Noosphere, Part V: Dualistic mythologies

“In Chinese cosmology, the universe creates itself out of a primary chaos of material energy, organized into the cycles of Yin and Yang and formed into objects and lives. Yin is the receptive and Yang the active principle, seen in all forms of change and difference such as the annual cycle (winter and summer), the landscape (north-facing shade and south-facing brightness), sexual coupling (female and male), the formation of both men and women as characters and sociopolitical history (disorder and order).” [Feuchtwang, Stephan (2016). Religions in the Modern World: Traditions and Transformations.]

Yin-yang dualities are numerous, but one of the most easily observable ones is the feminine-masculine distinction: the essential sexual dimorphism of the Homo sapiens. Members of our species are unable to function—be it as bands, tribes, nations or civilizations—without maintaining distinct gender roles and a dynamic equilibrium between masculine and feminine ways of being. The history of collapsed cultures and civilizations, which often go through a period of sexual deviance and decadence as their end nears, offers a never-ending stream of object lessons in the validity of this cosmological model. All previous cultures that denied human sexual dimorphism, including the current bout of sexual dysphoria gripping the West, are telltale signs of a failing culture and can reasonably be expected to go biologically extinct before too long.

This is the world’s most important and prevalent dualistic mythology apart from the Jesus and Mary cult, which we will discuss later. It is a highly nuanced cosmology that towers above NULL, 0 and 1-type religious mythologies because on the one hand it gathers in the whole universe and on the other it is based on specific, observable distinctions, tying it all together into a single sacred whole. It does not attempt to rule out or to compete with gods, godlings and godlike thingies but relegates them to their proper place as cultural artifacts, elements of tradition and outlets for people’s superstitious natures. Most importantly, it introduces the notion of dynamic equilibrium of complementary rather than opposing principles, embracing the concept of endless change as central to the entire cosmology—not as progress but as oscillation and flux. Thus, the pseudo-arithmetic expression for it is 1+1=1: out of duality comes unity.

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