SACRED SEMEN ~ The Higher Teaching of Gnosticism
There is no doubt that the Early Church had a secret tradition which only screened initiates were allowed to know. Tertullian in his Apology says, “None are admitted to the religious Mysteries without an oath of secrecy.”[51] Statements about a secret oral tradition can be found in Clement’s writings, Origen’s, Basil’s, and others.[52] Why did the orthodox leaders deny the Gnostics’ claim that there was a secret tradition and then turn around and admit one?
What were they trying to hide?
Apology §7, Tertullian’s remarks were made to deny that Christianity was a secret society. He chose his words carefully and some translations are not so obvious. Clement: Stromateis I, §13 – “The secrets, like God himself, are entrusted not to writing but to the expressed word.” Origen: Against Celsus §7 – “To speak of the Christian doctrine as a secret system is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are (revealed) after the exoteric ones have been taught, is not a peculiarity of Christianity alone . . . so that it is in vain that he endeavors to calumniate the secret doctrines of Christianity . . .”
St. Basil: On the Spirit §27 “We receive the dogmas transmitted to us by writing, and those which have descended to us from the Apostles, beneath the mystery of oral tradition: for several things have been handed to us without writing, lest the vulgar, too familiar with our dogmas, should lose a due respect for them.” These quotes are only a sampling.
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Drink of the Living Water Jesus speaks to the woman of Samaria about the gift of “living water”:
Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, “Give me a drink,’ you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have no bucket, and the well is deep. Where do you get that living water?…15 The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.” 16 Jesus said to her, “Go, call your husband, and come back.” (John
4:10-16)
“Living water” in this context refers to semen, which literally is the liquid of life. As Christ indicates, drinking of the “living water” provides a spiritual replenishment for the soul. When the woman asks Jesus where she can get this “water”, he tells her to fetch her husband, clearly with the intention of instructing her on how to fellate him and swallow his semen.
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Christian “Eucharist” (Sacrament / Communion) Founded in Ancient semen-drinking Rites
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:
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The body of Jesus Christ was no longer given to the Christian by the minister of the divine love, in the form of the semen emanating from a saint figuring Christ himself. It is the host, this simple particle of flour, which now fulfilled this role. The mysteries no longer had a reason for being, and as of that day, the doors were thrown open when the mass was celebrated.
It was more than eight centuries before the Papacy dared to proclaim the dogma of Transubstantiation, which was voted in 1207 by the Concile of Latran.
Source Early Christian Beliefs : Holy Spirit is sacred semen
the light element emerged in orgasm as semen. Many of the rituals involved the anointing and swallowing of this sacred substance, an orgiastic ritual that had been the bane of the Old Testament prophets a thousand years before and now afflicted the early church. Paul, in his Epistles clearly defines the difference between sacred and profane love – to many Hellenistic Christians these differences were not quite as clear.
- John Romer, Testament
“Matthew did not include in Jesus’ fictitious instructions to his followers to preach to gentiles, the words: immersing them in the name of the father and of the son and of the consecrated breath [holy ghost] (Matthew 28:19b). That piece of Nicene mythology was interpolated into Matthew no earlier than the generation immediately preceding the council of Nicaea in 325 C.E. Eusebius, who wrote in the early fourth century C.E., quoted from some manuscripts of Matthew that contained 28:19b and some that did not. Since there was no conceivable way that a copyist could have accidentally omitted the trinitarian formula, that it was not part of the original version of Matthew is the necessary conclusion.”
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it is the Holy Spirit which impregnates Mary and fulfills the function in the creation of the Son of Man that semen performs in the creation of a man’s son, and it is that same Spirit, when we consciously partake of it, that serves to propagate the rebirth of the Child both within and without us the passage in Matthew’s gospel where Jesus gives Peter the “keys of the kingdom” is redolent with meaning to mystics and hermeticists of many stripes
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The Fathers of the Church talked about the punishment of Onan for wasting the seed. (Today’s exegetes prefer to blame him for refusing to raise a family for his brother as the law demanded.)
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Aside from swallowing semen as a measure to prevent the waste and spillage of seed, ingesting ejaculate can have spiritual benefits, as we will see. Although the Old Testament makes reference to the bitterness of semen (And he shall cause the woman to drink the bitter water. [Numbers 5:24])
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The “body and blood” of the Last Supper
In 1906 Clément de Saint-Marq published his “L’Eucharistie”, which was essentially a sexual interpretation of the Mass. Reuss said that this text contained the central secret of the O.T.O., which was the union of man with God through consumption of semen – as allegedly taught by Jesus Christ!
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Soma and the Holy Grail
Priests, bishops, rishis, fakirs, yogis, and saints often had a kind of sexual “carte blanche” and were allowed, or even asked and sometimes paid, to make love to any woman they picked out of the crowd or visited at her home. It was once believed throughout India in general that the blood, or rather the *semen, of sacred persons had generative powers.
The Semetic scholar of Sumerian philology, John M. Allegro, of Dead Sea Scroll fame, might ire them further for his research revealed that Jesus/Joshua in its Greek form means ‘the semen that heals or fructifies,’ the god’s juice that gives life. When a Christian devotees were smeared with this powerful liquid they absorbed it into their bodies and were brought into living communion with God and felt divine. The practice of drinking divine juices aided the devotee in his desired “direct access to God.” Men and women collected in their hands the mixed love juices of their union, symbolically offer them to their deity, and then proceed to drink and celebrate the Eucharist with their own semen declaring it to be “The Body of Christ.”
The words “Holy Grail” are a mistranslation of early French words for “royal blood,” and the true purpose of Prieure de Sion is to protect alleged royal descendants of Jesus and prepare the way for their accession to world power. It was for this reason that the Knights Templars were burned as heretics for drinking from the Rosi-Crucis (the Cup of the Waters identified as a red cross within a circle…the Holy Grail .) This Dew is connected with both male semen and the holy cross. Golden liquid is created during sexual union, which according to Taoist adepts is the inner alchemy instrumental in achieving longevity and even mortality. This liquid or subtle energy is created by the mingling and drawing into the body the secretions of both male and female practitioners. This leads to a mystical state of awareness and a merging of the individual with the all-pervading cosmic principle.
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Jesus was “in every respect tempted as we are, yet without sinning” (Hebrews
4:15). By these temptations, we do not mean those messianic temptations which followed His baptism, but rather those temptations “which are common to man”. To deny that Jesus ever felt the surge of sexual arousal would be an open denial of His human qualification as a priestly mediator. We will return to this issue in a later chapter; for it challenges us with the question: if Jesus produced semen, since that is the source of sexual arousal, what did He do with it? Did He copulate, did He masturbate, or did He wait for nocturnal emissions? Was He ever unclean from the production of seed? And how does that square with the assertion that He never sinned?
The Greek word for lust – is used by Paul in the same sense as “covet” (Romans 7:7). Jesus was teaching against the sin of covetousness, and as always, was taking a stand with the Mosaic law (Matthew 5:17). The word lust is a neutral word meaning “very strong desire”. Phipps notes that the word is used in Luke 22:15, where Jesus confides to His disciples, “I have earnestly desired (lusted) to eat this passover with you.”
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at the crucifixion Mary Magdalene performed one last favour for the Messiah, and collected some of his semen in a cup. “This is clearly the origin of the Holy Communion”, Mumbler believes. “The wine represents the semen of Christ, not his blood, and drinking it from a vaginal cup represents the holy sexual union of man and woman!”
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Loving Jesus is a term that members of the Children of God/Family International use to describe their intimate, sexual relationship with Jesus. Family publications frequently liken prophecy from Jesus to receiving Jesus’ semen, or “golden seeds,” as a result of spiritual oral sex.
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Golden seeds, or often simply seeds, refers to prophecy received from Jesus, likening the practice to partaking of semen from Jesus’ “golden rod”. In other cases, “seeds” is used literally rather than metaphorically to refer to Jesus’ semen.
The act of receiving prophecy is often compared to an orgasm or oral sex.
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the show I saw which described early pseudo-Christian Jesus cults which sprang up in Greece, which involved bizarre sacraments with bathing and drinking semen, was presented intentionally to shock, and to illustrate the confusion and strange circumstances of the first few years of the Church. I haven’t read much more about it in other circles, but I recall the guy talking was a famous Biblical scholar.
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So, in a process that Dr. O. J. Baab calls “Imitative Magic,” the believers would go to their temple and there engage in sexual intimacy with the temple prostitutes in the belief that the gods above would do the same and that the fields would then become fertile and productive. (O.J. Baab, “Prostitution”, The Interpreters Bible, Vol. 3, K-O)
When the Old Testament prophets preach against prostitution, they are nearly always preaching against the temple prostitutes, not so much as a matter of sexual morality but as a matter of idolatry.
When Paul condemns and admonishes those who have been with prostitutes, he is talking primarily about those who have been to the pagan temples and engaged in the worship of pagan gods. (See I Corinthians 6)
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Jesus himself is accorded descent from a succession of whores in Matthew’s gospel: Tamar, Rahab, Ruth and Bathsheba are all mentioned”(Mathews 1992). As Jesus proclaimed to a crowd of unbelieving Jews; “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you”(Matthew 21:31).
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Gnostics – Sacred Semen of the Lost Gospel
The Gospel of Philip is related to “conception” and “giving birth”, it could conceivably be a reference to the kissing of the genitals the Gnostic method of ritually collecting semen, and menses (i.e.-fellatio and cunnilingus), as both of these bodily-fluids were clearly Christian sacraments from the faiths earliest beginnings. (1)
Jesus took Mary the Magdalene “to the mountain, prayed, and took from his side a woman; he began to mingle with her; and thus, of course, partaking of his own emission, he indicated that we must act thus, so that we might live;
and when Mary was disturbed and fell to the ground, he raised her up and said to her, “O person of little faith, why did you doubt?”
-Greater Questions of Mary (2)
I stood upon a high mountain and saw a tall man, and another of short stature, and heard something like the sound of thunder and went nearer in order to hear. Then he spoke to me and said: I am thou and thou art I, and wherever thou art, there am I, and I am sown in all things; and whence thou wilt, thou gatherest me, but when thou gatherest me, then gatherest thou thyself. (3)
They say that the same soul is scattered about in animals, beasts, fish, snakes, humans, trees, and products of nature. – The Gospel of Eve (4)
Aside from swallowing semen as a measure to prevent the waste and spillage of seed, ingesting ejaculate can have spiritual benefits, as we will see. Although the Old Testament makes reference to the bitterness of semen (And he shall cause the woman to drink the bitter water. [Numbers 5:24]), the New Testament casts the act of consuming ejaculate in a much more affirming light, as in the following passage, where Jesus speaks to the woman of Samaria about the gift of “living water”: Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, “Give me a drink,’ you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have no bucket, and the well is deep. Where do you get that living water?…15 The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.” 16 Jesus said to her, “Go, call your husband, and come back.” (John
4:10-16) “Living water” in this context refers to semen, which literally is the liquid of life. As Christ indicates, drinking of the “living water” provides a spiritual replenishment for the soul. When the woman asks Jesus where she can get this “water”, he tells her to fetch her husband, clearly with the intention of instructing her on how to fellate him and swallow his semen. – Gospel of Thomas (5)
1. The Gospel of Philip
2. Epiphanius Against Heresies 26.8.2f tr. Bently Layton link
3. Epiphanius, Panarion, 26.3.1
4. Epiphanius, Panarion, 26.9.1
OTO A CONVERSATION ABOUT THE GNOSTIC MASS – BETWEEN BISHOP RICHARD GERNON AND RT. REV. JEROME PEARTREE “This is my semen.” This is the vehicle of the Holy Spirit – very straightforward
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The Gnostic Mass as Biological Allegory The wine is the semen, “the blood that is thy life,” (Liber CLVI, v.2) that flows from the grapes of the testes.
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the “holy kiss”(Romans 16:16), or “kiss of Love”(1 Peter 5:14) which is suggested as a means of greeting. But, as the “kiss”, in the case of The Gospel of Philip is related to “conception” and “giving birth”, it could conceivably be a reference to the kissing of the genitals the Gnostic method of ritually collecting semen, and menses (i.e.-fellatio and cunnilingus), as both of these bodily-fluids were clearly Christian sacraments from the faiths earliest beginnings . “Fellatio was… used, according to Epiphanius…as a ritual technique among a number of Gnostic sects”(Camphausen 1991)
Jesus gave them a revelation when he took them with him up the mountain. He prayed, and then took a women out of his side and began to have sexual intercourse with her. He caught his ejaculated semen in order to demonstrate that such behavior was necessary for us to live.
Upon seeing the savior consume his own flowing semen, Mary Magdalene was in such a state of shock that she fell to the ground. After lifting her back up, Jesus responded with remarks that were also used in the New Testaments Gospel of John; “Why do you doubt me, o you of little faith?”; “If I have told you earthly things and you do not believe, how can you believe if I tell you of heavenly things?”(John 3:12); and “…unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (John 6:53).
the sacramental use of semen, both eaten and rubbed on the body “had a long tradition in Canaanite religion”(Allegro 1980)
erotic acts taking place at the Christian Agape ritual, (the Love-feast), and recorded to have originated from the fertility practices of Baal-Peor. This early tradition of erotic behavior at the Love-Feasts, indicates that the Question of Mary, although not referred to on the historical record before Epiphanius’s fourth century refutation, could conceivably be a secret account of an actual apostolic tradition . Such an idea would certainly throw a new light on …Jesus’ statement not to “cast your pearl’s before swine. If you do they may trample them under their feet, and then turn and tear you to pieces”(Matthew 7:6), (Which would have definitely been the fate of Jesus had he revealed this secret Gnostic-Tantric technique of ingesting semen (pearls?) at one of his sermons before Jewish crowds!).
Carl Jung, saw profound symbolism in the auto-erotic tale of Jesus eating his own semen, that so shocked the early Church Fathers. He commented that: “For the medical psychologist there is nothing very lurid about it.” . Jung continued, stating that similar “shocking” imagery can appear in both dreams and intense psychological treatment. The famed psychologist and Gnostic aficionado, felt that by the references to John 3:12, the author of the tractate intended that this was to be seen as symbolic of Christ as the inner man, who had to be reached through the path of self knowledge, i.e.-”the kingdom of heaven is with you”.
But other Gnostic documents, clearly portray that there was a very literal side to the semen eating described in the ancient Gnostic writing. In fact Epiphanius recorded that the Gnostic writers of the Question of Mary interpreted a saying they borrowed from John (6:62), as Jesus’ justification of the act; “What if you were to see the Son of Man ascending where he was before?”, as meaning “that is when you see the ejaculated semen restored to its source”(i.e.-the substance of the Son, is restored to the Father).
a parable concerning seed that “The one who sowed the good seed [semena] is the Son of Man… the good seed stands for the sons of the kingdom… the harvesters are angels.”(Matthew 13:37-39) Through the harvest “the righteous will shine like the sun in the kingdom of their Father”(Matthew 13:43). A conception, which as we shall show, is completely in line with the Gnostic beliefs concerning the ingestion of seminal fluids.
contributing to the development of the Gnostic’s sacramental ingestion of semen, may be passages from the New Testament’s Gospel of John, a text which some researchers have suggested may have been penned by a Gnostic author. Interestingly, it was with quotes from the Gospel of John, that the Question of Mary had Jesus defend his sacrificial ingestion of the sacred bodily fluid, and these appear in a story where Jesus reveals himself as “the bread of life”, telling the disbelieving disciples “it is not Moses who has given you the bread from heaven, but it is my Father who gives the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world…. I am the living bread that came down from heaven… This bread is my flesh…. I tell you the truth, unless you can eat the flesh of the Son of Man and drink his blood, you have no life in you.” (John 6:32-53) The bread of life and living water of John’s Jesus are present within himself. This peculiar doctrine caused many of Jesus’ followers to question him; “This is a hard teaching who can accept it?” (John 6:60). A query that caused Jesus to give the above quoted reply of “What if you were to see the Son of Man ascend to where he was before!” As a direct result of this curious new teaching many of Jesus’ “disciples turned back and no longer followed him”(John 6:66).
the Latin word mas, very similar to the Catholic Church’s Latin name for the Eucharistic meal Mass, translates as “male seed” , leaving one to wonder just what the original Christian Eucharist was.
Old Testament’s first Psalm, as making secret references to the sacramental ingestion of semen; “He is like a tree planted by streams of water, that yields its fruit in its seasons, and its leaf does not wither”; The “yield” of “fruits” in “season”, was interpreted as “seminal ejaculation in pleasure”, where as “the leaf does not wither”, meant to them “we do not let it fall to the ground, but we eat it ourselves”(Panarion 26,8)
in Gnosticism, where the elect could bestow “grace” on lesser initiates with a sacramental gift of their semen, in Tantrism semen is imbued with magical powers and a “drink containing the semen of a respected master is consumed by his disciples. semen represents the genetic heritage handed down from generation to generation”(Danielou 1992) In relation to Jesus eating his own semen, it is interesting to note that in Tantric rites, a man offering semen through masturbator practices, was referred to as a “fish”, a popular symbol of the living Christ.
Sacramental ingestion of semen was also practiced in ancient Thrace and Greece, where they believed that in homosexual love, “the virtues of the lover were transferred to the beloved. It was believed that this happened physically through the transmission of the semen which contained [a part of] the essence of the soul…”(Wellesley 1973).
Robert Anton Wilson pointed to a number of medieval Alchemical manuscripts as making hidden references to the act of ingesting one’s seed, and noted that it is still practiced by modern occultists, who believe that semen “contains a real spiritual substance that is beneficial when consumed…. the semen contains this ‘life force’ and gives one the extra energy needed to reach the higher mystical trances”(Wilson 1973).
the rites of the Ophites and the closely related Naasenes (both of whose names have connotations of serpent) are by some sources suggested to predate Christianity and may conceivably have had a profound influence on the beliefs and rites instituted by Jesus. “Much of the [Ophites] serpent worship and occult ritualism was probably derived from primitive paganism”(COLUMBIA 1968). “Primitive paganism” being the orgiastic rites that were practiced throughout Canaan, and adopted by the Israelites on and off, ever since Balaam first seduced them into “sin” at Baal-Peor.
the Naasenes viewed phallic-vaginal intercourse as “exceedingly wicked”, as by the potential of producing children, it prevented the return of the light trapped in matter back to the Kingdom of Light. The Naasenes paid reverence to gods, including Jesus, in the form of phallic images , and practiced ritual masturbation in celebratory worship of the male power, ingesting the semenal emissions as the highest sort of sacrament.. “semen was referred to by the Naasenes as the ‘beauteous seeds of Benjamin,’ , ‘the water in those fair nuptials which Jesus changing made into wine’”(Conner 1993) .
As a sacred text defending their autoerotic and homoerotic practices, the Levites quoted from the apocryphal Gospel of Philip, which speaks of “knowing oneself”, which they interpreted as masturbation, of “collecting all that has been scattered of oneself into oneself again”, which they interpreted as saving or eating one’s own semen, and of “sowing no children” for the evil God of the Old Testament, which they interpreted as sanctioning auto- and homoeroticism”(Conner 1993).
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Author
one of the most enigmatic figures in 19th century esotericism is Georges Le Clément de Saint-Marcq, who was born in 1865 and died in 1956. Le Clément was more of a spiritualist than an occultist and is famous for his advocacy of semenatophagy, the ingestion of human semen. His writings display the tendency of 19th c. freemasonry towards rationalism, radical anti-clericalism and liberalism. What Le Clément claimed to have discovered through a spiritualist communion was that the Christian Eucharist instituted by Jesus was not the sacrament practiced in churches but was actually a semenatophagic ritual. In short, the sacrament was really Christ’s own semen.
Le Clément’s claim goes further. He asserts that all ancient traditions practiced semenatophagy and that hidden references to it appear throughout sacred texts. He interprets the tree of life within the Garden of Eden, for example, as a veiled reference to this practice, the tree being phallic and its fruit being semen. Or again, in the Exodus account of hidden manna being given to the Israelites, Le Clément sees (what else?) a reference to semen. What Le Clément wants in all of this is not a new mystery, but the unveiling of occulted power. Religious institutions claim power based on a mystification of actual events but when Jesus transmitted his semen to his disciples in the Eucharist he unveiled the secret of religious authority—the emperor was shown to be without clothes. This symbolic act showed the poverty of institutional religion. It was not that semen itself had power; it challenged power by unveiling the hidden practice that gave rise to these institutions. Shortly after Christ’s death however, this great revelation was again occulted and the church assumed its place with all other religions as a hierarchy of power.
His influence on later occultists such as Crowley and Reuss makes him an important historical personage.
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The Holy Grail caught Jesus’ “blood and water”
Modern Day For the male, the highest concentrations of valuable chemicals in the body are contained in the semen. Just why this is so is a bit of a mystery when looked at superficially, since the primary purpose of seminal fluid is only to provide a vehicle for semen. While it has been proven that women absorb some of these valuable chemicals from the male in coitus, it may also be reasonable to assume that if not frequently spent in sex they become available for mental and bodily development. It is curious that in several aspects the chemistry of the semen and the brain are more similar to each other than to any other bodily tissues.
As the prostaglandins are produced in the male’s seminal vesicles, very large amounts are in male semen. Men “waste” more prostaglandins in a single emission than women produce in a day in their entire body. (12, 13) It is a question just why prostaglandins are present in male semen since they have no reaction with semen and have been proven to do nothing to insure impregnation in the female. (14) It has been found that females absorb male prostaglandins after coitus in the vagina and uterus (15) and actually have special receptor cells in the uterine wall to receive male prostaglandins. (16) An old wives’ tale holds that women gain strength from men during coitus, and on this very basic chemical level this observation seems to be validated. Prostaglandins are one of the most refined of the body’s products and women absorb these “super-chemicals” from males.
Since seminal fluid has no apparent purpose than as a vehicle for semen, why does it have such a concentration of valuable body chemicals? An ounce of semen has been found to be basically the concentration of the most valuable chemicals from 60 ounces of blood. No two tissues in the body show greater similarity in their lecithin, colesterin and phosphorous contents than the brain and semen. (17) semen has proportionally more fructose, citric acid, semenine and prostaglandins than any other tissue in the body. It is also richer than most any other tissue in zinc, ascorbic acid, inositol, glyceryl, phosphory-choline and free amino acids. It has 33 times the neutral amino acids, 28 times the acidic amino acids and 57 times the basic amino acids as the blood.(18) Women may absorb body chemicals from male semen other than prostaglandins to enrich their body chemistry and health.
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Which semeno-Gnostics are known today? Since the turn of the present century, the most famous group has organized itself as a quasi freemasonry organization, called Ordo Templi Orientis, in short: O.T.O.
For his Holy Host Crowley gave a recipe using blood and semen. (38*) In order to avoid a HIV-infection the current American O.T.O. (the 1977- founded “Caliphate”) advises to bake the host at 160 degree Fahrenheit in the oven. (39*) The IXth becomes a parody of the Christian Eucharist with further refinements of the techniques related to the consumption of the Elixir/Host. Absorption occurs through the mucous membrane of the roof of the mouth, rather than swallowing it because the delicate protein fabric enveloping the essence will get broken down by the acids of the digestive system before it has had a chance to integrate into the mind-body symbiosis. In the case of the mouth there is the digestive activity of the saliva. This must also affect the “delicate protein fabric enveloping the essence” to some degree, the longer it is kept in the mouth.
semen as homeopathic medicine? Some Gnostics now see the semen as universal medicine to heal everything. Others put their semen into a mouthful of brandy to make it more tasty. Spiritus Sanctus?
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semen as Medicine
The literature on the subject reveals that the feedback of reproductive cells for the regulation or revitalization of the human organism was recommended by folk medicine and alchemy as well. Traditional medicine attributed trans formative powers to the human reproductive cells and often termed that product of the body “universal medicine,” “elixir,” or “philosopher’s stone.” It is also on record that:
1.. The Yellow Emperor of China (c. 2697-2598 B.C.) practiced the feedback of his own reproductive cells for therapeutic purposes. (A. Ishihara & H. S. Levy, The Tao of Sex, Harper & Row, New York, 1970.)
2.. Christ partook of his own semen to show that “we must so do, that we may live.” (Interrogationes Maiores Mariae, quoted by St. Epiphanius in his Panarion, XXVI, cap. VIII.)
3.. A Gnostic sect celebrated the Eucharist (spiritual communion with God) by eating “… ‘their own semen,’ declaring it to be ‘the body of Christ.’” (“Gnosticism,” Encyclopedia of Erotic Wisdom, R. C. Camphausen, Inner Traditions International, Rochester, Vermont, 1991.)
4.. “semen, or Bindu, is held to be the true elixir of life by Yoga and Tantric schools alike.” (J. Mumford, Sexual Occultism, Llewellyn, Saint Paul, 1975.)
5.. “Human semen, as medicine, is used by many peoples, as by the Australians, who believe it an infallible remedy for severe illness. It is so used in European folk-custom ” (E. Crawley, The Mystic Rose, Macmillan, London, 1902.)
6.. Dutch missionaries in New Guinea observed that among many tribes “the male’s semen was regarded as a sacred substance” and was used in healing and in fighting epidemics (“semen Magic,” Encyclopedia of Erotic Wisdom, R. C. Camphausen, Inner Traditions International, Rochester, Vermont, 1991.)
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In the oasis of Siwa, for instance, mothers regularly give their boys to older men for sexual use, both related and outside the family, and fathers regularly lend their young sons to each other, similar to the Central Asian Islarnic tradition of bacaboz, where most fathers trade their sons with others for sexual use.(173) Pederastic marriages and pederastic prostitution have been so widespread in Siwa until just recently that everyone is accustomed to the proposition that men normally love boys more than they do women, saying: “They will kill each other for a boy. Never for a woman.”(174) Muslim holy men (imaam) regularly have boys available for sex, saying the ingestion of the imaam’s semen is necessary for absorbing his spiritual powers, sometimes even extending to formal marriage with the boy.
#173 Ingeborg Baldauf, Bacabozlik: Boylove, Folksong and Literature in Central Asia. Paedika 2(1990)12-31.
#174 Gregersen, Sexual Practices, p, 203; Walter Cline, Notes on the People of Siwah and ElGarah in the Libyan Desert. Menasha, Wisc.: George Banta Publishing Co., 1936; Edwardes and Masters, The Cradle of Erotica, pp, 245-6.
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Alchemists Apis is the Philosophical Matter, the Ens Seminis (semen), that semi-solid, semi-liquid substance, that Vitriol of the Alchemists.
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Cheerful Girls and Willing Boys: Old and Young Bodies in Shakespeare’s Sonnets
The medieval alchemist Roger Bacon, one of the earliest proponents of a medical cure for old age, is hesitant to name the actual substance. “I have read many volumes of the wise, he says, and I find few things in physics, which restore the natural heat, weakened by dissolution of the innate moisture, or increase of a foreign one.” Nevertheless, he says, certain wise men have tacitly made mention of some medicine. This medicine is like “Youth itself” (Bacon 1683 99). Later, Roger Bacon argues that “the infirmity of a man passeth into man; and so doth Health because of likeness” and then suggests that this medicine “will very much recreate an Old Man, and change him to a kind of Youth.” Further, he says, “There is such a heat in this thing, as is in Young men of a sound complexion.” Although at this point the nature of the medicine seems obvious, Bacon insists on keeping its name secret “lest the Incontinent should offend their Creator” (102-3).
Finally, in the subsequent chapter heading he acknowledges at least some of the reader’s potential suspicions by denying that the medicine is derived from man’s blood. [7]
Drinking the blood of one’s fellow man could certainly be construed as “offending the creator.” Underneath this scandalous suggestion may lie the even more hidden and scandalous suggestion that the medicine is not human blood but semen, which was after all thought to be a more rarified essence of blood. Given the homoeroticism of the Sonnets such a suggestion would seem logical.
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Prepare to receive God
(John 4:5-48)
4:5. He cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph.
Venit ergo in civitatem Samariae quae dicitur Sychar iuxta praedium quod dedit Iacob Ioseph filio suo
4:6. Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour.
Erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sexta
4:7. There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink.
Venit mulier de Samaria haurire aquam dicit ei Iesus da mihi bibere
4:8. For his disciples were gone into the city to buy meats.
Discipuli enim eius abierant in civitatem ut cibos emerent
4:9. Then that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.
Dicit ergo ei mulier illa samaritana quomodo tu Iudaeus cum sis bibere a me poscis quae sum mulier samaritana non enim coutuntur Iudaei Samaritanis
4:10. Jesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.
Respondit Iesus et dixit ei si scires donum Dei et quis est qui dicit tibi da mihi bibere tu forsitan petisses ab eo et dedisset tibi aquam vivam
4:11. The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?
Dicit ei mulier Domine neque in quo haurias habes et puteus altus est unde ergo habes aquam vivam
4:12. Art thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?
Numquid tu maior es patre nostro Iacob qui dedit nobis puteum et ipse ex eo bibit et filii eius et pecora eius
4:13. Jesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.
Respondit Iesus et dixit ei omnis qui bibit ex aqua hac sitiet iterum qui autem biberit ex aqua quam ego dabo ei non sitiet in aeternum
4:14. But the water that I will give him shall become in him a fountain of water, springing up into life everlasting.
Sed aqua quam dabo ei fiet in eo fons aquae salientis in vitam aeternam
4:15. The woman said to him: Sir, give me this water, that I may not thirst, nor come hither to draw.
Dicit ad eum mulier Domine da mihi hanc aquam ut non sitiam neque veniam huc haurire
4:16. Jesus saith to her: Go, call thy husband, and come hither.
Dicit ei Iesus vade voca virum tuum et veni huc
4:17. The woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.
Respondit mulier et dixit non habeo virum dicit ei Iesus bene dixisti quia non habeo virum
4:18. For thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.
Quinque enim viros habuisti et nunc quem habes non est tuus vir hoc vere dixisti
4:19. The woman saith to him: Sir, I perceive that thou art a prophet.
Dicit ei mulier Domine video quia propheta es tu
4:20. Our fathers adored on this mountain: and you say that at Jerusalem is the place where men must adore. This mountain… Garizim, where the Samaritans had their schismatical temple.
Patres nostri in monte hoc adoraverunt et vos dicitis quia Hierosolymis est locus ubi adorare oportet
4:21. Jesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father.
Dicit ei Iesus mulier crede mihi quia veniet hora quando neque in monte hoc neque in Hierosolymis adorabitis Patrem
4:22. You adore that which you know not: we adore that which we know. For salvation is of the Jews.
Vos adoratis quod nescitis nos adoramus quod scimus quia salus ex Iudaeis est
4:23. But the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.
Sed venit hora et nunc est quando veri adoratores adorabunt Patrem in spiritu et veritate nam et Pater tales quaerit qui adorent eum
4:24. God is a spirit: and they that adore him must adore him in spirit and in truth.
Spiritus est Deus et eos qui adorant eum in spiritu et veritate oportet adorare
4:25. The woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.
Dicit ei mulier scio quia Messias venit qui dicitur Christus cum ergo venerit ille nobis adnuntiabit omnia
4:26. Jesus saith to her: I am he, who am speaking with thee.
Dicit ei Iesus ego sum qui loquor tecum
4:27. And immediately his disciples came. And they wondered that he talked with the woman. Yet no man said: What seekest thou? Or: Why talkest thou with her? Et continuo venerunt discipuli eius et mirabantur quia cum muliere loquebatur nemo tamen dixit quid quaeris aut quid loqueris cum ea
4:28. The woman therefore left her waterpot and went her way into the city and saith to the men there:
Reliquit ergo hydriam suam mulier et abiit in civitatem et dicit illis hominibus
4:29. Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ?
Venite videte hominem qui dixit mihi omnia quaecumque feci numquid ipse est Christus
4:30. They went therefore out of the city and came unto him.
Exierunt de civitate et veniebant ad eum
4:31. In the mean time, the disciples prayed him, saying: Rabbi, eat.
Interea rogabant eum discipuli dicentes rabbi manduca
4:32. But he said to them: I have meat to eat which you know not.
Ille autem dixit eis ego cibum habeo manducare quem vos nescitis
4:33. The disciples therefore said one to another: Hath any man brought him to eat?
Dicebant ergo discipuli ad invicem numquid aliquis adtulit ei manducare
4:34. Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work.
Dicit eis Iesus meus cibus est ut faciam voluntatem eius qui misit me ut perficiam opus eius
4:35. Do not you say: There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries. For they are white already to harvest.
Nonne vos dicitis quod adhuc quattuor menses sunt et messis venit ecce dico vobis levate oculos vestros et videte regiones quia albae sunt iam ad messem
4:36. And he that reapeth receiveth wages and gathereth fruit unto life everlasting: that both he that soweth and he that reapeth may rejoice together.
Et qui metit mercedem accipit et congregat fructum in vitam aeternam ut et qui seminat simul gaudeat et qui metit
4:37. For in this is the saying true: That it is one man that soweth, and it is another that reapeth.
In hoc enim est verbum verum quia alius est qui seminat et alius est qui metit
4:38. I have sent you to reap that in which you did not labour. Others have laboured: and you have entered into their labours.
Ego misi vos metere quod vos non laborastis alii laboraverunt et vos in laborem eorum introistis
4:39. Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done.
Ex civitate autem illa multi crediderunt in eum Samaritanorum propter verbum mulieris testimonium perhibentis quia dixit mihi omnia quaecumque feci
4:40. So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days.
Cum venissent ergo ad illum Samaritani rogaverunt eum ut ibi maneret et mansit ibi duos dies
4:41. And many more believed in him, because of his own word.
Et multo plures crediderunt propter sermonem eius
4:42. And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him and know that this is indeed the Saviour of the world.
Et mulieri dicebant quia iam non propter tuam loquellam credimus ipsi enim audivimus et scimus quia hic est vere salvator mundi
4:43. Now after two days, he departed thence and went into Galilee.
Post duos autem dies exiit inde et abiit in Galilaeam
4:44. For Jesus himself gave testimony that a prophet hath no honour in his own country.
Ipse enim Iesus testimonium perhibuit quia propheta in sua patria honorem non habet
4:45. And when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day: for they also went to the festival day.
Cum ergo venisset in Galilaeam exceperunt eum Galilaei cum omnia vidissent quae fecerat Hierosolymis in die festo et ipsi enim venerant in diem festum
4:46. He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum.
Venit ergo iterum in Cana Galilaeae ubi fecit aquam vinum et erat quidam regulus cuius filius infirmabatur Capharnaum
4:47. He having heard that Jesus was come from Judea into Galilee, sent to him and prayed him to come down and heal his son: for he was at the point of death.
Hic cum audisset quia Iesus adveniret a Iudaea in Galilaeam abiit ad eum et rogabat eum ut descenderet et sanaret filium eius incipiebat enim mori
4:48. Jesus therefore said to him: Unless you see signs and wonders, you believe not.
Dixit ergo Iesus ad eum nisi signa et prodigia videritis non creditis
