Holy Machismo!

The three major religions (and their many faith system schisms) of western cultures were all structured by male authors upon a not too subtle animosity toward the active bearing principle (regarded as passive/feminine) which functions within Creation’s source.  This juvenile attitude is inexcusable since that energy-production principle is critically essential for continuing expansion.  It is also rather cowardly rhetoric for male “shepherds of the faith” to apply the “put the blame on woman” argument in an attempt to absolve themselves from all the error and sin in the world.  Such rationale and finger pointing fails to camouflage the fact that it is the man-is-superior propaganda of man-written sacred texts which has accounted for the bulk of mankind’s wars and atrocities.  Certainly feminine curiosity or womanly wiles or motherly patience have not inflicted such continuing despair and grief upon the world scene as has the fraudulent male-is-superior depictions of holiness.

The holy books of the three major western faith systems–the Torah, New Testament and Quran–inelegantly place the alleged curse of “man’s fall” and “original sin” upon the slender shoulders of the feminine sex with the astonishing alibi of a  talking serpent!  Well, imbibing too much holy wine can certainly inspire guys to invent excuses.  Despite the necessary bearing-forth principle within Creation’s source being characteristically defined as negative by the male authors, that bearing forth aspect was deemed to be feminine and was an affront to priestly pretense of their positive spirituality.  Nonetheless, that womanly strength still manages to somehow keep life’s foundation functioning with some semblance of stability.

The three faith systems of western cultures, all of which are rigorously “run-by-the-book,” grudgingly allow women only partial redemption for their alleged lesser position: women are intended, so say the man-written “revealed” holy word, only to marry and bear their boastful providers with offspring (preferably male).  In this way these three interrelated man-superior faith systems assign the responsibilities and chores of domestic life and child rearing as almost compensating for the feminine genders’ (Eve’s) responsibility of man’s alleged “fall from grace.”

In the priest composed Torah account of Creation, Genesis 2 gives a slightly different account than is in Genesis 1.  In the second version (as in Genesis 2:21-22) the Creator’s concern for Adam’s loneliness seems to have necessitated the surgical removal of some part of Adam’s anatomy to initiate a means of human reproduction.  Apparently by that phase of the Creator’s craftsmanship the Creator had run out of creative “let there be” words to recite.  What this hackneyed version of human life production reveals, unintentionally so, is that it is polar (positive/negative energies) exchanges which account for the manifestation of any and all matter-life and inanimate matter.  The generative systems that the alleged male Creator supposedly set in place for the continuance (propagation) of any life species was a built-in feature which specifies only that every manifested material thing automatically carries both those generating polar opposites within themselves.  There are no exceptions to this “go forth and multiply” law of Creation.

That the male authors of “holy texts” were obsessed with their own genitals is clearly evident with the character of Aaron (whose name just happens to mean “to conceive”) in the book of Exodus (chapter 28).  The fascination with their physical generative equipment ranked by the priest authors as their prime paraphernalia, is spelled out in that particular chapter of Exodus.  There the instructions for the curious “sacred garments” which are to be worn for generating their faith system are suggestive, to say the least.  To assess the true meaning of all the peculiarities in holy tales remember that euphemisms are employed repeatedly throughout all scriptural texts.  In Exodus, for example, the “holy” garments that are to be worn by the high priest included such paraphernalia as the ephod, two onyx stones, a pouch of gold, and a breastplate.  There is a side note to be considered here, and that is that the word “sacred” is itself derived from the Hebrew word sacre, which refers to the phallus.  In the “garment” metaphor used in Exodus as to what God’s representatives are to wear, the feminine aspect is something which is entered into or put on, as “golden rings.”  We will leave to your analysis any metaphoric explanation as to what “holy oil” alluded to in this “holy” account.

What the formulated sacred language style reveals to us is that the sacred texts such as in Exodus utilize a lot of adolescent sexual role playing to explain gentic purity–i.e. reproduction after its own species.  If life was originally a condition of hermaphroditism–i.e. two polar aspects in one energy form (Adam) as the opening of “holy word” claims–then each division of that singular form had to keep some characteristics from each energy pole (positive/negative) within each separate parts if creative purpose was to be actively maintained within those parts.  This means, as a consequence, that no man is ever one hundred percent male, and no woman is ever one hundred percent female.  For example, men still retain nipples, and women possess a clitoris, which is erectile tissue.  That’s just the outer odds and ends of physical personification; there are even more energy-exchange features within every physical form.  Indeed, hormone treatments can alter one’s physical structure.

Because sacred texts do not deal honestly with sexual polarity the practice became established for passing judgments over various kinds of sexual magnetism, and these are grossly and needlessly exhibited in social problems to this day.  The genderless Life Principle (commonly personified as a male God), as demonstrated in Nature itself, cares nothing about sexual chastity: its only concern is genetic purity, meaning that the only limitation that the Life Principle (God) placed upon sexual relationships was only in regard to species consistency.  In other words, each species must create only after its own kind.  Sacred texts refuse to honestly admit that there are allowable variations of sexual polarity and exchange.  The scheming male authors preferred instead to labor over the reproduction aspects of sexual activity–to insure the steady increase of followers.  Willfully ignored and adamantly denied are the equally inherent and important revitalizing and emotional characteristics of sexual expression.  This pretty much assures that the genuine abiding principle of magnetism known as love will be kept focused in the reproduction perspective to insure a continuous supply of seekers.

The Life Principle (called God) gave considerable attention to producing many diverse forms of life expression, and in the priest composed scriptural tales this variety and diversity of Creation activity and diversity of Creation activity is personified as the numerous Levites, the successors of Aaron.  It is, therefore, ironic and a tad hypocritical to make use of such scriptural characters and the alleged situation in which they are presented as a means of launching condemnation of any non-productive sexual activity.  Such characters as Aaron and the Levites, etc. are sacred language metaphors for the revitalizing  (generative) energies of Creation.  If doubtful, just remember the exotic details of the garments that the high priest (Aaron) was supposedly instructed to wear when ministering “in the holy place” (Exodus 28:6).  Listed are the ephod, two onyx stones, a pouch of gold, breastplate, golden rings, and holy oil, all of which refer to the physical means of life creation and revitalization.  Some apologists have suggested that the word “ephod” was derived from the Akkadian word epattu (plural epadatu), which referred to some type of expensive garment.  In the third century BCE modification of holy word, the Septuagint, an attempt was made to whitewash the original sexual inference by altering ephod to suggest a shoulder strap of a tunic; in this way the ephod could be linked with the breastplate of judgment (which happen to act as a pouch containing the Urim and Thummin), Exodus 28:30.  Thus did holy world evolve through a series of deviations and disguises.  Beneath the whitewash of sacred language, however, the titillating flavor remains.  So, the next time you see some pompous Bishop strutting around in his elaborate costumes and balancing that phallic-imaged miter upon his head, try not to snicker.

*related post: Sex in Sacred Disguise, March 2009

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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