Penile Circumcision Is A Satanic Sacrifice
We were all taught that penile circumcision is a unique practice given by The Creator to his chosen people, the Hebrews, to protect their health.
The fact is, according to the Apostle Paul in Galatians 6:14:
And later Paul warns:
That's because Paul had discovered that penile circumcision is a demonic, pagan satanic ritual that The Creator never intended.
| SOURCE | QUOTATION |
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| Géza Rôheim, The Eternal Ones of the Dream (New York: International Universities Press, 1945), p. 178. | Among the aborigines of Australia, for example, one of the principal features of the ordeal of initiation (by which the boy at puberty is cut away from the mother and inducted into the society and secret lore of the men) is the rite of circumcision. "When a little boy of the Murngin tribe is about to be circumcised, he is told by his fathers and by the old men, 'The Great Father Snake smells your fore-skin; he is calling for it. The boys believe this to be literally true, and become extremely frightened. Usually they take refuge with their mother, mother's mother, or some other favorite female relative, for they know that the men are organized to see that they are taken to the men's ground, where the great snake is bellowing. The women wail over the boys ceremonially; this is to keep the great snake from swallowing them." |
| B. Spencer and F. J. Gillen, Native Tribes of Central Australia (London, 1899), p. 263; | in Australia, about a year following the ordeal of the circumcision, the candidate for full manhood undergoes a second ritual operation - that of sub-incision ... |
| Sir Baldwin Spencer and F. J. Gillen, The Arunta (London: Macmillan and Co., 1927), Vol. I, pp. 201-203; R. and C. Berndt, "A Preliminary Report of Field Work in the Ooldea Region, Western South Australia," Oceania, XII (1942), p. 323. | The boys of the Australian Murngin tribe, as we have seen, are first frightened and sent running to their mothers. The Great Father Snake is calling for their foreskins. This places the women in the role of protectresses. A prodigious horn is blown, named Yurlunggur, which is supposed to be the call of the Great Father Snake, who has emerged from his hole. When the men come for the boys, the women grab up spears and pretend not only to fight but also to wail and cry, because the little fellows are going to be taken away and "eaten." The men's triangular [note:angles of 60, 60, & 60] dancing ground is the body of the Great Father Snake. There the boys are shown, during many nights, numerous dances symbolical of the various totem ancestors, and are taught the myths that explain the existing order of the world. Also, they are sent on a long journey to neighboring and distant clans, imitative of the mythological wanderings of the phallic ancestors. In this way, "within" the Great Father Snake,they are introduced to an interesting new object world that compensates them for their loss of the mother; and the male phallus, instead of the female breast, is made the central point (axis mundi) of the imagination. The culminating instruction of the long series of rites is the release of the boy's own hero-penis from the protection of its foreskin, through the frightening and painful attack upon it of the circumciser. Among the Arunta, for example, the sound of the bull-roarers is heard from all sides when the moment has arrived for this decisive break from the past. It is night, and in the weird light of the fire suddenly appear the circumciser and his assistant. The noise of the bull-roarers is the voice of the great demon of the ceremony, and the pair of operators are its apparition. With their beards thrust into their mouths, signifying anger, their legs widely extended, and their arms stretched forward, the two men stand perfectly still, the actual operator in front, holding in his right hand the small flint knife with which the operation is to be conducted, and his assistant pressing close up behind him, so that the two bodies are in contact with each other. Then a man approaches through the firelight, balancing a shield on his head and at the same time snapping the thumb and first finger of each hand. The bull-roarers are making a tremendous din, which can be heard by the women and children in their distant camp. The man with the shield on his head goes down on one knee just a little in front of the operator, and immediately one of the boys is lifted from the ground by a number of his uncles, who carry him feet foremost and place him on the shield, while in deep, loud tones a chant is thundered forth by all the men. The operation is swiftly performed, the fearsome figures retire immediately from the lighted area, and the boy, in a more or less dazed condition, is attended to, and congratulated by the men to whose estate he has now just arrived. "You have done well," they say; "you did not cry out." The native Australian mythologies teach that the first initiation rites were carried out in such a way that all the young men were killed. The ritual is thus shown to be, among other things, a dramatized expression of the Oedipal aggression of the elder generation; and the circumcision, a mitigated castration. But the rites provide also for the cannibal, patricidal impulse of the younger, rising group of males, and at the same time reveal the benign self- giving aspect of the archetypal father; for during the long period of symbolical instruction, there is a time when the initiates are forced to live only on the fresh-drawn blood of the older men. |
