The Science of the Divine Being: Part 2
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.