The following is an excerpt from a book by the man who authored Seven Points of Agreement Between Individuals previously posted.  It explains some of the philosophy behind the seemingly “draconian” laws upholding sex differences with single combat to the death as well as capital punishment.

The melody memory of the decision which the cells that were designing the organism had to make to create sex is still, after all these countless generations from the first segregated male and female entities to man, one of the strongest memories in the innate being of man.  It is one that calls forth the grandest emotion of the universe.

This grandest emotion of the universe, in turn, is, itself, veiled by the ecstasy of sexual relations.

The highest ecstasy known to an organic being had to be incorporated in the organism to ensure that the sex instinct would be only slightly less than egoism.  For the most part, only the high ecstasy, itself, rather than conscious knowledge of its purpose and a conscious re-experiencing of the original grand emotion, has made sex a success.  But the grand emotion of the cell that willed the discipline of sex, with full knowledge of what it involved, still rises in man to ennobel him.  Indeed it must be consciously repeated to achieve the discipline of man.

I use the word “man” as an inaccurate makeshift name for the sixth discipline because there is no better word.  I am talking of a development of consciousness.  This discipline of “man” is not fully identified with Homo sapiens; in fact, many man-like beings have never even glimpsed the grand emotion that was experienced by the cells.  They cannot experience it because they provide no conscious thought patterns that can be confirmed by the innate memory within themselves.  And yet some beings that have the appearance of men call the cells mere mechanical robots.

Consider this grand emotion from the cell’s perspective. As before noted, all the potential and unexpressed goods, left over in establishing the fourth discipline [life—jab], are assured perpetuation in sex.  The possibility of incorporating and perpetuating all these goods was a strong incentive for the cell, trying to design the most successful organism, to create sex.  When it could be seen that objective perception of good in an organism different from self would stimulate the cell designers of future organisms to incorporate the best of two designs, it was apparent that sex would stimulate the creations of mutations superior to either of the original organisms.  But with the perception of this advantage the ego of the creating organism was brought up short by the certain knowledge that if the ego wills something higher than itself in a competitive world, it is willing its own death!

The ego centric perspective of the conscious organic being had to lift the veil to the holy of holies, the subconscious aboriginal perspective within self, before it could make such a decision.  Joy of living is the prime mover of all being and this was a will to death.

But the deepest inquiry of the ego discovered that the beginning of the first discipline [being in time—jab] was the will to death of the absolute, the infinite.  And the answer the ego received from this backward searching was:  It can be good, it can create even greater joy of being.

But still, the fifth discipline had to be created from an egocentric perspective, and this was the choice beyond full understanding from that perspective.  The making of that choice is a never-to-be-forgotten memory.

This inherent memory, brought to the threshold of consciousness in man by a roughly similar and consciously perceivable pattern of circumstances, is the emotion portrayed by Wagner in the Liebestod of Tristan and Isolde.

Also the innate knowledge that the will to love must be twin born with the will to death accounts for the high emotional appeal that the death on the cross chosen by Jesus had for the people of Northern European ancestry.  In the early centuries after the event, those of pagan heritage, who had no background for understanding the relationship of Jesus to the Judaic theocracy and the Roman surrogate-parent government which he opposed, interpreted his crucifixion in the terms that their beings understood.  In their thought pattern he was simply a god incarnate accepting death to show all the world the life-direction to which these Northern Europeans were already consciously committed—individual sovereignty as opposed to group power.  A self-chosen death at the hands of the generally misguided, but still loved, human species by the aboriginal creative intelligence temporarily reincarnated as a human, confirmed their conviction that human salvation depended on accepting the life-direction that they had made such an effort to uphold in a world hostile to that direction.

Humans, who hear in their subconscious the memory melody of the grand emotion experienced by the cells, seek to give the original complex circumstance a vehicle for simplified conscious expression—and often hinder consciousness more than they help by garbling their would-be artful efforts.  But each individual who finds, amid all the ecstatic joy inherent in the relations between the sexes, that the will to love is also the will to death, and chooses it gladly, experiences the grand emotion and knows the transcendent good of the fifth discipline.

Sex is the highest plateau in the heritage of the animal who seeks to become man.  He stands on it or he falls below it.  No man-like being can become true man who perverts or “sublimates” sex to some direction other than that to which the discipline tends.  True men must give sex a place in their design for living that reveals it as it is, a discipline that leads to a discriminating perception of individuals by individuals.

The broad objective in developing an ethical framework for man and woman relationships needs to keep the deep penetrating perception, taught by sex, free from distorting pressures in any design for living that may be evolved.  The things that sex can teach must not be something taught in words, with subtle, even though possibly unintentional distortion.  The things that sex can teach must come direct from within to each individual.  The task of any who would aid this is to keep the individual free from pressure that would distort his perception.

Sex as it is known by the animals of the jungle, sex as a sort of Delphian oracle dispensing enigmatical but profound wisdom to be pondered by consciousness, must remain a condition of being, firmly fixed in his design for living, before a man-like being can become true man.

An open channel from sexual instinct to consciousness, bred into being, is the beginning of biological man.  Using the channel between sex and consciousness to impose dogmas on sex, or on the sensitiveness to personalities taught by sex, makes man-like beings less than any other animal which has male and female temperament and function divided between two individuals.

Sex has innumerable messages of supreme importance for the conscious being.  Any approach to the sixth discipline [man—jab] requires that sex be consciously recognized as meriting the highest reverence.  Only when standing on the plateau of sex can an organic being approach the conscious yes-saying to all creation that is man.

—pp 58-61 of “The Six Disciplines of Man’s Being and Man’s Relation to Government” by Melvin Gorham, ISBN 0-914752-16-2

JAB: My primary comment on this, in the present geopolitical context of Euroman’s threatened condition, is that “design for living” must include consciousness of the ecological consequences of technological and economic “progress”.  One of the most profound of these consequences was addressed by Charles Lindberg in his Reader’s Digest article Aviation, Geography and Race.