Sex in Sacred Disguise
The information in this post is abridged from The Celestial Scriptures: Keys to the Suppressed Wisdom of the Ancients.
As noted in a previous post (Religion’s Sexual Roots), sexual references are often disguised in Holy Scriptures by a technique that may be termed sacred language, i.e. use of euphuism to pass secret meaning among the priest editors. That which was disguised in books such as Exodus will undoubtedly shock many devout Bible readers.
In Exodus the character of Aaron (whose name means “to conceive”) held the role of high priest and was allegedly instructed to costume himself with numerous curious items of clothing declared to be “garments for glory and beauty” (Exodus 28:40). A couple of verses further it says that the garments “…from the loins unto the thighs shall they reach.” With these “garments” Aaron and his sons were to “minister in the holy place.” The chapter then ends stating that these required “garments” are to be “…a statute forever unto him and his seed after him.” The required “garments” are listed as breastplate, the ephod, two onyx stones, and pouches of gold. The rites to be enacted with these “holy gaments” also included the liberal use of “holy anointing oil.” The meaning of that will soon become apparent.
What do other “garments” signify? The word ephod is derived from the Greek ephebos, which means entering upon early manhood–a time of raging hormones and acute sexual urges. Bluntly, the ephod therefore refers to an erect phallus, the organ of conceiving. That the ephod is the phallus is further admitted in verse 32 where it says, “And there shall an hole to the top of it, in the midst thereof; it shall have binding of woven work around the hole of it, as it were the hole of an habergeon, that it be not rent.” (Habergeon, a sleeveless coat of mail: one might say the coat is circumsized.)
Of the two onyx stones (verses 9 through 14) the instruction is that all the names of the children of Israel are to be engraved upon the two small stones. Although the implication seems to be that only six tribal names are to be written upon each of the two stones (the names of the descendants of Jacob/Israel), the phrase “children of Israel” means the entire countless descendants–millions upon millions. The reference to the two onyx stones as part of the “garment” is therefore in regard to the testes.
The “garment” inventory continues by saying that the “onyx stones” are “to set in pouches of gold.” Gold is symbolic of high regard–or sacred respect–for the scrotum and its contents.
The feminine aspect of this “garment” list begins with the mention of breastplate which Aaron is charged to wear (enter into) when ministering “unto the holy place.” This “garment” is outfitted with two gold rings “upon the two ends of the breastplate on the border thereof, which is in the side of the ephod inward.” Two other gold rings are placed “…on the two sides (in other words the ovaries) of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.” (Exodus 28:27)
Priestly talk is curious indeed!
The gold “rings” mentioned in connection with the ephod represent the female organs of conception and the place of fecundation. The instruction continues, “And thou shalt put in the breastplate of judgment the Urim and Thummin…” Now these objects have been the source of bafflement for millennia, generally guesstimated as probably used to divine the will of god (as in Exodus 28:30 and Leviticus 8:8). That the Urim and Thummin are held to have specific attributes in the breastplate is a prime clue. Another clue is in the preface UR, which in prehistory times was a reference to light. “And thou shalt put in the breastplate of judgment the Urim and Thummin…” and “judgment of the children of Israel” is determined by this placement. In other words, genetic factors (DNA) are determined by the coupling of the breastplate with the ephod. Thus Aaron, a personification of the conceiving force, is charged with the duty of bearing the light and the diversity of life “upon his heart.”
The symbolism used in describing these “holy garments” is astonishing, for the “judgment” is in regard to the segregation into different gametes of paired alleles in meiosis. In other words, the cell division in sexually reproducing organisms that reduces the number of chromosomes in reproductive cells to half that found in the somatic cells, leading to the production of gametes in animals and spores in plants. Thus the instruction for the decorations was that the hem was to be embroidered with pomegranates and bells–symbols of seed bearing and the fruition of life.
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