The Feminine Sacred: An Ontosociology of Woman as a Symbol

Academic Edi o s: Juan Ma ia
Sánchez-P ie o, Jose xo Be iain and
Enzo Pace
Recei ed: 18 No embe 2024
Re ised: 6 Ma ch 2025
Accep ed: 18 Ma ch 2025
Published: 31 Ma ch 2025
Ci a ion: Choza, Jacin o. 2025. The
Feminine Sac ed: An On osociology
o Woman as a Symbol. Religions 16:
450. h ps://doi.o g/10.3390/
el16040450
Copy igh : © 2025 by he au ho .
Licensee MDPI, Basel, Swi ze land.
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A ibu ion (CC BY) license
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A icle
The Feminine Sac ed: An On osociology o Woman as a Symbol
Jacin o Choza
Depa men o Logic, Philosophy and Philosophy o Science, Uni e si y o Se ille, 41004 Se illa, Spain;
[email p o ec ed]
Abs ac : In con empo a y de elopmen , eminism is di ided in o wo majo ends, ha
o di e ence and ha o equali y. The o me ends o ely mo e on on ology and eligious
symbolism, and he la e on sociology and poli ical p axis. This pape aims o show
ha his an agonism has as i s backg ound he complemen a i y and uni y be ween bo h
app oaches, which a e based on eligious symbolism. Religious symbolism has bo h
an on ological alue and a sociological alue, which gi e bo h in e nal consis ency and
ex e nal o m o socie y.
Keywo ds: ma e ; mo he ; ene gy; Py hago eanism; eminism o di e ence; quan um
wo ld
1. The P imo dial Mo he in My hology, Sociology, Philosophy, and Theology
F om he his o ical and ch onological poin o iew, he i s igu es ha Homo sapiens
ene a ed as c ea i e di ini ies we e he G ea Mo he Goddess o Mo he Ea h, who,
in he la e Neoli hic pe iod, adop ed he o ms o Gaia, Nu , Heca e, Pachamana, and
who had o he names acco ding o he imes and cul u es. F om he ma hema ical and
philosophical iconog aphic poin o iew, hey ha e also been ep esen ed in nume ous
igu es and denomina ions. A his momen , i is no possible o di e en ia e be ween an
on ological symbol and a sociological poli ical symbol because he symbol has made all
hese meanings indisce nible.
The i s ep esen a ions o he Mo he Goddess a e hose o he emale geni als as
s ylized geome ic igu es, i.e., he iangle, ci cle, o al, and hombus, among o he s (see
Figu e 1), while he mos classic, he shape o he ish bladde ( esica piscis), is la e and
pe manen ly used by he Py hago eans and he i s Ch is ians and is be e known as he
mando la and pan oc a o .
F om he Middle Ages onwa ds, a sligh di e en ia ion be ween he eligious and
sociological and poli ical meaning o he symbol can al eady be pe cei ed, depending on
whe he i is ound in he apses o chu ches o on wa banne s.
The p ocess o gene a ion and de elopmen o he cosmos om p imo dial ma e is
s aged acco ding o he modali y o i uals, ha is, om he poin o iew o body language
and iconog aphy, and i is desc ibed om he poin o iew o li u gical hymns and s o ies,
and om he poin o iew o o dina y language.
This equi alence is clea e in some ep esen a ions han in o he s. Fo example, he
equi alence be ween he Egyp ian goddess Nu , he celes ial aul , and he b o he Geb,
he ea h’s soil, is e y clea (see Figu e 2)1.
When abs ac philosophical hough began a he beginning o he his o ical and u ban
e a, he c ea ion o he uni e se was desc ibed sociologically om i es o dema ca ion o
Religions 2025,16, 450 h ps://doi.o g/10.3390/ el16040450
Religions 2025,16, 450 2 o 26
a e i o y ( o example, hose desc ibed by Li y in Ad u be condi a), and philosophically
om a mys e ious, in ini e, and ine able Fi s P inciple, i.e., he One.
Religions 2025, 16, x FOR PEER REVIEW 2 o 27
T iangle/pubis Rhombus/ ul a Ci cle/ agina O al/U e us/mando la
Figu e 1. h ps://en.wikipedia.o g/wiki/Regula _polygon, and
h ps://en.wikipedia.o g/wiki/Apollonius_o _Pe ga#Conics (accessed on 8 Janua y 2025).
My hical ep esen a ions o “Mo he Ea h” in pic o ial
media. A e N. Chausidis, ci .
The goddess Nu , he sky, joins he b o he Geb, he ea h.
My hical ep esen a ion o “Mo he Ea h”…ci .
Figu e 2. Rep esen a ions o “Mo he Ea h” in pic o ial media. A e N. Chausidis, ci .
When abs ac philosophical hough began a he beginning o he his o ical and
u ban e a, he c ea ion o he uni e se was desc ibed sociologically om i es o dema -
ca ion o a e i o y ( o example, hose desc ibed by Li y in Ad u be condi a), and philo-
sophically om a mys e ious, in ini e, and ineffable Fi s P inciple, i.e., he One.
The ancien , his o ical–sociological and philosophical eligious s o ies call his Fi s
P inciple by diffe en names om diffe en pe spec i es, such as aw ma e ial, he soul
o he wo ld, numbe , demiu ge, e c., and con empo a y science does he same, calling i
a quan um acuum, Higgs ield, o da k ma e , al hough scien is s assign hem he
same o e y simila p ope ies
2
.
The i s philosophe o analyze and desc ibe his p ocess o he his o y o he uni-
e se, al hough based on Pla o and A is o le, in a comple e and sys ema ic way, as an
exi (p oodos, exi us) o his inde e mina e ma e om he Fi s P inciple, i.e., as i s un-
olding o he cons i u ion o he uni e se and as he e u n o e e y hing o i (epis-
ophé, edi us), was Plo inus.
He calls he ini ial inde e mina e ma e in ini e po ency and in e p e s i as ma e
and as “mo he ”, i.e., as a philosophical e sion o he “mo he goddess” o he i uals
and my hologies o p e ious imes
3
. F om he poin o iew o sociology and poli ics, his
mo he appea s in iconog aphy no only as a h one o wisdom, bu also as a h one o
omnipo ence, as a ci y cen e , and as a home ocus, and he geome ical schemes p o ide
he keys o he iconog aphy o he eminine di ini y (see Figu e 3).
Figu e 1. h ps://en.wikipedia.o g/wiki/Regula _polygon, and h ps://en.wikipedia.o g/wiki/
Apollonius_o _Pe ga#Conics (accessed on 8 Janua y 2025).
Religions 2025, 16, x FOR PEER REVIEW 2 o 27
T iangle/pubis Rhombus/ ul a Ci cle/ agina O al/U e us/mando la
Figu e 1. h ps://en.wikipedia.o g/wiki/Regula _polygon, and
h ps://en.wikipedia.o g/wiki/Apollonius_o _Pe ga#Conics (accessed on 8 Janua y 2025).
My hical ep esen a ions o “Mo he Ea h” in pic o ial
media. A e N. Chausidis, ci .
The goddess Nu , he sky, joins he b o he Geb, he ea h.
My hical ep esen a ion o “Mo he Ea h”…ci .
Figu e 2. Rep esen a ions o “Mo he Ea h” in pic o ial media. A e N. Chausidis, ci .
When abs ac philosophical hough began a he beginning o he his o ical and
u ban e a, he c ea ion o he uni e se was desc ibed sociologically om i es o dema -
ca ion o a e i o y ( o example, hose desc ibed by Li y in Ad u be condi a), and philo-
sophically om a mys e ious, in ini e, and ineffable Fi s P inciple, i.e., he One.
The ancien , his o ical–sociological and philosophical eligious s o ies call his Fi s
P inciple by diffe en names om diffe en pe spec i es, such as aw ma e ial, he soul
o he wo ld, numbe , demiu ge, e c., and con empo a y science does he same, calling i
a quan um acuum, Higgs ield, o da k ma e , al hough scien is s assign hem he
same o e y simila p ope ies
2
.
The i s philosophe o analyze and desc ibe his p ocess o he his o y o he uni-
e se, al hough based on Pla o and A is o le, in a comple e and sys ema ic way, as an
exi (p oodos, exi us) o his inde e mina e ma e om he Fi s P inciple, i.e., as i s un-
olding o he cons i u ion o he uni e se and as he e u n o e e y hing o i (epis-
ophé, edi us), was Plo inus.
He calls he ini ial inde e mina e ma e in ini e po ency and in e p e s i as ma e
and as “mo he ”, i.e., as a philosophical e sion o he “mo he goddess” o he i uals
and my hologies o p e ious imes
3
. F om he poin o iew o sociology and poli ics, his
mo he appea s in iconog aphy no only as a h one o wisdom, bu also as a h one o
omnipo ence, as a ci y cen e , and as a home ocus, and he geome ical schemes p o ide
he keys o he iconog aphy o he eminine di ini y (see Figu e 3).
Figu e 2. Rep esen a ions o “Mo he Ea h” in pic o ial media. A e N. Chausidis, ci .
The ancien , his o ical–sociological and philosophical eligious s o ies call his Fi s
P inciple by di e en names om di e en pe spec i es, such as aw ma e ial, he soul o
he wo ld, numbe , demiu ge, e c., and con empo a y science does he same, calling i a
quan um acuum, Higgs ield, o da k ma e , al hough scien is s assign hem he same o
e y simila p ope ies2.
The i s philosophe o analyze and desc ibe his p ocess o he his o y o he uni e se,
al hough based on Pla o and A is o le, in a comple e and sys ema ic way, as an exi
(p oodos,exi us) o his inde e mina e ma e om he Fi s P inciple, i.e., as i s un olding
o he cons i u ion o he uni e se and as he e u n o e e y hing o i (epis ophé, edi us),
was Plo inus.
He calls he ini ial inde e mina e ma e in ini e po ency and in e p e s i as ma e
and as “mo he ”, i.e., as a philosophical e sion o he “mo he goddess” o he i uals
and my hologies o p e ious imes
3
. F om he poin o iew o sociology and poli ics, his
mo he appea s in iconog aphy no only as a h one o wisdom, bu also as a h one o
omnipo ence, as a ci y cen e , and as a home ocus, and he geome ical schemes p o ide
he keys o he iconog aphy o he eminine di ini y (see Figu e 3).
Since he wen ie h cen u y, wi h he appea ance and de elopmen o quan um physics
and exis en ial phenomenology, i has become possible and ine i able o de elop a cosmol-
ogy om he poin o iew o ma e , inde e minacy, p o eic ene gy, o mo he mass, ha is,
om he eminine poin o iew. Howe e , a ha ime, he sociological eminine and he
eligious we e al eady dis anced and con on ed. The eminine has begun o e alue i sel
and access poli ical powe as a sociological g oup and labo o ce, while i is de alued in
Religions 2025,16, 450 3 o 26
he on ological and eligious o de s and begins o weaken as a g oup ha sociologically
ealizes he alues o pi y and me cy.
Religions 2025, 16, x FOR PEER REVIEW 3 o 27
San a ma ia de Tahull Pan oc à o de Taüll, San Climen de Taüll
Figu e 3. h ps://en.wikipedia.o g/wiki/Ch is _Pan oc a o (accessed on 5 Febu a y 2025).
Since he wen ie h cen u y, wi h he appea ance and de elopmen o quan um
physics and exis en ial phenomenology, i has become possible and ine i able o de el-
op a cosmology om he poin o iew o ma e , inde e minacy, p o eic ene gy, o
mo he mass, ha is, om he eminine poin o iew. Howe e , a ha ime, he socio-
logical eminine and he eligious we e al eady dis anced and con on ed. The eminine
has begun o e alue i sel and access poli ical powe as a sociological g oup and labo
o ce, while i is de alued in he on ological and eligious o de s and begins o weaken
as a g oup ha sociologically ealizes he alues o pi y and me cy.
The p inciple o inde e minacy begins o be accep ed as cons i u i e o all eali y,
and concep ual ools a e a ailable o ope a e wi h he in ini e and manage i , in philos-
ophy, ma hema ics, and linguis ics4, and ha is why philosophy, ma hema ics and lin-
guis ics ha e demons a ed, in mode n imes, om he Renaissance o he 20 h cen u y,
a ce ain gende bias, as a ious au ho s ha e poin ed ou 5, in acco dance wi h his o ical
poli ical and sociocul u al con igu a ions.
In on ological and eligious pe spec i es, he uni e se a ises om a duali y o a
iad. The duali y is he Unlimi ed and he Limi ed, and he iad is he Uni y o he Un-
limi ed and he Limi ed. In he philosophical pe spec i e, he unlimi ed is unde s ood as
ma e and he limi ed as o m; in he iconog aphic and ma hema ical pe spec i es, he
unlimi ed is unde s ood as a pai ha is no closed on i sel , open and inde ini ely de-
e minable, and he limi ed as a comple e essence ha is de ini i ely de e mined.
In he sociological and poli ical pe spec i e, socie y also a ises om duali y: he
mas e and he sla e, he one and he many, and he powe ul and he dispossessed, and
he eminine belongs o he second sphe e o hese binomials. The e ms used in icono-
g aphy, ma hema ics, and philosophy o designa e his duali y a e con inuous/disc e e
and in ini e/ ini e, and ha e a long his o ical de elopmen in he heo y o pe spec i e
and geome ic igu es, numbe heo y, and hylomo phic on ology.
The con inuous and he inde e mina e, such as he space– ime ield, o ea h, wa e ,
ai and i e, a e unde s ood as eminine because hey p oduce o gene a e in ini ely
h ough di ision, i.e., hey a e in ini ely di isible, wi h an inexhaus ible e ili y. The
same happens in he socie ies desc ibed by Adam Smi h and Keynes wi h weal h, and
especially wi h money, he p i ileged icon o aw ma e ials.
Figu e 3. h ps://en.wikipedia.o g/wiki/Ch is _Pan oc a o (accessed on 5 Febu a y 2025).
The p inciple o inde e minacy begins o be accep ed as cons i u i e o all eali y, and
concep ual ools a e a ailable o ope a e wi h he in ini e and manage i , in philosophy,
ma hema ics, and linguis ics
4
, and ha is why philosophy, ma hema ics and linguis ics
ha e demons a ed, in mode n imes, om he Renaissance o he 20 h cen u y, a ce ain
gende bias, as a ious au ho s ha e poin ed ou
5
, in acco dance wi h his o ical poli ical
and sociocul u al con igu a ions.
In on ological and eligious pe spec i es, he uni e se a ises om a duali y o a iad.
The duali y is he Unlimi ed and he Limi ed, and he iad is he Uni y o he Unlimi ed
and he Limi ed. In he philosophical pe spec i e, he unlimi ed is unde s ood as ma e
and he limi ed as o m; in he iconog aphic and ma hema ical pe spec i es, he unlimi ed
is unde s ood as a pai ha is no closed on i sel , open and inde ini ely de e minable, and
he limi ed as a comple e essence ha is de ini i ely de e mined.
In he sociological and poli ical pe spec i e, socie y also a ises om duali y: he mas-
e and he sla e, he one and he many, and he powe ul and he dispossessed, and he
eminine belongs o he second sphe e o hese binomials. The e ms used in iconog a-
phy, ma hema ics, and philosophy o designa e his duali y a e con inuous/disc e e and
in ini e/ ini e, and ha e a long his o ical de elopmen in he heo y o pe spec i e and
geome ic igu es, numbe heo y, and hylomo phic on ology.
The con inuous and he inde e mina e, such as he space– ime ield, o ea h, wa e , ai
and i e, a e unde s ood as eminine because hey p oduce o gene a e in ini ely h ough
di ision, i.e., hey a e in ini ely di isible, wi h an inexhaus ible e ili y. The same happens
in he socie ies desc ibed by Adam Smi h and Keynes wi h weal h, and especially wi h
money, he p i ileged icon o aw ma e ials.
On he o he hand, hey a e limi able in many ways, because hey do no ha e limi s o
con ou s o hei own, and, u he mo e, once de e mined acco ding o a speci ic o m and
limi s, hey can epea ha o m inde ini ely in an inexhaus ible p oduc ion, and also in
e y di e en p oduc ions. This is especially ue o money, which A is o le calls “a i icial
Religions 2025,16, 450 4 o 26
weal h” o ch ema is ics, because i can g ow inde ini ely, wi hou e e eaching i s ullness
(Poli ics Book VII, 1323a.25–30).
The hi d o m o he ep esen a ion o di ini y is he objec i e one, which e-
sul s om a e lec i e monologue on i and i s mani es a ions: science, philosophy, and,
especially, heology.
The heological poin o iew has, in u n, h ee le els: he li u gical one, which
belongs o body language; he na a i e, which belongs o o dina y language; and he
heological in e p e a ion, which belongs o he objec i ying e lec i e monologue. The
uni y o he h ee is wha gi es g ea e consis ency o knowledge and communica ion wi h
he di ine.
The objec i e heological poin o iew o mally appea s when he s o ies abou
he o igin o a people and hei own cul u e, con ained in he epic memo y o he i s
social g oups, a e conside ed and augh as communica ed by God o men; ha is, i is
consolida ed when he igu e o he ansmi e o mally also becomes an in e p e e , i.e., a
p ophe and p ies , and he s o y is aken as a e ela ion.
This occu s in all peoples and all cul u es du ing he pe iods in which o dina y
language is o med (beginning o he Chalcoli hic, a ound 5000 BC), and is o en also
conside ed e ealed, i.e., augh by di ini y, because i his is as bene icial o su i al as
hun ing and ep oduc ion.
I is a his poin ha he epic s o ies a e consolida ed, whe e he social g oup becomes
awa e o i s own his o y and i s p ogeni o s, 108 when he on ological and heological
e lec ion on he igu es o he mo he goddess and he Fi s P inciple begins, and hey
begin 109 o be con igu ed concep ually, di e en ia ing hemsel es om he imagina i e
epic s o y.
2. Innocence, F eedom and E il
The Judeo-Ch is ian Bible begins he accoun o c ea ion wi h he ollowing desc ip ion
o a s a e o o iginal innocence and he i up ion o e il:
“And hey we e bo h naked, Adam and his wi e, and hey we e no ashamed”
(Gen 2.25)
[. . .].
10 “I hea d you s eps in he ga den”, he eplied, “and I was a aid because I was
naked; so I hid mysel ”.-
11 He said o he , “Who old you ha you we e naked? Ha e you ea en om he
ee ha I old you no o ea ?”
12 The man eplied, “The woman you pu a my side ga e me some ui , and I
a e i ”.
13 The Lo d God said o he woman, “How could you do such a hing?” The
woman eplied, “The se pen seduced me, and I a e i ”. (Gen 3. 10–13)
The i s s age o wo ld his o y is he posi ion o ma e ou side he One and women
as he cen e o he social o de . Tha which is placed ou side is wisdom (Sophia,Hochma),
wha P oclus calls he ma e nal, which is in ini e powe and also in ini e nou ishmen , i.e.,
ene gy, which akes on many modali ies.
This in ellec ual e sion o his o y has ano he imagina i e p ehis o ic e sion, wi h
ou ypes o di ini ies, namely, cosmomo phic di ini ies, such as s a s, phy omo phic
di ini ies, such as plan s, zoomo phic di ini ies, such as animals, and an h opomo phic
di ini ies, such as human beings.
Religions 2025,16, 450 5 o 26
These ou ypes o di ini ies a e usually di ided in o wo classes, male and emale,
bu hese wo classes a e uni ied in o one, which ope a es as a kind o b idge be ween he
imagina i e plu al di ini ies and he di ini y concei ed in ellec ually as a uni , which is
he igu e o he and ogyne.
In he ci ed ex o Genesis, ini ially he human being was no a sepa a e duali y, bu a
single human being o a dual uni y, who did no eel ashamed o his nakedness, because
one does no eel shame when one is alone o one is one, i.e., wi h a spouse. Howe e ,
when he uni y is b oken, he duali y appea s, and wi h i he es angemen ha makes
shame possible.
“I was a aid because I was naked. Tha is why I hid mysel .
—He eplied: And who old you ha you we e naked?” (Gen 3, 10)
I is Mephis opheles who b eaks he innocence and uni y o he and ogyne who is
naked and shows ha he is no one bu wo; as such, he se pen , he mos cunning o
animals, who, mo eo e , is in some way a collabo a o o God in he ask o c ea ing he
uni e se. The names o Mephis opheles and and ogyne do no appea in Genesis bu we e
he symbols o he appea ance o e il in he cosmos and in socie y be o e he di e en ia ion
be ween he on ological and he sociological o de .
Acco ding o Eliade, Mephis opheles is no he enemy o God, bu o li e, o s illness,
and o s a a ion. He is he enemy o women (“I will pu enmi y be ween you and woman,
be ween you o sp ing and he s”. Gen. 3. 15)6.
In he olklo e o popula eligion, God and Mephis opheles e en ha e a ce ain
sympa hy o each o he , as also occu s in he Book o Job, and a good eason o his is ha
God (Ind a) and he D agon (V a) a e b o he s: he a he o bo h is T as 7.
The second momen o cosmologies is usually he b eaking o peace and o iginal
innocence, i.e., he unleashing o a s uggle be ween da kness and ligh , be ween good and
e il, be ween p o oca ion and choice, in wha he G eeks call he Ti anomachy, o he wa
be ween he gods o he i s gene a ion ( he Ti ans) and hose o he second.
In Hindu cosmogony, he uni e se also un olds om a p imo dial up u e as de-
sc ibed by he G eek poe s, bu his ime eco ded in he co esponding sac ed books by
Hindu heologians8.
The igu es o Mephis opheles and he and ogyne a e he s aging o he appea ance
o e il and eedom in he isible sociological o de , which is ansposed o he in isible
heological o de .
They ma k he beginning o he di e en ia ion be ween he my hological imagina ion
and he philosophical heological concep ual in ellec , because hey can uni y a one poin
he coinciden ia opposi o um (coincidence o opposi es) on he logical and on ological le el,
he ino ganic and o ganic le el, he p e-social and social le el, he p e-poli ical and poli ical
le el, and he p emo al and he mo al and immo al le el. On many o he s le els, i is
linked o he un olding o he social, philosophical, and eligious his o y o he Wes .
When Pla o ecoun s he my h o he and ogyne a he banque , he desc ibes he
de elopmen o Wes e n his o y as a p oblem and con lic be ween he one and he mul iple.
In he on ological o de , his iewpoin is expounded in he Pa menides, in he cosmological
o de , i is expounded in he Timaeus, in he psychological o de , i is expounded in he
Phaedo, in he e hical o de , i is expounded in he Phaed us, in he poli ical o de , i is
expounded in The Republic, and in he sociological o de , i is expounded in The Laws. This
iewpoin always comes om a p imo dial ma e and soul o he wo ld, which can un old
and collec all he mani old abou i sel in a uni y.
I we ake in o accoun ha since Anaxago as and Py hago as, a good pa o
Py hago eanism and Neopla onism explain he cosmos and socie y s a ing om an o igi-

Religions 2025,16, 450 6 o 26
nal ma e , o a p imo dial mo he , we can see in his my h he a gumen o he his o y o
he cosmos and socie y, i.e., o he exi us edi us sys ema ized by Plo inus.
In he beginning is he mo he , who is a dual uni y, like he he maph odi e Innana and
many o he male and emale di ini ies, who, as Eliade poin s ou , cons i u e an o iginal
uni y and gene a e by pa henogenesis. Due o an ini ial shock, he dual uni y is di ided,
and he child en a e o n om he mo he ’s body.
The e is no accoun o he eason o he ex e naliza ion o he inde e mina e as a uni
ou side he One in all accoun s o he spli , i.e., o why i is i s he unlimi ed and hen he
limi ed, o why each one wande s a ound los , despe a ely sea ching un il dea h o he
o he hal o hemsel es, guided by he madness o desi e (e os), o why he s uggle o
uni y be ween he wo sides con inues, o o why duali y con inues om he beginning
o p ehis o y o he p esen , up o he o mula ion o he p inciple o complemen a i y by
Boh a he beginning o quan um physics.
Bu he does ealize why, in a la ge majo i y o he s o ies, he o igin o disco d and o
g ea di isions and wa s is women, o he beau y o women
Th oughou p ehis o y and his o y, and om he de elopmen o mode n and con-
empo a y science, he e has been a ce ain y ha woman, i.e., he woman’s body, is ene gy.
Howe e , she ealizes why, in a la ge majo i y o he s o ies, he o igin o disco d, g ea
di isions, and wa s is women. Likewise, i emains a cons an ha all he elemen s o he
body, a e dea h, e u n o dus , o become ood and ene gy again, and he key ole o
women in he une al i es o he accompanimen o he deceased o he a e li e emains
cons an . I is also a cons an ha all he elemen s o he body, a e dea h, e u n o dus , o
become ood and ene gy again.
This ci cula i y, which is o en called eg essus ad u e um, and which is one o he e -
sions h ough which he edemp ion o he human species is desc ibed, appea s in a ious
in e p e a ions o cul u es, a ious schools o psychoanalysis, and a ious my hologies,
and is one o he ways in which he symbol and human consciousness a e used as a hinge
be ween he isible sociological wo ld and he in isible eligious wo ld.
This a icula ion be ween he sociological–cosmological and he on ological– eligious
ex ends o a la ge numbe o cosmic elemen s, especially ood.
In addi ion o he ood p ope o he gods, i.e., nec a and amb osia, he immo als gi e
o he sal i ic oods o mo als, and o en e en con e hemsel es in o oods wi h speci ic
healing and sal i ic quali ies, o e ing hem o e e as gi s o men, and, hus, leading hem
o ul ill he desi es o hei lo e; namely, o be ood o lo ed ones, men, child en, e c.
Thus, Pe sephone ans o ms he mo al Men a in o he min plan ; om he blood o
C ocus, sa on is bo n; he e is also he almond ee o Agdi is, he pomeg ana e ee o
Dionysus, he apple ee o Melos, and so on wi h many o he s. In p ehis o y, hey do so in
eali y, and in his o y in i ual. The Hellenis ic imagina ion d aws in splendid igu es wha
he G eek in ellec la e embodies in solid concep s, and la e Ch is iani y also exp esses
he same gi on bo h le els simul aneously wi h adian me apho s.
The symbol is he piece ha a icula es he eligious sociological wo ld wi h he
on ological cosmological wo ld, he human wi h he di ine, and he key o his a icula ion
is, in u n, he woman.
3. The Fi s C ea u e, Sel -Consciousness o No hingness, and Wisdom
The exi om he ma e nal womb is a ea ing apa o uni y and a all in o co up ion
because li e is mo emen , ime, sepa a ion, and co up ion, bu i is also pu i ica ion, and
ha li e, al eady pu i ied, is a e u n o he ma e nal womb, o he in e media e wo ld,
acco ding o he di e en schools and i uals o he mys e ies, no wi hou complici y
be ween God and Mephis opheles.
Religions 2025,16, 450 7 o 26
This ci cui o exi and e u n is exp essed sociologically a he di e en le els o being
(physical, biological, psychological, exis en ial, eligious, on ological, and heological) and
hey ha e hei own ealiza ion and desc ip ion in each one o hem. In some e sions o
Neopla onism and Ch is iani y, i is said ha hey a e sensible signs ha cause wha hey
mean, ha is, sac amen s, and ha hey a e he axa o he social and legal o de , i.e., he
ac o s ha de e mine social iden i y, whe he one is a man o a woman, a child o an adul ,
single o ma ied, innocen o guil y, e c.
This is eco ded a a i s p econscious biophysical le el as a se o ho monal sec e ions
and e lexes which ca y hei own i os
9
. I is also expe ienced a a second psychological and
exis en ial eligious le el in ma e nal in imacy as a eeling o being in onesel o he o he , as
a p imo dial o m o being o onesel as a uni y o wo, as a dual being, and also wi h hei
co esponding i es
10
, and i is mani es ed a a hi d on ological in ellec ual le el by becoming
anspa en o onesel as a dual uni y in ela ion o God.
The i s wo momen s begin wi h a ype o ma e nal–co po al knowledge ha is a he
same ime ac ion and ha spon aneously p oduces ges u es and mo emen s o ene a ion
on he pa o he mo he , such as he kiss, he ca ess, b eas eeding, he o e low o joy
and ende ness in embling and discom o , and, inally, e e y hing ha can be and is he
beginning o he i es ha cons i u e he li u gy o welcoming he new being in o exis ence,
he i s o all he i es o passage11.
Ri es o passage a e he axa o sociological and legal iden i y, which in some ex eme
o ms o equali y eminism a e conside ed wo ds lacking eal con en (nominalism), while
in he eminism o di e ence hey a e aken as he eal on ological con en o i es, ha is,
o he social s uc u e and he legal o de .
F om he momen o depa u e, man begins he all in i s a ious o ms, and always
has i es and sac amen s o one kind o ano he , whe he hey a e he O phic, Dionysian,
Eleusinian, He me ic mys e ies, e c.12
F om he momen o his depa u e, man begins his all in i s a ious o ms, and he
always has esou ces o one kind o ano he , whe he hey a e he O phic, Dionysian,
Eleusinian, He me ic mys e ies, e c.
Fallen man knows ha he can always u n o woman and especially o his mo he ,
because she is always he e, no ma e how low man has allen and how deep hell is. This
is so because he ela ionship o he p imo dial Mo he and Uni e sal Mo he (MU, as Ibn
Gabi ol calls he ) wi h he One is one o con inui y
13
, and ha o he p imo dial mo he wi h
men as well
14
. The Wo d is always in he beginning, ha is o say in ma e -wisdom, and
he exis ence o all c ea u es is in hose ma e nal en ails
15
, which a e also hei beginning.
Tha is why, om a sociological poin o iew, ce ain pu i ica ion i es a e pe o med
by women, such as he p ies esses o Asclepius, he Eumenides, he Ves als, and o he s.
Tha is why man can go down o hell, and e u n om he e.
Tha is why man canno s op going down o hell, no s op e u ning om he e:
Gilgamesh, Ulysses, Ch is , Aeneas, Dan e, Don Juan, Mil on, Faus , Baudelai e, Dos o-
e sky, and some o he s go down and e u n. Pu i ica ion is a ba le be ween man and
he A changel Michael, aided by he woman, An iclea, Bea ice, Agnes, Ma ga e , and
Sonia, who a e A iadne’s h ead, he umbilical co d wi h which, h ough hem, he emains
connec ed o he hea o he One.
Tha is p ecisely he answe o Nicodemus’ ques ion abou sal a ion: “How can a
man be bo n when he is old? Can he en e his mo he ’s womb and be bo n again?” (John
3:4–6). In ac , he e u ns o he dus , o he ea h, o he bosom o Mo he Na u e, o
he in e media e wo ld, o he s age whe e “women ecei ed hei dead by esu ec ion”
(Heb ews 11:35). The womb o he cosmos is he ma e nal womb, o which he li ing e u n
when hey die o be bo n again.
Religions 2025,16, 450 8 o 26
Re u n means e u ning o he s a ing poin , and, he e o e, implies innocence and
pu i ica ion, i.e., becoming like child en. I implies e u ning o he beginning o c ea ion,
which he e is called beginning, and which in ol es passing h ough he a ious su e ings
o li e, h ough he a ious o ms o des uc ion and o nonexis ence.
The e a e nume ous concep ions o exi us edi us, and i is common o dis inguish be ween
wo la ge classes. In he i s class, exi us is concei ed by all eligions in gene al as he
beginning o he cosmos and o man, and edi us is concei ed as a e u n o ha same
pa adisiacal cosmos whe e animals and men li e in happy ha mony o all e e ni y.
This edi us has i s sociological exp ession in he une a y i es o pu i ica ion, which
a y widely om one eligion o ano he .
In he second class, exi us is a ansi o y s age o he cosmos and no a pe manen
s a e o i , and edi us is also a ansi o y s age, a p o isional e u n ha culmina es in a
second and de ini i e edi us, in which he cosmos and humani y a e in eg a ed in o he
in ima e ela ionship o he One and i s hypos ases. This culmina ion o he edi us consis s
o he escha ological mys ical union wi h he One and also comp ises a ious i es and
sociological phenomena in he a ious eligions.
This second class o edi us is sys ema ized by Plo inus and is concei ed no only as
a e u n o he innocence o pa adise, o o he cons i u ion o “a new hea en and a new
ea h; o he i s hea en and he i s ea h ha e passed away (Re . 21.1)”, as exp essed
in Ch is ian e minology, bu also as pa icipa ion in he bosom o he h ee hypos ases o
he One.
Ch is iani y inse s be ween he i s and second e u n he “ele a ion o he supe -
na u al o de ” ha gene a es a dense heological complexi y
16
. In ac , his second e u n,
which consis s o he pa icipa ion o he human pe son in he in ima e li e o he One, o ,
in Ch is ian e ms, in he dynamics o he T ini a ian p ocessions, is subsequen ly elabo-
a ed by all o philosophy and his o ical heology, Ch is ian, Islamic, Heb ew, Buddhis ,
e c., gene a ing ea ises o a mo ley complexi y. Consequen ly, i gene a es ea ises o a
a iega ed complexi y in he on ological o de
17
, and, on he o he hand, c ea es a whole
panoply o i es ha cons i u e in he sociological o de hal o he ce emonies ha make
up he “li u gical yea ” in he a ious con essions.
This second e u n, o which he e a e nume ous e sions, usually implies and in e-
g a es he i s , i.e., he eco e y o he pa adisiacal o iginal innocence, o hen each, also
h ough he woman, he ans o ma ion ha allows one o pass om his i s e u n o he
second, o a highe o de , which he e is cha ac e ized as pa icipa ion in he in ima e li e o
he One, and is called he Beginning.
The sociological co ela e o hese wo heological momen s is, in he i s place,
he uni ica ion o all men in he Roman Empi e and in he Chu ch, which is due o he
uni ica ion o humani y in he empi e o Alexande , o he g an ing o Roman ci izenship o
all he inhabi an s o he empi e by Ca acalla in 212, and o he decla a ion o Ch is iani y
as he o icial eligion o he Empi e by Theodosius in he yea 380.
Secondly, he sociological co ela e o he second e u n is he glo i ica ion ca ied
ou by he chu ch o he he oes and p o agonis s o sal a ion. In a ce ain way, he e
is a co espondence be ween he cen ali y ha Plo inus and Dionysius gi e o he One
in he on ological o de , and he cen ali y ha Theodosius g an s o he Chu ch in he
sociological o de .
46 Ma y hen said: “My soul sings he g ea ness o he Lo d,
47 and my spi i embles wi h joy in God, my sa io ,
48 because he looked kindly on he smallness o you se an .
Religions 2025, 16, x FOR PEER REVIEW 9 o 27
47 and my spi i embles wi h joy in God, my sa io ,
48 because he looked kindly on he smallness o you se an .
48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ.
48 quia espexi humili a em ancillae suae F om now on all gene a ions will
call me happy, 49 because he Almigh y has done g ea hings o me: his
Name is holy! (Luc. 1.)
“Because he looked wi h kindness on he humili y o his sla e”, because he no iced
he su ende o his c ea u e18. Wha was he smallness o humili y o he se an , he
sla e? And wha was i o look a he wi h kindness o o pay a en ion o he ?
The fi s on ological answe o hese wo ques ions is p obably, as has been said,
ha o Plo inus. The smallness o humili y o he se an consis s o he being no hing,
no in he no exis ing om he empi ical poin o iew, bu in he being no hing om
he on ological poin o iew, ha is, she is no in he sel . She is no in he on ological
sel p io o c ea ion o in he empi ical sel a he momen o he Annuncia ion.
In he on ological sel p io o c ea ion and hen a he e y momen o c ea ion, she
is apey odýnamon, o she is p o é apei ia. Fo his e y eason, “ he Almigh y has done
g ea hings in me” (ὅτι ἐποίησέν µοι µεγάλα ὁ δυνατός, quia eci mihi magna, qui po ens
es ).
Wha g ea hings can he Almigh y (ὁ δυνατός, qui po ens es ) do in his c ea u e
who is no hing and wholly a his disposal? And wha consciousness can i ha e o i sel
and o g ea hings? The consciousness i can ha e o i sel , i i is a ue
sel -consciousness, is ha in i sel i is no hing, since i is no in i sel , o since i s sub-
sis ence is bo owed and con ingen 19. In ha case, he sel -consciousness o he p imo -
dial c ea u e is he sel -consciousness o no hingness.
And wha a e he g ea hings ha he Almigh y makes ou o no hing? Well, he
whole c ea ion, he uni e se, humani y, i.e., wha is ecoun ed in he fi s e ses o Gen-
esis, which she p obably knew.
In he sociological o de , he g ea hings accomplished by he Almigh y a e, o he
Jews, he building o he kingdom o Da id; o he Romans, hey a e he building o he
empi e; and o he Ch is ians, hey a e he building o Ch is iani y. Ch is iani y, on he
o he hand, is he symbol ha links he fi s p inciple, God o he One, wi h human soci-
e y, a icula ed acco ding o he a ious o ms o ecogni ion o his link
The Py hago ean school o Pla o and Plo inus said ha he fi s hing ha he One
pu s ou side o i sel is he Inde e mina e, he infini e powe , and ha i pu s i ou side
o i sel because i has had i in i sel be o e, om he beginning. Wha i pu s ou side o
i sel in he second place is he De e mined, he numbe , he Logos, as we ha e also seen.
In he One, one can diffe en ia e he Unlimi ed om he Limi ed, and wha he One pu s
ou side o i sel is ano he one made up o bo h hings, beginning wi h he Inde e mi-
na e.
The Inde e mina e o he One pu s i sel ou side in a gene a ion o media e con inui y,
like an e os o infini e powe , like he eminine o he ma e nal, ha is, like he mo he ,
who om he eligious heological poin o iew is Wisdom. The De e mining, “which
was in he om he beginning” (Io. I, 2) is pu ou in he second place, in a gene a ion o
immedia e discon inui y as he only masculine de e minan , which om he philosophical
and heological poin o iew is he Logos.
Tha is o say, no hingness is he beginning om which eme ges, on he one hand,
he uni e se, om which, and h ough Ma y, God becomes man, and on he o he hand
he same uni e se om which, and h ough E e, Ab aham and he Ab ahami e con es-
sions his o ically eme ge, which exe cise hei p ominence in he de elopmen o Wes -
e n cul u e.
Religions 2025,16, 450 9 o 26
48 quia espexi humili a em ancillae suae F om now on all gene a ions will call
me happy, 49 because he Almigh y has done g ea hings o me: his Name is
holy! (Luc. 1.)
“Because he looked wi h kindness on he humili y o his sla e”, because he no iced
he su ende o his c ea u e
18
. Wha was he smallness o humili y o he se an , he
sla e? And wha was i o look a he wi h kindness o o pay a en ion o he ?
The i s on ological answe o hese wo ques ions is p obably, as has been said, ha
o Plo inus. The smallness o humili y o he se an consis s o he being no hing, no
in he no exis ing om he empi ical poin o iew, bu in he being no hing om he
on ological poin o iew, ha is, she is no in he sel . She is no in he on ological sel p io
o c ea ion o in he empi ical sel a he momen o he Annuncia ion.
In he on ological sel p io o c ea ion and hen a he e y momen o c ea ion, she is
apey odýnamon, o she is p o é apei ia. Fo his e y eason, “ he Almigh y has done g ea
hings in me”
Religions 2025, 16, x FOR PEER REVIEW 9 o 27
47 and my spi i embles wi h joy in God, my sa io ,
48 because he looked kindly on he smallness o you se an .
48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ.
48 quia espexi humili a em ancillae suae F om now on all gene a ions will
call me happy, 49 because he Almigh y has done g ea hings o me: his
Name is holy! (Luc. 1.)
“Because he looked wi h kindness on he humili y o his sla e”, because he no iced
he su ende o his c ea u e18. Wha was he smallness o humili y o he se an , he
sla e? And wha was i o look a he wi h kindness o o pay a en ion o he ?
The fi s on ological answe o hese wo ques ions is p obably, as has been said,
ha o Plo inus. The smallness o humili y o he se an consis s o he being no hing,
no in he no exis ing om he empi ical poin o iew, bu in he being no hing om
he on ological poin o iew, ha is, she is no in he sel . She is no in he on ological
sel p io o c ea ion o in he empi ical sel a he momen o he Annuncia ion.
In he on ological sel p io o c ea ion and hen a he e y momen o c ea ion, she
is apey odýnamon, o she is p o é apei ia. Fo his e y eason, “ he Almigh y has done
g ea hings in me” (ὅτι ἐποίησέν µοι µεγάλα ὁ δυνατός, quia eci mihi magna, qui po ens
es ).
Wha g ea hings can he Almigh y (ὁ δυνατός, qui po ens es ) do in his c ea u e
who is no hing and wholly a his disposal? And wha consciousness can i ha e o i sel
and o g ea hings? The consciousness i can ha e o i sel , i i is a ue
sel -consciousness, is ha in i sel i is no hing, since i is no in i sel , o since i s sub-
sis ence is bo owed and con ingen 19. In ha case, he sel -consciousness o he p imo -
dial c ea u e is he sel -consciousness o no hingness.
And wha a e he g ea hings ha he Almigh y makes ou o no hing? Well, he
whole c ea ion, he uni e se, humani y, i.e., wha is ecoun ed in he fi s e ses o Gen-
esis, which she p obably knew.
In he sociological o de , he g ea hings accomplished by he Almigh y a e, o he
Jews, he building o he kingdom o Da id; o he Romans, hey a e he building o he
empi e; and o he Ch is ians, hey a e he building o Ch is iani y. Ch is iani y, on he
o he hand, is he symbol ha links he fi s p inciple, God o he One, wi h human soci-
e y, a icula ed acco ding o he a ious o ms o ecogni ion o his link
The Py hago ean school o Pla o and Plo inus said ha he fi s hing ha he One
pu s ou side o i sel is he Inde e mina e, he infini e powe , and ha i pu s i ou side
o i sel because i has had i in i sel be o e, om he beginning. Wha i pu s ou side o
i sel in he second place is he De e mined, he numbe , he Logos, as we ha e also seen.
In he One, one can diffe en ia e he Unlimi ed om he Limi ed, and wha he One pu s
ou side o i sel is ano he one made up o bo h hings, beginning wi h he Inde e mi-
na e.
The Inde e mina e o he One pu s i sel ou side in a gene a ion o media e con inui y,
like an e os o infini e powe , like he eminine o he ma e nal, ha is, like he mo he ,
who om he eligious heological poin o iew is Wisdom. The De e mining, “which
was in he om he beginning” (Io. I, 2) is pu ou in he second place, in a gene a ion o
immedia e discon inui y as he only masculine de e minan , which om he philosophical
and heological poin o iew is he Logos.
Tha is o say, no hingness is he beginning om which eme ges, on he one hand,
he uni e se, om which, and h ough Ma y, God becomes man, and on he o he hand
he same uni e se om which, and h ough E e, Ab aham and he Ab ahami e con es-
sions his o ically eme ge, which exe cise hei p ominence in he de elopmen o Wes -
e n cul u e.
quia eci mihi magna, qui po ens es ).
Wha g ea hings can he Almigh y
Religions 2025, 16, x FOR PEER REVIEW 9 o 27
47 and my spi i embles wi h joy in God, my sa io ,
48 because he looked kindly on he smallness o you se an .
48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ.
48 quia espexi humili a em ancillae suae F om now on all gene a ions will
call me happy, 49 because he Almigh y has done g ea hings o me: his
Name is holy! (Luc. 1.)
“Because he looked wi h kindness on he humili y o his sla e”, because he no iced
he su ende o his c ea u e18. Wha was he smallness o humili y o he se an , he
sla e? And wha was i o look a he wi h kindness o o pay a en ion o he ?
The fi s on ological answe o hese wo ques ions is p obably, as has been said,
ha o Plo inus. The smallness o humili y o he se an consis s o he being no hing,
no in he no exis ing om he empi ical poin o iew, bu in he being no hing om
he on ological poin o iew, ha is, she is no in he sel . She is no in he on ological
sel p io o c ea ion o in he empi ical sel a he momen o he Annuncia ion.
In he on ological sel p io o c ea ion and hen a he e y momen o c ea ion, she
is apey odýnamon, o she is p o é apei ia. Fo his e y eason, “ he Almigh y has done
g ea hings in me” (ὅτι ἐποίησέν µοι µεγάλα ὁ δυνατός, quia eci mihi magna, qui po ens
es ).
Wha g ea hings can he Almigh y (ὁ δυνατός, qui po ens es ) do in his c ea u e
who is no hing and wholly a his disposal? And wha consciousness can i ha e o i sel
and o g ea hings? The consciousness i can ha e o i sel , i i is a ue
sel -consciousness, is ha in i sel i is no hing, since i is no in i sel , o since i s sub-
sis ence is bo owed and con ingen 19. In ha case, he sel -consciousness o he p imo -
dial c ea u e is he sel -consciousness o no hingness.
And wha a e he g ea hings ha he Almigh y makes ou o no hing? Well, he
whole c ea ion, he uni e se, humani y, i.e., wha is ecoun ed in he fi s e ses o Gen-
esis, which she p obably knew.
In he sociological o de , he g ea hings accomplished by he Almigh y a e, o he
Jews, he building o he kingdom o Da id; o he Romans, hey a e he building o he
empi e; and o he Ch is ians, hey a e he building o Ch is iani y. Ch is iani y, on he
o he hand, is he symbol ha links he fi s p inciple, God o he One, wi h human soci-
e y, a icula ed acco ding o he a ious o ms o ecogni ion o his link
The Py hago ean school o Pla o and Plo inus said ha he fi s hing ha he One
pu s ou side o i sel is he Inde e mina e, he infini e powe , and ha i pu s i ou side
o i sel because i has had i in i sel be o e, om he beginning. Wha i pu s ou side o
i sel in he second place is he De e mined, he numbe , he Logos, as we ha e also seen.
In he One, one can diffe en ia e he Unlimi ed om he Limi ed, and wha he One pu s
ou side o i sel is ano he one made up o bo h hings, beginning wi h he Inde e mi-
na e.
The Inde e mina e o he One pu s i sel ou side in a gene a ion o media e con inui y,
like an e os o infini e powe , like he eminine o he ma e nal, ha is, like he mo he ,
who om he eligious heological poin o iew is Wisdom. The De e mining, “which
was in he om he beginning” (Io. I, 2) is pu ou in he second place, in a gene a ion o
immedia e discon inui y as he only masculine de e minan , which om he philosophical
and heological poin o iew is he Logos.
Tha is o say, no hingness is he beginning om which eme ges, on he one hand,
he uni e se, om which, and h ough Ma y, God becomes man, and on he o he hand
he same uni e se om which, and h ough E e, Ab aham and he Ab ahami e con es-
sions his o ically eme ge, which exe cise hei p ominence in he de elopmen o Wes -
e n cul u e.
δυνατ
ó
ς
, qui po ens es ) do in his c ea u e
who is no hing and wholly a his disposal? And wha consciousness can i ha e o i sel
and o g ea hings? The consciousness i can ha e o i sel , i i is a ue sel -consciousness,
is ha in i sel i is no hing, since i is no in i sel , o since i s subsis ence is bo owed
and con ingen
19
. In ha case, he sel -consciousness o he p imo dial c ea u e is he
sel -consciousness o no hingness.
And wha a e he g ea hings ha he Almigh y makes ou o no hing? Well, he
whole c ea ion, he uni e se, humani y, i.e., wha is ecoun ed in he i s e ses o Genesis,
which she p obably knew.
In he sociological o de , he g ea hings accomplished by he Almigh y a e, o he
Jews, he building o he kingdom o Da id; o he Romans, hey a e he building o he
empi e; and o he Ch is ians, hey a e he building o Ch is iani y. Ch is iani y, on he
o he hand, is he symbol ha links he i s p inciple, God o he One, wi h human socie y,
a icula ed acco ding o he a ious o ms o ecogni ion o his link
The Py hago ean school o Pla o and Plo inus said ha he i s hing ha he One
pu s ou side o i sel is he Inde e mina e, he in ini e powe , and ha i pu s i ou side o
i sel because i has had i in i sel be o e, om he beginning. Wha i pu s ou side o i sel
in he second place is he De e mined, he numbe , he Logos, as we ha e also seen. In he
One, one can di e en ia e he Unlimi ed om he Limi ed, and wha he One pu s ou side
o i sel is ano he one made up o bo h hings, beginning wi h he Inde e mina e.
The Inde e mina e o he One pu s i sel ou side in a gene a ion o media e con inui y,
like an e os o in ini e powe , like he eminine o he ma e nal, ha is, like he mo he ,
who om he eligious heological poin o iew is Wisdom. The De e mining, “which
was in he om he beginning” (Io. I, 2) is pu ou in he second place, in a gene a ion o
immedia e discon inui y as he only masculine de e minan , which om he philosophical
and heological poin o iew is he Logos.
Tha is o say, no hingness is he beginning om which eme ges, on he one hand, he
uni e se, om which, and h ough Ma y, God becomes man, and on he o he hand he
same uni e se om which, and h ough E e, Ab aham and he Ab ahami e con essions
his o ically eme ge, which exe cise hei p ominence in he de elopmen o Wes e n cul u e.
All hese pe spec i es a e uni ied in some on ological–exis en ial analyses o he
pe sonal sel and o God.
As Nishida poin s ou , God canno con ain no hingness and e il as some hing opposed
o him, dis inc om him and h ea ening. He mus ha e i in eg a ed in o himsel in o de
o be he One, he Almigh y God.
Religions 2025,16, 450 16 o 26
he Hindus as Pa a i (Maya), is, on he one hand, li e and e ili y, and, on he o he ,
pe e sion, bu no as wo di e en di ini ies, bu as one wi h he same name, like As a e,
o he same pe son wi h he same name o wo di e en names, like Pa a i: Du ga, which
exp esses ma e nal lo e and Kali, which exp esses wickedness45.
The G eek A hena has his in e media e cha ac e be ween good and e il, because she
is he goddess o ca e and he a o healing (Hygieia), bu also o jus wa , p udence, and
cunning. On he o he hand, E e, he i s Jewish and Ch is ian mo he , di e en ia ed om
he p e ious ones because she is no a di ine being bu a human c ea u e, also has his
in e media e cha ac e , because she is he o igin o e il, and, a he same ime, he mo he
o all li ing beings.
In all cases, he en i e uni e se, ma e and li e, which a ise om he beginning as
chaos in wha Plo inus calls p oodos, e u ns again o chaos in dea h, o e u n om he e
again o he beginning beyond chaos, in wha Plo inus calls epis ophé.
F om he biopsychological poin o iew, he p ocess can be unde s ood in he same
way. The scheme o he G ea Mo he , in he ecundi y and ea ing, is epea ed in all he
beings om which he o he s o igina e, in he a oms and molecules, in he i s plan li e, in
he i s animals, and in he i s psychic p ocesses o he o ma ion o he unconscious and
o consciousness.
“The subjec i e unconscious unde s ands he ma e nal a che ype as an o igin o n
apa by i s loss and es o ed by he con inuous ac uali y o exis ence. In bo h i s cul u al
and subjec i e dimensions, ep oduc ion, bi h, he di ision o he ma e nal womb suppose
a di e ence ha , wi hou abandoning he immanence o he o igin, gene a es i s cons an
ea i ma ion: ha ci cle in which he ex and he ad u e o a e ecip ocally e e sed”
46
. Pa o
means, a he same ime, di ision, c ea ion, and all.
This ci cula scheme o he biopsychological p ocess seems o ope a e also in he
his o ical o de , e e y ime a cul u al c isis occu s and e e y ime i is o e come, in wha
Vico calls he “co si e ico si” o he de elopmen o humani y.
The c isis o mode ni y seems o be an exhaus ion o he scheme o his o ical linea
ime and p og ess, o wha De ida designa es as he phallogocen ic scheme, and a e u n
o he beginning o hinking, i.e., o he o igin, as is e iden in he hough o Husse l,
Heidegge , and Wi gens ein.
“This o igin is he ep oduc ion o he ma e nal womb, i s c ea i e un olding, he
bi h o i s uni y, no he wo o an ex insic linea i y, bu he h ee o i s epe i ion. Such
is he medium, he media ion o an exis ence ha lows back o i s own being. Because
we li e, mo e and ha e ou being in he womb o he mo he , eali y jus i ies i sel in he
e e nal e u n o a newbo n o igin. The ime o he mo he is he ime o bi h ha occu ed
in he ins an o ha essen ial memo y, owa ds which con empo a y hough seems o
be e u ning”47.
These cha ac e is ics o wisdom and he ma e nal womb, which appea in cosmologi-
cal, biopsychological, and his o ical analyses, also appea in he pe spec i e o Chalcoli hic
my hology, in ha o mys ical Py hago eanism, and in ha o he Kabbalah, whe e he
eminine and e il a e associa ed.
The associa ion o he eminine wi h good and e il occu s in a ious ways. In Anaxi-
mande ’s app oach, inde e minacy is he in ini e as a uni e sal good, and in Py hago ean
app oaches he Dyad is he i s a ack on uni y, he o iginal sin, which engende s o he ness,
an on ological audaci y ( olma), which occu s in each emana ion.
This Py hago ean hesis is aken up by Plo inus, o whom ma e , he eminine, is he
possibili y o he illusion o an exis ence sepa a ed om he One (appea ance, he goddess
Pa a i o Hindu Maya), and is he oo o all o ge ulness and e il (1 Enneads V, 1, 10). The
Dyad, mul iplici y, is bo h ecundi y and a ea , hyb is.

Religions 2025,16, 450 17 o 26
P oclus insis s ha Maya, appea ance, is he cause o souls o ge ing hei a he ,
God, and igno ing hemsel es, bu ma e does no imply e il in i sel , so much as in ini e
inde e minacy. Only when i en e s he o de o de e mina ion, o he knowledge o he
illuso y as knowledge o good and e il, does “audaci y ( olma)” occu , i.e., he bi h o he
i s o he ness and he desi e o belong o onesel (On he Exis ence o E il, 12, 10–15)”48.
This Neopla onic Py hago ean mys ical app oach con inues in Kabbalah. The i s
noe ic se i a, Hokhma/Wisdom, is he undi e en ia ed, uni ying na u e o p ime ma e
and con ains no e il. Opposi e i a ises he Dyad as Binah, as “In ellec ion” o “Dissocia ing
In elligence”. This is why he hea enly Mo he o duali y/plu ali y is some imes seen as he
sou ce o me aphysical e il, no di ec ly, bu , simila ly o P oclus’ dyad, “as a by-p oduc ,
h ough he pa icipa ion in he psyche and hus h ough he ole in nou ishing he illusion
o au onomous exis ence”49.
Fo Anaximande , P oclus, and Kabbalah, ma e , he in ini e/inde ini e, posi i ely
conno es o iginal pe ec ion, so ha in ini e powe is eminine. Fo Py hago as, on he
o he hand, he Unlimi ed, he apei on, is, as in A is o le, he Dyad ha ebels agains he
One (P oclus, Teologia pla onica. ol. I, book IV, chap. 10).
The Py hago ean adi ion, which iden i ies chao ic and inde ini e ma e wi h he
inde ini e Pla onic dyad and he p imo dial ma e ial subs ance, is ein o ced by O phic
cosmology. In all hese philosophical and my hological adi ions, he p imo dial eminine
p inciple is in ini e in a nega i e sense: ha is, i is in ini ely o inde ini ely di isible and,
he e o e, weak, compa ed o he mode n posi i e in ini e, which is usually synonymous
wi h powe .
The uni ying, indi idualizing, and, he e o e, “powe ul” elemen , ha is, he o m,
“has come o all hings om he Monad and he Limi , [while] he endless aspec o
he p ocession has come om he gene a i e Dyad. (P oclus, On Pla o’s C a ylus, in
385E4–386D7).
This Plo inian Py hago ean scheme is ansposed in o he disc e e on ology
o A is o elianism, whe e, once again, pe ec ion is no he o iginal in ini y o possibili ies,
bu he limi a ion”50.
“The me aphysical no ion o powe becomes, wi h A is o le, uni ocally masculine
and ex e io , while he ideas o low, ge mina ion and o ganic g ow h, which a e no longe
applicable o he i s p inciples, a e elega ed o he lowe mani es a ions o he psyche
(animals, he ege a i e). The eminine is hus educed o he passi e and weak (in e io )
aspec s on he one hand, and o he chao ic, and he e o e equally “weak”, o ces o he
apei on on he o he ”51.
In con inuous on ologies, whe e he o iginal in ini y is equa ed wi h he inde e minacy
o he One, he Dyad became synonymous wi h limi a ion, plu ali y, and mani es a ion.
In mo e disc e e on ologies, on he o he hand, inde ini eness, nega i ely conno ed, ends
o be iden i ied wi h he eminine p inciple, while he limi is seen (as in he Py hago ean
ca ego ial scheme) as a masculine aspec . The Kabbalis ic adi ion is ob iously close o he
con inuous on ology o Anaximande and P oclus han o he disc e e on ology o Py hago as
and A is o le.
“S ipped o i s nume ous eminine conno a ions, he Dyad is equally associa ed wi h
Ch is , in he low om he Monad o he T iad, as he mani es aspec o he Unknow-
able Fa he , wi h “o hodox” G eek heologians such as G ego y o Nyssa, Maximus he
Con esso , and la e G ego y Palamas.
The i s de e mina e and gende ed emana ion, he “le ” se i o Bina/In ellec ion, is
hus de ined as Doo , Recep acle and Fo m, while i s “ igh ” co esponden , Hokhma/Wisdom,
is an amo phous, inde e mina e golem”52.
Religions 2025,16, 450 18 o 26
This is how e ili y and des uc ion, he un olding o li e, o good and e il, a e
exp essed in he i ual, my hological, on ological, and heological o de . In u n, acco ding
o his di e si y o pe spec i es, he i uals and doc ines on he ole o E e and Ma y, and
o he es o he emale igu es in he sal a ion and edemp ion o socie y and o human
indi iduals, a e hen di e si ied.
The his o y o eminis mo emen s, al hough mo e han wo cen u ies old, is less
complex, bu almos e e y hing ha has been said abou eminis mo emen s comes om
wo k done mos ly by women in he las wo cen u ies.
6. Resu ec ion and Sal a ion: Reg essus ad U e um
Sac ed ma iage, o hie ogamy, is ound in almos all eligions, and cons i u es he
o mal scheme o so e iology: The human being acqui es di ine na u e and li e when he
di ini y acqui es human na u e and li e, which happens in he o sp ing o he
sac ed union.
In Ch is iani y, so e iology is exp essed in a e y echnical o mula elabo a ed a he
Council o Nicaea: In Ch is he e is one di ine pe son, and wo na u es, one di ine and
one human.
The bi h om a i gin woman and om a human mo he is also he case o Theseus,
Aeneas, Genghis Khan, and o he ounde s o peoples. The pa allel ex s o o he eligions
on hie ogamy and he i gin bi h o he ounde a e equally nume ous53.
By analyzing he cha ac e is ics o emale impu i y, i s scope in pe sonal and social li e,
and i s uni e sali y in p ehis o y and his o y, he p ecoci y wi h which sapiens disco e ed
he media ing ole ha women play be ween he sup eme c ea i e powe , di ini y, and he
indi iduals o he human species, and pe haps be ween he emales o li ing species and
he indi iduals o hem, is e ealed54.
When, a he dawn o he his o ical epoch, he c ea ion o he uni e se began o be
e e ed o om he poin o iew o he in ellec and no o he imagina ion, women ceased
o be ep esen ed wi h an h opomo phic images and began o be ep esen ed by abs ac
concep s, such as ma e , in ini e powe , apei on, p o eusia, and o he s.
Ini ially, in p e-Soc a ic and Pla onic e lec ion, hese no ions we e designa ed as
di ini ies, wi h di e en names and unc ions, such as Demiu ge, he soul o he wo ld,
di ine ideas, gende s o being, he unlimi ed, space, and o he names. La e , especially
om A is o le onwa ds, hey we e sys ema ized by dis ibu ing hei unc ions in o ou
ypes o causes, namely ma e ial and o mal, e icien , and inal.
The physical and me aphysical desc ip ion o he unc ions and ac i i ies o women
co esponds o he li u gical i ual and he heological elabo a ion, which has as i s se ing
he same in e media e wo ld, whe e he inal judgmen akes place, and whe e Nicodemus’
ques ion abou sal a ion is answe ed: “Jesus answe ed him, ‘I ell you he u h, no one can
see he kingdom o God unless hey a e bo n again’. How can a man be bo n when he is
old? Can he en e his mo he ’s womb and be bo n again?” (John 3:3–6).
When a man dies and e u ns o he dus , o he ea h, o he bosom o Mo he Na u e,
he e u ns o he in e media e wo ld, o he place whe e “women ecei ed hei dead by
esu ec ion” (Heb ews 11:35). Tha is why i can be hough ha he womb o he cosmos,
o he p imo dial mo he , o he Immacula e Concep ion, is symbolized by he ma e nal
womb, o which he li ing e u n when hey die, iden i ied wi h he ma e nal womb om
which hey a ise.
The eg essus ad u e um is no only a psychological and symbolic e en , as desc ibed
by Fe enczi, F eud, o Jung. I is also he physical e en desc ibed by Tiple and quan um
physics, and he momen o eligious e en s desc ibed as ansmig a ion, pu ga o y, o
pu i ica ion in gene al, as desc ibed in he di e en c eeds and con essions.
Religions 2025,16, 450 19 o 26
Mode n science does no ha e he esou ces o desc ibe he e en s o he in e media e
wo ld, bu he ma hema ics and physics o he 20 h and 21s cen u ies do. Fu he mo e, i
can desc ibe hem in a less poly alen and mo e uni ocal way han psychology, and, on
he o he hand, as mo e e e able o empi ical, deba able, and alsi iable e i ica ions, as is
he case wi h Tiple ’s p oposal.
On he o he hand, whe e he e en s o he in e media e wo ld appea mos clea ly
is in he sociological pe spec i e. These e en s a e main ained in olklo e, my hs, and
popula cul u e, hey belong o common expe ience, and hey a e ca ied ou by en i ies
ha , al hough hey may belong o e e yday li e in some imes and cul u es, canno be
legally ques ioned because hey do no ha e an o icial iden i y in he public in e p e a ion
o eali y.
They a e he souls in o men , he ghos s, he souls in pu ga o y, e c., who can in e ac
p i a ely wi h he li ing, o publicly a pa ies whe e his communica ion “o icially” akes
place, such as hose o he An hes e ia in ancien G eece
55
, hose o Hamsain and Halloween
in he ancien Cel ic wo ld and in he con empo a y Anglo-Saxon wo ld
56
, he es i als o
All Sain s’ Day in Ch is iani y
57
, he Day o he Dead in some La in Ame ican coun ies,
and o he simila ones in di e en cul u es.
In he his o ical pe iod and wi h he de elopmen o ci ies, he es i als become mo e
di e en ia ed, and wi h Ch is iani y new ac o s o di e si ica ion appea .
In he 9 h cen u y, he da e o 1 No embe was se among he F anks, and in he 11 h
cen u y, he 2 No embe was se as All Souls’ Day in he Ca olingian Empi e. This is how
he celeb a ion o he h ee es i e days began, wi h he i s being Allhallow ide, he E e o
All Sain s (31 Oc obe ), he second being All Sain s’ Day (1 No embe ), and he hi d being
All Souls’ Day (2 No embe , as included in he Roman Ca holic, Lu he an, and Anglican
(Episcopal) li u gical calenda s.
In he 16 h cen u y, Ca holic i es o he dead we e es ablished in La in Ame ica
58
,
whe e hey a e celeb a ed as a happy day wi h elabo a e and joyous es i i ies unique o
each egion
59
. In 2008, UNESCO decla ed he es i al an In angible Cul u al He i age o
Humani y in Mexico.
Ghos s, souls in o men , and souls in pu ga o y a e he mos p ominen ac o s in
hese momen s, oge he wi h impu e spi i s (demons) and a ious kinds o women,
including wi ches, so ce esses, magicians, ai ies, and o he s. These a e he mos amilia
inhabi an s o he in e media e wo ld, and he e is no lack o his o ical, sociological, and
an h opological documen a ion.
In he oldes celeb a ions, om he 6 h cen u y BC and ea lie , all he ac o s pa icipa e
in he same e en , namely, he dea h, dismembe men , and inges ion o he di ini y, he
pu i ica ion o he souls o mo als, d unkenness, and he esu ec ion o he god. These
e en s ake place on he same s age and women a e he special p o agonis s.
The i s es imony and he i s desc ip ion o a ghos , which emains as a speci ic
icon o his day, is due o Pliny he Younge , and la e e e ences e e o ha model60.
When Te ullian and Plu a ch desc ibe he An hes e ia es i als
61
, desc ibe he souls
in o men and ghos s, he soul (psyche) o he deceased o which he spi i (pneuma and
nous) may emain a ached, wi hou i s body (soma o sa x). These souls ela e o he li ing
acco ding o well-es ablished p o ocols, bu also wi h comple e na u alness and eedom.
The soul in o men is designa ed by Plu a ch, some imes wi h he e m psyche, i.e.,
wi hou mo e, and a o he imes wi h he e m eidolon, which is ansla ed as “ghos ”,
and o he imes wi h he e m phásma i, which is ansla ed as “spec e”
62
. Along wi h he
“soul”, he e o en appea s he “daimon” (genius in he Roman wo ld), which is always
a spi i ual double o he deceased, di e en bu associa ed wi h him, his pe sonali y, and
his des iny.
Religions 2025,16, 450 20 o 26
Plu a ch’s daimon is he daimon ha appea s in he Soc a ic dialogues. I co esponds
o he pe sonal di ini y insepa ably associa ed wi h each human being, each li ing being,
o each eal en i y, no only in he Sume ian and Babylonian eligions, bu also in Hinduism
and Japanese Shin o, and e en among he Mapuches, and has i s equi alen in he gua dian
angel o Judaism, Ch is iani y, and Islam.
In o he wo ks by Plu a ch and by Te ullian, hese h ee e ms a e no synonymous.
Some imes ghos s o spec e s a e no souls o dead people bu a e sa anic o comple ely
ic i ious beings.
The souls o he deceased who a e in pain, and who e u n again and again o dialogue
wi h he li ing, a e incomple e souls because hei li es ended ab up ly.
In chap e LVI o De Anima, Te ullian sys ema izes he ghos s o souls in pain, which
a e equen ly ound in G eek and Roman eas s o he dead, in o i e la ge ca ego ies: (1)
i s o all, he souls o hose who die in childhood, child en; (2) hose o women who die in
bloom; (3) hose o soldie s who die in ba le; (4) hose o people who die a iolen dea h,
among whom a e mili a y pe sonnel, soldie s, comba an s, c iminals, e c.; and (5) hose o
people who die wi hou bu ial and a e le wi hou he help o hei lo ed ones63.
When Te ullian desc ibes he mos assiduous and pe sis en igu es o he An hes e ia,
he speaks o people whose li e was somehow cu sho om a biological and social poin o
iew a he han cu sho om a mo al o eligious poin o iew. Pe haps ha is why he
concei es he soul (psyche) as he beginning and o m o ma e ials ha ha e no inished
o ganizing hemsel es due o a lack o ime.
Souls in o men seek help o each a ce ain biological and social comple ion, o he
lack o which hey su e a su e ing di e en om he su e ing o hose who a e mo ally
ep oba e. This is why hei place is he in e media e wo ld a he han in he wo ld o he
damned o he blessed.
In G eek and Roman cul u e, hese a e he souls in o men who need help, and
in ea lie pe iods his help was p o ided by he psychopomp. F om he Chalcoli hic
onwa ds, when eligions became u banized and ins i u ionalized, help was p o ided by
ins i u ionalized eligions in public ce emonies, bu p i a e p ac ice did no disappea .
This p ac ice con inues o exis p i a ely, bu i is also uni e sally included in a ype
o child en’s game, which emains p ac ically unchanged o his day, and which ecei es
a ious names depending on he coun y and language.
In he English-speaking wo ld, i is called Hopsco ch (Sco ish jump), in I aly i is
called “Il Gioco del Mondo”, and in Spain i is called “la ayuela” (see Figu e 4). I is mainly
p ac iced by gi ls and consis s o ca ying a small s one, which symbolizes he soul o
he deceased, om he beginning o he ou e o i s inal squa e, which is usually called
he “sky”64.
I seems ha all o e he wo ld, gi ls be o e he age o eason play a being mo he s
and b inging men om he in e media e wo ld in o he empi ical wo ld, and, om he age
o eason o adolescence, hey play a b inging he souls o he deceased o hei p ope
place in he in e media e wo ld, un il hey each hei inal des ina ion.
The sac edness o he eminine consis s o i s posi ion and i s in e media e ac i i y
be ween he c ea i e and sa ing ac ion o man on he pa o di ine ac ion, and he
exis en ial jou ney o human beings om bi h o dea h, and om he momen o hei
dea h o he pa ousia, i.e., o he inal judgmen and e e nal li e.
When he eminis mo emen was bo n, i came in o being as a eminism o equali y
and con on ed he on ological heses on which he p i ileges o he Ancien Régime we e
based. F eedom, equali y, and digni y a e p oclaimed in ju idical e ms in he sociological
and poli ical o de , and some imes dis ega ding hei on ological dimension, which is
linked o he eligious alues ha a e he s onghold o he Ancien Régime.
Religions 2025,16, 450 21 o 26
Religions 2025, 16, x FOR PEER REVIEW 21 o 27
The sac edness o he eminine consis s o i s posi ion and i s in e media e ac i i y
be ween he c ea i e and sa ing ac ion o man on he pa o di ine ac ion, and he exis-
en ial jou ney o human beings om bi h o dea h, and om he momen o hei dea h
o he pa ousia, i.e., o he inal judgmen and e e nal li e.
Figu e 4. h ps://en.wikipedia.o g/wiki/Hopsco ch (accessed on 10 Feb ua y 2025).
When he eminis mo emen was bo n, i came in o being as a eminism o equali-
y and con on ed he on ological heses on which he p i ileges o he Ancien Régime
we e based. F eedom, equali y, and digni y a e p oclaimed in ju idical e ms in he soci-
ological and poli ical o de , and some imes dis ega ding hei on ological dimension,
which is linked o he eligious alues ha a e he s onghold o he Ancien Régime.
As eminis hough becomes b oade and mo e e lec i e, bo h sociologically and
on ologically, and when equali y is sufficien ly achie ed in he o mal o de , on ological
diffe ences begin o become isible, bo h in he sociological o de o i es, eligion, and
olklo e, and in he on ological o de o heo e ical e lec ion.
So, wha does he diffe ence o con on a ion consis o ? To say ha one is a man o
a woman because one is bo n om a zygo e de eloped in a u e us may seem e y
diffe en om affi ming ha one is a man o a woman because ha is how i is eco ded
in a ci il egis y.
Bu law lees om ambigui y as much as any o he a o science, and seeks a suffi-
cien ly pe cep ible ounda ion o i s de ini ions o be en o ceable agains hi d pa ies.
The law de e mines he posi ion and iden i y o each indi idual in he social and legal
sphe e
When looking o his ounda ion, one always a i es a he zygo e and he u e us,
e en i hey we e ob ained syn he ically, and he e is he jus i ica ion o egis a ion in
he ci il egis y, i.e., hei posi ion, acco ding o hei iden i y.
One could analy ically go h ough he se o all he p ocesses anging om LUCA
(las uni e sal common ances o , an ac onym in English ha e e s o he las uni e sal
common ances o ), o he emb yo, and he human indi idual in ques ion. O i would
e en be possible, in he opposi e di ec ion, o go back o he quan um acuum be o e he
Big Bang, om which LUCA would eme ge.
Since he se o hese p ocesses is no known, i is no possible o deploy hem ana-
ly ically in ac , bu i is possible in heo y, because a sufficien numbe o maximum and
minimum o ces, o s ages, o g oups, o se s o uni s, o supe posi ions, and o hie a -
chies, a e known, so ha i is difficul no o assign hem subs an ial on ological alues,
bo h causal and acciden al.
Figu e 4. h ps://en.wikipedia.o g/wiki/Hopsco ch (accessed on 10 Feb ua y 2025).
As eminis hough becomes b oade and mo e e lec i e, bo h sociologically and
on ologically, and when equali y is su icien ly achie ed in he o mal o de , on ological
di e ences begin o become isible, bo h in he sociological o de o i es, eligion, and
olklo e, and in he on ological o de o heo e ical e lec ion.
So, wha does he di e ence o con on a ion consis o ? To say ha one is a man
o a woman because one is bo n om a zygo e de eloped in a u e us may seem e y
di e en om a i ming ha one is a man o a woman because ha is how i is eco ded in
a ci il egis y.
Bu law lees om ambigui y as much as any o he a o science, and seeks a su i-
cien ly pe cep ible ounda ion o i s de ini ions o be en o ceable agains hi d pa ies. The
law de e mines he posi ion and iden i y o each indi idual in he social and legal sphe e
When looking o his ounda ion, one always a i es a he zygo e and he u e us,
e en i hey we e ob ained syn he ically, and he e is he jus i ica ion o egis a ion in he
ci il egis y, i.e., hei posi ion, acco ding o hei iden i y.
One could analy ically go h ough he se o all he p ocesses anging om LUCA (las
uni e sal common ances o , an ac onym in English ha e e s o he las uni e sal common
ances o ), o he emb yo, and he human indi idual in ques ion. O i would e en be
possible, in he opposi e di ec ion, o go back o he quan um acuum be o e he Big Bang,
om which LUCA would eme ge.
Since he se o hese p ocesses is no known, i is no possible o deploy hem ana-
ly ically in ac , bu i is possible in heo y, because a su icien numbe o maximum and
minimum o ces, o s ages, o g oups, o se s o uni s, o supe posi ions, and o hie a chies,
a e known, so ha i is di icul no o assign hem subs an ial on ological alues, bo h
causal and acciden al.
Tha is o say, i is di icul no o assign uni y, iden i y, e iciency in i sel , and a esul
(pu pose) o he a om, o he molecules, o a ious o ganic o ma ions, o he ch omosomes,
o he zygo e, o he p egnan en i y, and o he ges a ed indi idual.
These uni s wi h on ological alue ha e been called, since ancien imes, celes ial
sphe es, in ini e ma e , he soul o he wo ld, indi idual subs ance, sel -consciousness,
e c., and in he ma hema ics and physics o he wen ie h and wen y- i s cen u ies hey
a e desc ibed wi h e ms, such as a ac o s, au omo phic unc ions, sel -ca alysis, nucleic
acids, genome, on ogene ic uni , and phylogene ic e ec . I bo h sys ems o denomina-
ions a e uni ied, heses appea in which he eminism o di e ence and ha o equali y
a e indisce nible.

Religions 2025,16, 450 22 o 26
I he uni ica ion o he wo sys ems o ca ego ies is a oided and hey a e used only
wi h hose o an empi ical ype wi h a sociological and poli ical app oach, hey esul in
heses qui e simila o hose o equali y eminism.
The eminine sac um is included in bo h app oaches and designa ed wi h a wo d ha
in nei he case loses i s sac ed cha ac e , namely, he wo d “mo he ”.
The wo d “mo he ” has been de ined since ime immemo ial as “ he one who gi es
bi h”, ha is, he p o agonis o a na u al p ocess. As a esul o socio echnological
inno a ions, Wes e n legal sys ems a e now aced wi h he ask o o mula ing a new legal
de ini ion: “mo he is he one who has he will o bege ”, ha is, he p o agonis o a
pe sonal, olun a y, and ee p ocess65.
Does he wo d “mo he ” lose i s deep and sac ed meaning when i lea es he ju idical
de ini ion o “she who gi es bi h” and akes up ha o “she who has he will o bege ”?
The on ology o he eminine seems o emain he same h ough socio echnological changes,
and i seems ha he ancien Roman p inciple o “ma e ce a es ” is s ill alid.
Funding: This esea ch ecei ed no ex e nal.
Ins i u ional Re iew Boa d S a emen : No applicable.
In o med Consen S a emen : No applicable.
Da a A ailabili y S a emen : No new da a we e c ea ed o analyzed in his s udy. Da a sha ing is
no applicable o his a icle.
Con lic s o In e es : The au ho decla es no con lic o in e es .
No es
1(Chausidis 2012;ˇ
Causidis 2020, pp. 61–62).
2(Heisenbe g 1959).
3Po encia in ini a
Religions 2025, 16, x FOR PEER REVIEW 22 o 27
Tha is o say, i is difficul no o assign uni y, iden i y, efficiency in i sel , and a
esul (pu pose) o he a om, o he molecules, o a ious o ganic o ma ions, o he
ch omosomes, o he zygo e, o he p egnan en i y, and o he ges a ed indi idual.
These uni s wi h on ological alue ha e been called, since ancien imes, celes ial
sphe es, infini e ma e , he soul o he wo ld, indi idual subs ance, sel -consciousness,
e c., and in he ma hema ics and physics o he wen ie h and wen y-fi s cen u ies hey
a e desc ibed wi h e ms, such as a ac o s, au omo phic unc ions, sel -ca alysis, nucle-
ic acids, genome, on ogene ic uni , and phylogene ic effec . I bo h sys ems o denomi-
na ions a e unified, heses appea in which he eminism o diffe ence and ha o equal-
i y a e indisce nible.
I he unifica ion o he wo sys ems o ca ego ies is a oided and hey a e used only
wi h hose o an empi ical ype wi h a sociological and poli ical app oach, hey esul in
heses qui e simila o hose o equali y eminism.
The eminine sac um is included in bo h app oaches and designa ed wi h a wo d
ha in nei he case loses i s sac ed cha ac e , namely, he wo d “mo he ”.
The wo d “mo he ” has been defined since ime immemo ial as “ he one who gi es
bi h”, ha is, he p o agonis o a na u al p ocess. As a esul o socio echnological in-
no a ions, Wes e n legal sys ems a e now aced wi h he ask o o mula ing a new legal
defini ion: “mo he is he one who has he will o bege ”, ha is, he p o agonis o a
pe sonal, olun a y, and ee p ocess65.
Does he wo d “mo he ” lose i s deep and sac ed meaning when i lea es he ju id-
ical defini ion o “she who gi es bi h” and akes up ha o “she who has he will o be-
ge ”? The on ology o he eminine seems o emain he same h ough socio echnological
changes, and i seems ha he ancien Roman p inciple o “ma e ce a es ” is s ill alid.
Funding: This esea ch ecei ed no ex e nal
Ins i u ional Re iew Boa d S a emen : No applicable.
In o med Consen S a emen : No applicable.
Da a A ailabili y S a emen : No new da a we e c ea ed o analyzed in his s udy. Da a sha ing is
no applicable o his a icle.
Conflic s o In e es : The au ho decla es no conflic o in e es .
No es
1. (Chausidis 2012; Čausidis 2020, pp. 61–62).
2. (Heisenbe g 1959).
3. Po encia infini a (ἄπειρος δύναµις, ápei os dýnamis; (Plo ino [1982] 1985).
4. (Zellini 1980).
5. The gende bias, masculine in a i hme ic and algeb a, and eminine in geome y, has been poin ed ou by Simone Weil and
Edi h S ein, and he masculine bias in philosophy has been poin ed ou by Foucaul , De ida, and Deleuze, among o he s.
6. (Eliade 1984).
7. C ., (Hi sch e al. n.d.).
8. (Eliade 1984). The his o y and figu e o Mephis opheles is almos incomp ehensible, as is ha o he and ogyne as well. Eliade
gi es a ske ch o bo h in he second pa o his essay, pp. 98–158. (Vyasa 2023).
9. The ansi ion om mechanical o chemical ene gy, om he ine o he li ing, akes place h ough he appea ance o
mi ochond ia, which a e ansmi ed h ough he ma e nal line and con e physical ene gy in o psychic ene gy, o else
con e mechanical ene gy in o in o ma ion. (Rols on 2009).
10. The ansi ion om chemical o neu onal ene gy, om he li ing o he sensi i e senso y, akes place h ough he appea ance
o he neu on, which con e s psychic ene gy in o in ellec ual ene gy, o , con e s in o ma ion in o ideas and concep s.
(Rols on 2009).
ápei os dýnamis; (Plo ino [1982] 1985)).
4(Zellini 1980).
5
The gende bias, masculine in a i hme ic and algeb a, and eminine in geome y, has been poin ed ou by Simone Weil and Edi h
S ein, and he masculine bias in philosophy has been poin ed ou by Foucaul , De ida, and Deleuze, among o he s.
6(Eliade 1984).
7C ., (Hi sch e al. n.d.).
8
(Eliade 1984). The his o y and igu e o Mephis opheles is almos incomp ehensible, as is ha o he and ogyne as well. Eliade
gi es a ske ch o bo h in he second pa o his essay, pp. 98–158. (Vyasa 2023).
9
The ansi ion om mechanical o chemical ene gy, om he ine o he li ing, akes place h ough he appea ance o mi ochond ia,
which a e ansmi ed h ough he ma e nal line and con e physical ene gy in o psychic ene gy, o else con e mechanical
ene gy in o in o ma ion. (Rols on 2009).
10
The ansi ion om chemical o neu onal ene gy, om he li ing o he sensi i e senso y, akes place h ough he appea ance o he
neu on, which con e s psychic ene gy in o in ellec ual ene gy, o , con e s in o ma ion in o ideas and concep s.
(Rols on 2009).
11 (Bine i 2015a).
12
(da Paz and Co nelli 2022;Be nabé 2011;Bu ka 2018). Hay ambién una amplia bibliog a ía psicoanalí ica sob e el desa ollo de
la psique in au e ina, en elación con las mi ologías y cul u as ances ales.
13 (Choza 2023, PF § 2.6.—“P incipio y comienzo. Fo mas de lo emenino con inuo y lo masculino discon inuo”).
14
(Choza 2023, § 2.7.—“Doble modalidad de la ma e ia y de su con inuidad. Ve sión emenina de la c eación y el mal
como posible”).
15
The Wo d is always in he beginning, ha is, in wisdom (Philo, O igen), and he exis ence o all c ea u es is in hose ma e nal
en ails (Ibn-Gabi ol, The Kabbalah), C ., (Cine 2010).
16 C . (Zamo a and José 2018;Ga cía Viey a 1980).
17
C ., (Ra zinge 1980, pp. 217–20). Al hough in non-Ch is ian eligions he ini y o pe sons in he One is no clea ly de ined, in
some heological o mula ions i is di e en , and in some accoun s o mys ical expe iences, as well. C ., (Panikka 1999), (Juan
Pablo II 1982), (Sèmassa Hin o 2021).
18
“In he gene al amewo k o G eek li e a u e, he main meaning o he ac i e e b is o submi , while in he middle oice i
means o submi o obey, ei he ou o ea o good spi i s, and is linked o con ex s in which i exp esses submission in he
Religions 2025,16, 450 23 o 26
poli ical o mili a y sphe e”. (Ce an es Gaba ón 2005). “The beginning o he Magni ica is The in en ional pa allel o he
beginning o Hannah’s song a e he bi h o he son in 1 Samuel 2:1–2 is he pa allel o Hannah ha con inues h oughou he
Magni ica ; o example, Luke 1:48: “Fo he has looked upon he lowliness o his handmaid”, ecalls he p aye in 1 Samuel
1:11: “Lo d o hos s, i you would conside he lowliness o you handmaid”. The handmaid mo i was an icipa ed by Luke in
1:38, whe e he ph ase “He e is he handmaid o he Lo d” is pa o Ma y’s inal esponse o Gab iel. The e m used is li e ally
“handmaid”; and in addi ion o he eligious con ex o he Lo d’s se an s (see Ac s 2:18), i may e lec he sociological si ua ion
o many ea ly Ch is ians”. (Olmos 2023).
19
Also om a sociological and legal poin o iew, being a sla e in he 1s cen u y BC o he Roman Empi e is no being in i sel .
C ., (Ma ín 1993).
20 (Ki a o 2006, pp. 56–57).
21
I is also possible o hink ha Ma y is no awa e o he impu i y because i is possible o hink ha , in he empi ical o de , she
has no had mens ual low ei he . I he annuncia ion coincides wi h he i s o ula ion a he age o wel e, and he i gin bi h
eco ded in adi ion means ha he e is no shedding o blood ei he du ing o a e childbi h, hen in Ma y he e is no impu i y
o he woman o which we ha e spoken, and wi h sel -awa eness o ha g ace.
22 The adjec i es emendous and ascina ing a e aken om (R. O o 1996).
23 (F aze 1922). The i es o pu i ica ion o he mens ual low a e se o h in Chap e 20, Sec ion 3.
24
(Lé y-B uhl 2002). O iginal F ench edi ion. On he i es o pu i ica ion o he mens ual low, c . Chap e s 8 o 12, c .
h ps://biblio heque.uqac.ca/accueil (accessed on 5 Oc obe 2024).
25
“The wo ds “pu e, impu e, con amina ed” ha e se e al meanings o he p imi i e men ali y: [
. . .
]. The o iginal meaning,
acco ding o he abo e, would be: “exposed o a bad in luence, unde he in luence o mis o une”. “Pu i ied” means “pu ou o
each o such in luence, sa e om such h ea ”. As an immedia e consequence, “impu e and con amina ed” also mean “ ha
whose p oximi y o con ac is dange ous”. (Lé y-B uhl 2002, p. 175).
26 (Lé y-B uhl 2002, p. 230).
27 (Lé y-B uhl 2002, p. 231).
28 (Lé y-B uhl 2002, pp. 231–32).
29
This powe is also knowledge, i.e., wisdom. “In Sansk i , mo he is called ma a and designa es bo h he one who gene a es li e
and he one who measu es and knows wha is gene a ed. F om he e comes ma a: womb and measu e; ma ih: measu e and
exac knowledge; mima i: o measu e. Ma hema ics means, by de i a ion, he knowledge o wisdom o he mo he ”. (Bine i
2015a, pp. 331–46).
30
A he beginning o he 20 h cen u y, Radcli e Edmonds and some o he au ho s sugges ed he hesis ha he my hs o he
Ti ans and O phism a e a c ea ion o mode n schola s in luenced by Hölde lin and Nie zsche, c ., (Edmonds 1999). In con as ,
o he schola s ha e ehabili a ed he legi imacy o he my hs and he e e ences o he Ti anomachy and O phism as a eligious
mo emen p io o he 6 h cen u y BC. C ., (Be nabé 2008).
31 h ps://jewishencyclopedia.com/a icles/13219-sa an (accessed on 5 Oc obe 2024).
32
The exp ession comes om he ex , “As o men, al hough hey a e bo n o a i ia ed and condemned s ock, he does no cease
o c ea e he ge ms, o anima e and o de hei membe s, o gi e igo o he senses h ough a ious imes and places and o
p o ide hem wi h sui able nou ishmen . Fo he judged i mo e expedien o d aw good om e il han o p e en all e ils”,
Augus ine, Manual o Fai h, Hope and Cha i y (Equi idon) VIII, 27. The ex is aken om he edi ion o he Comple e Wo ks o
Sain Augus ine a h ps://www.augus inus.i /spagnolo/enchi idion/index2.h m (accessed on 5 Oc obe 2024). This doc ine
is collec ed by Thomas Aquinas in Summa Theologiae, III, 1, 3, ad 3, “Bu no hing p e en s human na u e om being p oduced
o some hing g ea e a e sin, o God allows e il o happen in o de o ob ain some hing be e om i . F om which i is said
Rom. 5. Whe e iniqui y abounded, g ace also abounded. Tha is why also in he blessing o he Eas e candle i is said: Oh happy sin,
which dese ed o ha e such and such a edeeme ! (Nihil au em p ohibe ad aliquid maius humanom na u am p oduc am esse pos
pecca um, Deus enim pe mi i mala ie i u inde aliquid melius elicia . Unde dici u Rom. o elix culpa, quae alem ac an um
me ui habe e edemp o em)”.
33 (W. F. O o 2012).
34 (Nie zsche 2013, pp. 142–43).
35 C ., (Tiple 2005), “El p og eso en en ado al e e no e o no y a la mue e é mica”, capi ulo 3.
36 Poinca é’s ecu ence heo em is collec ed and explained by (Tiple 2005, pp. 136–39).
37 C ., h ps://cienciaybiologia.com/que-es-el-a p (accessed on 5 Oc obe 2024).
38 h ps://es.wikipedia.o g/wiki/Homeos asis (accessed on 5 Oc obe 2024).
39
The li u gical season o Len in he Ca holic Chu ch begins wi h he celeb a ion o Ash Wednesday, when ashes a e placed on he
ai h ul wi h he wo ds Memen o, homo, quia pul is es, e in pul e em e e e is, “Remembe , O man, ha you a e dus , and o dus
you shall e u n”, Ce emonial o he Bishops, no. 257, p. 80, (Li u giapapal 2017).
Religions 2025,16, 450 24 o 26
40
Schele ’s coincidence wi h Nie zsche and he co ec ions he imposes on him can be seen in some o his key wo ks, such as
(Schele 1927,2005).
41
(He nández-Pacheco 1990). In eali y, his is also he hesis o Hölde lin, o No alis, and pe haps, in one way o ano he , o a
good pa o Ge man Roman icism.
42 (Bine i 2015a,2015b); C ., ambién, (Neuman 1955;Ba ing and Cash o d 2014).
43 (Bine i 2015a, pp. 331–46).
44 h ps://en.wikipedia.o g/wiki/Mo he (accessed on 5 Oc obe 2024).
45
Like he goddess Du ga, Pa a i is he pe soni ica ion o mãyã( he illusion o eali y), seen as he illuso y ma e ial ene gy (Shak i),
which causes souls o li e wi hin he appa en uni e se, a om he sup eme dei y. She is also he subs ance o which he
uni e se is made, i.e., uni e so (P ak i i). (Klos e maie 2023).
46 (Bine i 2015a, p. 341).
47 (Bine i 2015a, p. 345).
48 (Ciucu 2021, p. 32).
49 (Ciucu 2021, p. 33).
50 (Ciucu 2021, p. 35).
51 (Ciucu 2021, ibidem).
52
(Ciucu 2021, p. 36). Aunque no abo da el ema conc e o es udiado en es e abajo, es básico pa a él el es udio de (Heidegge 2024).
53 Pa allel ex s om o he eligions a h ps://en.wikipedia.o g/wiki/Mi aculous_bi hs (accessed on 5 Oc obe 2024).
54
The choice o males o emales o animal sac i ices and o males o emales o human sac i ices is ound in he Inca, Mayan,
and Az ec cul u es. Gene ally, he mos sublime sac i ice equi ed a male sac i ice , while he sac i ice o a emale ic im has he
meaning o a ica ious ic im. C ., (Co zo Sánchez 1989;Mosca i 1987, p. 3).
55 The An hes e ia is one o he Dionysian es i als, ela ed o o he s o he same amily, c . (Cas illo Pé ez 2020).
56 C ., (F aze 1981, pp. 684–27).
57 C ., (Campa Ca mona 2004).
58 (Vega Deloya 2016).
59 (Dickins de Gi ón 2025).
60 (Que edo 2014).
61 I now con inue wha was s a ed in (Choza 2018), §32.1.—Almas, an asmas y dáimones en los ela os. Plu a co y Te uliano.
62
(Plu a co 2009). T a. de Dáma is Rome o González, Semina io en la Facul ad de Filoso ía de Se illa, el jue es 7 de mayo de 2017.
I am g a e ul o Dáma is o his cla i ica ions on Plu a ch’s e minology and on i s p esence in he wo k o Te ullian and in ha
o Ca l Gus a Jung. On he p esence o hese and o he au ho s in Jung’s wo k, c ., (Del Mo al 2017).
63 (Te uliano 2014), C ., capí ulos 55–58.
64
(Ragazzi 2010). This en y om he English Wikipedia is he one ha bes shows he uni e sali y and an iqui y o he game, a e
he wo ks o Gaudenzio Ragazzi. I am g a e ul o Gaudenzio o he in o ma ion he has pe sonally ansmi ed o me abou
his wo ks.
65 (A echede a 2022, p. 252). Ronces alles Ba be Cá camo.
Re e ences
A echede a. 2022. Luis: The C isis o Ma iage and Family (A Cul u al Change). Cizu Meno : A anzadi, p. 252, Ronces alles
Ba be Cá camo.
Ba ing, Anne, and Jules Cash o d. 2014. El Mi o de la Diosa. Mad id: Si uela.
Be nabé, Albe o. 2008. El Mi o Ó ico de Dioniso y los Ti anes. In O eo y la adición ó ica. Un eencuen o. Edi ed by Albe o Be nabé
and F ancec Casadesús. Mad id: Akal, chap. 27.
Be nabé, Albe o. 2011. Pla ón y el O ismo: Diálogos En e Religión y Filoso ía. Mad id: Abada Edi o es.
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