Thursday, July 16, 2009

11 The Unmaking of Jesus 1

Jesus’s name was and sometimes is still pronounced and written as Isa, Esa, Yesa, and comes in innumerable variants. The famous epic known as Ramayana, for example, translates as the journey (or is it pilgrimage?) of one Rama. Since the name Rama is related to the place name Rome, the one meaning “God like”, the other to “a stronghold”, Ramayana may be translated as “the pilgrimage of life” or even “the pilgrimage of Christ”. It is the same with Basil, a name that means “king” in Greek (for interesting associations ). Basil’s self-sacrifice in defense of self-sacrifice served as the basis for the story of Jesus the Crucified. Indeed, Basil the Burnt is Jesus the Crucified, with the crucifixion replacing a pit of fire to remove the event to a time that would not be associated with a practices of the time (early middle ages and the Inquisition).

The name John (Ian, Yan) was once closely associated with the Sumerian Sun Goddess Iananna or Inanna. A similar story with a mother-and-son relationship at its nucleus is the story of the Egyptian Goddess Isis and Jesus or Osiris. Of course, the myths that have come down to us no longer speak of Iananna or Isis as Sun Goddesses, but present them as Goddesses of Love, Fertility, and War. At some point in history male insecurity transmuted itself into a dictatorship and replaced the mother-son unit with that of a single male, who imagined himself as creating the world by masturbation. In our own time, a similar male insecurity prompted the psychologist Freud to suggest that women suffered from “penis envy”.

The masculinization of the Sun is a process associated with the creative process—albeit a negative one. The process of masculinization forces non-violence to suffer belittlement and lies, which in turn results in a perception that non-violence is unnatural. Thus, non-violence needs the reinforcement of “faith”, which is of course unnecessary. Nevertheless, in this way, lies lift violence into prominence, whence it becomes a self-fulfilling prophecy and creates a violent civilization. The profanation of femaleness does its crude work even in our own day—as a number of fundamentalist sects illustrate.

The refusal to accept non-violence as part of the natural and given order (now become accepted as a tradition beyond disputing) grounds itself in several phenomena:

1. It grounds in the animal kingdom, where nature has evolved life forms, which survive eating other animals—even though the animals would be happy to eat carrion if it were available;
2. It grounds in exponential or unconscious (unchecked and uncheckable) enthusiasm of life for life;
3. It grounds in the envy of male consciousness over female creativity and the unspent energy that after copulation does not result in death (as in the world of insects, for example);
4. It grounds in the failure of conscious intelligence (whether female or male) to realize and actualize male castration;
5. It grounds in a) willful identification of castration with violence; and b) replacement of the charisma of self-sacrifice by the violence of the sword.

Society is mostly concerned with above points 4. and 5. However, these points did not exist in a matriarchal order, when the social order acknowledges female superiority in the realm of the biosphere. The latter has ample evidence in past religious orders, where males practiced self-castration.

To rediscover the old myths, we need to return to the role of the son in a social order set by the mother. This may be achieved by way of deconstructing our contemporary versions of the myth. While the story of Iananna and her myth comes garbled, the existing version provides enough evidence to put forward a myth that is not as contorted.

We will advance in our deconstruction if we note that the name of the Goddess (and numerous names of those associated with her) begin with the consonant Y, thus, Inanna = Yanna; An = Yan; En = Yen; Nan = Yan; Enki = Yenki; and Dumuzi = Yunuzi, probably all endearing terms. A close modern parallel may be found in such male endearments as Ivanjka (Russian); Yanchuks (Latvian); Yannuchka (Hebrew); etc.

We ought to note that in the adulterated Sumerian myths that have been passed to us, Iananna is no longer the Sun Goddess. Instead, the Sun God is her brother Utu.

Our reconstruction will also be helped if we realize that Iananna is the daughter of the moon Goddess Nanna (Yanna?). How the Sun is born of the Moon or Iananna from Nanna, that is for another day, except to say that in ancient days the Moon was understood to be an aide in surviving the night. Incidentally, the Moon, too, became masculinized and survival has been heightened by male rhetoric and now spells “terror”.

The myth: Iananna the Sun Goddess—born of darkness and the cold light of the Moon, who in her death-like sleep patiently spins the formula that turns cold into heat—rose over the mountaintops and created the day. At noon, she hung motionlessly at zenith and cast no shadow. Those who stood immediately under her disk knew they lived, but because there was no shadow, they could not tell if they were real or not. After about an hour of thus rfeminding creation in her power, Iananna began a long walk down the Afternoon Road that led to Evening Shadows, the name of the home of her son John. There Iananna helped John milk the cows, after which she started out again, this time for her apartment at her sister Ereshkigal’s (Ereš = queen, lady; Ki = earth, Gal = great) kingdom, also known as the Great Palace Below Earth.

As soon as Iananna went below the horizon, she had to give up a piece of her clothing. She passed through seven gates before arriving at Ereshkigal’s kingdom. At each gate, she left a piece of her clothing. After Iananna went through the last gate, she stood in her apartment utterly naked.

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