Dear Christian People Of The Book...
Part 1.
Dear Christian people of the book, after spending over 30 years of assiduous study and research, I find something quite perplexing. I have never participated in any type of social media, facebook, or whatever the latest is, however I have spent years reading comments from others. What puzzles me is the lack of actual knowledge of Christianity people have. They profess a religion and don't even know the book that they profess to believe in. I realize this musing will be painful for some, but hurting people is not my intent. My intent is to clarify what, I believe, my study has unveiled. From my book, “The Deviants of Education” pp. 26-28. (2018):
“...So, also, we do find that many of the main features of Christianity are simply modifications or adaptations of those existing in older forms of religion. We know that long prior to the time of Christ, mankind worshiped the Almighty in the form of a triune god, a trinity. The Hindus had their Brahma, Vishnu and Siva—Creator, Preserver and Reproducer, or Holy Spirit, whose emblem was a dove. The Assyrians, too, worshiped a Trinity, as did also the ancient Persians, Egyptians, Phoenicians, Scandinavians, Chaldeans and Romans. In fact, the Supreme Being was worshiped by nearly all the early nations as a triple deity—three in one. [ In all religions except Islam, which worships a single Creator.]
The legend of the creation and fall of man is likewise common to all of the principal ancient faiths. In some of the records, as the Zend-Avesta of the Persians, and the Vedas of the Hindus, this legend bears a remarkable likeness in many of its details to that contained in the Bible. There have been found ancient Assyrian cylinders, pictorially recording the temptation and fall of man, and in the British Museum there are cuneiform inscriptions showing conclusively that the Babylonians had this legend fifteen hundred years or more before the book of Genesis was written.
The belief in a Savior, a Son of God, who was born of a Virgin, died for the salvation of men, and rose again after death, dates back centuries and even thousands of years before the Christian era, as we see in the religions of Egypt, China, India, Mexico and other ancient nations. For a thousand years before the birth of Christ the Hindus worshiped their virgin- born Redeemer, Krishna; relating his wonderful miracles, following his righteous teachings, and calling him the Resurrection and the Life, the Good Shepherd, and the Light of the World.
Buddha, the Son of God, born of the Virgin Mary, and founder of the faith that today numbers more adherents than that of most others in the world, came to earth and died for the redemption of mankind nearly five hundred years before the time of Christ; while Horus, the Egyptian Savior, according to tradition, lived about six thousand years ago. For ages before the discovery of America by Columbus, the Mexicans worshiped their Redeemer, Quetzalcoatl who was born of Sochiquetzal, a pure virgin, chosen by God to be the mother of his only begotten son. In short, we find that the fundamental religious beliefs of the world have remained unchanged from time immemorial, however diversified and contradictory have been their super-incumbent theologies, and that beneath the outward and ceremonial differences of the various faiths of mankind, throughout all the world and throughout all the ages of human history, there are to be found the same legends and the same beliefs ; all pointing to a common origin, to a universal foundation —the worship of nature in its great mystery of life ; the worship of the supreme creative power.”
The LAW came down to man in Arabia, on Mt. Sinai (Gal.4-25) which is the basis for what is now called, “Christianity,” however the word is not in the Bible, nor is the word, “Christian.” There was another LAW that came down in Arabia. That is the Holy Qur'an. What perplexes also is the fact that so-called, “Christians” will except one LAW from Arabia, but reject the other LAW although they do not conflict and they come from the same origins. Strange.
There is no contradiction in the distilled essence of the doctrines, but it appears that the clergy, organized religious groups, media, and the social controllers want to espouse otherwise. They want to “get out in front of unity,” it appears.
There is no verse in The Holy Qur'an or the Shariah LAW that compels the “chopping off of heads,” but it is in Levitical LAW. See, appearances can be deceiving, and just because someone dresses a certain way, that does not mean they are “that.” Many actors play many roles. Each with a different costume for the viewing audience. It is called, “deception.”
In accordance with the instincts of humanity, this supremely marvelous and potent object, A PENIS, appealing to the awe and wonder of mankind, was exalted and worshiped ; worshiped not only as the creator of human life, but as the personification or symbol of the world’s creator; for, in common with all other manifestations of nature, the creative force was deified ; it was ascribed to a superhuman personality, an omnipotent god, who was the Creator, the Father, of all things, and hence the supreme deity. His power was necessarily almighty ; it was he who controlled life and procreation, and the phallus was the incarnation of his power for the accomplishment of life’s great purpose.
When we consider the vital importance attached to the begetting of children, in ancient times, we can more readily comprehend the veneration felt for the organ of generation as their creator; as the divine instrumentality through which a man’s and woman’s life duty was fulfilled. Barrenness was not only an affliction, but a curse. To be childless was to a woman worse than death. It was the supreme religious duty of every woman to bear children and perpetuate the seed of mankind, and it was at the same time the highest ambition of every man to beget sons and daughters. Of this we have ample evidence in the Scriptures and other ancient records.
We are told, for example, how earnestly Abraham and Sarah longed for a child, and that in their extremity “ Sarai said unto Abram, Behold now the Lord hath restrained me from bearing; I pray thee go in unto my maid ; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai ” (Gen. 16 : 2). So, also in the thirtieth chapter of Genesis, we read of the despair of Rachel at her barrenness—“ And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die ! ” and she, too, as a last resort, gave her maid to her husband, in order to thus in a measure palliate her affliction. And, again, in the first chapter of I. Samuel, we learn of the misery endured by Hannah, “ because the Lord had shut up her womb. And she was in bitterness of soul, and prayed unto the Lord, and wept sore.”
To die a virgin, as Jephthah’s daughter was obliged to do, as the result of her father’s rash vow,—to die without having borne children,—was an awful punishment and curse in the eyes of the ancient world. Rather than submit to the possibility of such a fate women would resort to deceit, treachery and crime, as justifiable under the circumstances; as we see in the case of Tamar, who deceived her father-in-law, Gen. 38 : 13-26. , and in the story of Lot’s daughters, who committed incest with their father, while dwelling in their secluded abode in the mountain, “ because there is not a man in the earth to come in unto us after the manner of all the earth ; ” and, according to the account as related in the nineteenth chapter of Genesis, they accomplished their purpose through imposition and strategy. [Religiously sanctioned incest?]
In short, the begetting of children was the highest and holiest aim in life, the sole purpose of human existence; an ancient belief which is so abundantly demonstrated in the old Testament, and so well known, as scarcely to require particular mention here.
Naturally, the woman, as well as the man, looked to the Creator as the supreme source of worldly happiness and comfort. Through him alone could be obtained the greatest of all blessings and the accomplishment of life’s purpose ; and it was to him, therefore, that the woman prayed for children, even as the woman of to-day prays to God for a similar blessing. But to the woman of the past the Creator was not an abstract, impersonal, undefinable being. To her he was a substantial actuality, existing for a specific and well- defined purpose; closely and definitely associated with the object of her prayers. He was directly and personally concerned in the act of generation, the sole and supreme purpose for which he had brought mankind into the world. It was the Creator himself who came to her, through the medium of the man. The phallus was his divine personality, his actual presence in material form and potent activity.
That this was the idea entertained of the Creator in ancient times, is shown by such expressions as we find, for example, in the twenty-first chapter of Genesis (relating to the conception and birth of Isaac) : “ And the Lord visited Sarah as he had said, and the Lord did unto Sarah as he had spoken. For Sarah conceived, and bare Abraham a son in his old age.” So, also, we are told that “ God remembered Rachel, and God hearkened to her, and opened her womb.” (Gen. 30: 22.) And, again, it is related that “ the Lord visited Hannah, so that she conceived, and bare three sons and two daughters.” (I Sam. 2: 21.)
That the husband was considered as simply the instrument of God, is further significantly demonstrated in the related fact, that Jacob resented his wife’s plea to him for children: ‘‘And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead who hath withheld from thee the fruit of the womb? ” (Gen. 30:2.)
It is evident, therefore, that the idea of the Creator was very closely associated with what his name specifically signifies. The phallus was his most sacred emblem or representative, and, according to the Old Testament, it is clearly shown that the God of the Hebrews so regarded it himself ; for he ordained that it should be specially marked, and should thus constitute the sacred token of the contract between himself and his chosen people, and to this day the rite of circumcision is practiced by the Jews, in accordance with this command, which Jehovah gave to Abraham, the father of the Israelites, nineteen hundred years before Christ: “ And God said unto Abraham, “This is my covenant, which ye shall keep between me and you and thy seed after thee ; every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin ; and it shall be a token of the covenant betwixt me and you. . . He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.” (Gen. 17 10-14.)
In the fifth chapter of Joshua we are told that the Lord said unto Joshua, “ Make thee sharp knives, and circumcise again the children of Israel a second time.” And when all the people had been circumcised, “ the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you.”
From this it is apparent that circumcision was not only a token of sanctification, but of salvation as well, and the eminent importance attached to it by the Al- mighty is attested by numerous passages in the Bible; being very forcibly shown by the statement, to be found in the fourth chapter of Exodus, that the Lord was on the point of killing Moses, because he had neglected to circumcise one of his sons, and was only saved by the timely intervention of his wife, Zipporah, who, "took a sharp stone, and cut off the foreskin of her son.”
The virile member was considered as specially sacred to the Creator, either as his symbol or as the instrument by which his divine power was fulfilled, is universally evidenced in all the ancient faiths and customs. In addition to the right of circumcision, just mentioned, the Old Testament affords numerous examples of the holiness attached to this symbol. It was a common custom among the Hebrews, when taking a solemn oath, to lay the hands upon the generative organ of the person to whom the vow or promise was given. This was as solemn and devout a procedure as is the present method of kissing the Bible or holding up the right hand, and was indicative of the same meaning—that of calling upon God to witness the truth and sincerity of the oath.
This custom is referred to in the 24th chapter of Genesis, where we are told that “Abraham said unto his eldest servant, . . . Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord, the God of Heaven and the God of the earth, etc.,” and again, in the 47th chapter of the same book, it is recorded that when Jacob was about to die he called Joseph to him, and bade him put his hand under his thigh, and promise that he would not bury him in Egypt. This practice is still to be found in certain parts of Arabia and Africa, and various customs of a like character might be cited, in further evidence of the sacred relationship supposed to exist between the organ of generation and the Creator. It was through it that the Creator manifested his supreme power, and hence it was an object of reverence and worship, even as was the Creator himself.
In many instances prayers were devoutly offered to the symbol, in the belief that God was thereby being addressed, and the primitive belief in the actual presence of the Creator, in the generative act, is again shown by the ancient religious practice of women submitting themselves to the embraces of the priests as the representatives of God. This practice was not an unusual one, and was resorted to especially by barren women, in the devout belief that by this means they secured divine intercourse with their god, or the procreative deity, and thereby rendered certain their chances for bearing children.
This custom is still practiced in India, and it is not uncommon for a husband to accompany his wife to the priest, and remain a reverential spectator of the act representing the union of God and the woman. In various parts of India certain days are set apart in each year for the visitation of the creative deity, on which occasions the women repair to the temples and there receive from the priests the sacred blessing that they are unable to obtain from the Creator through the medium of their husbands.
Pre-eminent among this class of phallic, PENIS, emblems is the pillar. It is not difficult to understand how the large, upright phallus became modified into the conventional form of a pillar. In fact, many of the large phalli were really nothing more than pillars, and hence a plain pillar, either of wood or stone, was adopted as a symbol of the procreative power. It was easily, cheaply and readily constructed, and as its general form was plainly suggestive of the object it represented, it is not surprising that it became one of the most popular and most numerous of phallic emblems.
Remains of stone pillars, as symbols of the Deity, are found in all parts of the world. They are numerous throughout Europe, the British Isles and America, while in Egypt and in India and other Asiatic countries, they abound in the greatest profusion. The marvelous Egyptian obelisks are nothing more nor less than large pillars, phallic emblems, erected in honor of the Creator and his divine attribute. Indeed, all ancient structures of this kind—pillars, columns, obelisks and monuments—are of phallic significance, and owe their existence to religious motives and the devout endeavor on the part of mankind to honor the Creator. The use of the pillar in one form or an¬other was very extensive. Remains of this emblem in all parts of Europe and in England, Scotland and Ireland bear evidence of the fact that phallic worship was not confined to certain localities or peoples, but was common to all portions of the inhabited world, and played a dominant part in the religion of the Scandinavians, the Teutons, the Saxons, the Celts, the Gauls, and the Britons, besides that of the Romans and the Greeks. To catalog and explain the monuments and remains of phallicism that have been found in Great Britain alone would require a large volume.
Stone phalli in the form of pillars are common in the temples of China and Japan, and, in fact, among all the oriental nations. Passing to the western hemisphere, we find that phallicism, as represented by this emblem, was almost universal among the primitive and prehistoric races of both continents.
In Yucatan a phallic pillar stands in front of the door of every temple. In Peru have been found numerous examples of this symbol, together with ancient clay phalli, and water jars on which are figured gods and goddesses of procreation; their functions and attributes being prominently portrayed. In the center of the great square of the temple of the sun at Cuzco the early European explorers found a stone idol, shaped like a sugar loaf and covered with gold leaf, which was the object of special veneration on the part of the populace; and in Brazil have been found similar indications of the primitive worship of the generative powers.
In Polynesia pillars are made of straw, a custom which is also practiced in India, especially in harvest time, when pillars, and human figures exhibiting both sexes very conspicuously, are made and set up in the fields, as objects of adoration and worship.
In ancient times stone pillars were erected at the cross roads, at boundaries, in the market-places, before the doors of houses, and in the temples and churches, as the presence of this holy emblem was supposed to consecrate the place in which it stood, and to guard it against evil spirits. For a similar reason stone pillars and shafts (symbols of the guardian Creator) were placed upon graves,—a practice that has been retained to this day in the civilized world ; for do we not continue to mark the resting-places of our departed ones with monuments and columns and other upright stones?
We have ample proof in the Bible that the pillar was regarded as a sacred emblem of the Creator, for it will be remembered that the setting up of a pillar as a witness to the Lord was a common practice among the Hebrews, and that it was always an occasion of reverential ceremonies. “ In that day there shall be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord; and it shall be for a sign and for a witness unto the Lord.” (Isaiah 19 : 19.)
Those acquainted with the Old Testament cannot but be impressed with the sacredness attached to pillars, and the numerous instances in which they are mentioned in connection with the Lord, either as emblems of the Creator or as witnesses to him. They are frequently referred to as altars and rocks , which, as will presently be shown, are but modified forms of the pillar, and equally significant. Jacob set up a pillar, and poured oil upon it, calling the place Bethel—the house of God : “And this stone, which I have set for a pillar, shall be God’s house.” (Gen. 28 : 18-22.) When his wife, Rachel, died, he placed a pillar on her grave, in accordance with the custom previously mentioned; and on another occasion, as we are told in Genesis 35 : 14, he set up a pillar in testimony of God, “ and he poured a drink-offering thereon, and he poured oil thereon.” This was a common method of anointing the phallus, and was practiced by the people of all nations, when making offerings to the creative deity, who was frequently supposed to actually reside in the pillar itself; hence, the significance of the term Bethel , as applied to this symbol.
We find, also, that Joshua, when about to die, took a great stone and set it up under an oak that was near the sanctuary of the Lord. “And Joshua said unto all the people, Behold, this stone shall be a witness unto us ; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.” (Joshua 24: 27.)
The Lord looked upon the Egyptians through a pillar of fire ; he led the Israelites by pillars of cloud and fire, and he appeared to them in the form of a pillar —records that are all illustrative of the divine significance of this emblem. “ And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. And all the people saw the cloudy pillar stand at the tabernacle door ; and all the people rose up and worshiped, every man in his tent door.” (Ex. 33 : 9, 10.)
As the vast majority of pillars were made of stone, or consisted simply of unhewn rocks set up on end, it is not difficult to perceive how the rock and the pillar became interchangeable terms ; the one as symbolical and significant as the other. By an extension of the analogy, mere stones, without any particular likeness to pillars, became emblematical of the Creator, especially when piled in a heap ; such stone heaps being a very common form of the phallic symbol. In the thirty -first chapter of Genesis we read, that “ Jacob took a stone and set it up for a pillar, and Jacob said unto his brethren, Gather stones; and they took stones and made an heap. And Laban said to Jacob, Behold this heap, and behold this pillar. This heap be a witness and this pillar be a witness,” etc.
Not only were these emblems recognized and employed as significant of the Creator, but the Lord himself is frequently alluded to as a Rock, showing conclusively the sacred meaning attached to this symbol. David very often refers to God under the title of Rock : “ The Rock of Israel spake to me ” (2 Sam. 23 : 3). “ The Lord is my rock ” (Ps. 18:2). “ For who is God save the Lord ? And who is a rock save our God ? ” (Ps. 18:31). “Unto Thee will I cry, O Lord my rock ! ” (Ps. 28 : 1).
Moses, too, several times uses this emblematical term when referring to the Lord ; its phallic significance being especially clear, when he says, “ Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee ” (Deut. 32: 18). Equally clear is the expression of Hannah, who, in her song of thanksgiving to the Lord for having given her a child, says : “Neither is there any rock like our God ” (I Sam. 2 : 2).
In many instances the Hebrew word for rock is translated strength, mighty one , or God ; as we find, for example, in Isaiah 26 : 4 : “Trust ye the Lord forever : for in the Lord Jehovah is everlasting strength,” which, if properly translated, would read, the rock of ages."
While, on the one hand, the rock was a simplification of the pillar, on the other hand, the altar was an elaboration of this symbol ; a change that resulted from the practice of making offerings to the phallus or pillar. In the desire to place the offerings upon the sacred symbol, its form was gradually modified so as to better accommodate them, and the result was the altar ; an object still regarded with holy reverence, and still forming the principal feature of every shrine and place of worship. ( See Isaiah 30 : 29; 44: 8; Hab. 1 : 2.)
As in the case of the altar, so the pillar became modified in various other ways, one of which resulted in giving to the pole a sacred and phallic significance. In fact, our word pole is derived from phallus , which is itself a derivative of the Phoenician word meaning “ he breaks through or passes into.’' The modern festivities are simply a continuation of some ancient phallic celebration, in which
the pole, as a symbol of the reproductive powers, was decorated with flowers, while the worshipers danced about it, singing songs of joy and praise.” Deviants of Education pp. 51-56. In closing, the people who profess, have not even studied, but they will get online and banter their misconception of what “religion” is.
Religion is not what people think. Religion and ALL MIGHTY GOD are not the same. Religion as espoused by clergy is a control mechanism, deliberately designed to deceive and misguide, and anyone following it or parroting its philosophers is misguided too. I mean no harm, this is my belief, and I do not force it on others. Peace and Love.
Lord have Mercy