THE EUCHARISTIC BLASPHEMY

The scandalous ritual of the Gnostic heresy simulated the Eucharist replacing human
semen and menstrual blood for the body and blood of Christ. A potential origin of the
Christian ritual can be perceived in ancient myths from which the Gnostic rites drew
their inspiration.

“For after having made love with the passion of fornication in addition, to lift their
blasphemy up to heaven, the woman and man receive the man’s ejaculate on their own
hands. And they stand with their eyes raised heavenwards but the emission on their
hands and pray, if you please - the ones they call Stratiotics and Gnostics - and offer
that ejaculate on their hands to the true Father of all, and say, ‘We offer thee this gift,
the body of Christ.’ And then they eat it partaking of their own semen, and say, ‘This is
the body of Christ; and this is the Pascha, because of which our bodies suffer and are
compelled to acknowledge the passion of Christ.’” 1

In the myth of the birth of the constellation of Orion the three deities of Jupiter, Neptune
and Mercury (Zeus, Poseidon, Hermes) ejaculate over the hide of a sacrificial ox.
Although modern interpretations attempt to sanitize this act to suit contemporary
puritanism the sexual nature of the act is the only possible coherent reading of the text.
The hide is then buried in the earth and after ten months gives birth to the constellation
of Orion.
adnuerant omnes. omnes ad terga iuvenci
constiterant - pudor est ulteriora loqui.
tum superiniecta texere madentia terra:
iamque decem menses, et puer ortus erat.
hunc Hyrieus, quia sic genitus, vocat Uriona
perdidit antiquum littera prima sonum.2

In his retelling of the myth Ovid indicates that there was a more ancient version that had
been lost. According to Ovid the pronunciation of the first syllable of Orion had changed
over the aeons with the first syllable of the name originally starting with the letter U.

A potential origin of ‘Orion’ is the Akkadian deity Uru-anna which suggests, as Ovid
indicates, that the name is derived from ancient sources that long predate the Greek
and Roman myths. Uru-anna means the ‘light of heaven’ and this title corresponds with
archaic names for the Milky Way galaxy as a ‘river of light.’

tum superiniecta texere madentia terra:

iamque decem menses, et puer ortus erat.
superiniectum - splatter, throw or scatter over a surface
madentia - be wet with tears, perspiration (or other bodily fluids)
texere - weave, plait together

Ovid states that modesty prevents him from fully describing the act that took place but
from the words used the inference is obvious. In order to give birth to the entity that was
subsequently named Orion the three deities stand over the hide from a freshly
slaughtered ox. They then splatter the hide with their semen covering the surface with a
network of conjoined semen.
The semen splatters are then woven or plaited together to form the constellation of
Orion. The intertwining network of multiple strands of the semen splatter the night sky
with a lattice of heavenly forms. The hide is then buried in the earth until it gives birth
after ten months to Uriona. From ancient times the pronunciation of the first letter
changed so that the constellation came to be known as Orion.

Standard translations, seemingly governed with the concept of appropriateness,

suggest that the gods urinated on the hide. This makes no sense within the overall
context of the myth. Soaking a hide in urine reflects contemporary puritanism rather
than an ancient myth in which the hide gives birth to the deity. There is a recurrent
theme in ancient myths of the semen of deities fertilizing the earth which is in this
instance consistent with the sacrificial hide. A trio of deities urinating on the hide would
not have justified Ovid’s statement that modesty prevented him from further describing
the act. Urinating on a hide is unlikely to have been seen as a generative act resulting in
a birth. Ultimately the use of the word superiniecta is not consistent with soaking the
hide in urine.

The act of creation by the the three deities of Zeus, Poseidon and Hermes is clearly
associated with the three stars that are euphemistically termed Orion’s Belt. This is
phallic by association and is further enhanced by representing the triple phallus of the
three deities.

Ovid’s myth of the birth of the constellation of Orion is paralleled by the biblical feast
that is prepared by Abraham for three male angelic visitors. They foretell the birth of his
son despite the fact that his wife was past the age of childbearing. Their plight is similar
to that of Hyrieus, indicating that the myth of Orion’s conception has deeper roots than
has been acknowledged.

The Abrahamic version of the myth is in itself significant since it presages early
Christian controversies over the nature of the Trinity that culminated in the Nicene
Creed. Abraham greets the three guests with an implicit awareness that they had a
divine origin. He offers them his hospitality and prepares a feast by slaughtering a calf.
The initial encounter between Abraham and three male ‘angels’ is reminiscent of that
between Hyrieus and the three deities that create the constellation of Orion.

“The LORD appeared to Abraham near the great trees of Mamre while he was sitting at
the entrance to his tent in the heat of the day. Abraham looked up and saw three men
standing nearby. When he saw them, he hurried from the entrance of his tent to meet
them and bowed low to the ground. He said, ‘If I have found in your eyes, my lord, do
not pass your servant by.”3

The fact that Abraham addresses the three men as one entity (“my lord”) led Augustine
to postulate that their appearance was the embodiment of the Holy Trinity. There is a
significant emphasis in the biblical story in the three beings representing one overriding
deity. This allows Augustine to present their manifestation as proof of the Trinity.

“But since three men appeared, and no one of them is said to be greater than the rest
either in form, or age, or power, why should we not here understand, as visibly intimated
by the visible creature, the equality of the Trinity, and one and the same substance in
three persons?”4

Controversy over the nature of the Trinity centred around the meaning of the ancient
Greek word ousia. In Latin this is translated as essentia and thus signifies ‘essence.’
The divine essence could be transferred through all three separate entities while
simultaneously incorporating them into one deity. “In fact, the Greeks call emission
apousia and coition synousia, and the son (hyios) from water (hydor) and rain
(hysai)...”5
Varro states that Aphrodite was born from fiery seed that fell from the sky and was also
formed from the “foam-masses.” These stellar foam masses correspond to the cosmic
gaseous clouds from which stars are formed. “The poets, in that they say the fiery seed
fell from the Sky into the sea and Venus (Aphrodite) was born ‘from the foam-masses,’
through the conjunction of fire and moisture, are indicating that this vis ‘force’ which they
have is that of Venus. Those born of this vis have what is called vita ‘life’...”6

Aristotle stated that this foam or froth was the defining characteristic of semen. “Semen,
then, is a compound of pneuma and water, and that is why it is fluid in nature; it is made
of water.”7

The foam contained aether, the rarefied fifth element, that was associated with the
substance that formed the stars. This aetherial material was contained in the pneuma
that created the foam and was related to the aetherial lightness of the human soul.
Semen had a dynamic potential, a ‘dynamis,’ and this concept of dynamic movement
meant that it was analogous to the human soul.

The use of the expression “foam-masses” clearly indicates that Varro is speaking of the
myth transmitted by Hesiod about the birth of Aphrodite Urania. In this vision the stars
become the semen of the gods filling the night sky with a shining heavenly foam.
Ouranos (Uranus) was castrated with a gigantic scythe wielded by Chronos (Saturn)
and from the foaming mutilated genitals Aphrodite emerged. According to Hesiod this
seminal foam formed the heavenly body of the goddess.

“And so soon as he had cut off the members with flint and cast them from the land into
the surging sea, they were swept away over the main a long time; and a white foam
spread around them from the immortal flesh, and in it there grew a maiden… Her gods
and men call Aphrodite and the foam-born goddess and rich-crowned Cytherea
because she grew amid the foam…”8
The foaming froth of the flooding Nile has a direct correlation with the pneuma
described by Aristotle. From this foaming substance the human body would be created
and from the foaming flood waters of the Nile the seeds would germinate. Semen
contained the life-giving moisture as its base infused with a heated aether to provide the
spark of creation.

The Nile could be seen as containing the foaming semen of Osiris which was deposited
over the soil. The body of Osiris had been slashed into pieces, with his genital parts
hacked off and thrown into the Nile. The other parts of the body of Osiris were located
and reassembled by Isis but the genital parts remained lost in the river. The Nile thus
embodied the genital parts of Osiris and contained the divine semen.

“In fact, the tale is annexed to the legend to the effect that Typhon cast the male
member of Osiris into the river, and Isis could not find it, but constructed and shaped a
replica of it, and ordained that it should be honoured and borne in processions, plainly
comes round to this doctrine, that the creative and germinal power of the god, at the
very first, acquired moisture as its substance, and through moisture combined with
whatever was by nature capable of participating in generation.” 9

There is here the direct linkage of religion symbolized by Osiris, lord of the underworld
and the deity representing resurrection, and the life-giving secretion of moisture and
semen by the Nile. This was a divine water that contained the code for all generation. In
the Memphis Theology the Egyptian creator deity Atum constructs the constellations
from his own semen. According to the Shabaka Stone this was the original act of
creation. “This Ennead of Atum came into being through his semen and his fingers.”

The theology of the Shabaka Stone is supported by the Pyramid Texts of Sakkara which
confirm this theory of creation. The autoerotic act of Atum is elaborated in these ancient
texts. The river of semen that flows from this act fills the night sky with shining celestial
foam. The celestial river of the Milky Way is reflected in the Nile below.
“To say: Atum created by his masturbation in Heliopolis.
To put his phallus in his fist
to excite desire thereby.
The twins were born, Shu and Tefnut.”10

The ‘Contendings of Horus and Seth’ is one of the earliest recorded initiation myths. The
crux of the myth involves the consumption of semen within the context of a male
initiation rite. Horus and Seth contend for the kingship of Egypt culminating in Horus
conspiring with Isis to smear his semen on lettuce leaves that are consumed by Seth.

Archaic ritualistic initiation rites whereby males assumed adulthood adopted in many
documented cases the consumption of semen. This rite of insemination was a device
that symbolized the internalization of a vigorous life source. Semen was seen as a
precious substance stored in the spinal column and white skeletal bones reflected the
nature of this substance.

The lettuce leaves that are smeared with semen and eaten by Seth are symbolically
linked to the spinal column of humans. The spine or stalk of the type of lettuce that grew
along the Nile in this ancient era exuded a white latex when damaged. It consequently
replicated the seminal structure of animals and by extension also that of humans. Thus
the semen infuses them all as a potent life force that came from the gods.

Lettuce was sacred to Min and Egyptian temple descriptions show priests offering the
lettuce to Min as he holds his erect phallus. The deified semen that coursed through the
universe existed in the white latex exuded by the sacred lettuce. Min was depicted in
Egyptian temples with one hand raised aloft and the other grasping his phallus, a stance
that corresponds to the pose of Orion in the night sky.
Philo of Byblos, quoting from the Phoenician history which he ascribes to
Sanchuniathon, states that this posture derives from rain-making rituals. These archaic
rites would therefore seem to be the genesis of the stance. The stretching of hands
towards heaven is part of the earliest history of the Phoenicians forming the second
generation of their creation myth. “Those that were begotten by these were called
Genus and Genea and dwell in Phoenicia: But when great drought came, they stretched
their hands up to Heaven towards the Sun; for him, he saith, they thought the only lord
of Heaven.”

Outside the gate of the temple complex in Samothrace stood two phallic male statues
with their hands stretched aloft towards the heavens. According to Hippolytus they were
linked to the concepts contained in the mysteries of Samothrace. “This is, he says, the
great and ineffable mystery of the Samothracians, which is allowable, he says, for us
only who are initiated to know. For the Samothracians expressly hand down, in the
mysteries that are celebrated among them, that (same) Adam as the primal man. And
habitually there stand in the temple of the Samothracians two images of naked men,
having both hands stretched aloft towards heaven, and their pudenda erecta, as with
the statue of Mercury (Hermes) on Mount Cyllene. And the aforesaid images are figures
of the primal man, and of the spiritual one that is born again, in every respect of the
same substance with that man.”11

The stance is equivalent to that described by Epiphanius where the sacred ejaculate
was offered up in the hands of the Gnostic initiates to the heavens. “And they stand with
their eyes raised heavenwards but the emission on their hands… and offer the ejaculate
on their hands to the true Father of all, and say, ‘We offer thee this gift, the body of
Christ.’ And then they eat it partaking of their own semen, and say, ‘This is the body of
Christ; and this is the Pascha, because of which our bodies suffer and are compelled to
acknowledge the passion of Christ.” 12
In this heretical theology semen was a deified foaming froth that contained the code for
all creation. The vital foam was celebrated as containing the aetherial essence involved
in the stellar architecture. From an area with no light pollution the Milky Way appears to
the naked eye as a foaming mass of stars stretching across the heavens. Before the
Greeks christened this mass of stars as the Milky Way it was known by other cultures as
the ‘River of Light,’ a name that coexists with the name of Orion as Uru-anna - the ‘Light
of Heaven.’ In the Gnostic theology semen, like the human, contained a spark of the
divine luminescence. Semen contained a spark of luminous aether that transformed the
whitish fluid into a generative foam.

“This, then, is the explanation: Whether the allotment be to certain parts of the universe,
as to heaven or earth, whether to holy cities and regions, whether to certain temple-
precincts or sacred images, the divine irradiation shines upon them all from the outside,
just as the sun illuminates every object from without with his rays. Hence, as the light
encompasses the objects that it illuminates… so also the light of the gods shines while
entirely separate from the objects that it illuminates… so also the light of the gods
shines while entirely separate from the objects illuminated, and, being firmly established
in itself, makes its way through all existing things.” 13

This ancient text is consistent with the contemporary understanding of photons and the
emission of electromagnetic radiation from the stars. Observation of phenomena such
as magnetism and electrical lightning strikes resulted in an awareness, confirmed in
ancient texts, of the concept of polarity. This awareness extended to an awareness of
the forces that form the electromagnetic radiation spectrum. One of these forces
consists of gamma rays that are emitted from nuclear fusion and thus are intrinsic to the
formation of stars.

These forces are captured in metaphor by the act of human ejaculation which imparts a
force and a creative code to the targeted hide of an ox. The modern orthodoxy of
insisting that the hide was soaked in urine fails to capture any of the sophistication of
ancient concepts of the birth of the universe.
This then is the meaning of Ovid’s insistence that the name of Uriona had changed over
the immense passage of time to obscure the original derivation of the name. The
asterism of Orion’s Belt and the meanings that were projected onto it reflect the earliest
human theologies and the search for an originator of the universe. The stellar Holy
Trinity that forms the most conspicuous asterism of the night sky illuminated this quest
through the darkness.

These concepts appear to have survived in the Gnostic Eucharistic rites until they were
suppressed and proscribed as blasphemous.
1. Epiphanius - Panarion 26.4-7
2. Ovid - Fasti 5.531-6
3. Genesis 18:1-3
4. Augustine - On the Trinity 2.20
5. Plutarch - Isis and Osiris 34
6. Varro - On the Latin Language 5.63
7. Aristotle - Generation of Animals 2.2.736a
8. Hesiod - Theogony 176-180
9. Plutarch - Isis and Osiris 36
10. Pyramid Text 527
11. Hippolytus - Refutation of All Heresies 5
12. Epiphanius - Pararion 26.4-7
13. Iamblichus - Theurgia 1.3