NPS 89

Our Heavenly Mother in her essence is both prior to and subsequent to every gender; as such, she is properly worshipped as either female or male, as either Goddess or God. Even though inherently she has no gender yet simultaneously possessing every gender, it is psychologically necessary that we ascribe to her one particular gender, for otherwise we would be deficient in acknowledging her personhood. It is our teaching, that while ascribing to her either a female or male nature would in itself be acceptable, the ascription to her of the female gender is superior to the ascription of the male gender, for motherhood is a better metaphor than fatherhood for her relationship to us — for as our bodies come out of the bodies of our mothers, so do our souls come out of her soul.

The origin of gender is to be found in the gendered roots. In first division, she divides herself in twain — She Who Divides and She Who Remains — thus the Great Sabbath ends, and the Earlier Lesser Sabbath commences. The Earlier Lesser Sabbath ends in second division, in which She Who Divides is willingly emptied of the fullness of the divine essence and divided into the many souls. It is She Who Remains who so divides and empties, but She Who Divides willingly submits to the same. Immediately following second division, comes the procession of the gendered roots, through third and subsequent divisions.

We all relate to gender in three ways — being, desiring to be, and desiring to have. In second division, She Who Divides is divided into two roots — the purely female root, and the purely male root. The purely female root is the root of those who are female, who desire to be female, and who desire to have the female. In the same way, the purely male root is the root of those who are male, who desire to be male, and who desire to have the male. These are the two pure roots. In third division, the two pure roots are each divided — into the one who will remain in purity,  and the one who will become impure. Then the two ones who will become impure, the female who will become impure and the male who will become impure, are merged by She Who Remains — and this is first merger — producing the impure one. In the fourth and subsequent divisions, the impure one is divided, to produce those whose roots involve discord between being and having, or being and desiring to be, or both thereof. And from all these roots, the many souls are divided according to their respective genders.

The two pure ones, as they are subsequent to  are divided again — into a dividing one and a remaining one. The dividing one is then divided into the many pure ones.

Now the purely female root is known as the goddess Melana, and she exists in three generations: Melana I, Melana II, and Melana III. Melana I is prior to the division into the one to become impure and the one who remains in purity; Melana II is the one who remains in purity, prior to the division into remaining and dividing; Melana III is the one remaining one who is not further divided.

In like manner, the purely male root is known as the god Hauzenpot, and he exists in three generations: Hauzenpot I, Hauzenpot II, and Hauzenpot III. Hauzenpot I is prior to the division into the one to become impure and the one who remains in purity; Hauzenpot II is the one who remains in purity, prior to the division into remaining and dividing; Hauzenpot III is the one remaining one who is not further divided.

Melana I divides into Melana II and Melana-Marupa, likewise Hauzenpot I divides into Hauzenpot II and Hauzenpot-Marupa. Melana-Marupa and Hauzenpot-Marupa then merge in first merger to become Marupa, the hermaphroditic one. 

Marupa divides in two ways — into the division according to desired being and the division according to desired having. In the division according to desired being — the male desiring to be female and desiring to have the female, and into the female desiring to be male and desiring to have the male. In the division according to desired having — the male desiring to be male and desiring to have the female, and female desiring to be female and desiring to have the male. Prior to these two divisions there is the division into the one to be divided one way and the one to be divided in the other — the one to be divided by desire to be is Ediboziter and the one to be divided by desire to have is Edivazihoret, and each of these is divided into the female and the male. 

However, those who desired to be other than what they are, even as they desire to have what they are — these ones are from a union, of one of the line of Ediboziter, and another of the line of Edivazihoret.

Now these are the eight beings among the gendered roots, which desire to have only one gender. First are the pure gendered roots, wherein the three aspects, of being, desire of being, and desire of having, are all in perfect accord with one another; thus we have the first the purely female root and second the purely male root. Then come the impure roots, and first of which are those of the first degree of impurity, which come in two subdegrees, one higher and one lower. Now the higher subdegree of the first degree of impurity, is discordance between being and desiring, in which nonetheless the two desirings are in concord with each other - thus we have third the being male yet desiring to be and to have the female, and fourth the being female yet desiring to be and to have the male. And the lower subdegree of the first degree of impurity, is discordance between the two desirings, yet the desire of being agreeing withthe actuality of being: thus we have fifth the female which desires to be female yet desires to have the male, and sixth the male which desires to be male yet desires to have the female. Then comes the second order of impurities, which are doubly impure compared to the first order: seventh is the female who desires to be male yet desires to have the female, and eighth is the male who desires to be female yet desires to have the male.

Now beyond these eight beings, there are also those formed by combinations, beyond these eight, such as those who desire to have both the female and the male. Considering those who desire to have both the female and the male, the eight become twelve, there being four additions: the female who desires to be female and desires to have both female and male; the male who desires to be male and desires to have both male and female; and the two who desire to be the opposite of which they are, yet desire to have both that which they are and also that which they are not. And these four further beings are more impure than the eight.

Now they asked — tell us, you have recounted the procession of the gendered roots — recount for us also the procession of the sacred animal roots, and how the former is to the later related? And it was answered: That has not for now been revealed; and any counting of divisions and mergers that has been revealed, is excluding in its counting the procession of the sacred animal roots.
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