That translation makes me cringe. Here's the logia from my favorite source:
Simon Peter said to them: Let Mary go out from among us, because women are not worthy of the Life. Jesus said: See, I shall lead her, so that I will make her male, that she too may become a living spirit, resembling you males. For every woman who makes herself male will enter the Kingdom of Heaven.
(The Gospel According to Thomas, coptic text established and translated by A. Guillaumont, H.-CH. Puech, G. Quispel, W. Till and Yassah ‘Abd Al Masih, pg 57 log. 114, ©1959 E. J. Brill)
I'm with Jeff, concerning the relevance of logia 22 here. If you'll bear with me a bit, I believe I can bring it back around to logia 22 and 114.
There's a sermon in the Pali Canon where Gautama the Buddha describes a method for cultivating psychic power:
So he abides fully conscious of what is behind and what is in front.
As (he is conscious of what is) in front, so behind: as behind, so in front;
as below, so above: as above, so below:
as by day, so by night: as by night, so by day.
Thus with wits alert, with wits unhampered, he cultivates his mind to brilliancy.
(Sanyutta-Nikaya, text V 263, Pali Text Society volume 5 pg 235, ©Pali Text Society)
There's an expansion for all of it except the first two lines. Here's what I had to say when I wrote about those two lines (for the rest, see the reference below):
“As in front, so behind; as behind, so in front”: Gautama did not expand on his meaning with regard to “in front” and “behind”. Some have interpreted his words to be a reference to the past and the future, but in light of the explanation offered for the second line, a more likely interpretation would perhaps be an awareness of the body before and behind.
When the feeling for stretch and activity that Fuxi described with the words “…I ride the ox” carries into the lower back and abdomen, a reciprocity of stretch and activity behind the sacrum and lower back and in front of the lower abdomen enters awareness, and the advice here is to allow consciousness to shift as necessary in the development of feeling.
(The Gautamid Offers a Practice)
I then wrote this about the part of log. 22 we're discussing in 114:
“When you make the male and the female into a single one, so that the male will not be male and the female (not) be female”: consciousness of the stretch and activity behind the lower back and in front of the contents of the lower abdomen can become consciousness of stretch and activity behind the sacrum and tailbone and in the vicinity of the genitalia. Such experience is independent of the sex of the individual, and is offered here as a recurrent condition of practice.
(From the Gospel of Thomas)
There is also this:
The stretch added to the fascia behind the sacrum by the mass of the extensor muscles as they contract depends in part on the angle of the tailbone and sacrum relative to the spine. As the sacrotuberous ligaments stretch and resile with the rotation of the pelvis, activity is generated in the muscles of the pelvic floor that can tuck the tailbone and rotate the sacrum slightly . A pivot of the sacrum angles the mass of the extensors into the lumbodorsal fascia (behind the sacrum and the lower back) slightly lower than otherwise, and in turn the lower rearward press on the fascia changes the angle required for the relaxed carriage of weight between the neck and skull.
The stretch and resile of the sacrotuberous ligaments and the consequent reciprocal activity in the left and right muscles of the pelvic floor is described by Fuxi as “the ox crosses the wooden bridge”.
(Twenty-Second Case: Hsueh Feng's Turtle-Nosed Snake)
The "left and right muscles of the pelvic floor" include the pubococcygeus muscles, and these muscles play a part in human sexuality (for a while, "Kegels" were recommended to help women find satisfaction in their sexual relationships, as well as to reduce incontinence).
"The male will not be male and the female (not) be female", when the activity "before and behind" low in the torso and the activity in the muscles of the pelvic floor is experienced outside of a sexual context, and as I said "as a recurrent condition of practice."