Taboo Against the Superior Man – Love of the Two Armed Form – Bubba Free John


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Chapter 2

The Taboo against the Superior
Man

Dracula and Frankenstein: The
Ancient Superior Man as Scapegoat for the Modern Inferior
Man

I

The roots of human inversion and
failure are in the childhood of Man, and in the solutions to
the problems of life that the subhuman or growing individual
creates in the conceived world of his childhood. The child
is dependent and vulnerable, surrounded by great natural
forces and parental human forces. He is weak, unadapted,
without functional facility and power, and without
conceptual and intuitional understanding of his experience
or his ultimate situation. Thus, to the degree that he makes
solutions to the dilemmas he finds in the failures of what
he depends on to protect and fulfill him, the child inverts
within himself and resorts exclusively or negatively to
himself. The unrelieved fears of childhood dependency and
vulnerability leave the childhood vision of the world
intact. Thus, unless higher adaptation is made possible
through the help of mature others and through initiation
into higher human wisdom, the individual remains more or
less childish throughout his entire life.

This is generally the case, and,
therefore, most people remain possessed by an inverted or
self-possessed, subjectively oriented disposition, in which
functional and bodily relations with the human and natural
dimensions of the world are at best complicated. The truly
human obligation is for relational adaptation. But the
childish solution, created wherever fear dominates the force
of adaptation, is toward inversion and the pleasures that
may be realized within or on one’s person, both subjectively
and bodily.

The childish view of the world is
the vision of vulnerable dependency. It is not the heroic or
enlightened vision of the mature individual. Just so, the
childish or subhuman vision of life is also represented in
various forms of inverted belief or “knowledge” passed on
from generation to generation. Such persuasions include the
ideas of “Evil,” the “Devil,” and the “Divine” taboos
against the human attainment of higher wisdom and of ecstasy
(or self-release) through relational sexual love.

Higher human cultural initiation and
adaptation are the means whereby individuals and societies
may move beyond the inverted visions and solutions of
childhood and into the higher functional responsibilities of
truly human maturity. Such cultural influences are a human
necessity, although, for the most part, modern societies
tend to be bereft of and even antagonistic toward such
influences. Industrial civilizations acquire greater and
greater mechanical facility in relation to the physical
universe, and, therefore, must likewise give evidence of
mature responsibility for the personal and universal display
of natural forces. But these same societies also continue to
carry the childish and timid and also the adolescent and
casually rebellious visions and solutions to life.
Therefore, industrial societies tend to develop individuals
who are sophisticated in their general familiarity and
exploitation of the natural world, but who are inherently
indisposed toward responsibility for natural forces (either
in themselves or in the world).

This spell of childish and subhuman
persuasions must be broken if there is to be a future, and
necessarily mature, humanity. This means that individuals
must be instructed, initiated, and obliged to adapt to the
higher human wisdom and its ways. They must be awakened from
the childhood visions of fearful dependency, and the
adolescent ways of egocentric exploitation of independent
and private experience. My Work in the world is, at base, an
initiatory influence of this kind.

The superior or mature human being
must become the goal of our adaptation and, thus, of all the
educational influences we promote. True, tested, human and
spiritual wisdom must be represented by the religious,
spiritual, and even secular institutions of our common
culture. Therefore, we must purify ourselves, our fellows,
and our institutions, so that we are free of the vision of
childishness. We must oblige one another to a new and higher
level of adaptation or evolution.

“Count Dracula” 4 and “Doctor
Frankenstein” 5 are modern literary examples of how the
childish vision of life may be superimposed on the
possibilities of true and mature humanity. Each of these
archetypal characters is made to appear evil, necessarily
doomed by his primal “sin. ” Thus, each must die or fail in
order to satisfy the childish vision of the way the world
works.

“Doctor Frankenstein” is simply our
human obligation to accept responsibility for our individual
lives, the life process, the Life-Force, the bodily
structures, and the natural domain. But he and his “monster”
are made to suffer and fail, like Adam and Eve in the Garden
of Eden, as if the presumption of such responsibility were
an offense rather than a natural and sacred
obligation.

Just so, “Count Dracula” is simply
our human obligation to accept responsibility for the sexual
process and the higher, truly human, or ecstatic and
regenerative purpose of both sexuality and the living
mechanisms of personal life. But he is made to appear as the
incarnarion of Evil, the Devil, the Anti-Christ, so that he
must be suppressed and destroyed.

The problem is that “Doctor
Frankenstein” and “Count Dracula” are each even today, in
the person of each human individual suppressed, mutilated,
and made a scapegoat through the lies of childish,
irresponsible, and subhuman views of life. The literary
characters and stories themselves belong only to the realm
of amusing and terrifying fairy tales. But the significance
of these tales is in the neurosis of modern human societies,
which still support and to a degree depend upon the subhuman
masses, controlled by antisexual taboos and manipulated by
fears of responsibility for great matters in general. But if
the human race is not permitted to rise up in the scale of
evolution, the masses and their parental controllers will
eventually destroy one another.

The priestly influences of official
subhuman society are found in a hierarchy, beginning with
the super-parental influences of conventional religion,
official science, and the unresponsive political powers of
the State. These high priests are then served locally by
communcations media and educational institutions, on down to
our personal Mom and Dad. Such agents are parental and
negative influences to the degree they do not responsibly
communicate, permit, and even oblige the general population
toward responsible free adaptation to higher and mature
human levels of functional life. Where people are not
obliged toward incarnation of the superior man, then
“everyman” makes a chaos of absurdity out of the human
world.

Thus, “Count Dracula” and “Doctor
Frankenstein,” along with the “Devil,” and “God,” and
“Jesus,” and all the other realities that have been
fictionalized and degraded by the irresponsible and childish
visions of mankind, must be liberated in our minds and from
our minds. The Wisdom of the transcendentally Awakened
Agents of the Real must somehow be made effective as the
common Principle of human societies.

II

In the traditions of older societies
there is commonly a convention or taboo that requires women
to avoid the general company of men, and the intimate
company of their husbands, during the monthly menstrual
flow. The foundation of this requirement is the observation
that, during the time of her periodic flow (and even during
a number of days preceding it), the woman is out of balance
in her energy and chemistry, as well as her emotions, her
general physical state, and in her relationship to
sexuality. It was felt that, in the case of most ordinary
people, the force of the male could not equal or balance the
female’s force at that time and, since that was so, he must
avoid the woman during certain of her critical days, or else
he would be in danger of losing his own vital strength
through association with her.

This notion was based on profound
sensitivity to the process of sexual association during the
woman’s periodic flow. It was observed that the natural
sympathy and effort of desire on the part of the male always
moved to establish an equal or balancing intensity relative
to the female. But this effort needed to go beyond equality
during the menstrual time, and thus proved to be enervating
to the male, creating an imbalance in his own
case.

The regulation of contact between
the sexes established by this principle was not at all
antisexual, but a purely practical expression of sexual
wisdom. It was intended to preserve harmony and pleasure
between the sexes. However, in more recent, complex
societies, encompassed by “civilized” demands on the
individual, certain antisexual taboos and conventions have
been made to proliferate in our lives and obstruct our
sensitivity to natural bodily processes. At the present
time, particularly in industrial Western societies, the
prohibition against social and sexual contact between the
sexes during the woman’s flow is barely perceived. But the
general antisexual taboo is pervasive in its
force.

In the progress of Western societies
that led to the present state of affairs, men and women have
moved from sexual sensitivity, and a valuation of both the
relations and the relative independence of the sexes, to
sexual insensitivity, or the general inability to inspect
and be responsible for and engage the sexual process with
free delight. Ths loss or suppression of sexual sensitivity
has also been accompanied by a general devaluation of sexual
relations (which came to be regarded more or less as “sin,”
or at best as a vulgar personal indulgence) as well as a
devaluation of the relatively independent character and way
of life that pertains to each sex. As a result, we have
produced a society where the norm is casual relations (both
social and sexual) between the sexes, an almost total
absence of understanding of the higher or uniquely human
function of sex, a persistent sense of the wrongness or
vulgarity of sex in principle, an equally persistent
obsession with personal or self-oriented sexual exploitation
(“unseen” by the parentlike enforcers of sexual taboos), and
a general tendency toward reversal of sexual roles (in
either heterosexual or homosexual relations) as well as an
androgynous equalization of the sexes in general (without
the realization of higher and bodily evolution and
Enlightenment, which is the necessary pre-Condition for the
transcendence of sexual polarization and playful
differentiation in the human world).

Clearly, we must realize a
responsible level of awareness of human sexuality, free of
the antisexual bias. However, we must likewise awaken to an
understanding of the higher and often esoteric functions of
the sexual mechanism (or the generalized bodily mechanism
touched upon by our sexual practice). Such responsibilities
do not characterize childish people or subhuman societies,
but practical wisdom of this kind has been exhibited by
superior men and women and by higher human cultures since
ancient times.

The present book is an effort to
help this full transition in our personal understanding of
human sexuality. In the process, we must awaken from our
gothic fears of sexuality, and our religious disinclination
toward bodily existence.

III

The “Devil” is nothing more than the
Divine Reality in its Function as the Destroyer and ultimate
Destiny of the sacrifice of all beings and worlds. He is
“Siva,” the image of the Divine Person carrying a trident. 6
The free religious or spiritually awakened individual is not
only himself restored to God, but his higher understanding
restores aspects of God or the Godhead to Itself. When “sin”
is forgiven, or when self is purified of its separative
motivations, what was previously the “Devil’s work” (by
virtue of egoic, fearful, and self-possessed fascination)
becomes a matter of ordinary responsibility and
sacrifice.

In modern literature, one of the
most potent Satanic images is that of Count Dracula, in the
novel by Bram Stoker. But the pervasive evil of this
character and his deeds is itself only an expression of an
inverted sense of the sexual function in Man. And,
curiously, the story itself represents a cultural memory of
the whole taboo against the association between the sexes
during the menstrual flow of the female.

In earlier times and places, men
generally avoided social and sexual contact with women
during the days of the menses. However, those who were
mature and representative of the higher human type were
often initiated by the elders into methods for transforming
various “negative” sexual indications into positive and
regenerative means. Such methods are reflected in the
descriptions of sexual communion in this book. Among such
methods or approaches was one regarding contact with a woman
during her monthly flow. The man who was truly prepared
could embrace a woman during the time of menses and not only
avoid enervating imbalance but actually benefit from the
increased available force of the female (or the feminine,
relatively passive, or “negative” and “left-sided” 7 pole in
the polarized play of sex).

Male individuals trained in the
greater arts and sacrificial responsibilities of sex knew
not only how to compensate for and benefit by social and
sexual relations during the menses of women and wife, but
also how to use the force of the female in general, for
regenerative purposes in the male body. And initiated
females likewise knew how to use the force of the male for
regenerative purposes in the female body. This yoga was
common to certain classes in China, India, and elsewhere in
more ancient times. In general, it was most often men who
were trained in these methods, but there were frequent cases
of women who were also trained in the positive regenerative
sexual association with men. Whether ideal sex relations
were considered to be polygamous or monogamous, the
regenerative or Life-conservative practices related to
sexuality were common throughout the ancient
world.

In modern times, the positive,
regenerative, higher, and esoteric approach to sexual
relations and the sexual mechanism has become obstructed by
dualistic and childishly inverted views of human life. The
war of “flesh” and “spirit” has brought the world of mankind
close to oblivion, and the last quarter of the twentieth
century is perhaps going to be the ultimate test of our
capacity to liberate ourselves from this profound lie and
disturbance. The self-divided man is one in whom the
psycho-physiological mechanisms of the left and right sides
of brain and body are opposed to one another rather than
polarized toward one another. Such a one originates Gods and
Devils, Worlds and Heavens and Hells from his Own body-mind,
and he lives his sexual character, male or female, as a
principle of conflict with others and of independent
satisfaction of self.

Thus, Count Dracula, the “Devil,” is
the product of our antisexual, inverted, self-divided
psychology. In him, the ancient superior man is made to wear
the guise of Evil, and our conventional psyche rejects him
and all that he represents to us, both consciously and
unconsciously. But if we understand ourselves and cease to
be self-divided, antisexual, alternately at war with the
body and with “Heaven,” then we may also see the superior
and even Divine qualities of Man underneath the superimposed
vulgarities of Dracula.

Dracula—apart from the
disgusting and negative disguise given him by the modern
mind—is simply an ancient type of the superior man. He
is a man who is free to embrace a woman during her time of
menstrual imbalance, or greater force. He appears in the
form of a bat—a blackened or evil inversion of a bird,
a dove, the mind or “soul” of Man. He embraces his lover
with passionate intent, as a life and death matter—and
mysteriously, suddenly, like the Holy Spirit descending on
the future mother of an Incarnation of Truth. But he is made
to kill, rather than to give and to receive Life in the
positive sense. He seeks the vulnerable place of life and
blood, at the throat, in the manner of an animal. But,
truly, this is only an inverted acknowledgment of the yogic
passageway between the trunk and the brain, and the
necessity for the sexual force and the higher blood
chemistry to rise to the brain and to the entire body of the
regenerated individual. The white canine teeth, the eye
teeth of Dracula, penetrate the vulnerable throat of his
lover, again in animal fashion, but symbolizing in an
inverted way the act of sexual intercourse. The pervasive
presence of blood, the association of penetration or sexual
intercourse with blood, is a sign of the ancient yogic
practice of coupling during the menses. Dracula’s own bloody
mouth with white phallic teeth exposed, duplicates the image
of the sexual scene, while also symbolizing his own
harmonization of opposites within himself, thus giving him
the power of regeneration or relative immortality. And
Dracula is given life every time he enters into embrace so
that he even becomes perfectly regenerated, or immortal, as
long as he continues his habit of sexual love. All the rest
of the story is a pseudo-Christian accretion that mainly
serves the whole notion of anti-sex and
anti-Life.

Modern man, in the conventional
guise of “Everyman,” fears the idea of taking responsibility
for his own life, and the Process of Life itself, as it is
altogether and everywhere displayed. Thus, another Gothic
tale, by Mary Shelley, about the Frankenstein monster,
manages to express the same psychology that inverts the
ancient superior man into the “Monster,” Dracula. Doctor
Frankenstein, in the ancient manner, takes bold
responsibility for life, and, by acquiring the lightning
power, or Life-Force, of a storm, enlivens a corpse. But
Doctor Frankenstein is made monstrous, along with his
“Monster,” by the inverted, antisexual and childish,
subhuman mind of modern Man.

Truly, we must awaken to the ancient
responsibility for sex and all the ordinary powers of Life
in our own bodies. We must do this fearlessly, and return to
the culture of a superior humanity, organized via a moral
and esoteric order of physical and superphysical sacrifices
of the individual. We must again accept our responsibility
for life and death, and fearlessly embrace the bodily
process of our existence, so that we may live humanly, and
so that we may Realize the true Destiny of Man, which only
comes through literal sacrifice and Translation of the whole
and entire and individual body-mind into the All-Pervading
and Transcendental Divine Radiance wherein we all
appear.

In the Old Testament it is suggested
that Man exercise dominion over beasts and growing things.
This is an acknowledgment that Man, in the form of every
human individual, is not only functionally or structurally
more and greater than anything else in the natural or
elemental world, but that his happiness and even his
survival depend on his acceptance of responsibiliry for
everything in himself that is common to the rest of the
natural world.

Thus, it is not merely that he is
naturally superior to cattle, snakes, vegetables, and the
elements, and, therefore, should force all such things into
degraded submission to his own aggressive and stupid will to
eat and use and do everything, and wait for understanding to
come in the future, while the Cosmic Parent meanwhile keeps
everything in order. Rather, the superiority of Man is in
his responsibility to acknowledge that he is not merely a
natural or vital creature, like the rest of the natural
world. Man is structurally more and greater than the vital
processes, and, therefore, he must understand, and accept
responsibility for a right and Lawful relationship to what
is merely vital, in himself as well as in the
world.

If the individual does not accept
active responsibility for his vital-physical and
emotional-sexual functions, then he is reduced to these. And
if he is not responsible for these functions in his own
case, he will inevitably deal irresponsibly and
destructively with all vital creatures and the natural
domain itself.

Our science, technology, politics,
and social experience bear this out. Mankind is, at this
stage, generally still in the subhuman levels of adaptation,
wherein responsibility for the vital functions and the vital
domain is largely absent, because men and women have not
aufficiently differentiated themselves from a sense of
exclusive identity with the vital and elemental dimensions
of themselves and the world. It is not that we must, as
religious and spiritual cultists generally suggest, identify
exclusively with what is not at all vital and elemental.
Such would lead us into subjectivist illusions. However, we
must realize that we are structurally more and greater than
what is merely vital and elemental, even while we also
realize that what is vital and elemental is apart of us, and
the very part for which we must assume immediate and
intelligent responsibility.

In our subhuman and childish
condition, more or less exclusively identified with vital
and physical experience, we tend to fear and avoid
responsibility for the lower aspects of experience and of
the world itself. Hence, we “play” with everything, but we
cannot fully control our effects. We slaughter, exploit,
poison, and spoil. We achieve power over great natural
forces in the environment, but we cannot be the loving
master of sex, or population, or industrial wastes, or
international politics. Therefore, we are a destructive
influence in the natural world, where beasts and elements
consistently demonstrate an instinctual economy and harmony
that puts our human vulgarities to shame.

The old orders of religion are the
cults of this same childish irresponsibility. They support
fear, dependence, and subhuman levels of adaptation and
awareness. They do not do this altogether intentionally, but
they do so effectively, by making consolation, mythical
belief, child-parent imagery, and personal survival the core
of the religious way, rather than self-sacrifice, radical
spiritual intelligence, and higher adaptation.

Thus, higher or superior Man is
present in this world only in the case of the rare
individual, rather than in the form of the human world as a
whole. And such an uncommon individual is regarded
suspiciously by all. The responsibilities and the Vision he
presumes make him appear like a “mad scientist” or an “evil”
man of mysterious powers, in league with the “Devil.” All of
this because the usual man refuses to be responsible for all
that he must master if he is to be truly human and pass on
to his Divine Destiny.

——–

Sexual taboos and the generalized
sense that antisexual views and habits are humanly and even
cosmically obligatory and correct are passed on from
generation to generation by many means. The most influential
means are those of the withholding of bodily and sexual
communications. We only show and tell our children what we
ourselves are not afraid to be and know. The rest is hidden
behind the withholding of bodily and emotional intimacy as
well as the absence of positive verbal communication about
the whole affair of incarnate human experience, including
sexuality.

The entire social and cultural game
of antisexual, “spirit against flesh” education is so
monstrous, so opposed to incarnate happiness and human
responsibility, as well as the ultimate transcendental
sacrifice of the individual body-mind though moral and
spiritual processes, that it must be considered the primary
social and even philosophical issue of our time.

We must all awaken from our loveless
one-sidedness. The deluded religious and spiritual cultists
are perpetually at war with the bodily life, choosing the
brain-mind as if it were the Infinite. And the equally
deluded anti-religionists, salt-of-the-earth political
fanatics, and worldly humanistic social mechanics or
scientific technocrats are perpetually at war with the
higher, psychic, and spiritual dimensions of human
experience.

Children of parents of the “spirit”
are deprived of the energy of their incarnation, fastened to
inward nonsense and the vision of a self-divided mortality
that has no pleasure except away from here. And children of
parents of the “flesh” are deprived of the powers of higher
adaptation, fastened to cycles of endless work and
reproduction, and the vision of utopian solutions that only
serve those who happen to be alive when the great Future
State comes.

We must awaken and adapt to the
conditions of the whole and entire body-mind, and to the Way
of truly human existence, which is made through personal,
moral, and higher mental or spiritual sacrifice, or love.
Then we will not only live in Truth, but we will withhold
nothing from our children, who must always be permitted a
complete bodily understanding that corresponds to their
level of functional awareness, and who must be included in a
culture of truly human adaptation, in which not exploitation
but gradual responsibility is the key to human
growth.