The Universal One is a Book That Would Take The Average Person 7 Years To Study The Material In-Depth

The People Who Own and Control Soc*al Med*a Will Be Ramping Up Their Censorship in The Very Near Future (even though it's already on a pretty ludicrous level, but most censorship is primarily directed to "some" people...So I Have To Play The Game With Images, etc. I Have Already Had 2 of My Video Sites Closed Down.  

I do have to talk about this topic. Spiritual Master Saneiv is still looking for a new, positive, peaceful place to live. All areas and arrangements will be considered, as long as I do not have to compromise my principles in any way, shape or form. Additional details at https://SpiritualMasterSaneiv-Place2Live.blogspot.com 

The value of the "room and board" if you are donating the accommodations, is tax deductible.I appreciate anyone who is going out of their way to make sure that Master has an appropriate living environment. 

I want to make sure that any potential offer is not offered with the mind-set that you would be "giving" me anything..the compensation is an exchange. Some people might have another viewpoint, but my teachings are not without spiritual, financial, physical and mental value...it is actually priceless...extremely profound value in this life and the afterlife... 

Also do not confuse the post below, that anything in my future living arrangement would be based on sex (as it is defined by the average person), one of the main topics of the post is that sex is not biological, at least not if you are interested in True Sacred Sexuality...and I emphasize the word "True"

Extensive Executive Summary and Analysis of the First Three Paragraphs of Chapter VIII (“The Sex Principle”) in The Universal One by Walter Russell, Followed by a Relation to the Teachings of Spiritual Master Saneiv

Extensive Executive Summary

The chapter opens by engaging a noted scientific observation. Sir Oliver Lodge had pointed out that humanity has long understood force and motion, yet a logical universe appears to require a third, intangible, undiscovered factor that stands behind or with them. When found, Lodge suggested, it might prove familiar.

Russell identifies that factor as sex. He declares sex the great third principle and the controlling cause of both force and motion; without it, neither could continue. Stating that Mind is the motive power behind force and motion is, he says, only a generality. Specifying the attribute of Mind by which force and motion are controlled is more precise: that attribute is sex. Sex is therefore the motive power behind force and motion.

He then defines the principle. Sex is the apparent division of the father-mother substance of Mind into apparent opposites. This division arises from the opposite desires of electricity and magnetism as expressed in the action and reaction of the thinking process. Sex is the active desire of Mind for division into opposites and its reactive desire for unity. It is the motive force that demands separability into two and equally desires the union of the apparent two into one.

Because Mind is One, it cannot actually yield to its own desire for separation into two. The sex desire for divisibility therefore succeeds only in producing an appearance of divisibility. Likewise, the sex desire for unity succeeds only in reproducing an apparent composite of the two. These opening statements establish sex as a universal, non-biological polarity principle that polarizes and reunites expressions of the single Mind, thereby sustaining the continuous appearance of force and motion.

Extensive Analysis

These paragraphs perform several interlocking functions within Russell’s cosmogony.

First, they answer a recognized gap in early-20th-century physics. Lodge’s remark supplies an external warrant: force and motion alone do not close the system. Russell supplies the missing term by locating it inside Mind rather than as a separate entity. The move is characteristic of the book as a whole—metaphysical claims are framed in the language of electromagnetic phenomena and scientific observation.

Second, the definition of sex is deliberately non-organic. It begins when light begins and is coeval with the appearance of opposites. Electricity and magnetism are not two independent forces but opposing expressions of the single thinking process of Mind. The active desire (division, generation, outward motion) and the reactive desire (unity, integration, return) together constitute the continuous electromagnetic impulse that registers as matter and energy. All later statements in the chapter—that all desire is sex desire, that existence continues only through thinking, that sex force is periodic and continues one impulse of thinking into the next—rest on this foundation.

Third, the insistence on appearance rather than reality preserves the absolute Oneness that structures the entire work. Mind cannot divide itself; therefore every dualism (male/female, positive/negative, generative/radiative, form/formlessness) is an effect of thinking, not a true plurality of substances. The same logic appears throughout The Universal One: creation is the rhythmic registration of idea in light; there is no creation from nothing; there are no absolute opposites. Sex is the name given to the desire that produces and sustains those apparent opposites while continually seeking their equilibrium.

Fourth, the paragraphs set the stage for later claims that sex is as absolute in the elements and in granite as in complex organic compounds, that man’s ordinary concept of sex as beginning with organic life is mistaken, and that sex, life, light, and intelligence are co-present from the beginning. The principle is therefore both cosmological and ontological: it explains the persistence of motion and simultaneously describes the way the One becomes many in appearance only.

The text is philosophical and revelatory rather than experimentally derived. Its strength lies in internal consistency with Russell’s larger system of a finite universe of Mind whose body is light. Its limitation, from a conventional scientific standpoint, is the absence of independent empirical tests that would distinguish the “sex principle” from other polarity or oscillation models.

Additional Summary: Relation to the Spiritual BDSM Teachings of Spiritual Master Saneiv

Spiritual Master Saneiv (a self-described resident of Arizona who asserts that he is the only true enlightened spiritual master) presents his version of “Spiritual BDSM” as a mandatory stepping-stone from the physical realm to the spiritual realm and ultimately to enlightenment under his guidance and alignment with Jesus Christ. In his framing, the “S” denotes Spiritual Submission (or Submission) rather than sadism. Core elements include consensual adult power-exchange dynamics, obedience, service, ego dissolution through structured surrender, and the claim that total submission to him opens the door to the spiritual realm. Practices are described as de-sexualized relative to “vanilla” activity, often involving collaring, discipline, and vulnerability offered as devotion; he distinguishes his approach from conventional erotic BDSM and rejects yoga, kundalini, and many Eastern methods as toxic or demonic.

An interpretive bridge to Russell’s opening paragraphs can be drawn along the following lines, without implying that either author endorses the other:

• Polarity and desire for division/unity. Russell treats sex as the universal desire of the One Mind for apparent separability into opposites together with the equal desire for their reunion. Saneiv’s protocol institutionalizes an analogous polarity in the human domain: the structured appearance of dominance and submission, separation of will, and eventual realignment through obedience. In both cases the dualism is instrumental—an appearance or temporary condition whose purpose is movement toward a higher unity (Russell’s equilibrium of the One; Saneiv’s claimed enlightenment and union with God through the master).

• Motive force and continuity. Russell presents sex force as the quality that continues one impulse of thinking into the next and thereby sustains existence. Saneiv presents disciplined submission as the continuous practice that dissolves ego and sustains the seeker’s movement from physical to spiritual consciousness. Both locate a “third” dynamic principle behind ordinary force or will.

• Appearance versus essence. Russell stresses that true division never occurs; only appearances arise. Saneiv’s materials emphasize that control in the physical realm is possible while control in the spiritual realm is illusory, and that radical surrender reveals an underlying freedom or oneness. The practical dynamic (collar, protocol, obedience) is framed as a temporary vehicle whose end is ego-transcendence rather than permanent dualism.

The correspondence remains analogical. Russell’s principle is cosmological and applies to all motion and form; Saneiv’s is a specific, hierarchical human training regimen that claims exclusive efficacy for enlightenment and incorporates Christian theological language. Readers may note the shared vocabulary of polarity, desire, surrender, and apparent division leading toward unity, while also noting the substantial differences in ontology, authority claims, and recommended practice.