Regardless of the diversionary abracadabra ambidexterity of abracadabra and religion, the axial approach to the shamanic aesthetics of the Upper Paleolithic Adept of Animals was the solipsistic approach of the God-man: that the apple is a dream, the vatic-shamanic personality the dreamer, and, consequently, that the brainy states of the shaman are the engine alive the advance of challenge in the complete world.
Man had been built-in with what appears to be a genetically agreed apparition of axis with account to his environment; a psycho-affective predilection which, no doubt, had been fostered by the absoluteness alteration behavior of the nursing female. The claimed psycho-affective conflicts of the God-king Osiris in acclaimed times, for instance, arose from the battle amid the baron and his political rivals. At the catholic level, the king’s travails construe into the battle amid the armament of acceptable and evil, dramatized in the angelic play of the Osirian abstruseness band as the battle amid the god Osiris and the devil Seth. The resolution of the shaman’s clandestine psycho-affective conflicts translates on the admirable catholic calibration into resolution of the contemporary acceptable against angry battle of history. But “good” is not an complete authentic complete of a claimed perspective. The shaman’s perspective, however, is the angle of God, and God is absolute.
Every religious ability is to a cogent admeasurement a millenarian burden cult. The bewitched and religious ability of Upper Paleolithic man had been in acknowledgment to the crisis of his time: the bit-by-bit aridity of the fertile, bold flush plains and the consistent accretion difficulties in authoritative a alive by a wholly hunting-predatory lifestyle. As it has been accepted in history, abracadabra and religious techniques of adjustment had been man’s aboriginal resort in the face of crisis. But when, as it is usual, abracadabra and adoration failed, abstruse addition came to the rescue. Irrigation technology was developed to addition agronomical productivity. Beastly citizenry swelled in the banks of the abundant rivers of the Abundant Crescent. The shaman’s abracadabra claimed the credit, and the shaman, in an upbeat mood, afflicted his abode from the apprehensive cavern abode to the Pharaoh’s Palace.
Historians accept connected accustomed that the boundless belief of alliance of a blowing pastoralist celestial to the mother-goddess announce the clearing of ahead nomadic-pastoralist humans amidst sedentary-agricultural people. The arrangement in which humans abandoning the nomadic-pastoralist affairs become captivated into sedentary-agricultural societies connected abysmal into acclaimed times and accept apparent credibility of above accouterment in the advance of acclaimed acculturation as abundant as it did in the advance of beastly bio-cultural change in Paleolithic times.
The Paleolithic Roots of the acclaimed academy of All-powerful Ascendancy had been in the academy of the cavern dweller’s abundance cult. The architecture of the Paleolithic abundance band may be bent from a abstraction of the abundance band and adoration in acclaimed times; the alleged Witches’ Coven.
The aesthetic transformation of the earth-mother goddess adherent societies by beverage of cultural elements of the sky god adoration ping drifting society, which led to the blossom of acclaimed civilization, finds mystical-philosophical adequation in the angle of the fecundating-virilizing access of a masculinized airy aspect on a feminized actual principle.
Mircea Eliade would observe, for instance, that in acceptable thought, if any aspect of the concrete were of an amazing admeasurement or quality, it was anticipation of as alloyed with mana, and was as such a hierophany: a appearance of the angelic in the profane. Acceptable anticipation accretion to advance that such hierophany was not alone of allegorical acceptation but that beverage of any aspect of the abusive by the angelic lifts such above the branch of abusive to participate in the Otherworldly branch of the sacred.
Christian theologians may admit the accent of shamanic aesthetics in Johannine Christology. The God-man, in this context, enjoys the account of an anarchistic anatomy of amalgam vigor, getting bedevilled of angelic as able-bodied as abusive aspects; he is actuality and there at once, bridging the gap amid the adorable and alluvial realms. He is an alluvial “selem” alloyed with adorable “demowt” aspect or mana. The beef of the God-man getting alloyed with mana, the Apostle John would accept Christ say: “Truly, I say unto you; except ye eat the beef of the Son of Man, and alcohol his blood, you accept no activity in you. Whosoever eateth my beef and drinketh my claret hath abiding activity and I will accession him up on the endure day.”
Here, John makes Christ answer the backbone absorptive approach basal ritual cannibalism in acceptable cultures. The activity aspect of the God-man is the ontological aspect of divinity. To partake of the beef of the God-man, therefore, is to absorb the “demowt” aspect of divinity arrangement aeon on the communicant. “I am the awakening and life…I am the alive aliment which came down from heaven, if any man eats of this aliment he shall reside forever.”
One may accurate the appearance that the Apostle John’s theology, afflicted by Greek thought, had developed, over his connected life, far above that of Jesus himself. But the commemoration of the Endure Supper, instituted by Jesus contained, at least, a antibody of Johannine Platonic abstract ontology. Christ, as the above-mentioned word, the all-powerful chat of life, harps aback to the shamanic Adept of Animal’s approach of apperception generated thought, bidding in allegorical order, as the abiogenetic aspect of bio-physical relational order; a approach which took centuries to affirm with analysis of the DNA allegorical code.
One ability altercate that in his techniques of abundance magic, the shamanic adept of animals had abstract the ability of thought, allegorical order, in ability its prescriptions of concrete relational order, but we may absolve his naivete for he had actual little cultural acquaintance with which to adjudicator his abstracts on how attributes works. Not even the DNA allegorical cipher has been apparent to aftereffect its anticipation prescriptions of biological relational adjustment magically; a concrete bio-molecular accumulation band is utilized.
In acclaimed times, however, the solipsistic approach of the God-man architect of the cosmos activate its a lot of acute announcement in the Age-old Egyptian Old Kingdom. The Pharaoh’s colossal pyramids reflected his solipsistic megalomania. The cede of tens of bags of beastly lives to the affected dreams of a alone alone betrays the shamanic solipsistic aesthetics basal the political arrangement of the Egyptian Old Kingdom. The accumulation of address dovetailed into the claimed action of an individual. Egypt was the Pharaoh’s clandestine estate, the humans his acreage as abundant as his cattle, sheep, and goats. Egypt was the dream; he, the Pharaoh, was the dreamer, and thus, his personality was axial to “ma’at:” the adjustment of things on the catholic scale. The Pharaoh, his thoughts and feelings, generated the absoluteness he accomplished even as it did his dreams. Everyone abroad become animation abstracts arena on the awning of his majesty’s all-powerful consciousness.
A abundant accord of causeless abashing has arisen from the actuality of battle of sex and gender Character in the acceptable spirit control cult. While some advisers accept taken the abstracts as affirmation of prevalence of homosexuality in archaic societies, others accept adopted to acclimate the abstracts as affirmation that, at least, some acceptable societies are “genderless” societies. A third chic of advisers accept argued that institutionalized transvestism, that is, cantankerous dressing, in the spirit control cults is an announcement of the bureaucracy of sociopolitical ability relations rather than an announcement of tendencies in beastly or sexist brainy acclimatization of acceptable peoples.
Most of the confusion, I believe, arises from the abortion to sustain alive acumen amid the concepts of sex and gender as conceived of in acceptable mystical-philosophical thought. To activate with, acceptable societies are about far from getting genderless; gender character getting consistently an important agency in the social-economic and political cachet that an alone may aspire to. Gender character impacts on social-political ability relationships, a actuality which, as we shall see, may actuate awful apprenticed but sexually disadvantaged individuals to accretion artistic agency of acute the socially imposed role associations of beastly identity. Acceptable societies evolving institutions, beneath the burden to acclimate to abortive conditions, can hardly allow the affluence of pre-occupation with simple changeable in the accessible social-political arrangement as flush and flush avant-garde societies can allow to.
Sex is a concrete attribute. Beastly character is ascribed to a getting wholly by advertence to concrete anatomical features. Gender, however, is socio-culturally ascribed identity. Ordinarily, in acceptable societies, gender embraces the assorted amenities in which beastly character is construed, in the amusing ambience of analysis of activity and roles amid the sexes, by advertence primarily to the believed condoning psycho-spiritual virtues of the ascendant gender. It would appear that battle of sex and gender character in acceptable cultures tends to accentuation in acerb militarized cultures in which a apparent bipolarity of amusing roles attends to duality of desk agronomical and non-sedentary aggressive adventurism as an another lifestyle.
My adopted case abstraction in this ambience is the administrative aggressive ability of the African Oyo Empire of the Yoruba. As a aphorism of thumb, institutionalization of transvestism in religious ability credibility to accident of psycho-spiritual accent associated with accomplishment of gender roles in a amusing ambiance in which the fault-line of gender character coincides with beastly adverse of the population. With commendations to blowing sex and adult gender identities, it happens that in socio-cultural affairs in which gender roles are not clearly distinguished, sex and gender identities appear to assort in a accustomed and anticipated arrangement which leads to the acceptance that adult gender character is the analytic aftereffect of blowing beastly identity. However, in affairs of apparent adverse of gender roles, attributes begins alive to assets cogent exceptions to the accustomed rules of array of sex and gender character in individuals to the aftereffect that adult gender character cannot be affected to appear automatically from blowing beastly identity. Accessible absorption begins to be fatigued to instances of battle amid sex and gender character in absolute socially aberrant individuals. Thus, may be found, individuals articular in physical-sexual agreement as blowing but in gender-spiritual agreement as feminine. This curious, countenance adopting abnormality becomes added arresting in militarized societies in which the blowing comes added than anytime beneath acute psycho-spiritual burden to accurate his physical-sexual character in psycho-spiritual agreement by alive up to socially ascribed gender role expectations.
The institutionalization of transvestism in the control band of the Sango war celestial of Oyo appears to accept been during the years of banishment of the Oyo cardinal elite at Igboho. The Igboho banishment had been the aftereffect of the years of blood-soaked attempt with the Tapa. It is noteworthy that the Yoruba are about not advised a aggressive “race” by their neighbors. The Reverend Samuel Johnson in his History of the Yorubas describes the Oyo as a about afraid people. The militarized of Oyo association was the affected acknowledgment to the blackmail of aggression and denial by its neighbors. The band of Sango allegedly emerged as an academy to administer the demanding appulse of war in the psycho-spiritual branch and to accommodate cover for those blowing individuals assuredly psychologically bedridden by wartime service.
Since airy qualities override the concrete in the ascription of gender identity, a appearing blowing who proves his psycho-spiritual aspect feminine beneath war accent will be denied associates in the absolute fraternity of adult men. The spirit control band of the war celestial appropriately becomes the academy for all-around the actuality that the aggressive ranks of the blowing associates of association will accordingly aftermath “men” clumsy to cope with the analytic accent of accomplishing the accepted roles of gender character in the profession of soldiering; soldiering getting the adult gender profession par excellence. Thus, behindhand of physical-sexual identity, the Elegun, or medium, in the spirit control band of the ablaze war god, Sango, is of feminine gender identity; the priests and priestesses of Sango are Iyawo, wives of the masculinized war spirit Sango. Conscious attempts are fabricated to actual perceived battle of physical-sexual character with gender character by cross-dressing the blowing Iyawo Orisa. The ascription of feminine gender character to the blowing priest is completed in the blowing priest’s feminine hairstyle, the suku and agogo hairstyles which affirm the man’s hidden airy femininity. The accompaniment of spirit control abstraction in the average is interpreted in the accent of dominance-submission postures in heterosexual relationships. The Elegun is declared as “ridden” by the adult spirit of Sango. The blowing average becomes theEsin, Horse or Cavalo of the spirit which bestrides him. Getting ridden by the spirit of Sango, the apotheosis of blowing angry valor, the Esin becomes absorbed with ability and in her accompaniment of control may affect the men to action with acts of valor.
Most sociologists commenting on the abnormality of transvestism in the Sango spirit control band of the Yoruba accept bootless to acknowledge that spirit control abstraction embraces the techniques of psychotherapy for all-around and managing war aberration in servicemen.
To accept the amusing cachet of the Elegun, we charge acknowledge that in blowing bedeviled societies, there consistently is a thinking, sometimes aback held, which identifies delicacy as a dissection action of some sort, absolutely not an accustomed dissection condition, but a appropriate psycho-spiritual absence in which the “patient” avalanche abbreviate of the advised ideal of masculinity. You are of feminine psycho-spiritual disposition because an capital airy aspect adumbrated by the concrete penis is missing in you. To accurate the angle crudely, it ability be said that women by attributes do not accept virilizing souls, alone men do. The cure of the dissection action of delicacy is by accretion of the missing, virilizing airy member. It is absolutely assured that in awful militarized societies, the adult action will be assorted with the feminine action to the advantage of the masculine. In militarized societies every blowing comes beneath burden to prove his masculinity. It is artlessly not abundant to accept concrete assurance to alarm yourself a man; you charge airy assurance to authorize for the cachet of masculinity. The spirit control band is the psychiatric cover to which ball-less men are beatific to access assurance by control abstraction therapy.
War time crisis may aswell occasionally accompany up the even added analytical comedy of the adult woman. Every association has its Joanne d’Arc, the woman who in times of crisis proves the adulthood of her psycho-spiritual essence. At the amount of the credo of the spirit control band of the blowing war celestial is the sexist acceptance the psycho-spiritual aspect of adulthood is the aspect of divinity. The airy aspect of adulthood becomes accordingly a admired aspect to be bedevilled of irrespective of physical-sexual character constituted of ambiguous appearances which cannot be relied aloft in accidental acumen on the amount of accurate gender character of the individual.
The ball and boom techniques of inducing spirit control abstraction states of adapted alertness alone allow the Elegun the advantage of partaking briefly in the coveted all-powerful aspect of masculinity, for the induced accompaniment is accountable to abrasion off. The Elegun in “her” acting accompaniment of psycho-spiritual acclivity is affiliated to the mystics of oriental traditions who acquaintance all-powerful alertness as a brief accompaniment of ananda, a accompaniment which lasts alone for as connected as the Iyawo is getting ridden by her spirit-husband god.
In both the Oriental and African systems, however, are a baddest few who affirmation all-powerful alertness as a abiding accompaniment of mind: In the Yoruba mystical-philosophical system, the Iya l’Orisa is changeable in her concrete aspects but assuredly adult in the airy aspects of her getting and being. However, a sex-gender character riddle presents to the accidental eyewitness with attention to the Iya l’Orisa; a sex-gender character riddle which appears to absolve the acceptance of a “third term” sex-gender analysis of her person, a third appellation not female/feminine, not male/masculine, nor androgynous; a analytical Otherworldly action of adult woman-ness as against to the acutely dissection action of the feminine man.
The Witches’ Coven is the alliance of adult women, the women’s political affair in the attempt for ability in blowing bedeviled societies. The Witches’ Coven has been abundant feared and admired in all history. In the Yoruba mystical-religious system, the adult women are additional alone to the gods in the bureaucracy of being. No anesthetic man dares accost the witches in a challenge of bewitched powers. He propitiates them on account of his applicant even as he propitiates the gods.
When the sexist credo of the spirit control band is beheld from the angle of the politically aggressive female, association may become plunged into a political war of the sexes. In the fields of ability struggle, the changeable is answerable to accept to the blowing chauvinist article that the adult psycho-spiritual acceptance is a must-have aspect for any bluff to ability and access in the polity.
The political affair of the Witches’ Coven is the anatomy that the spirit control band of the masculinized warrior celestial may accept if women associates of the band accretion ascendancy. The ideal from the angle of the changeable ambitious to ability and access in a community is the control of the all-powerful spirit of adulthood on a abiding basis. The canon of the control band may accordingly be revised or reoriented to the changeable angle in the Witches’ Coven. The aspect of adulthood ceases to exercise advantage in a rider-ridden accord analytical of womanhood; rather the blowing spirit becomes the control of the woman, as any added affiliate of her amoebic whole; a appropriate member, admittedly, but she is the conqueror, the buyer of her capital blowing member, the domesticator of God in her feminine frame. Gone, forever, is the awkward anatomy of master-slave accord in which the blowing aspect mounts and dismounts, uses and discards her physique like a sex slave. She cages the airheaded bird in her person.
The credo of the Witches’ Coven preserves the amount sexist article of the blowing bedeviled spirit control band but revises the sexist accent and allegory in a address added acceptable to the adult woman. In the afterlight of accent and allegory lies the acumen amid the action of the changeable spirit average and the adult woman or witch. The Elegun or average is bedeviled by the agrarian spirit of her husband-god; the witch domesticates the aspect of divinity in her actual being.
Now, what becomes of the feminine man in the control band of the Witches’ Coven? We may accretion affirmation of his asperity in the pan-Mediterranean traditions of the blowing dying and resurrecting abundance deity. The bulge of baleful rites in the bewitched ability of the Witches’ Coven is universally accurate to. About every ability has traditions announced in hushed tones of nocturnal rites in which witches allow in ritual feasting on the flesh, often, of “infant” males. Such beef is not served as gourmet meal. It is eaten raw, still beginning and warm, abundant for the aforementioned acumen as the diet faddist eats his vegetables raw.
The Christian commemoration of the Endure Supper had actual age-old antecedents The bewitched approach of ritual cannibalism assures the adult woman that she could enhance her affluence of the aspect of adulthood by agriculture on the beef of the blowing in appropriately advised abracadabra ritual ceremonies. Yet, it is the aphorism in the apple of predators and their casualty that you may aspire to amuse your animalism for beef alone by bloodthirsty on those weaker than you are. It is, in the accustomed context, therefore, anticipated that the abracadabra superstition steeped adult woman will casting bloodthirsty eyes on the abandoned feminine man of her spirit control cult. He may accept been authentic “not-male” by his adolescent men, yet the actuality of his concrete beastly character could not accept bootless to accomplish an consequence on the adult woman. The adult woman aswell finds that she may assure herself of her airy adulthood and authority by award a man to dominate. The warrior god Sango is accepted as one who turns a man into a woman. The adult woman seeks to be additionally praised. So, in the history of the Mediterranean abundance cult, we accretion the adult woman abounding to by a active blowing consort, inferior to her in status: for if the adult woman looks about for a man to boss she finds not the absolute blowing warrior but alone the feminine man presenting as accessible subject.
The Witches’ Coven’s apostolic position in which the adult woman is apparent as possessing rather than bedevilled of the aspect of adulthood finds announcement in amusing and abracadabra ritual community in which the adult woman expresses advantage of the feminine man. But unfortunately, concrete beastly advantage of the feminine man by the adult woman finds, as already noted, a adverse ambit in bewitched ritual baleful rites.
Might the adult woman not enhance her coveted food of the aspect of adulthood by agriculture on blowing flesh? Now, if the beef of the adult man, the blowing warrior, would be difficult to annex for dinner, why not the beef of the feminine man? Granted, that the food of blowing aspect in the feminine man’s beef are rather depleted, yet the adult woman could band up a cogent abundance of blowing aspect by avid herself on ample quantities of the feminine man’s flesh? Every alcoholic knows that adulterated wine is exhilarant if taken in able quantities.
Every society, at some time or the added in its cultural evolution, attains that affiliated of compassionate and acumen into the apparatus of attributes and of the beastly apperception abeyant in which it begins to alteration its angle of ability from its announcement as concrete arrogant force to innovative-creative brainy process. Darwin had conceived of the success of atypical biological forms and functions in wholly commonsensical terms. In the ambience of the militarized hunting-predatory ability in which the anon acute affair in the attempt for adaptation is the next kill, the feminine man finds himself in a ambiguous adaptation situation.
The book in which the adult woman assets advantage in the spirit control abundance band appears to accept been the aphorism in the aboriginal desk agronomical societies of the Neolithic. Historians accept acclaimed the affirmation that women played a arresting role in Paleolithic societies. Accustomed the advantage of the feminine man in the Upper Paleolithic- Neolithic abundance cult, the aboriginal atom of ability which adapted society’s angle of God from a ablaze warrior into a somewhat aberrant artificer could alone accept been the adult woman’s. Such afflatus had been in the absorption of her socio-political aspirations in battle with those of the blowing warrior. In the new canon of the Priestesses of God, the feminine man becomes a accessible apparatus in the feminist’s chicane for political power. The affirmation is that affairs generally advantaged her new theology. In the backward Paleolithic period, for instance, bit-by-bit aridity of the Sahara arch to added absence of bold accept to accept debilitated the warrior god’s aplomb in the ability of brawn. In times of acute absence of game, the warrior could calmly accept been assertive that his beef was in charge of bewitched assistance. Glabrous Jacob in alliance with the political affair of the adult women would activate accepting advantage over his able-bodied brother Esau.
Animal abundance abracadabra became the captivation of the spirit control band in the Upper Paleolithic era of abiding aridity and bit-by-bit afterlife of the Saharan hunting area in North Africa. Affirmation from murals of Upper Paleolithic cavern sites shows that the beastly abundance band of the pre-historic hunter was predominantly female. A alone blowing ability occasionally be apparent with an arrect penis, dancing the bewitched ball of abundance in a ring of women with abundant dangling breasts. He was, no doubt, the clothing of the masculinized spirit aspect of life, the fecundating spirit of nature, the adept of beastly life.
The shaman was Adept of Animals because he had acquired artistic ability of the abiogenetic being of life. In spirit control abstraction states, he could adventure into abstract realm, the spirit realm, in which the genetic-pattern essences of alive things could be creatively manipulated to ensure the canning of those breed which the aboriginal hunting societies appropriate for survival.
The shaman Adept of Animals had been little added than a assurance in the political ability animosity of the changeable bedeviled Witches’ Coven and the blowing hunter-warrior chic of pre-historic society. The Adept of Animals was used, successfully, by the Witches’ Coven to legitimize its pretensions to power. The final celebration of the agricultural-sedentary affairs over the hunting-nomadic, at the end of the Neolithic, witnessed the transformation of the shaman Adept of Animals into an agronomical shaman. The ability attempt amid the Witches’ Coven and blowing warrior chic alone went through a accessory shift. In the abundantly matriarchal desk agronomical societies of the Mediterranean world, at the aurora of acclaimed civilization, the Witches’ Coven apish to arrest the ability of the all-powerful baron by arty astringent restrictions on his person. The king, like the Alaafin of Oyo, was captivated about incommunicado, in acknowledged aegis by The Coven: He was a god, and as such, bitter eyes could not be accustomed to catch his form. The baron was displayed by The Coven in accessible alone already in his reign, at the coronation. He disqualified by allotment of a chiffonier of ministers constituted by The Coven. A bound appellation was imposed on his ascendancy at the end of which he was fabricated into a sacrificial victim in the earth-fecundating abundance rites of The Coven. The arrangement of a new baron to alter the old was acclaimed as the bewitched face-lifting of the activity and administration of the antecedent king. Appropriately the aloofness of the baron was exploited in abutment of the allegory of the king’s abiding divinity.
The advance of urbanization in the Abundant Crescent, however, provided affairs which advantaged the acceleration of the baron to a new acme of ability and influence. The affairs accustomed the baron to agitate chargeless of The Coven’s strangle-hold. The baron was affected to save his activity and defended the ability of his head by adjustment himself with the blowing aggressive class. With the abutment of the aggressive class, The Coven’s imposed afterlife book on the baron could be abrogated. A substitute, the Lamb of God that taketh abroad the sins of the world, was provided to die in abode of the baron and allay the blood-thirstiness of the earth-spirits.