Friday, July 3, 2015

Summer Hare

Image: "Summer Hare" by James Bartholomew.

Thursday, June 25, 2015


The following is excerpted from a book highly recommended by the Leveret: The Intimate Connection: Male Sexuality, Masculine Spirituality by James B. Nelson.


In his suggestive book Phallos: Sacred Image of the Masculine, Eugene Monick explores the psychic and religious dimensions of the male experience of his phallus, his erect penis. Every male, he asserts, directly knows the meanings of erection: strength, hardness, determination, sinew, straightforwardness, penetration. Because erection is not fully under a man's conscious control, because the penis seems to decide on its own when, where, and with whom it wants erection and action, the phallus seems to be an appropriate metaphor for the masculine unconscious.

From time immemorial it has fascinated men. Numerous ancient expressions of phallic art and worship are well know, from the common representations on ancient Greek pottery, to the huge erections of the Cerne giant (carved in the first century B.C. by the Celts into a chalk hill in Dorset, England), to the modern-day Hindu cult of Shiva, where the phallus is an image of divinity. Beyond such outward evidences of religious veneration, men of every time and place have known a religious quality to their phallic experience. To adapt Rudolf Otto's words, it is the mysterium tremendum. Such encounters with the numinous produces responses of fascination, awe, energy, and a sense of the "wholly other." Through the phallus, men sense a resurrection, the capacity of the male member to return to life again and again after depletion. An erection makes a boy feel like a man and makes a man feel alive. It brings the assurance and substantiation of masculine strength.

Yet, as with other experiences of the holy, males feel ambivalent about the phallus. Erections must be hidden from general view. They are an embarrassment when they occur publicly. Men joke about erections with each other but cannot speak seriously. The secret is exposed only with another person in intimacy or when a male permits himself to experience his potency alone. If the mystery is exposed publicly, somehow the sacred has been profaned.

Furthermore, there is a double-sidedness to the phallic experience. One dimension is the earthy phallus. This is the erection perceived as sweaty, hairy, throbbing, wet, animal sexuality. In some measure it is Robert Bly's Iron John maleness. Men who have rejected this may be nice and gentle, but they seem to lack life-giving energy. Their keys remain hidden under the queen's pillow -- indeed, with the cooperation of the king, for the powers of social order always distrust the earthy phallus. And there is reason for distrust, because there can be an ugly, brutal side to the earthy phallus that uses others for gratification when this part of a man's sexuality does not find balance with other sides. Yet without the positive presence of earthy energy a man is bland. There is gentleness without strength, peacefulness without vitality, tranquility without vibrancy.

Men also experience the solar phallus. Solar (from the sun) means enlightenment. A man's erect penis represents to him all that stands tall. It is proud. The solar experience of erection puts a man in touch with the excitement of strenuous achievement. It is the Jacob's ladder and the mountain climb, which rise above the earthy and the earthly. It is the satisfaction of straining to go farther intellectually, physically, and socially. Solar phallus is transcendence. It is in the church steeples and skyscrapers that men are inclined to build. Solar phallus represents what most men would like to have noted in their obituaries. In Carl Jung's thinking, solar phallus is the very substance of masculinity. It is, he believed, logos, which transforms thought into word, just as eros (which he called feminine) transforms feeling into relatedness. I believe Jung misled us with his bifurcations of masculine and feminine principles, unfortunately grounding them in common gender stereotypes. Nevertheless, logos is an important part of the male experience both represented and invited by the solar phallus.

As with the earthy phallus, there is a shadow side to the experience of the solar phallus, too. It is the patriarchal oppression of those who do not "measure up." It is proving one's worth through institutional accomplishments. It is the illusion of strength and power that comes from position. It is the technical knowledge to dominate. It is political power which defends its ideological purity at virtually any price and then prides itself on standing tall in the saddle. It is addiction to the notion that bigger is better. The distortions of solar phallus are legion. Yet without its integral positive energy, a man lacks direction and movement. Without the urge to extend himself, he is content with the mediocre. Without the experience of the wholly other, life loses its self-transcendence.

Thus far I have agreed in broad outline with Monick's significant analysis: the importance of both the earthy and the solar phallus, their integration, and the dangers of their shadow sides. Here, however, Monick stops. He believes that phallus, the erect penis is the sacred image of the masculine. That seems to be enough. But it is not. Left there, I fear we are left with priapism.

In Roman mythology, Priapus, son of Dionysus and Aphrodite, was the god of fertility. His usual representations were marked by both by grotesque ugliness and an enormous erection. In human sexual disorders, priapism is the painful clinical condition of an erection that will not go down. Priapus and priapism are symbolic of the idolatry of the half-truth. Phallus, the erection, indeed is a vital part of the male's experience of his sexual organs. Hence, it is usually a vital part of his spirituality. But it is only part. Were it the whole thing, his sexuality and his spirituality would be painful and bizarre, both to himself and to others. That this in fact is too frequently the case is difficult to deny. Our phallic experience gives vital energy, both earthy and solar. But we also need the affirmative experience of the penis.

NEXT: Penis

See also the previous posts:
Rethinking the Normal Penis (Part I)
Rethinking the "Normal" Penis (Part II)
Not a Weapon or a Mere Tool

Images: Subjects and photographers unknown.

Monday, June 15, 2015

Hare Décor XVI

Clock Art: Artist unknown.
Image: The Leveret

Monday, June 1, 2015

Hare in Green World

Image: "For a Green World" by Sarah Jarrett.

Monday, May 25, 2015

Totem of Mystery and Misunderstanding

Hares have been associated with magic and the ability to walk between worlds and connect to the other world. The hare is a totem of mystery and misunderstanding.

– Samantha Grayson

Image: Roy Flint.

Monday, May 11, 2015

Wednesday, May 6, 2015

Hare Décor XV

Plate Art: Artist unknown.
Image: The Leveret

Friday, May 1, 2015


Beltane or Beltain is the Gaelic May Day festival. Most commonly it is held on May 1st, or about halfway between the spring equinox and the summer solstice. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man. In Irish it is Bealtaine, in Scottish Gaelic Bealltainn and in Manx Gaelic Boaltinn or Boaldyn. It is one of the four Gaelic seasonal festivals—along with Samhain, Imbolc and Lughnasadh—and is similar to the Welsh Calan Mai.

Beltane is mentioned in some of the earliest Irish literature and it is associated with important events in Irish mythology. It marked the beginning of summer and was when cattle were driven out to the summer pastures. Rituals were performed to protect the cattle, crops and people, and to encourage growth. Special bonfires were kindled, and their flames, smoke and ashes were deemed to have protective powers. The people and their cattle would walk around the bonfire, or between two bonfires, and sometimes leap over the flames or embers. All household fires would be doused and then re-lit from the Beltane bonfire. These gatherings would be accompanied by a feast, and some of the food and drink would be offered to the aos sí. Doors, windows, byres and the cattle themselves would be decorated with yellow May flowers, perhaps because they evoked fire. In parts of Ireland, people would make a May Bush; a thorn bush decorated with flowers, ribbons and bright shells. Holy wells were also visited, while Beltane dew was thought to bring beauty and maintain youthfulness. Many of these customs were part of May Day or Midsummer festivals in other parts of Great Britain and Europe.


See also the previous posts:
"Hail to the Seasonal Prince"
"I Have Become Your Brother . . . One of Your Kin"

Image 1: "Godling Prince" by Mikel Marton (with Jade as the faerie).
Image 2: "The Beltane Hare" (artist unknown).
Image 3: "Beltane Windowsill" by Jude.

Tuesday, April 14, 2015


Image: "Another" by Rory Coyne.

Tuesday, April 7, 2015

Morning Light

Image: Subject and photographer unknown.

Saturday, April 4, 2015

Origins of the Easter Bunny

The following was first published at The Holiday Spot.

The bountiful Easter bunnies have become the most favorite Easter symbol. It's universal and secular in its appeal. And, most important of all, it relates to Easter historically.

However, one fact has got to be made clear. It is the hare, and not the rabbit, that should be treated as the true symbol of Easter. Though both of them (along with Pikas), belong to the Lagomorpha family and have most of things in common, there are some differences.

If you go by the history, since the ancient times the hare has been a symbol for the moon. Not the rabbit. And, the legend says, the hare never closes its eyes, not even for a single blink! The reason for having such a belief may be rooted in the fact that hares, not rabbits, are born with eyes open.

The ancient Egyptians related hares to the moon. Egyptian name for hare was un, meaning 'open.' And they were beloved to be watching the full moon opened eyes throughout the night.

Also the hare and eggs have to the Anglo-Saxon spring goddess Eostre. Possibly, this is because both of them were regarded to be emblems of fertility.

And this fertility factor may hold the key in making rabbit more familiar as Easter symbol in America, as against the traditional hare. Rabbits beat hares by being more prolific.

The German immigrants, who brought in most of the Teutonic Easter traditions here, made rabbits so popular among the non-German kids. The German children used to have rabbit's nests filled with decorated eggs. They also used to build nests. They looked so attractive that even the non-German kids demanded such gifts on the Easter.

See also the previous posts:
Eostre: Goddess of New Life Beginnings
The Goddess Ostara
Remembering Eostre
Celebrating Eostre
The Easter Hare
Symbol of Enlightenment
Body and Soul