the sea brought forth all creation, has changed her sex. Brahm,
the Creator, is male, and appears as a triplicated Deity in the
form of three sons within whom is contained the essence of a
Great Father, the female creative principle being closely veiled.
Hence we see that the God of the ancients, the universal dual
force which resides in the sun and which creates all things, is
no longer worshipped under the figure of a mother and her child.
Although the female principle is still a necessary factor in the
creative processes, and although it is capable of producing gods,
the mother element possesses none of the essentials which
constitute a Deity. In other words, woman is not a Creator.
From the father is derived the soul of the child, while from the
mother, or from matter, the body is formed. Hence the prevalence
at a certain stage of human history of divine fathers and earthly
mothers; for instance, Alexander of Macedon, Julius Caesar, and
later the mythical Christ who superseded Jesus, the Judean
philosopher and teacher of mankind.
Henceforth, caves, wells, cows, boxes and chests, arks, etc.,
stand for or symbolize the female power. We are given to
understand, however, that for ages these symbols were as holy as
the God himself, and among many peoples even more revered and
worshipped.
We have seen that the ancients knew that matter and force were
alike indestructible. According to their doctrine all Nature
proceeded from the sun. Hence the power back of the sun, which
they worshipped as the Destroyer or Regenerator, or, in other
words, as the mother of the sun, was the Great Aum or Om, the
Aleim or Elohim, who was the indivisible God. The creative
agency which proceeded from the sun was both male and female, yet
one in essence. Later, the male appeared as spirit, the female
as matter. Spirit was something above and independent of Nature.
It had indeed created matter from nothing. The fact will be
remembered that man claimed supremacy over woman on the ground
that the male is spirit, while the female is only matter; in
other words, that she was simply a covering for the soul, which
is divine.
Thus was the god-idea divorced from Nature, and a masculine
principle, outside and independent of matter, set up as a
personal potentate or ruler over the universe.
The logic by which the great female principle in the Deity has
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