While there is no
evidence that the historical Jesus, himself, ever advocated the use
of semen in either the Last Supper or otherwise in religious ritual,
yet there is intriguing evidence that some of the most ancient Christian
sects, known as "Gnostic Christians," that predated Catholicism
by many centuries found deeper symbolic and spiritual meaning in using
semen as the sacramental wine of the Communion. This more erotic interpretation
is founded upon even more ancient rituals in which semen**
drinking was considered the drinking of Life, itself. Thus its amalgamation
into the symbolic drinking of Jesus' blood so as to attain Eternal Life
could not help but ring very familiar to such pagan converts. It should
therefore come as no surprise to discover that in combining both rituals
together, the semen-drinking adherents connected both with their pagan
ancestral beliefs in semen as Life and also their newly found Christian
beliefs in Jesus' "body" and "blood" as Eternal
Life.
Of course, following
the Nicene Creed of 325 C.E. that universally mandated Christian doctrine
and led to the establishment of the Catholic movement, such beliefs
were condemned as "heretic." This did not at first stop Gnostic
Christians from their beloved beliefs and more erotic interpretations
of Christianity:
"... However,
to the dismay of the orthodox Church, some Mystery sects were still
practising an uncensored version of the anointing ceremony that
used actual semen... In
the Roman Church's version of the mystic solar rites, the 'good chrism'
is swallowed in order to infuse its allegedly life-giving potential.
This act of performing 'sacred fellatio' for the male saviour
- swallowing the royal seed, so to speak - leads us to the
notion of the receiver of the 'good chrism' as emulating the goddess
- in particular, Isis - servicing the male god."
"In very
ancient times, sexuality and divinity were seen as inseparable
aspects of the ever-begetting Universe; sexual rites were an attempt
to harness the generative powers of creation, as well as a celebration
of the mysteries of life and rebirth. That the Church saw fit to
preserve the essential elements of the sexual mythos, while prudishly
hiding their meaning, indicates that the Church recognized
the mystic potency of the ancient rites."
"Sexual
Mysticism in Christianity"
|
Unfortunately the above-linked article is no
longer available thanks to that site's webmaster, "Michael
Claire," who pulled the article rather than permit our
site to link to it. As with the early Church Fathers, so also
with Mr. Claire, sexual knowledge is permitted only so long as
he approves how and for what purpose it is employed. Otherwise,
it must be abruptly censored and pulled from public view. |
The
Use of "Actual Semen" as both Spiritual Facial and Ingested
Holy Emblem
The definition
of "Eucharist" specifically relates to the oral ingestion
of the emblems of the Last Supper. And as already referenced, semen**
was at one time prior to Catholicism considered just such a holy "emblem."
This is further
validated in what is by far one of the more intriguing examinations
of the possible true origins of the "Eucharist." In the following
excerpt from the 1906 publication, Ecclesia
Gnostica Catholica, The Eucharist
(itself citing an earlier work, dated 1873, and the far-earlier testimony
of St.
Epiphane [4th century] ), semen is shown as having been ritually
consumed in "Agape"
(the original ceremonies of the earliest Christian sects wherein "...many
of the rituals involved the anointing and swallowing of this sacred
substance [semen], an orgiastic ritual that had been the
bane of the Old Testament prophets a thousand years before..."
[see under "Other Practices, (3)
"Love Feasts"], - John
Romer, Testament: The Bible and History, p.
194) and later condemned by the Catholic Church and stripped
of its sensual-spiritual foundations:
Ecclesia
Gnostica Catholica
"The Eucharist"
II
"Let us approach
the principal subject which occupies us and open the Gospel of Saint
John, chapter 6 verse 47 and following. Here we have the teachings upon
which the Eucharist is founded.
"47 In truth,
in truth I say to you, those who believe in me have eternal life.
48 I am the bread of life.
49 Your fathers, who have eaten the manna in the desert, they are dead.
50 This is the bread which is descended from heaven so that those who
eat of it never die.
51 I am the living bread which is descended from heaven, if anyone eats
of this bread, he lives eternally, and the bread I give is my flesh
which I give for the life of the world.
52 The Jews have disputes amongst themselves; how can this man give
us of his flesh to eat?
53 Jesus said to them 'In truth, in truth, I say to you: if you eat
of the flesh of the Son of Man, and if you drink his blood, you will
no longer have life in yourselves.
54 'He who eats of my flesh and drinks of my blood has eternal life,
and I shall resurrect him on the last day.
55 'Because my flesh is truly a nourishment and my blood is truly a
beverage.'
"Let us pose
then this question: How does a man give of his flesh to eat and of his
blood to drink without cutting himself or rending his limbs, without
injuring himself, without damaging the integrity of his body?
"This problem
brings a solution and brings only one solution. We have no choice. We
are obliged to take that which science furnishes us with: the procreative
semen** is a comestible material, semi-solid,
semi-liquid, which therefore can be eaten or drunk; it is at once the
flesh and the blood of the man who provides it, because in it is
found the germ of his possible descendance, which is the flesh of his
flesh and the fruit of his blood. It is therefore under the auspices
of sperm that the flesh of Jesus Christ was able truly to be a nourishment
and his blood a beverage."
III
"This practice
was not new. Jesus was not its inventor. It would not have been able
to have such a profound effect on the spirits of those to whom it was
revealed, if it did not have other live roots in the mysteries of theology.
" 'Probe into
the Scriptures,' says Christ. 'Because it is via them that you will
believe you have eternal life, and it is these that testify to me.'
(St John v39)
"And truly,
if we probe the scriptures, that is to say, if we seek to realise the
sense hidden under the allegories of the Old Testament, we see every
page teeming with allusions to the sacred
spermatophagia, the traditional mystery of the sacerdotal caste,
the hidden mark of the divine ministry and of the superior intelligence
of the priests."
IV
...(Love) is the
fundamental principle of the first communities of Christians, of their
meetings that occurred every night at first, then dissolving to once
every week, and which took, for reasons of their own object, the name
Agape, from the Greek agapo, "I love."
V
...Saint Epiphane
gives a complete description of the ceremony of the Eucharist, but attributes
it exclusively to the Gnostics and takes care to represent it as an
aberration abhorred by true Christians; in their assemblies, he said,
men and women reciprocally ate the reproductive seed of humans,
turning to the altar, and saying (to the All Mighty) "Offerimus tibi
donum corpus Christi" "We offer in sacrifice the body of Christ!"
...The Council
of Carthage purely and simply abolished Agape, and replaced these
fraternal assemblies by the Mass, that cold and symbolic ceremony, which
we still see celebrated in our days in the edifices consecrated to the
Christian cult.
VI
... It was more
than eight centuries before the Papacy dared to proclaim the dogma
of Transubstantiation, which was voted in 1207 by the Council of
Latran.
VII
... Let us open
"The World of the Eucharist", published by Monsieur the abbot
Bion, with Victor Palmé, Paris, 1873. This work, perfectly orthodox,
received the approbation of the public, conceived in flattering terms
by Mr Augustin, Bishop of Nevers, and dated in Châtillion-en-Bazois,
10 Octobre 1872.
This is what we
read there, p.191:
"It is by
the manducation of the fruit of the tree of life, that the Holy
Spirit must come upon us. It makes us full of life, this wine which
germinated the virgins."
I think it is needless
to say that one does not extend the belief in the transubstantiation
very far by trying to germinate a virgin by means of some fragments
of the host! It is very much a different substance, that which we have
spoken of above, which monsignor the abbot targets with his words.
Ecclesia
Gnostica Catholica
The Eucharist
by Clément de Saint-Marcq (1906)
