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Comixio Religionis:

Sin

Socialization of Violence and Abuse

Dr. Richard L. Matteoli

A Mandated Report to the Social Body

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Dinky

Theodore Roethke

O what’s the weather in a beard?

It’s windy there, and rather weird,

And when you think the sky has cleared

Why, there is Dirty Dinky.

Suppose you walk out in a storm,

With nothing on to keep you warm,

And then step barefoot on a worm

Of course, it’s Dirty Dinky.

As I was crossing a hot hot plain,

I saw a sight that caused me pain,

You asked me before, I’ll tell you again:

It looked like Dirty Dinky.

Last night you lay a-sleeping?

No! The room was thirty-five below;

The sheets and blankets turned to snow.

He’s got in: Dirty Dinky.

You’d better watch the things you do,

You’d better watch the things you do.

You’re part of him; he’s part of you.

You may be Dirty Dinky.

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SIN

I made the evil make me do it

Sin is the overall catch word which humanity expresses morality

through a concept of truth often using shame and guilt from perceived,

and negotiated, improper social behavior. Morality is conformity to the

rules of right and virtue in sexual matters, virtuous conduct and

character. From morality, immorality is the concept that some actions

are improper. Immorality is often used socially to inhibit, and control,

behavior.

Morality, the opposite of immorality, is used to justify continuity

of a social order with a perceived minimum harm to those living in the

acculturated society. When imbalance occurs, often immorality attaches

to the reality of sin as an unseen justification.

Hubris is exaggerated pride and is the downfall in patriarchal

masculine hero myths where shame and guilt are lost to the egoed Self.

Hubris exists through denial, deferral, deflection, deceit and transference

away from personal responsibility. Beyond hero myths this often occurs

among leaders who abuse their power and authority.

Less documental is the fact that hubris in over-matriarchal

communal cultures have in the past created declining societies that

eventuate into loss of most advances of science and technology. The

results have become what is termed a Dark Age. Masculine hubris

brought to the social level burns bright, uses itself up in destruction, and

dies quickly. Feminine hubris when brought to social level separates

existing identities by faction and society dies in a slow sustaining death.

The theological-religious framework of sin involves the

socializations of shame and guilt. The ideological messages on which

the framework rests include: original sin, inherent fault, vice and virtue,

ethos, and cognitive dissonance.

The process of the development of what is sin in a particular

society is achieved through communication. In communicating one’s

viewpoint and comparing that position to another viewpoint involves

three elements:

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1) a thesis which is one’s position of the subject matter being discussed.

2) the antithesis that is finding fault in another’s position on the subject

matter being discussed. With much give and take

3) a synthesis comes about that satisfies both parties, and the synthesis leads

to a solution.

SHAME AND GUILT Human social evolution begins with shame and eventuates into

guilt.

Shame is the conscious uncomfortable feeling of doing

something dishonorable, improper or ridiculous that gives an indicidual a

sense of disgrace and ignomy to the self.

Guilt is the actual fact of having committed something offensive

as a violation to another person and for an adult be a crime with a sense

of remorse and responsibility.

Shame and guilt have become highly evolved and make the

human species separate from the rest of the animal kingdom. These

emotions can be primitively observed in other species that have become

our main pets, especially in dogs and to a lesser extent cats. The

similarity they share with humanity is that they are also predator species.

The genetic psychological imprint of shame and guilt appears to

originate in covering defecated bodily waste as a method of hiding their

presence to prey species.

Shame precedes guilt by approximately thirteen months and

involves the Self’s perception of being less than the internal standard the

Self has set for itself.1 This indicates the awakening of the ego out of the

id and with development into the initial working of the superego. Guilt

involves the Self being less than an internal standard through actions

onto another. The result is incorporating the parental ego’s rules for

proper social behavior over the id’s the primal beginnings.

Both shame and guilt can be sub-sectioned as to whether or not

other people know of the fact of the action, or that the other people do

not know that the act occurred. The evolution of these standards

indicates historically how distant primal forms of human socialization

have evolved in a step-wise progression.

Lloyd deMause tangentially illustrates this progression in social

and ritualized actions onto the child in his texts History of

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Childhood:The Untold Story of Child Abuse,2 The Emotional Life of

Nations,3 and Foundations of Psychohistory.

4 Shame and guilt are

involved in neurosis,5 and they are integral to the socialization of genital

blood rituals.6

ORIGINAL SIN The story common to the Jerusalemic faiths is that of Adam and

Eve in the Garden of Eden. But it is, in reality, a mythological story of

the historical origin of civilization which almost totally relies of Eve’s

social decision regarding right vs. wrong.

Original Sin combines shame and guilt with psychosexual

imbalance and physical function. Psychosexual imbalance and physical

function are then socially discussed theologically reinforcing shame and

guilt as examples. The socialization of sin is outwardly active to the

masculine and bodily inward for the feminine.

Adam’s punishment was to actively toil in the fields for the

entirety of his existence, and Eve’s punishment was pain in childbirth

that gives existence. Circumcision is based on, and maintained in,

feminine theological expression commonly used in Nature religions.7

The Augustinian concept of Original Sin is based metaphorically

on the story of Adam and Eve in the Garden of Eden common to the

three Jerusalemic religions. This biblical passage is expressed by

Judaism as The Fall of Man and sometimes extended morally as The Fall

from Grace. The story of The Garden of Eden has lost its meaning

through time and over-patricharalization.

Before expanding the discussion on the positive matriarchal

aspect, through the Totemic Analogy, of the Garden of Eden story that is

contrary to its patriarchal total negative explanations of the feminine, the

following are the chronological verses in Genesis 2 that pertain to the

forbidden trees, then the creation of Eve; and, then the entire passage of

Genesis 3 from which to refer back to.

Please note that: 1) direction Totemic Analogies are that east and

south are feminine movements and north and west are masculine

movements; and, 2) vegetation and vegetative parts as the fig leaf are

often, but not always, Totemic Analogies of the feminine power of

fertility:

Genesis 2:8-10 (Adam and Eve) Now the Lord God had planted a garden

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in the east, in Eden; and there he put the man he had formed. And the Lord

God made all kinds of trees grow out of the ground – trees that were

pleasing to the eye and good for food. In the middle of the garden were the

tree of life and the tree of the knowledge of good and evil.

Genesis 2:15-17 (Adam and Eve) The Lord God took the man and put him

in the Garden of Eden to work it and take care of it. And the Lord God

commanded the man, “You are free to eat from any tree in the garden; but

you must not eat from the knowledge of good and evil, for when you eat of

it you will surely die.”

Genesis 2:21-22 (Adam and Eve) So the Lord God caused the man to fall

into a deep sleep; and while he was sleeping, he took one of the man’s ribs

and closed up the place with flesh. Then the Lord God made a woman from

the rib he had taken out of the man, and he brought her to the man.

NOTE: Zeus gave birth to Athena who sprang from his head. She is

the goddess of war, wisdom, the arts, industry, justice, and skill.

Athena represents the anima of Jungian psychology as does the yin’s

inclusioned eye within the yang.

Genesis 3:1-24 (The Fall of Man) Now the serpent was more crafty than

any of the wild animals the Lord God had made. He said to the woman,

“Did God really say, ‘You must not eat from any tree in the garden’?”

The woman said to the serpent, “We may eat fruit from the trees in

the garden, but God did say, ‘You must not eat fruit from the tree that is in

the middle of the garden, and you must not touch it, or you will die.’”

“You will not surely die,” the serpent said to the woman, “For God

knows that when you eat of it your eyes will be opened, and you will be like

God, knowing good and evil.”

When the woman saw that the fruit of the tree was good for food and

pleasing to the eye, and also desirable for gaining wisdom, she took some

and ate it. She also gave some to her husband, who was with her, and he ate

it. Then the eyes of both of them were opened, and they realized they were

naked; so they sewed fig leaves together and made coverings for

themselves.

Then the man and his wife heard the sound of the Lord God as he

was walking in the garden in the cool of the day, and they hid from the Lord

God among the trees in the garden. But the Lord God called to the man,

“Where are you?”

He answered, “I heard you in the garden, and I was afraid because I

was naked; so I hid.”

And he said, “Who told you that you were naked? Have you eaten

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from the tree that I commanded you not to eat from?”

The man said, “The woman you put here with me – she gave me

some fruit from the tree, and I ate it.”

Then the Lord God said to the woman, “What is this you have

done?”

The woman said, ‘The serpent deceived me, and I ate it.’

So the Lord God said to the serpent, “Because you have done this,

“Cursed are you above all the livestock

and all the wild animals!

You will crawl on your belly

and you will eat the dust

all the days of your life.

And I will put enmity

between you and the woman,

and between your offspring and hers;

he will crush your head,

and you will strike his heel.’

To the woman he said,

“I will greatly increase your pains in

childbearing;

with pain you will give birth to

children.

Your desire will be for your husband,

And he will rule over you.”

To Adam he said, “Because you listened to your wife and ate from

the tree about which I commanded you, ‘You must not eat of it,’

“Cursed is the ground because of you;

through painful toil you will eat of it

all the days of your life.

It will produce thorns and thistles for you,

and you will eat the plants of the field.

By the sweat of your brow

you will eat your food

until you return to the ground,

since from it you were taken;

for dust you are

and to dust you will return.”

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Adam named his wife Eve, because she would become the mother of

all the living.

The Lord God made garments of skin for Adam and his wife and

clothed them. And the Lord God said, ‘The man has now become like one

of us, knowing good and evil. He must not be allowed to reach out his hand

and take also from the tree of life and eat, and live forever.” So the Lord

God banished him from the Garden of Eden to work the ground from which

he had been taken. After he drove the man out (and settled him east of the

Garden of Eden), he placed on the east side of the Garden of Eden cherubim

and a flaming sword flashing back and forth to guard the way to the tree of

life.

Adam’s accepted fruit was Eve’s new knowledge. The serpent is

an extension of the older goddess ownership theology of power and

control over the penile male.

The socialization of sin is outwardly to the masculine and

inwardly to the feminine. For our Jerusalemic history, combining these

socialized aspects is for the embrace between the maternal embrace of

the socio-cultural organization. Society is the feminine. Through

altruism, when the institution takes hold within a matriarchal common

identity, and her rules for proper social behavior, with their resultant

patriarchal establishment and enforcement.

The metaphoric use as if all the people and actions actually

happened in the allegory of the Garden of Eden is where the concept of

Original Sin is originated. Yet the reality of Augustine’s concept of

Original Sin when analyzing the punishments of Adam and Eve would

be better perceived as Inherent Sin.

The Garden of Eden punishes the inherent strength particular to

each sex. By doing so, the punishment integrates shame and guilt into

the daily lives of individuals regarding the Self into interpersonal,

community and cultural relationships. Commonality in ancient myth-

working regarding the relative strengths and weaknesses of the two sexes

may appear as:

Strength Weakness

Female internal external

Male external internal

Ancient myth-working involving the external strength of the

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masculine occur in heroes, the emissary of a deity, or the deity himself.

Those involving the internal strengths of the feminine involve princesses,

as well as a deity emissary, or the deity herself. Now, to the contrary, the

internal strengths of the masculine come from the elder sage, and the

external strength of the feminine is emulated in the ancient Wise

Woman.

With over-patriarchalization this Wise Woman has become

known as the Crone, Hag or witch. The reason for her demonization is

that the feminine’s physical strength, by far, is represented in giving

birth. And the opposite power also resides in the feminine through the

Wise Woman. This is the power of death, death in itself, as well as, the

power of death to be reborn again. This is the feminine Life/Death/Life

cycle, and the fear of death and her absolute power of death in her stories

feed’s the post-menopausal Wise Woman’s demonization as a morphing

into the Wild Woman archetype.8 ,

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guilty for the fact of death.

Killing by the hero is admired, but the absolute in the feminine

power of death appears to be a different matter. Yet, myths often include

heroes killing for the goddess’ purpose. A myth involves combining all

these elements for a moral story. Once the moral of the myth is becomes

known, it becomes more of a Totemic Analogy than the metaphorical

gospel truth. Joseph Campbell stated:10

The seat of the soul is there where the inner and outer worlds meet.

The outer world is what you get in scholarship. The inner world is your

response to it. And it’s where these come together that we have the

Mythos. The outer world changes with historical time. The inner world is

the world of Anthropos. It is the world constant to the human race. And so

you have throughout the mythological system a constant. You always have

the sense of recognizing something. And what you’re recognizing is your

own inward life, and at the same time, the inflection throughout time.

The Garden of Eden story is the story of Eve in feminine

movement. Adam is incidental. Before understanding this common

Jerusalemic myth we must see the totemic analogies. The basic

movement involves the Jungian tetrad with two feminine elements and

two masculine elements.

Often in patriarchal myth-working the Light Side and the Dark

Side of the feminine contains within a single person; whereas, the

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masculine separates into two characters where one possesses the Light

Side and the other possesses the Dark Side. The seven elements in the

Garden of Eden are:

Eve: (Human form of the feminine). Eve represents the dark feminine of

the past as well as the light feminine of the future, with all the

responsibilities of life.

Tree of Knowledge of Good and Evil: (Nature’s form of the feminine). This

tree represents the innate power within the feminine and it is around this

power the myth revolves.

Tree of Life (Nature’s form of the feminine). This tree represents innate

feminine power of giving life thus taking life by death.

Fruit: (Nature’s Product inherent in feminine power). The fruit represents

the body and intellect of the feminine that she gives to man and society.

Serpent: (Nature’s form of the masculine). The serpent represents the dark

masculine who pleads to the light feminine to see his plight and give him

freedom from the dark feminine.

Adam: (Human form of the masculine). Adam represents the light

masculine of the future, with all the responsibilities of life.

God: God represents deity perfection – from a certain point of view. Thus,

for the story, God may be seen as the situation of the past as well as the fact

of the reality of human existence.

The following is a Totemic Analogy explanation of the story of

the Garden of Eden as it evolved into over-patriarchalization from

Jerusalemic thought. The message of the Garden of Eden is, in a sense, a

feminine historic leaving of the Mother Earth goddess Ishtar’s fertility

rituals of sacrificing the king so he, in death, may fertilize the goddess to

ensure that she gives back a good harvest for the people worshipping her.

The Garden of Eden is a feminine myth-working positive act of leaving

complete human sacrifice. But, the fertility ritual was not totally

eliminated in Jerusalemic evolution. The fertility ritual was changed

from a total human sacrifice of the male to the fertility ritual of

circumcision:

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The beginning element was God’s prohibition of the knowledge of

evil in Babylonian human sacrifices. Without knowing the evil in the

sacrifice, the good of ceasing the sacrifice will not be known. The serpent

was representing both the servants of the evil and the victims of the evil and

approached the only person with the power to stop that evil. The serpent is,

in many cultures, the phallic representation of goddess control regarding all

matters of sexuality where she transfers her power to him with the authority

to act. The plea of the serpent is for Eve to see the senselessness of full

human sacrifice rituals, and to see his true humanity. Men were the

executioners as well as the victims. The plea of the serpent reached the

light side hidden with Eve and this light side in Eve discontinued the actions

of her dark side. So, the transformation of Eve came about from within

herself, and is represented when she ate the apple. Adam could never have

eaten first, because the power of life and death reside in the feminine.

When Adam ate the fruit presented him he transformed to the man of the

future and was no longer part of the man of the past, that is to say, the

serpent. The fruit which Eve gave Adam was Eve herself – body, mind and

soul. From this came the knowledge that the metaphorical meanings in full

human sacrifice to become transformed into something else were

meaningless. The feminine movement is that the human characters, Eve

and Adam, were living corruptly, died through true knowledge, and were

reborn into a proper new life – the feminine Life/Death/Life cycle. And,

when God returned God explained the facts of life through their

punishments according to their new theology, which to say – have it your

own way. Thus, the deity of Babylonian thought did not change with the

new theology it was the proper feminine that changed.

To repeat and expand from Comixio Religionis in the Religion

chapter: the Jewish testament further explains this transformation away

from full human sacrifice in the story where a ram is given by God to

represent Isaac in sacrifice as a burnt offering. From the Isaac story,

which is Ishmael in Islam, human burnt offerings become forbidden. In

other words, full human sacrifice becomes sinful.

Genesis 22:9-12 (Abraham Tested) When they reached the place God had

told him about, Abraham built an altar there and arranged the wood on it.

He bount his son Isaac and laid him on the altar, on top of the wood. Then

he reached out his hand and took the knife to slay his son. But the angel of

the Lord called out to him from heaven, “Abraham! Abraham!”

“Here I am,” he replied.

“Do not lay a hand on the boy,” he said. “Do not do anything to him.

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Now I know that you fear God, because you have not withheld from me

your son, your only son.”

But, for Jerusalemic thought, the fertility ritual was not

eliminated – only altered in circumcision. Philo stated:11

“Most important, is that which relates to the provision thus made for

prolificness; for it is said that the seminal fluids proceeds in the path easily,

neither being at all scattered, nor flowing on its passage into what may be

called the bags of the prepuce. On which account those nations which

practice circumcision are the most prolific and most populace.”

INHERENT FAULT Inherent fault is often expressed through the totemic analogy

using a myth where the main faulty and defective mythic character, in

the moral of the story, is an example totem.

For our Jerusalemic history, combining these socialized aspects

is the maternal embrace of the socio-cultural organization. Society is the

feminine. Through altruism, when the institution takes hold within a

matriarchal common identity, and her rules for proper social behavior,

with their resultant patriarchal establishment and enforcement, come

allegorical uses of Inherent Sin.

The social is the combined agreement of the individuals involved

whether or not the society or individuals negotiate through elements of

denial, deferral, deflection, deception, or coercion. Women like a

Lacking Man. Once he accepts he is lacking within his nature, he will

then be easier to control. Vice-versa, men like a Flawed Woman so she

may be controlled.

Thus the two sexes share a common bond, through a transference

neurosis, in Inherent Fault in the defectiveness of humanity in

comparison to deity perfection. And, they become neurotic teammates to

fulfillment. The following definitions give credence to the punishments

of Adam and Eve through the expression of a Totemic Analogy.

INHERENT FAULT: is the innate defectiveness of humanity in comparison to

deity perfection.

FEMININE INHERENT FAULT: (Flawed Woman): perception of feminine

shortcomings in lacking physical strength and emotional stability

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MASCULINE INHERENT FAULT: (Lacking Man): perception of masculine

shortcomings in flawed violent nature and social responsibility

FEMININE INHERENT FAULT

Feminine inherent fault as a flawed woman is most often

expressed socially as a totemic analogy with either:

1) Bleeding

2) Barrenness

Respectively these are exampled in the mythic expression of the

Mosaic Law and Sarai from the social viewpoint of the people who are in

lineage of the story’s proper feminine identity. And, the feminine

opposition is expressed internally through one individual.

Bleeding The origination of menstrual and childbirth taboos are indirectly

based on the feminine:

1) Need and desire to be separated from their pesky males during

menstruation.

2) Theological expression of the sacredness of menstrual blood.

The shame of intrinsic womanhood may have added to menstrual

taboos and connection to sin. Patricia Reilly in A God Who Looks Like

Me quoted women’s feelings with:12

“Whether it’s menstruation, PMS, or pregnancy, women get too messy.”

“Periods have always been a curse.”

“I have battled self-hatred and self-doubt throughout my life. I have denied

my female self, body, and qualities. There is always a sense of shame

attached to being female.”

In the slow evolution leading to over-patriarchization the very

sanctuary of the menstrual hut became a prison. And menstrual blood

with blood from childbirth became unclean and burdened with cultural

taboos. Both types of bleeding became connected to sinfulness. In

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Judaism from the bleeding due to childbirth the woman needed a make

sin offering.

Mosaic Law derives from the Babylonian Code of Hammurabi,

1760 BCE, which itself was a consolidation of earlier rules and laws.

Other codes include, the codex of Ur-Nammu – the King of Ur where

Abraham is said to have originated – 2050 BCE, the codex of Eshnunna

1930 BCE, and the codex of Lipit-Ishtar of Isin 1870 BCE.13

The main Mother Earth goddess common to all in this

Mesopotamian region was Ishtar and the various codes illustrate forms of

patriarchalization especially with respect to feminine blood taboos.

Mosaic Law states:

Leviticus 12:1-8 (Purification after Childbirth): The Lord said to Moses,

“Say to the Israelites: ‘A woman who becomes pregnant and gives birth to a

son will be ceremonially unclean for seven days, just as she is unclean

during her monthly period. On the eighth day the boy is to be circumcised.

Then the woman must wait thirty-three days to be purified from her

bleeding. She must not touch anything sacred or go to the sanctuary until

the days of her purification are over. If she gives birth to a daughter, for

two weeks the woman will be unclean, as in her period. Then she must wait

sixty-six days to be purified from her bleeding.

“When the days of her purification for a son or daughter are over, she

is to bring to the priest at the entrance to the Tent of Meeting a year-old

lamb for a burnt offering and a young pigeon or a dove for a sin offering.

He shall offer them before the Lord to make atonement for her, and then she

will be ceremonially clean from her flow of blood. These are the

regulations for the woman who gives birth to a boy or a girl.

“‘If she cannot afford a lamb, she is to bring two doves or two young

pigeons, one for a burnt offering and the other for a sin offering. In this

way the priest will make atonement for her, and she will be clean.”’

The feminine inherent fault is menstruation and childbirth from a

woman’s internal natural reproductive process. Thus, feminine blood

power became a sin.

Genital blood rituals are a genital blood/flesh exorcism meant to

excise and cast out the inherent fault of innate humanity in the person

ritualized regardless of sex. Dr. Pia Gallo, from the University of Padua

has traced African Female Genital Mutilation back beyond five thousand

years which is prior to documented Egyptian practices.

Dr. Gallo’s researched involved the region of Somalia

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northward. Her study connected the procedure from an area of eastern

Africa where there was a high incidence of women with large genital

labia. Thus the origin of the oldest known verification of excision of

genital tissue may very well have come from genetic variation.

This genetic variation may be the result of Adrenal Cortical

Hyperplasia which is also common among those of the Jewish faith and

Middle Eastern areas. There are some sects of Judaism that perform

Female Genital Mutilations. In animal totemic symbolism, the clan’s

animal totem represents both the blood and the flesh of the human clan

members.

What may have started as single incident corrections of a natural

variation became a cultural practice for all clan members. From this,

female circumcision possibly transferred to include male as a clan

identity issue.

In Jerusalemic tradition circumcision represents a male genital

bleeding for many reasons including a movement away from full human

sacrifice for goddess fertility, increased fertility for the human female

and to give a male an understanding of and a bonding to the woman who

bleeds. After initial feminine clan identity is set with circumcision,

circumcision then gives an avenue for the male to usurp feminine blood

power in the very same ritual bleeding of his penis. And, with the one

masculine god concept the metaphorical of animal totems as clan

symbols of its blood and flesh are removed thus the new clan totem, with

all the power associated with it, becomes the circumcised penis.

Possibly from a Shared Psychotic Disorder, the masculine enters

the process with the infliction of a male genital bleeding. Genital blood

rituals involve a sense self resentment about one’s own natural sexuality.

In the relationship of Shared Psychotic Disorder conflicts may give rise

to resentments or envies toward the natural, innate, sexuality of the

opposite sex. These may be termed:

AUTOGENDER RESENTMENT: resentment of one’s own sexual continuity.

This resentment, with associated envy, may derive from within the inner

self, or as a reaction to societal structure.

TRANSGENDER RESENTMENT: resentment of the opposite sex’s sexual

continuity. This resentment, with associated envy, may derive from within

the inner self, or as a reaction to societal structure.

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Barrenness Cultural continuity demands generations and this means

childbirth. Identity is often rooted in genetic lineage, thus childbirth

among the present members of society becomes favored. This also gives

a stronger sense of control within the elder members of society. Further,

in the times the story is referring to, a woman’s support in old age would

be provided for by her offspring, especially her sons.

Childbirth is biological. The necessity to reproduce is inherent

to all species. For the masculine the reproductive urge is obviously

visually apparent. For the feminine part of her desire may be termed the

uterine demand. Genesis exemplifies with:

Genesis 18: 10-15 (The Three Visitors): Then the Lord said, “I will surely

return to you about this time next year, and Sarah your wife will have a son.

Now Sarah was listening at the entrance to the tent, which was

behind him. Abraham and Sarah were already and well advanced in years,

and Sarah was past the age of childbearing. So Sarah laughed to herself as

she thought, “After I am worn out and my master is old, will I now have

this pleasure?”

Then the Lord said to Abraham, “Why did Sarah laugh and say, ‘Will

I really have a child, now that I am old?’ Is anything too hard for the Lord?

I will return to you at the appointed time next year and Sarah will have a

son.”

Sarah was afraid, so she lied and, “I did not laugh.”

But he said, “Yes, you did laugh.”

The feminine inherent fault of Sarai, before she transformed to

Sarah, was not fulfilling her servancy of bearing children for cultural

continuity. Thus feminine failure to reproduce became shameful in sin.

The masculine failure in reproduction is 1) inherent with the

foreskin leading to circumcision and 2) his failure to satisfy the uterine

demand. This is the totemic analogy of Onan. Onanism has become a

misapplied term for masturbation. Onan may have removed himself just

before ejaculation. The totemic analogy of Onan is presented in:

Genesis 38: 6-10 (Judah and Tamar): Judah got a wife for Er, his

firstborn, and her name was Tamar. But Er, Judah’s firstborn was wicked

in the Lord’s sight; so the Lord put him to death.

Then Judah said to Onan, “Lie with your brother’s wife and fulfill

your duty her as a brother-in-law to produce offspring for your brother.”

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But Onan knew that the offspring would not be his; so whenever he lay with

his brother’s wife, he spilled his seed on the ground to keep from producing

offspring for his brother. What he did was wicked in the Lord’s sight; so he

put him to death also.

But, Judah was as guilty as Onan in not fulfilling Tamar’s

uterine demand because he kept her unmarried. So, Tamar disguised

herself as a prostitute and became pregnant by Judah:

ONANISM: 1. individually, the failure of the male to fulfill the uterine

demand of impregnation, 2. socially, the masculine failure to provide and

support the cultural demands of the feminine’s perceived right to

motherhood

MASCULINE INHERENT FAULT

The masculine inherent fault as a lacking man is often expressed

socially as a human totemic analogy with:

1) The improper male not of the acceptable feminine

2) The improper male who originated in but left the proper feminine.

Respectively these are exampled in the mythic expression of

Ishmael not born of the acceptable feminine; and, Esau of the male born

into the acceptable feminine and left. Both myths are from the social

viewpoint of the people who are in lineage of the story’s proper feminine

identity. And the masculine expression exemplifies opposition

externally with two individuals.

Ishmael The example of Ishmael’s Inherent Sin to the social is the

Separation of Mothers with a son by the same father – the patriarchal –

and; thus, also a Separation of Sons. And, in separating them, it

establishes who is socially acceptable and who is socially outcast from

the social in the matriarchy of organization. This also establishes

containment of a proper feminine within the proper social order in

respect to inter-feminine conflict. Here, the inner feminine conflict is

used in transference through the sons Ishmael and Isaac. Sarai felt she

could not bear children. She gave her Egyptian maidservant Hagar to her

husband Abram because she was ‘lacking’ offspring. From this union

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Ishmael was born.

Women bearing children for women of higher rank was a

common practice for the time this mythic story is said to have taken

place. Ishmael was born for social continuity and continuation. But,

later Sarai, who now has been renamed Sarah by God because of the

perceived proper feminine blood ritual, that being circumcision, being

instituted, gave birth to Isaac. Isaac is Sarah in two respects.

First, Isaac is her social lineage for patriarchal purpose.

And, second, Sarah’s containment through her progeny, as

attached to Abraham in patriarchy, is Hebrew history. Also the story’s

movement is directed by its proper feminine identity by the proper

feminine’s power having the removal of the improper feminine:

Genesis 21:8-14 (Hagar and Ishmael Sent Away): The child grew and was

weaned, and on the day Isaac was weaned Abraham held a great feast. But

Sarah saw that that the son whom Hagar the Egyptian had borne to

Abraham was mocking, and she said to Abraham, “Get rid of that slave

woman and her son, for that slave woman’s son will never share in the

inheritance with my son Isaac.

The matter distressed Abraham greatly because it concerned his son.

But God said to him, “Do not be so distressed about the boy and your

maidservant. Listen to whatever Sarah tells you, because it is through Isaac

that your offspring will be reckoned. I will make the son of the maidservant

into a nation also, because he is your offspring.

Early the next morning Abraham took some food and a skin of water

and gave them to Hagar. He set them on her shoulders and then sent her off

with the boy. She went on her way and wandered in the desert of

Beersheba.

Islam’s history is Hagar as containment which corresponds to

Sarah in feminine social identity of the Hebrews. Then God gave each

son an inheritance with each to respected due to, and in accordance with,

family function. It had to be this way regardless if written from a

Hebrew or Egyptian perspective for two basic reasons.

First, two women cannot successfully share a Nesting Home

when there is importance in inheritance by descendant lineage because

there will be of power and continual backlashing.

And, second, there would be a sin committed by the theological

analogy of a resultant incestuous relationship from a sibling mating if

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two represented socials come from the same exact paired parents. This

usurped the then Egyptian theologically explained and royal practice of

sibling incest. It denied religiously the Sibling Constellation.

The continuation of incest itself was not totally eliminated in

Hebrew tradition, but rather deferred a generation in cousin and/or niece-

uncle incest. Terah was the father of Abraham, Nahor and Haran. When

Haran died, Nahor subsequently married Haran’s daughter Milcah.

Sarah was not mentioned as Abraham’s niece. This niece-uncle element

came from ancient Babylon and Abram family background came from

the city of Ur of the Chaldeans which was a city under Babylonian

influence.14

Genesis 11: 27-29 (From Shem to Abram): Terah became the father of

Abram, Nahor and Haran. And Haran became the father of Lot. While his

father Terah was still alive, Haran died in Ur of the Chaldeans, in the land

of his birth. Abram and Nahor both married. The name of Abram’s wife

was Sarai, and the name of Nahor’s wife was Milcah; she was the daughter

of Haran, the father of both Milcah and Iscah.

Isaac did not bear the Inherent Fault of being the improper child

because the story was written from Sarah’s identity. In this, it is Ishmael

the eldest that is used as man before socialization to God compared to

Isaac being The Becoming of the male within the theological proper

feminine. For the Hebrew story’s purpose, the Totemic Analogy of

Ishmael’s Inherent Fault was that he was the masculine identity within

Hagar’s identity. In his identity to Hagar – the opposing feminine,

Ishmael’s identity and masculine servancy properly belongs to Hagar.

Thus, Ishmael’s servancy became sinful.

Esau The over-patriarchalization of the Testaments may be seen in the

fact that it never uses the male-female twin concept used in so many

spiritual and theological explanations as Isis-Osiris and Zeus-Hera. But

to the contrary, it may also be seen as a matriarchal solidification through

an elimination of the female aspect by reason of a hiding of, and a

disallowing of, discussion of the feminine Dark Side. This is a simple

shift because the hiddenness of their innate containment, as well as the

use of passive initiation.

Esau represents the Separation of Sons from the same two

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parents. This is not a separation of males with different external

identities. Esau and Jacob is a duality story using twin males as a venue.

They were the sons of Isaac and Rebekah. It is meant to differentiate a

male who properly acts in servancy to the established feminine from the

male who does not act properly in servancy to the established feminine.

Esau erred by taking the religious and social practices of the Hittite-

Canaanite identity by reason of marriage and adoption of child sacrifice,

in part referenced as the Burnt Offering. This is implied by his color.

Esau means red. Red analogizes socialization of improper

blooding and asocial violence. Also, Esau represents primal man before

socialization by being born first, hairy like an animal, by his socialized

brother being born second while holding his brother’s heel. In essence,

this is similar to the Garden of Eden story where the primal masculine is

the serpent and Adam being the socialized male. The analogy of Esau’s

story requires two movements because he was born into the story’s

proper social identity:

1) His loosing his birthright which then sent him in servancy to another

feminine

2) The social removing his right to continue in its presence.

Regarding Esau loosing his birthright and final ostracism from

the proper feminine to which she always did not accept him, according to

the Hebrews Genesis states:

Genesis 25: 24-34 (Jacob and Esau): When the time came for her to give

birth, there were twin boys in her womb. The first to come out was red, and

his whole body was like a hairy garment; so they named him Esau. After

this, his brother came out, with his hand grasping Esau’s heel; so he was

named Jacob. Isaac was sixty years old when Rebekah gave birth to them.

The boys grew up, and Esau became a skillful hunter, a man of the

open country, while Jacob was a quiet man, staying among the tents. Isaac

who had a taste for wild game, loved Esau, but Rebeka loved Jacob.

Once when Jacob was cooking some stew, Esau came in from the

open country, famished. He said to Jacob, “Quick, let me have some of that

red stew! I’m famished!” (That is why he is also called Edom).

Jacob replied, “First sell me your birthright.”

“Look, I am about to die,” Esau said. “What good is my birthright to

me?”

But Jacob said, “Swear to me first.” So he swore an oath to him,

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selling his birthright to Jacob.

Then Jacob gave Esau some bread and some lentil soup. He ate and

drank, and then got up and left.

Genesis 27: 5-23 (Jacob gets Isaac’s Blessing): Now Rebekah was

listening as Isaac spoke to his son Esau. When Esau left for the open

country to hunt game and bring it back, Rebekah said to her son Jacob,

“Look, I overheard your father say to your brother Esau, ‘Bring me some

game and prepare me some tasty food to eat, so that I may give you my

blessing in the presence of the Lord before I die.’ Now, my son, listen

carefully and do what I tell you: Go out to the flock and bring me two

choice young goats, so I can prepare some tasty food for your father, just

the way he likes it. Then take it to your father to eat, so that he may give

you his blessing before he dies.

Jacob said to Rebekah his mother, “But my brother is a hairy man,

and I am a man of smooth skin. What if my father touches me? I would

appear to be tricking him and would bring down a curse on myself rather

than a blessing?”

His mother said to him, “My son, let the curse fall on me. Just do as

I say; go and get them for me.”

So he went and got them and brought them to his mother, and she

prepared some tasty food, just the way his father liked it. Then Rebekah

took the best clothes of Esau her older son, which she had in the house, and

put them on her younger son Jacob. She also covered his hands and the

smooth part of his neck with the goatskins. Then she handed to her son

Jacob the tasty food and the bread she had made.

He went to his father and said, “My father.”

“Yes, my son,” he answered. “Who is it?”

Jacob said to his father, “I am Esau, your firstborn. I have done as

you told me. Please sit up and eat some of my game so that you may give

me your blessing.”

Isaac asked his son, “How did you find it so quickly, my son?”

“The Lord your God gave me success,” he replied.

Then Isaac said to Jacob, “Come near so I can touch you, my son, to

know whether you really are my son Esau or not.”

Jacob went close to his father Isaac, who touched him and said, “The

voice is the voice of Jacob, but the hands are the hands of Esau.” He did

not recognize him, for his hands were hairy like those of his brother Esau;

so he blessed him.

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Masculine Separation The Inherent Fault of Esau, in identitynand behavior, is leaving

the analogy’s proper social feminine by not being accepted by the

feminine which then led him to transferring his identity and masculine

servancy to another more primitive feminine entity. Thus Esau’s

existence was as Ishmael, and his subsequent servancy became sinful.

And, it was the feminine of the story’s proper matriarchal social structure

who decided in both movements which of the two was the proper

masculine and directed the process of choice.

Esau represents the Separation of Sons from the same parents. It

separates the inherently unacceptable son Esau from the inherently

acceptable son Jacob. This is not a separation of males with different

external identities. Esau and Jacob is a duality story using twin males as

a venue. It is meant to differentiate males, the social and personal

necessity in keeping them apart. Esau’s case represents the non-

complying masculine to the proper feminine by behavior. Esau reverts to

Ishmael’s type of primal origin, but not Ishmael himself.

Over-patriarchalization of the Jerusalemic Testaments may be

seen in the fact that it never uses the male-female twin concept, termed

the Sibling Constellation, used in so many theological explanations as

Egyptian Isis-Osiris and Greek Zeus-Hera. Abraham’s (Abram)

marriage to Sarah (Sarai) is an expression of incest, in over-

patriarchalization, while bypassing the Sibling Constellation of brother

and sister.

Genesis 11: 27-29 (From Shem to Abram): Terah became the father of

Abram, Nahor and Haran. And Haran became the father of Lot. While his

father Terah was still alive, Haran died in Ur of the Chaldeans, in the land

of his birth. Abram and Nahor both married. The name of Abram’s wife

was Sarai, and the name of Nahor’s wife was Milcah; she was the daughter

of Haran, the father of both Milcah and Iscah.

SATANISM Satanism may be observed in a nature philosophy evolved from

prior totemic analogies in Mesopotamia. The mythological symbols

involved were Leviathan, Behemoth and Ziz. Their strengths are within

the sea, land, and air respectively. Leviathan and Behemoth are

mentioned in the Hebrew testament. The third supernatural creature is

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the Ziz bird whose domain the heavens. All three appear in myth prior to

the time of Abraham.

Leviathan, a fish-serpent goddess, is the hidden social who stays

in the pit of the seas. She has the power. Leviathan relates to the serpent

in the Christian text of Revelations.

Behemoth emerges from the pit to roam the earth as her servant

with authority to act given to him from her power. Behemoth relates to

Satan as well as the antichrist mentioned in the Christian text of

Revelations. Behemoth is the bonded masculine and Leviathan’s

observable figurehead servant.

The woman-man duality of Leviathan-Behemoth combination is

lost due to biblical over-patriarchalization. Yet, all reside in feminine

social power. Leviathan and Behemoth are mentioned in the Hebrew

testament. Ziz was in the saga of Gilgamesh. With comment, J. C.

Cooper described them as:15

Behemoth: Referred to in the Old Testament (Enoch 220, Behemoth is the

male counterpart of the female Leviathan; together they dwell in the abyss

and are at enmity. It is usually supposed to have been the Hippopotamus,

and represents the power of the land as opposed to Leviathan’s power of the

sea (with Ziz the power of the air).

Note: Behemoth represents Freud’s superego, and correspondingly

Transactional Analysis’ Adult. He also represents the mask of the

Jungian persona. Behemoth emerges from the pit to roam the earth.

He relates to Satan as well as the as the antichrist mentioned in the

Christian text of Revelation. He has the authority. His authority to act

is transferred to him from the power inherent in Leviathan.

Leviathan: The Leviathan is a monster fish, the primordial creature of the

ocean; it is chaos and the serpent-power of the deeps, with Behemoth as the

land and Ziz the air power. It is ‘that crooked serpent’ of the Old Testament

(Isaiah 27:1), also the ‘piercing serpent’, and as such it could be the Great

Python or rock Snake formerly known in Egypt. It also appears as the

Egyptian Nun.

Note: As the primordial creature, Leviathan most closely represents

Freud’s id, and correspondingly, Transactional Analysis’ Child. She

also represents the shadow behind the mask of the Jungian persona.

From the unconscious in humanity’s deepest inherit being, she is

hidden in the depths of the sea. In myth the sea represents the

residence of and the coming forth from, the social imperative.

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Leviathan relates to the serpent in the Christian text of Revelations.

She has the power. She transfers her power to Behemoth in the form

his authority to act.

Ziz: A huge bird of Hebrew mythology personifying the power of the air,

associated with Behemoth as the power of the land and Leviathan as the

sea. It is similar to the Arabian Roc and Persian Simurgh.

Note: Ziz represents Freud’s ego, and correspondingly, Transactional

Analysis’ Adult. In myth birds mediate between the heavens and earth,

that is to say, the inherent faults in the passionate nature of humanity

compared to morality.

The first time Satan is mentioned occurs in Job. Job’s references

about Satan connect him as Behemoth that is the beast which roams the

earth. It must be noted that in the following two scriptural quotes Satan

came with the angels when they presented themselves before the Lord.

But these biblical passages did not say Satan was an angel with all the

other angels. The first passage states that Satan is the beast that roams

the earth and the second passage reinforces he is the beast and

immediately follows with two curses:

Job 1:6-7 (Job’s First Test): One day the angels came to present

themselves before the Lord, and Satan also came with them. The Lord said

to Satan, “Where have you come from?”

Satan answered the Lord, “From roaming through the earth back and

forth in it.”

Job 2: 1-4 (Job’s Second Test): On another day the angels came to present

themselves before the Lord, and Satan also came with them to present

himself before him. And the Lord said to Satan, “Where have you come

from?”

Satan answered the Lord, “From roaming through the earth and

going back and forth in it.”

Then the Lord said to Satan, “Have you considered my servant Job?

There is no one on earth like him; he is blameless and upright, a man who

fears God and shuns evil. And he still maintains his integrity, though you

incited me against him without any reason.”

“Skin for skin!” Satan replied. “A man will give all he has for his

life. But stretch out your hand and strike his flesh and bones, and he will

surely curse you to your face.”

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Satan’s two curses are:

1) Skin for skin to save his life which is the historical movement of

circumcision as a partial human sacrifice fertility ritual which is a skin only

ritual replacing the Mesopotamian full human sacrifice fertility ritual of the

Sacrifice of the King.

2) The second curse of Satan includes both flesh and bone attacking the feet

and head where skin is in close proximity to bone. Thus, whether or not

Satan was an angel, circumcision is a satanic ritual.

The next question is why is circumcision perceived a masculine

satanic ritual when genital blood rituals reside in feminine identity? The

answer resides in his servancy as the masculine Behemoth to the

feminine Leviathan that is the monster fish/crooked serpent. For this we

must correlate with biblical verses:

1) go to the identity of Leviathan and then the youngest book of the

Christian testament for

2) Leviathan and Behemoths relationship - the relationship of feminine

power given to the masculine as the authority to act.

Isaiah 27:1 (Deliverance of Israel): In that day, the Lord will punish with

his sword, his fierce, great and powerful sword, Leviathan the gliding

serpent; he will slay the monster of the deep.

Revelations 13:1-2 (The Beast out of the Sea): And I saw a beast coming

out of the sea. He had ten horns and seven heads, with ten crowns on his

horns, and on each head a blasphemous name. The beast I saw resembled a

leopard, but had feet like those of a bear and a mouth like that of a lion.

The dragon gave the beast his power and his throne and great authority.

VICE AND VIRTUE Vice is an immoral or evil habit or practice. These bad habits are

judged as depravity, sin, iniquity, wickedness and corruption. Virtue is

conduct conforming to moral conduct and ethical principles. Millennia

of socialization have produced a basic frame-working of commonality

even among dissimilar cultures.

Yet, each culture applies them differently according to rules for

proper social behavior. The social concepts of the Ten Commandments

are, to a point, universal. Catholicism has defined seven deadly sins as

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well as their counterpart seven virtues.

Cardinal Sins Cardinal Virtues

Lust Chastity

Gluttony Abstinence

Greed Liberality

Sloth Diligence

Wrath Patience

Envy Kindness

Pride Humility

CONDEMNING SEXUALITY Sexuality is a concern of every society because indiscretion

causes personal, interpersonal ans social disorder. Thus, taboos originate

into ordered structures where certain sexual behaviors become

condemned and taboo.

Commonis Publicus [Plebeius Communio] A society may be considered a general population and in mixing

with other populations new group thinking occurs to create a new social

dynamic. Yet, this new social order is a new psychic general population.

COMMONIS PLEBEIUS: commonality of the citizenary

Commonis Sexualis With a social order comes connomly accepted sexual practices.

COMMONIS SEXUALIS common sexual practices and taboos within a culture.

Sexualis Turpitudo When sexual practices that are socially considered outside the

acceopted norm they become considered non-quality obscene act and an

act of immoral turpitude. Thus these sexual behaviors become socially

condemned.

SEXUALIS TURPITUDO individual and socially ordained improper sexual acts

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Endnotes

SIN 1 Lewis, Michael, Shame: The Exposed Self, The Free Press, 1995.

2 deMause, Lloyd, The History of Childhood:the Untold Story of Child Abuse,

Jason Aronson, 1995. 3 deMause, Lloyd, The Emotional Life of Nations, Other Press, 2002.

4 deMause, Lloyd, Foundations of Psychohistory, Creative Roots, 1982.

5 Lewis, Helen Block, Shame and Guilt in Neurosis, International Universities

Press, 1974. 6 Klein, Hanny-Lightfoot, Children’s Genitals under the Knife: Social

Imperatives, Secrecy and Shame, Nunzio Press, 2008. 7 For the feminine identity in Nature religions see the video The Goddess

Remembered. 8 Estes, Clarissa Pinkola, Women Who Run With the Wolves, Myths and Stories

of the Wild Woman Archetype, p. 9. 9 Horrigan, Bonnie, Red Moon Passage: The Power and Wisdom of Menopause,

Three Rivers Press 1996. 10

Joseph Campbell: A Biographical Portrait, the Hero’s Journey, Mystic Fire

video. 11

Philo, trs., Yonge, C. D., The Works of Philo, p. 534. 12

Reilly, Patricia Lynn, A God Who Looks Like Me: Discovering a Woman-

Affirming Spirituality, pp. 210, 212 and 214. 13

Halsall, Paul, Ancient History Sourcebook: “Code of Hammurabi,” Fordham

University, March 1998. 14

Bierlein, J. F., Parallel Myths, Ballantine Books, 1994. 15

Cooper, JC, Dictionary of Symbolic & Mythological Animals, pp. 24, 151-152,

271.