The soul is an entity between two worlds.
One world is an entirely masculine object. If the soul is attracted to it, it becomes an entirely feminine subject in essence. The other world is an entirely feminine object. If the soul is attracted to it, it becomes an entirely masculine subject in essence.
The object of the masculine world is, fundamentally, Kṛṣṇa. All entities who perceive that world do so from a feminine vantage point. Not every subject takes an externally feminine form, but the essence of all subjects perceiving the masculine object is feminine.
The object of the feminine world is Māyādevī. All entities who perceive her do so from a masculine vantage point. Some of them may appear to have no gender, some may overtly appear male, and some may externally appear female, but all subject observing the feminine object are masculine in essence.
Masculine energy dominates, controls, masters, conquers, and enjoys. Feminine energy supports, gives, nourishes, and amplifies input. Now, as we look around this world at so-called females, do we see any real, pure femininity? It is difficult to find even a predominance of femininity in this world, where everyone’s attitude is mostly to exploit and enjoy. It seems to be womanly to put on makeup and skirts and heels, but actually this is masculine behaviour in a feminine mold because the essence is the effort to control the world. Our entire world is a feminine object, and we are all masculine subjects. But the world of bhakti, the Kṛṣṇa-world, is an entirely masculine object, and we are all feminine subjects there.
This quest for femininity leads to Śrīmatī Rādhārāṇī. Ultimately, it cannot lead anywhere else. The world in which she is the chief subject (and Kṛṣṇa the chief object) is the only world in which we can truly experience femininity.