And thus we learn why I can’t trust Atheists any further than I can throw them

http://blogs.sfweekly.com/exhibitionist/2012/02/why_sex_is_not_spiritual.php

We cannot afford for sex to be sacred. Sacred things sit on altars to be worshiped from afar, not to become part of one’s everyday life. They are not to be touched, played with, fondled, mocked, examined, or questioned. They do not come down into the dust and muck that we live in every day. The sacred stays safely behind the veil of mysticism and respect. Keeping sex behind that veil isn’t just repressive and boring, it’s fatal.

While I can’t really argue that keeping sex a shrouded topic is detrimental and counter-intuitive to sex positivity, this passage, this whole article, demonstrates a clear misunderstanding of anything spiritual that does not neatly fit into a lineage of Abrahamic thought, or at least any non-Abrahamic thought given a pass because of some of the more obvious compatibilities (which is my hypothesis about why certain schools of Buddhism have become increasingly popular in the West, and clearly influencing New Age and pagan thought at least as much as Christianity –these are the schools that stress denial and restriction as their schools’ path to enlightenment).

The sacred is meant to be engaged. Bonded with. Some people are destined to the deepest understanding of those bonds, but those who can’t, aren’t meant to throw open the curtains regularly between this and the other realm, there is still access to sacred. The Earthly is not unsacred, even though there is a sacred realm not normally seen, heard, touched by human senses.

The problem is not the sacred, it’s failure to see all that is sacred as being so. There is no real divide between the sacred and the profane, only sacred and profane facets of Earthly experiences.

So, death is miasma, by mainline Hellenic thought? Yet it’s ritualised, it’s guarded by several deities, and it is a necessary step to apotheosis. There, indeed, can be a sacredness to death, a sacredness that was dictated to us by the Theoi so that we can remind ourselves that there is at least a kernel of sacred within every aspect of our Earthly lives. We can expand that kernel, plant it and let it blossom, or just keep it as a shiny and beautiful token to remind us that it’s all sacred, all worth celebrating and connecting with –because that is how to best to interact with the sacred. That’s why we have household shrines, to invite the Theoi into our lives, gives them a space that, while ostensibly separate, is within the home, and a part of our lives.

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