an internal nature which directs it to assume specific forms. 

Probing deeper still, we search for the ultimate Cause which brought this energy, with its elements of internal nature and external form, into existence. This being would be the Uncaused Cause of all that exists, both seen and unseen. As the Uncaused Cause, it must also possess the dual characteristics of internal nature and external form, which stand in the position of subject to the internal natures and external forms of all beings. We can call this Uncaused Cause what the ancient Greek philosopher Aristotle referred to it as: "the Prime, Unmoved Mover". In the Vedic tradition this Cause is referred to as Ishvara, Shinto refers to it as Kami-sama, and the Western Theistic traditions call it God. The evidence of the material world is that this Divine Being possesses a transcendental internal nature and transcendental external form, which are reflected in the material world. By investigating characteristics that are universally present in the things of creation, we can come to know certain things about the nature of this Divine Source. The Divine Being is the Cause of the entire cosmos and its subject, having the harmonious Dual characteristics of divine internal nature and divine external form. We have already mentioned that entities require for their existence the reciprocal relationship between the dual characteristics of Yang and Yin, In and Yo, masculine and feminine. It is only natural to surmise that this Divine Being, the Cause of all things, also exists in reciprocal relationship between its own dual characteristics. This is why we see in most of the world's spiritual traditions a recognition of the Divine Masculine and Divine Feminine. For example, the Vedic traditions recognizes that this Divine Being is both God and Goddess, while at the same time being neither. (Again, that Dualistic Non-Dualism pops up.) Thus, we have those who are devoted to Radha-Krishna, the "Divine Couple". They may appear as two, but are in reality one: the Divine Masculine and the Divine Feminine. The deities (statues representing them) sometimes depict them as intertwining their arms and legs, subtly emphasizing their unity. Their reciprocal relationship is essential to who they are, as there is an exchange of love that brings joy, peace and unity. 

The Divine internal nature and Divine external form each contain the mutual relationship of original Yang and original Yin, In and Yo, masculine and feminine. Therefore, original Yang and original Yin are attributes of the Divine internal nature and Divine external form. The relationship between Yang and Yin is similar to that which exists between internal nature and external form. Yang and Yin thus have the following mutual relationships: internal and external, cause and result, subject and object, vertical and horizontal. For this reason, it is written in the Tanakh that God took a rib from the man, Adam, and created a woman, Eve, to be his companion. In this case, the Yang and Yin of the Divine Being were manifested in masculinity and femininity. A human being attains perfection when he/she centers their life on the Soul and the Divine Source from whom the Soul emanates. Likewise, our lives can be complete only when the Divine Being stands as the center; we in the feminine position, and the Divine in the masculine. 

In summary, God (Kami-sama) is the Subject in whom the dual characteristics of original internal nature and original external form are in harmony. At the same time, Kami-sama is the harmonious union of masculinity and femininity, which manifest the qualities of original internal nature and original external form, respectively. In relation to the cosmos, Kami-sama is the subject partner having the qualities of internal nature and masculinity, while all other things are object partners having the qualities of external and femininity. These are the basics.

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