The God Impulse

Some, in their pain born of nescience,

cling to pleasures of the flesh as a numbing salve in vain.

Others, hypocritically repressive, would condemn Life in the enjoyment

of it's own flesh and breath. I teach you:

the oversexual—sexuality gone-beyond.

Many misunderstand the god within them, the One which is shared by All;

Eros embracing Thanatos—cessation nurturing sensation.

Mankind is born with a longing to overcome itself.

In comfort and security the god impulse festers

and rots like an untended wound.

Once, we knew that man came from woman and woman to man.

I tell you now: sex is the pain through which God is born.

Hear this: that God comes from woman and to man.

It is the cloud which bears the lightning;

the thunder which wakes one from slumber.

It is the act of being broken which rouses one to the spirit of overcoming.

It is Life Herself which seduces and entices us;

against what might be our better judgment—death, the only pleasure.

Marble is mined, hacked, hewn, blown from rockbeds and mountainsides.

The mountain does not consider this to be death.

Only the thinking animal has condemned its' own birthing.

We scoff at and harass our champion;

blaspheme our Creator—our Destroyer.

In pain one only seeks oneself, small and pained.

Wrapped in the rapture of the sublime one may claim their death as their crown.

There is a pain which is a pleasure—the recreating force.

The ambrosia of one's own flesh married with one's own mind

and committed to one's own spirit in it's totality—ecstasy.

This text presents a complex and layered philosophical perspective on the nature of existence, pain, pleasure, and the divine. It argues for a radical reinterpretation of human experience, one that embraces seeming contradictions and finds spiritual significance in primal, often condemned, aspects of life.

At its core, the philosophy espoused in these words is a rejection of two common extremes in approaching human desire: hedonism, the mindless pursuit of pleasure to numb pain, and asceticism, the hypocritical repression of the body's natural inclinations. Instead, it proposes a "third way," which it terms the "oversexual—sexuality gone-beyond." This concept suggests a transcendence of ordinary sexuality, elevating it to a vehicle for spiritual awakening and the birth of a higher consciousness, or "God."

The text weaves together several key themes:

• The Unity of Opposites: A central tenet is the idea that creation and destruction, pleasure and pain, life and death are not opposing forces but are intrinsically linked. This is most clearly articulated in the phrase "Eros embracing Thanatos—cessation nurturing sensation." Eros, the life instinct and the drive for pleasure, is not seen as separate from Thanatos, the death instinct, but as being nourished by it. The text posits that true ecstasy lies in the union of these supposed opposites.

• Pain as a Catalyst for Growth: The author champions a form of "pleasurable pain" as a "recreating force." This is not masochism in a simple sense, but rather the recognition that struggle, being "broken," and overcoming challenges are essential for spiritual growth. The analogy of the marble being violently hewn from the mountain to become a work of art illustrates this point. Humanity, it is argued, is unique in condemning its own "birthing," its own transformative struggles.

• The Divine Within: The text speaks of a "god within," a universal essence shared by all. However, this divine spark can "fester and rot" in comfort and security. It is through the intense, even painful, experiences of life, particularly a transformed understanding of sexuality, that this inner divinity is realized. The provocative statement, "sex is the pain through which God is born," suggests that the act of creation, in all its raw and visceral reality, is a conduit for the divine.

• Overcoming and Self-Transcendence: A recurring idea is humanity's innate "longing to overcome itself." This echoes the philosophical concepts of self-overcoming found in thinkers like Friedrich Nietzsche. The text suggests that by embracing the totality of one's being—flesh, mind, and spirit—and by confronting the "pain which is a pleasure," one can achieve a state of "ecstasy" and claim their "death as their crown," implying a triumph over the limitations of the ordinary self.

• Feminine as the Source of Creation: There is a distinct emphasis on the feminine as the origin of creation. The statement, "Once, we knew that man came from woman and woman to man. I tell you now: that God comes from woman and to man," elevates the feminine principle to the source of the divine. The feminine is likened to the cloud that bears the lightning, the creative force that awakens and gives birth to the divine spark.

  
  

In essence, the text advocates for a courageous and unflinching embrace of life in its entirety. It challenges the reader to move beyond conventional morality and religious dogma to find a more profound and personal spirituality, one that is forged in the crucible of intense experience and the union of body and spirit. It is a call to view our most primal urges not as a source of shame, but as a pathway to the sublime.