A Glass of Semen

Does anyone fancy a glass of my deliciously creamy cumm

Liber A.R. (Liber Light, or Liber 201): On the Magickal Uses of Semen, Part I
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I.

The Gnostics administered semen virile as their sacrament.
–Sir Richard Payne-Knight

The late Alain Daniélou, in Shiva and Dionysus, examines the twin myths of these two seemingly disparate Deities and finds remarkable parallels, certainly as pronounced as the cognates of Christ/Krishna in Theosophy and Eliphas Lévi, or for that matter the connections between Christ and Buddha found in much Madhyamika literature. In “The Cosmic Sacrifice,” a chapter of Daniélou’s The Gods of India: Hindu Polytheism, we encounter, in the Shiva-svarupa (a Tantra), Shiva drinking semen, given in the text as “ambrosia.”

Although known to be a deadly poison to the proud, this ambrosia in the throat of Shiva is a form of ritual sacrifice, or Yajna, and giver of immortality (in the alchemical sense). Daniélou depicts this form of Shiva as a master of Kundalini yoga, having:

…pierced through the five centers where are found the different forms of
the life energy [upper five charkas] which bar the way toward reintegration….

In other words, the charkas guard the gates of power progressively found in the sephirotic chain of command leading ultimately to Kether/Pleroma/Nirvana at the Sahasrara.

Sadhus, Daniélou goes on to say, only pass through the gates and purify the poison [semen] into ambrosia by practice of yoga. They mythologize the vaguely homosexual metaphor by draping it in a cloak of metaphor, rather akin to the sandhya bhasa or Twilight Language of the Nath-Siddhas. Shiva is thus said to have caught the poison in his throat (i.e. Vishudda-chakra), equivalent of the “crossing of the Abyss” in Western ceremonial magick.

Surya worship, especially, seems to have been positively imbued with semen sacramental practices, hardly surprising in view of its solar-phallic nature. Here, semen is seen as divine in that it symbolizes the Yajna-prajapati or apotheosis of the Sun. It is represented in the form of a Bull and is described as “seed of the Supreme Ruler.” Semen is Bija, “the essence of life” and “the best offering [in daily sadhana]” according to Daniélou.

At this point, things get overtly homosexual, since Agni, the Lord of Fire is depicted as “devouring the semen which flows from the linga [penis] of Shiva….” It is known by different names: bija (Seed), soma (offering), candra (the Moon), and varya (the male essence), among others. The human phallus, Daniélou shows, was and is regarded by devout Hindus as “a divine emblem of the eternal causal form, the all-pervading linga.” The Lingopasana-rahasya of Karapatri explains it thus:

Those who do not recognize the divine nature of the phallus, who do not
measure the importance of the sex ritual, who consider the act of love as
low of contemptible or as a mere physical function, are bound to fail in
their attempts at physical as well as spiritual achievement. To ignore
the sacredness of the linga [cock] is dangerous, whereas through its worship the joy of life (bhukti) and the joy of liberation (mukti) are obtained.

In the Bhagavad-gita, the phallus is referred to as “the Father of the World,” a strange choice of words given the later Gnostic depictions of Abraxas, or Abrasax, as a pantheus with obvious Alexandrian influences, part virile male torso with the head of a cock and an erect phallus where the beak would be. In the Greek of the day, the slogan etched onto such statuettes read: Soter Kosmos, or Savior of the World.

The Buddhist tantric teachers employed semen as a means of weaning their chelas away from the kleshas, or hindrances, and in particular the twin klesha of raga-dvesha (often treated as two distinct strictures of conditioning, whereas it may be treated as all and the same, I think). When we cling to that which is pleasant and avoids the unpleasant, we become enslaved by it, just as we are enslaved by the notion that something or someone is attractive and desirable. As the great Buddhist householder, Vimalakirti, put it, “Weal is woe. Woe is weal.”
In at least one translation of the Hevajra-sutra, the guru is depicted having maithuna with his Shakti, then requiring the chela (presumably male) absorb the elixir by an act of cunnilinctus upon the Shakti, sometimes during her menstrual flow. The student-neophyte is told to hold this elixir under his tongue to allow it to be absorbed into the linga-sharira, or subtle body, as both a form of shakti-pat and anthropophagy. As Daniélou puts it, in Shiva and Dionysus:

The alternative to human sacrifice is the sacrifice of seed. In certain Tantric rites, drink containing the sperm of a respected master is consumed by his disciples. Sperm represents the genetic heritage handed down from generation to generation….

Phillip Rawson, the famous authority on erotic Tantric art, points out that Tibetan Bon Po Buddhist lamas asked novices to drink “potions containing the semen of the seniors.” (Primitive Erotic Art.)
More than their Indian Tantric predecessors, the Gnostics of, roughly, 300 B.C.E. to, roughly, 300 C.E. (I like to use this 600-year stretch as the heyday of Gnosticism, in keeping with Francis Legge’s remarkable, pre-Nag Hammadi reconstruction of both Christian and antinomian Gnosticism, Forerunners and Rivals of Christianity. Payne-Knight’s famous dictum concerning Gnostic use of semen (as sacrament) probably refers to the “Love Feasts” so offensive to the heresiologists and so inspiring to latter-day Gnostics like Crowley & progeny., rituals of the antinomian (or, as I prefer, the adiaphorous) sects, such as those of the Ophites, Cainites, &c.
It is known fact that one such sect, the Stratiotici, were predominantly homosexual, their very name indicating a dedication to men with big phalluses, for it translates roughly to “hung studs.” They would have loved Rex of Finland illos. Doresse says that they were an Oriental sect, and who am I to argue with the author of The Secret Books of the Egyptian Gnostics? Benjamin Walker, in his book on Gnosticism, treats them as big-dicked pig daddies.
On the other hand, Conner, Sparks and Sparks (Cassell’s Encyclopedia of Queer Myth, Symbol, and Spirit) identifies the “most” homosexual Gnostic sect as that of the Phibionites, whose rites “embraced sexual and gender variance.” The whole purpose of the Love Feasts, the authors claim, was to extract and collect “’bodily fluids,’ mainly semen and menstrual blood, in an effort to recover the lost ‘light’” that had scattered from the Godhead or Pleroma when the Goddess, Cybele or Prunikos (the Lewd One – sacred whore goddess) descended to the earth to give birth to humans.

Conner, et al., say that Phibionite males often masturbated each other and engaged in ritual fellatio in order to participate more fully in the “ingathering” of the Light of the Alien God. Conner, et al., write that:

A male worshipper would take his own semen or that of another, would offer it in prayer to the godhead, and would consume it, involving Attis- Christ: ‘This is the body of Christ; and this is the Pascha, because of which our bodies suffer and are made to acknowledge the passion of Christ.’

Another group of gay Gnostics, the Levites, were “exclusively homosexual,” having been condemned by the heresiologist, Epiphanius, as men “who do not have intercourse with women, but with each other. And it is these who are actually distinguished and honored among them.”
Of course, I have almost forgotten the Bogomils (so-called). They inspired the word, buggery, just as surely as the fagots used as kindling became, in time, a popular epithet for homosexuals – faggots – probably because male homosexuals were burned along with witches during the Middle Ages. This sect hailed from Bulgaria; hence, their name. We’re told that they were known, in France, as bougres (lit. “buggers”), but none of the sources at the hands of Conner, et al., could pinpoint the origin of the Bogomil-homosexual connection other than the obvious one of antinomian behavior.

I was prompted in my remembrance by the famous book by John M. Allegro, an authority on the Dead Sea Scrolls and Christian Gnosticism. He write a delightful book in The Dead Sea Scrolls and the Christian Myth, in which he showed that the sacrament of Jesus’s flesh probably was semen. (This would never have passed muster at Nicea, where Constantine made Christianity the official Roman state religion, putting out contracts on anyone who got in his way.) Whereas the Essenes practiced austerities, other Gnostic sects were given to the notion that one must experience all that human life permits, no matter how debauched, to burn out the poison of the demiurgos.
Allegro’s chapter on the Love Feast is particularly instructive. He observes:

The Gnostics…identified semen and menstrual blood with the divine Substance in as powerful a form as it was possible to find on earth, and
we are thus not unduly surprised to find among many of their member these life-giving elements were made an essential part of the common meal….

Epiphanius was utterly devastated by his knowledge of the Phibionites’ practice of “sav[ing] their impure seminal ejaculation before it can flow into the womb and beget children” (the biggest No-No to Gnostics!), “and eat the abomination themselves….” Epiphanius goes on a rant about cannibalism and so his account can hardly be taken at face value from then on. But there are parallels to unorthodox Oriental religions in the litany of the sectarians upon culmination of the Love Feast: “The Archon [i.e. Devil] of Desire has not deceived us; we have collected our brother’s sin.”
To which, Epiphanius muses: “Apparently, they believe this to be the perfect Passover meal.”
Why not? Better than Matzo ball soup.
In Part II of this essay, I will delve into the uses of semen by modern sex-magicians such as Aleister Crowley and Kenneth Anger.

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