In the matter of the union of opposites, a differentiation needs to be made between animate and non-animate objects. Clearly, in the case of the human experience, the union may well refer to the coming together of the male and female principle in a situation of being dissimilar but united in purpose. With inanimate matter, the situation of union may lead to a reaction that may cause to create a third element.
In viewing the relationship of the teens, one observes that it may lead to the cultivation of the father experience. Is the father therefore an inanimate experience, such as a thought or consciousness in the individual?
The Jivan experience is curiously referred to as the basic building block of life, such as dark matter. In association with the Eros impulse, it cultivates its form as the anima or the human. Would the Sivan/Sakthi experience also refer to the association between Jiva and Eros? Is this also the description of the Vaibhava-Prakasa?
In reference to form, the concept describes a mix of the male and female genders in one life experience, containing obviously, both reproductive organs. Is that possible? Has it happened?
A hermaphrodite that can impregnate itself is an experience we have yet witnessed in the world's affairs. Perhaps the Indians referred to the concept with regards to an esoteric experience. Perhaps it refers to the experience of the consciousness, where a man can experience himself as being united with the physical world, in which he experiences himself as the male and the world, female. This of course ignores the sexual yoni/lingga aspect of the experience.
Where Indian literature refers to creation as always itself, would it be possible to view our experiences as engaging a common gender experience at the start, then falling from the experience into a separate and opposite experience of the gender. That hereafter, we are working towards cultivating a recreation of the experience through the instruments of the world? This would raise other peculiar questions.
The narcissistic tendency in the human anima is that which brings the greatest joy to the experience of living. The concept of ' I am all ' is a very powerful draw on the mind of the individual as the epitome of perfection that we seek. As against this, is the carefully guided social behavior of humans in the way we relate, one to the other, in a clear understanding of our roles and human qualities. This has come to be defined as the hallmark of civilization.
If we did emanate out of creation as a common gender species and thereafter, separated the genders; it would account for the peculiar social and psychological difficulties we face as a human race. Our commitment to refine the experience and lead it back to the experience of the common gender would certainly appear as the fair prize to be achieved. Then psychological studies must apply themselves not to heal the sick but to help them regain the experience in a new and stable form.
In doing so, we would have to dismantle the former apparatus that kept us joint at the hips and substitute it for a physical relationship. In time, where the Jivan picks up on the initiative, we may well be cultivating a new species that is molded in the common gender experience. Is this the grand framework of our philosophical and religious zeal?
Vishnu, we are told, at the beginning of creation, envisioned the perfect ideal of created form and thereafter drove our energies in its pursuit. Certainly, the grand experience of the narcissus, minus the usual instability of experience, would be a prize. But it would also mean that one cannot achieve perfection in the human form. A new species would have to be cultivated that has overcome our bad karma associated with past perfect experiences and has the experience of both genders.
The tendency generated by artefactual evidence may have cultivated a trenchant view of Sivan/Sakthi in Indian literature, especially when such evidences are simply an artist's recreation of the concept. To be true to the idea, we must look at it fresh, without the obstacles of habituated thought.
Is there a real difference between the male and female with regards to intelligence and passions? That is the question we must give our attention to. Are men and women truly equals in the experience of life's activities? This is the solution we seek. An angry husband who has left the house and is sitting under a tree to achieve perfection in his own mind, cannot be the achievement described in the Puranas. That cultivates a powerful indifference that grows into a bias against women in society.
When Sakthi immolated herself in front of her father, her husband Siva, crashed the Prajapati's sacrifice and took his father-in-law's head. I think he did that because he loved her and couldn't live without her. That, would be Sivan/Sakthi.
Further Sources :
Saivite Philosophy : Sivan/Sakthi
: Identities of Siva – Associative, Dissociative, Personal Initiative, Inquiry & Void.
