Falling upwards

Pedocircumcision renders both the foreskin and its sensitivity abstract and thus facilitates development of abstract reasoning, expectancy and dependence in its subjects. One way or another pedocircumcision creates chronic dissatisfaction that urges sufferers to compensate for it and keeps them occupied. It is up to the religious background to utilize this feverishness.

Neonatal circumcision causes a general insecurity. Jews may not realize that the potential they have lost at infancy was erogenous. Their paradise needs not offer sexual rewards. The vagueness of their loss diversifies the potential for its compensation. It eases the spreading of their dissatisfaction-driven zeal over intellectual fields outside religion. This also gives Jews an apparent freedom to choose fields of devotion.

Circumcised Muslims are more or less aware that they experience erogenous deficit. The mid-childhood circumcision discontinues sexual pleasure that children have already tasted and makes them crave its continuation. The combination of desensitization and the memory of pleasurable sensation leaves Muslims no choice but to learn to wait and work for attaining sexual pleasure forever. Islamic pedocircumcision requires sensual paradise and sexual reward in the afterlife.

Islam uses the pleasure lost during boyhood to entice into afterlife. It silently admits an erogenous deficit in this life. Judaism is more cryptic and manipulative as it uses a more abstract bait. Circumcising religions are hypocritical and cruel – they formally allow pleasure after confiscating its tool. This sends believers into a lifelong introversive search of happiness. Pedocircumcised are like mind-travelers sucked into the black holes of a desire-time continuum.

Do foreskins have souls?

The profoundness of the mental shift and the scope of abstractions stimulated by the loss of sensitivity are inversely proportional to the age at which the loss occurs. The loss of receptors may favour religious disposition only if it triggers a cortical reorganization that takes place in a religious surrounding. Only if circumcision is performed early in life could it stimulate the development of abstract and associative reasoning and imagination which a religious education may channel into religiousness. Circumcision of adults does not incline to religiousness because the plasticity of the brain declines with aging. Non-religious upbringing tends to direct the abstract reasoning and imagination fostered by pedocircumcision into secular intellectual occupations such as philosophy, conceptual sciences and art. The earlier in life the circumcision is performed the greater the cortical reorganization that follows and the erogenous sensitivity that is to be transformed. For that reason the earlier circumcision is done the more asexual and cerebral the religiousness that it favours tends to be

Those who were circumcised as infants have no memory of the foreskin’s sensitivity. To Jews paradise is not necessarily a place where erogenous sensitivity is restored. The world to come is rather a place of peaceful reunion where things become as they should be. Shangri La is a place spared of chronic dissatisfactions where one rests and regains his wholeness.

Circumcision of children removes partially developed preputial sensitivity and Islam sends it to paradise. Virtually, Muslim’s foreskins go to heaven. Do they have individual souls, one may ask himself?

The lost foreskin’s sensitivity allures Muslims to heaven. Islamic heaven must be a place for a blissful reattachment of the foreskin. In Islamic paradise foreskins in effect reunite with their former owners. To Muslims paradise is the place where the lost erogenous pleasure is compensated. The reality of the loss makes paradise real.

Christianity underhandedly encourages masturbation

Christian religion does not use concrete sexual lures to attract believers to paradise. It relies mainly on sexual repressive morals to discipline them in this life. It compensates the general sexual suppression by encouraging a universal love, the love of spiritual unity with God.

The abstractedness of the Christian love and the anti-sex morality betrays its Abrahamic origin of Christianity. To natural men the equalization of God and love subliminally suggests that orgasmic experience known to them may be achieved through sublimation of sexual drive or in an unselfish way, by sacrificing time and effort, and irrespective of external circumstances.

The subliminal message that the phrase “God is love” insinuates to common naturals is that God is pleasure. It alludes that pleasure is achievable irrespective of external circumstances and that pleasure-seeking is an introvertive activity pursued in privacy. This implies that self-gratification is an unselfish act in a sense it does not hurt anyone else but is egocentric as far as it is individual and self-interested. The pinnacle of pleasures known to common natural man is orgasm and its quality. So in practice although this is not openly stated the universal Christian love encourages masturbation.

This is not so with desensitized Jews and Muslims who do not experience the full spectrum of erogenous and orgasmic sensations as it was predicted by nature or by not-circumcising gods.

Formally and outwardly Christian religion suppresses sexuality. Meanwhile it uses sexual allusions to compensate for this and redirects the sexual impulse toward god. Christian church does not readdress the orgasmic pleasure to afterlife but renames it and passes it through its own gates.

As long as the Christian god is a martyr Christian love contains a masochistic element. Still, at least this is not due to physical injury and therefore can be normalized during the life of individuals.

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