John D. Brey
Well-Known Member
It seems a strange thing. . . Humanoid animals presumably inhabited the planet for millions of years. And yet in those millions of years, they appear not to have developed any complex grammar or means of complex communication much beyond their animal peers.
Then, just about six or seven thousand years ago, we start to find hieroglyphs, written scripts, and then suddenly, a Cambrian-explosion kind of suddenly, coterminous with the rise of human grammar, we begin to see artifacts like the pyramids, complex tools, weapons, homes, temples, and the like; things which don't appear to have entered the world for the previous millions of years.
But it gets mathematically more ridiculous since once this human grammar appears, suddenly, within a mere six or seven thousand years, less than one second in cosmic time, this grammar-laden animal, man, sends a machine to Mars, equipped to send back selfies.
An objective history of the rise and development of grammar suggests that one particular people appears immediately to have intuited the true nature of this grammar faculty more than all the rest. A band of nomads in the Sinai peninsula -- known as the nation of Israel --- rather than worshiping gods of gold, wood, and iron, took to worshiping the word, grammar, the Torah-scroll embellished with words.
This peculiar people not only worshiped the word, but because they, perhaps more than others, appreciated the metaphysical dimensions of the language faculty, took to preserving their own history in writing, to include history of the Torah-scroll itself, with the most painstakingly careful care of the written word that anyone could ever imagine: they treated it as the organ through which God transmitted his most seminal secrets (the words through which God created he world). They quite literally treated the written words in the Torah scroll as though they were incarnate deity, or even God, the Word, himself. . . Or perhaps, in the least, his seminal disposition toward creation of the World.
The peculiarity of this people's obsession with the written word is made exponentially more bizarre by reason of the fact that these "People of the Book," people of the written word, have, nearly single-handedly, lifted the human race out of the squalor of animalistic beastiality, into the light of the modern scientific age. They've almost single-handedly changed human history from one where aboriginal humanoids are nearly indistinguishable from apes and peacocks, to the age of space-travel, heart-transplants, and instantaneous global communication.
The story gets even more bizarre if the objective historian takes account of the peculiarity of the rituals around which this, "People of the Book" center their unique ethnicity. -----Professor Elliot R. Wolfson (an extraordinary expert on Jewish symbolism) suggests of a direct and undeniable relationship between the "penis" and the "pen." According Professor Wolfson, at nearly every level of conceptualism, Judaism sees a relationship between the pen and the penis (quotations of Wolfson's claim upon request).
Professor Wolfson doesn't leave us hanging (so to say) when we wonder out loud about why, if these, "People of the Book," these people of the written word, worshipers of the written word (progenitors of modern science). . . in fact worship the written word, the Book, and relate the penis and the pen, do they then take a knife to the pen, the penis, in the very ritual fundamental to their establishment and existence as a unique people?
Why, if Jews worship the written word, the Torah scroll, and equate the penis with the pen, such that they fancy themselves the people "written" into human history by God's own pen (so to say), do these people, of all people, situate their ethic and religious existence around the bleeding of the pen, and thus seemingly the destruction of the written word?
Professor Wolfson's second fundamental claim answers the foregoing question concerning the nature and spirit of Judaism and its founding ritual (the foreskin going). He claims that what's important about the penis, and thus the pen, leads to the "tongue," and what's important about the tongue, points down the penis. He insinuates, throughout his writing, particularly Circle in the Square, and, Language, Eros, Being, that the penis and the tongue are spiritual analogues in the most fundamental sense.
With the foregoing in mind when we return to the history of post-grammar human development we come to two particular events that acted like a steroid or hyper-growth hormone in the advancement of the modern scientific (post -space-travel) man. Naturally, if we understand Judaism's relationship to human scientific development in general, we're not surprised to find these two seminal events tied directly to the People of the Book, the Jewish people.
The first event came about, about the time, time (if you will), changed from B.C. to A.D. Ironically history dictates (so to say) that indeed a new age was dawning, spawned (so to say), by seminal events directly associated with the shift in time designation. Paradoxically, the shift in time designation (associated with the new age) saw a similar shift in the determination of precisely who were in fact entitled to consider themselves "People of the Book," that is, "Israel," or perhaps, "Jewish"?
At the very time the old world (A.D.) was transforming itself into the new world (B.C.), the world of global exploration, the dawning of the modern scientific age, Judaism (the engine of scientific, grammar-instigated, change) was changing; undergoing seismic shifts of her own. -----A quasi-scientific exploration of the meaning of Judaism was taking place within Judaism. The very People of the Book, whose relationship to the written word is bizarrely parallel to the shift from millions of years of animalistic stasis, to a brilliant flash of Cambianesque scientific development, were beginning to point the scientific-view of mankind's history toward a scientific view of Jewish history.
This seismic-shift in the fortunes of Judaism (and thus the scientific-age of the human race) are attributable particularly to two individual Jews living within Palestine at the dawn of the new age. A Jewish prophet named Jesus of Nazareth, with his disciple named Saul of Tarsus, transformed the fortunes of Judaism, and thus the fortunes of the scientific age, and thus the human race, by means of a seemingly minor, but historically explosive, question.
If, as Jesus and Paul queried, Israel, Judaism, the People of the Book, are "written" into God's own book (upon which the world is founded), by the pen, God's pen (God's penis in Wolfson's terms), then what, based on that historically accurate foundational myth, is the meaning of the mythologem upon which these People of the Book are written into the history books?
In other words, Jesus and Paul asked every Jew, and then every Gentile, to answer a question: If God wrote Israel into the Book of Creation, with his own finger, his own pen, his own penis (and he did), then what does it mean when in the writing written with his own hand he has the People of the Book take a knife to the pen, the penis, and thus the very organ (the pen and the written word) through which the world (and even his own nation) is presumably written into existence?
To paraphrase the answer Professor Wolfson's research leads to, an answer presumably already preconceived by Jesus and Paul, what had formerly been thought to be directly associated with the "written word" (the Torah scroll as the schematic of creation), and thus the pen, was now being unveiled (so to say), revealed if you will, to be the product not, in point of fact, of the pen, the penis, or the written word, but to have, though initially hidden in the written word, and the People of the Book, been formed instead by the tongue, the breath of God (Gen. 2:7), and not, after all, God's penis (Gen. 2:21), pen, nor even the Torah scroll that Jewish sages had already, quietly, and secretly (Yesod), associated with God's fleshly regenerative organ.
John
Then, just about six or seven thousand years ago, we start to find hieroglyphs, written scripts, and then suddenly, a Cambrian-explosion kind of suddenly, coterminous with the rise of human grammar, we begin to see artifacts like the pyramids, complex tools, weapons, homes, temples, and the like; things which don't appear to have entered the world for the previous millions of years.
But it gets mathematically more ridiculous since once this human grammar appears, suddenly, within a mere six or seven thousand years, less than one second in cosmic time, this grammar-laden animal, man, sends a machine to Mars, equipped to send back selfies.
An objective history of the rise and development of grammar suggests that one particular people appears immediately to have intuited the true nature of this grammar faculty more than all the rest. A band of nomads in the Sinai peninsula -- known as the nation of Israel --- rather than worshiping gods of gold, wood, and iron, took to worshiping the word, grammar, the Torah-scroll embellished with words.
This peculiar people not only worshiped the word, but because they, perhaps more than others, appreciated the metaphysical dimensions of the language faculty, took to preserving their own history in writing, to include history of the Torah-scroll itself, with the most painstakingly careful care of the written word that anyone could ever imagine: they treated it as the organ through which God transmitted his most seminal secrets (the words through which God created he world). They quite literally treated the written words in the Torah scroll as though they were incarnate deity, or even God, the Word, himself. . . Or perhaps, in the least, his seminal disposition toward creation of the World.
The peculiarity of this people's obsession with the written word is made exponentially more bizarre by reason of the fact that these "People of the Book," people of the written word, have, nearly single-handedly, lifted the human race out of the squalor of animalistic beastiality, into the light of the modern scientific age. They've almost single-handedly changed human history from one where aboriginal humanoids are nearly indistinguishable from apes and peacocks, to the age of space-travel, heart-transplants, and instantaneous global communication.
The story gets even more bizarre if the objective historian takes account of the peculiarity of the rituals around which this, "People of the Book" center their unique ethnicity. -----Professor Elliot R. Wolfson (an extraordinary expert on Jewish symbolism) suggests of a direct and undeniable relationship between the "penis" and the "pen." According Professor Wolfson, at nearly every level of conceptualism, Judaism sees a relationship between the pen and the penis (quotations of Wolfson's claim upon request).
Professor Wolfson doesn't leave us hanging (so to say) when we wonder out loud about why, if these, "People of the Book," these people of the written word, worshipers of the written word (progenitors of modern science). . . in fact worship the written word, the Book, and relate the penis and the pen, do they then take a knife to the pen, the penis, in the very ritual fundamental to their establishment and existence as a unique people?
Why, if Jews worship the written word, the Torah scroll, and equate the penis with the pen, such that they fancy themselves the people "written" into human history by God's own pen (so to say), do these people, of all people, situate their ethic and religious existence around the bleeding of the pen, and thus seemingly the destruction of the written word?
Professor Wolfson's second fundamental claim answers the foregoing question concerning the nature and spirit of Judaism and its founding ritual (the foreskin going). He claims that what's important about the penis, and thus the pen, leads to the "tongue," and what's important about the tongue, points down the penis. He insinuates, throughout his writing, particularly Circle in the Square, and, Language, Eros, Being, that the penis and the tongue are spiritual analogues in the most fundamental sense.
With the foregoing in mind when we return to the history of post-grammar human development we come to two particular events that acted like a steroid or hyper-growth hormone in the advancement of the modern scientific (post -space-travel) man. Naturally, if we understand Judaism's relationship to human scientific development in general, we're not surprised to find these two seminal events tied directly to the People of the Book, the Jewish people.
The first event came about, about the time, time (if you will), changed from B.C. to A.D. Ironically history dictates (so to say) that indeed a new age was dawning, spawned (so to say), by seminal events directly associated with the shift in time designation. Paradoxically, the shift in time designation (associated with the new age) saw a similar shift in the determination of precisely who were in fact entitled to consider themselves "People of the Book," that is, "Israel," or perhaps, "Jewish"?
At the very time the old world (A.D.) was transforming itself into the new world (B.C.), the world of global exploration, the dawning of the modern scientific age, Judaism (the engine of scientific, grammar-instigated, change) was changing; undergoing seismic shifts of her own. -----A quasi-scientific exploration of the meaning of Judaism was taking place within Judaism. The very People of the Book, whose relationship to the written word is bizarrely parallel to the shift from millions of years of animalistic stasis, to a brilliant flash of Cambianesque scientific development, were beginning to point the scientific-view of mankind's history toward a scientific view of Jewish history.
This seismic-shift in the fortunes of Judaism (and thus the scientific-age of the human race) are attributable particularly to two individual Jews living within Palestine at the dawn of the new age. A Jewish prophet named Jesus of Nazareth, with his disciple named Saul of Tarsus, transformed the fortunes of Judaism, and thus the fortunes of the scientific age, and thus the human race, by means of a seemingly minor, but historically explosive, question.
If, as Jesus and Paul queried, Israel, Judaism, the People of the Book, are "written" into God's own book (upon which the world is founded), by the pen, God's pen (God's penis in Wolfson's terms), then what, based on that historically accurate foundational myth, is the meaning of the mythologem upon which these People of the Book are written into the history books?
In other words, Jesus and Paul asked every Jew, and then every Gentile, to answer a question: If God wrote Israel into the Book of Creation, with his own finger, his own pen, his own penis (and he did), then what does it mean when in the writing written with his own hand he has the People of the Book take a knife to the pen, the penis, and thus the very organ (the pen and the written word) through which the world (and even his own nation) is presumably written into existence?
To paraphrase the answer Professor Wolfson's research leads to, an answer presumably already preconceived by Jesus and Paul, what had formerly been thought to be directly associated with the "written word" (the Torah scroll as the schematic of creation), and thus the pen, was now being unveiled (so to say), revealed if you will, to be the product not, in point of fact, of the pen, the penis, or the written word, but to have, though initially hidden in the written word, and the People of the Book, been formed instead by the tongue, the breath of God (Gen. 2:7), and not, after all, God's penis (Gen. 2:21), pen, nor even the Torah scroll that Jewish sages had already, quietly, and secretly (Yesod), associated with God's fleshly regenerative organ.
John
Last edited:
