• yinfol

The Elevated Gynocentric Status of the Divine Feminine!


The Elevated Gynocentric Status of the Divine Feminine, the elevated Status of Women and, Female Supremacy and Feminist Misandry in the Mundane World In the following discourse and the subsequent hypothesis of my study, I shall refer to Jewish esoteric teachings dealing with the preeminent status of the divine female and will tie them to the dual Manichaean Cathar heresy in Christianity and specifically within the historical context of the troubadour society in the secular realm, mainly as the source primarily source where the roots of feminism can be traced back and located. Then, I will subsequently, will also establish the connection between them and the secular gynocentric society and will how all of them mirror the gynocentric matrix refuting the idea of an androcentric and phallocentric society. This, as I will show, will be followed by a discourse, that will reveal the historical link between those Gnostic undercurrents to the later social development routed in Christian Jewish esotericism especially that of Guillaume Postel and Heinrich Cornelius Agrippa. The two first male feminists, that gave rise to the proto-feminist era and the basis for modern feminist misandry and female gynocentric supremacy. It deals with concepts especially in the abstract realm of the divine and not only show the subversions of a role but will also expose the dynamics applied to hide the true nature of the society's gynocentric matrix behind the false or artificial façade of androcentric religions, here specifically the Abrahamic ones. Thus, it will also demonstrate its origin and its abiding in the mundane world of forms. In the ensuing discussions, “preeminent” refers to the higher female status in comparison to the men. To understand this divine female privilege, we will have to draw a discourse and understand not only how female preeminence is expressed through the names of God, a concept accepted and further developed by Agrippa, and gave rise to the mundane female privilege in the actual world, but also its appearances of the preeminent status which is to be found in the context of its abiding withing the concept of the Kabbalistic SEFIROT, which resembles the tree of life. While I will extensively explain the above dynamics through our discourse, here I will also concentrate and explain that this preeminent status is not expressed the same way in the entire spectrum of the Kabbalistic as well as Rabbinical thought but the privileged female status is persistent throughout all realms of religious as well as secular thought, theology, theogony, and philosophy. That includes religion as well as its Gnostic and esoteric branches but also all kind of secular paradigms, philosophies or worldviews. In terms of modern Judaism, it can be found in the Kabbalah, that influenced both, religious as well as secular strands of Judaism, in Jewish (Kabbalistic) theosophical or Hasidic thinking. Based upon the dual Christian heretic heritage of the Cathar Manichaean tradition, it establishes, though, a key approach in bolstering the privileged female status which is the result of an extraordinary work by most influential Kabbalists, Sabbateans, and Hasidic leaders. Based upon a methodological approach within the frame of comparative research and interdisciplinary study, which also incorporates sociology, in the subsequent discourse, I do claim that based on its divine preeminent status in the abstract realm of divinity, female mundane privilege springs and is born in the secular mundane world by the virtue of emanation. Likewise, we will also discuss, both male and female hypostasis, which will allow us to understand the subversions, the preeminent position of the Divine Feminine, as it was privileged in some key areas of the Kabbalah and especially in the context of the Cathar Manichean Gnostic dual heresy as well as Neoplatonist perceptions of cosmic descent and ascent. Regarding the inversion, better said the emanation, or even more precisely both of them, the clandestine nature of gynocentrism is revealed through the nature of the Kabbalistic discourse, especially in the Theosophical Kabbalah. This Kabbalistic strand of esoteric Judaism is dealing not only with explaining complex plans of the heavenly realms, that is in this context, also images not only of the increasingly complex hypostatic dynamics – what one can describe theosophy – but also not only many other aspects and processes taking place among them, yet, rather the understanding of inversions and emanation of various female and male energies and concepts from the abstract realm into the mundane world of forms where they are part of human interactions, which Moshe Idel calls theurgy. Subsequently, the Female refers not only to a certain entity, or many entities on the theosophical chart, and in certain fixed locations but it also, quite exceptionally, includes the female functions and interactions, both within the context of other divine power dynamics as well as those gynocentric power dynamics arising in the actual mundane world and regarding the male to female interaction, its power displays, variable, constants, and equations. Consequently. the depiction of the holy Feminine can be described as the sum of the interactions between the status, designations, names (as expressed through those of God) and symbols, not only in the abstract realms, not only in the mundane world but especially as is expressed through the subversion and emanation. The endless depictions of the Divine Feminine in Gnostic and esoteric literature are astonishing and help us to reconstruct the road map of inversion and emanation. Especially it is crucial as it depicts the truth of her preeminence over men and specifically her elevated status, namely, her depiction as superior to her husband in those esoteric texts and teachings. As researchers have pointed out, the word “Wisdom,” SOPHIA, and in Hebrew Chochma (חכמה), as it is found in Proverbs 8: 22–31, probably is revealing the impact of and a reaction to a Mesopotamian deity. Here, first of all, we have to understand how the concept of a monotheistic personal and later the more transcendental God has developed. As standing opposed to common wisdom, the perception of God was not created from scratch but adopted from the Pagan world and later accepted in all Abrahamic religions. As such, the Hebrews did not deny the divine elements, whether male or female, found in the different Pantheons in the Pagan world but understood them as different aspects of one deity whereas each specific aspect has its unique name. Those various aspects were incorporated in the one personal deity more in a way resembling human attributes while in the transcendental God it represented more female and male energetic forces. Subsequently, in monotheism Pagan deities were dethroned either to certain aspects of the Monotheistic God or to angels or vice vera demons and even physical occurrences. Once, being dethroned to an aspect of the monotheistic God representing a certain aspect of it, the Pagan deity has remained with its name and this is the reason and explanation of the different names of God in different passages of the Pentateuch and not the usual one given by the documentary hypothesis of Wellhausen. While the heaviest influence was from the Canaanite pantheon, many it comes from other parts of the Near East including Mesopotamia. This is the first stage of inversion and emanation. Then we have to understand the second dynamic and those specific elements from the Kabbalah. So first of all, we have to consider that mysticism within the monotheistic tradition arises through a certain lack that endangers the religion. It is a requirement to keep the religion alive and normally develops a few hundreds of years after the monotheistic religion was established. Why? It happens because normally in the polytheistic religions there was a strong personal connection to the gods as you can even visually see their statues. As the concept of God became more transcendental that direct an unmediated connection was lost! It has then normally developed into a crisis where there was a danger for the adherents to go back to polytheism and idolatry and this is what mysticism attempts to solve. Now, the Jewish mystical tradition of the Kabbalah attempts to tackle this problem by seeing the personal God (also described in the bible) only as of the emanation of the transcendental God which is called the EIN SOF meaning the un-endless and in a way that reminds a lot of the Hindu and Brahmanic religions. It depicts the process through something similar to the tree of life where God is described and seen in human terms through the process of emanation and where his head is part of the transcendental EIN SOF (translated as the "NO END) and the feet is in this material world. In this emanation most hypostases and specifically the important ones are female such as Binah, intelligence; Chochma, wisdom; Daat, understanding; while Keter, the crown, the transcendent God, has no gender, is Androgynous and especially of a symbolic nature. Another aspect speaks of the female body of "God". Historically, it is not only the SCHECHINAH, the Christian equivalent of mother Mary, but also the Knesset (not the Israeli parliament) but the highest religious entity that is considered female. The Shabbat, which I will also largely discuss later in detail, is considered female (queen and bride) and even the Torah (the Jewish Bible – the old testament) is considered female and a bride too. The holiest concepts are therefore almost all considered female and pure. In the Kabbalah, this is not only abstract but is understood in sexual terms, the same way as the divine feminine is considered the most inner and holy aspect in Islam and especially Sufism. And this will be also later discussed in detail). So, for example in the Shabbat ceremony according to the Kabbalah, it is not only understood as the reunion of the divine groom (God) and the Bride (Shabbat) but also the earthly husband and wife reunite in Shabbat (the idea of one flesh but in androgynous term also into one "soul" or mind). It is the legal duty of the husband to provide and sexually satisfy the wife on this day if she wishes so but it is not a female legal obligation. In Judaism, the woman is seen as inherently morally and emotionally pure and superior while the man is kind of evil and predator. According to this idea, the woman gives the husband sex just so that he does not become evil and predator which resembles the Christian Cathar – Manichaean dual heresy regarding the male nature and sexuality. The wife herself doesn't need it so much and if so, it is for a good reason while the man wants the sex for a bad one (which does not differ a lot from the Christian image of men and an attitude that is found a lot in even in modern society). Moreover, because the woman is seen as purer and superior, she is not required to do a lot of obligation a man is required. The marriage is a place to tame and re-educate the man, a kind of a camp to work on himself. This is the basic Misandrist idea of man in ALL religions, poly and monotheistic, namely him serving as PPP – provider, protector, procreation – which makes him a slave. It is also the most profound source of female gynocentrism, gynocentric supremacism, and feminist misandry. Now, let's go back to wisdom,” SOPHIA, and in Hebrew Chochma ((חכמה. The hints to this female hypostasis can be observed also in Philo of Alexandria’s model of the Logos and the central admiration of Wisdom in the Wisdom of Sirach as created at the beginning, in Hebrew מראש from the mouth of God (See Idel). In theosophical Kabbalah, for instance, one of the highest hypostases is the second SEFIRAH, is, indeed, called Chochma. The Hebrew word itself is also female. However, it does not remain only in the abstract realm but the hypostatic approach, the inversion, and emanation follow into the mundane realm of female praise and the human feminine nature. Here, we should first consider the concept of the SCHECHINAH, the Jewish equivalent of the Christian mother Mary. At this point, we should first bear in mind that in the Jewish mystic tradition, both the earlier but especially, the Kabbalist one that arose in Spain and France from the 12th and 13th centuries, the transcendental God is androgynous as I have already said. The emanation of God – the 10 Sephirot which resembles the tree of life– into the world is overwhelmingly female by its characteristics and attributes especially the most important aspects as we've already seen! Thus, as I will show, it is the male whose born and emanated from the female and not vice versa as the biblical myth in genesis narrates. As standing opposed to the possible idea that this might show or resemble a contradiction to the biblical text, as I will later show, it is, in fact, a complementary aspect of theogony and the origin of the human race rather than a contradictory one that reveals the different stages and helps keep the myth of an androcentric and phallocentric society while secretly hiding its gynocentric nature in a clandestine way as taboo. Moreover, God's real presence in the actual world is entirely female and is understood as SCHECHINA, which follows the ancient Pagan tradition of the EL, the Canaanite head of Pantheon whose power can be described as the source of potentiality but not the one that rules the world, a concept we are going to elaborate now especially as in regard and by the association to the Christian concept of Virgin Mary that was an important aspect in the troubadour poetry as well as European gynocentrism. Thus although God in the lower (the non-transcendental realm) is presented as a male figure he, first of all, is not in equal status with its transcendental androgynous nature and second, he bears a complete gynocentric and almost a feminist image of a male hence most of his attributes are female one as well as his entire presence in the world. This is the basic gynocentric manipulation, inversion and emanation, in religions and how men are sold this delusion. It is completely in sync with the way it is done in the very life itself. Moreover, mystical Judaism has much to say about the feminine face of God, called SHECHINAH. She grew out of the Hebrew Bible - Tanakh (which Christians call the Old Testament) and out of later Jewish experience and imagination, just like Mary, the Mother of God, grew out of the Bible and Christian experience and imagination. Many parallels can be drawn, some of whom we'll be discussing now. The Shekhina(h) (also spelled Shekina(h), Schechina(h), or Shechina(h)) (Biblical Hebrew: שכינה‎) is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the dwelling or settling of the divine presence of the transcendental God as being the source of potentiality. The Shekhinah means in the most general way the female hypostatical personification of divine presence of the transcendental God and its "indwelling" or "presence" in the world. It is a concept that has intimately accompanied the Jewish people for some two thousand years, through all phases of its turbulent and tragic existence while coming to fruition in the extreme Gynocentric Kabbalistic teachings, influenced through Christian Gnostic Cathar Manichaean heresy and especially in a time dealing with persecution, existential danger and thus a need to protect the female for reasons of survival and putting women on a pedestal. While the Cathar motives greatly varied from those of the Kabbalists reflecting the Jewish reality in the diaspora, the combination of conflicting interests led to a cross-pollination culminating in a process of gynocentric apotheosis as a form of a new religion that is the Gynocentric Goddess worship of women known today as feminism. This term does not occur in the Bible and is from rabbinic literature. Shekhinah is derived from the Hebrew verb שכן. The Semitic root means "to settle, inhabit, or dwell". This abstract noun is not present in the Bible and is first encountered in the rabbinic literature. The root word is often used to refer to birds' nesting and nests. ("Every fowl dwell near its kind and man near his equal.") and can also mean "neighbor" ("If two Tobiahs appeared, one of whom was a neighbor and the other a scholar, the scholar is to be given precedence".) The word for the Tabernacle, Mishkan, is a derivative of the same root and is used in the sense of dwelling-place in the Bible, e.g. Psalms 132:5 ("till I find a place for the LORD, a dwelling for the Mighty One of Jacob.") and Numbers 24:5 ("How beautiful are your tents, Jacob, your dwelling places, Israel!" where the word for "your dwelling places" is mishkenotecha). Accordingly, in classic Jewish thought, the Shekhinah refers to a dwelling or settling in a special sense, a dwelling or settling of the divine presence, to the effect that, while in proximity to the Shekhinah, the connection to God is more readily perceivable. The concept is similar to that in the Gospel of Matthew 18:20, "Where two or three are gathered together in my name there am I in their midst." Some Christian theologians have connected the concept of Shekhinah to the Greek term Parousia "presence" or "arrival," which is used in the New Testament in a similar way for "divine presence". Meaning in Judaism Being true to its gynocentric heritage, especially the troubadour Cathar one, since the second wave of Jewish feminism Shekhinah has become and was seen by feminists as a Goddess in her own right. However, originally while still depicting a gynocentric male image (of some sort of feminist God) Shekhinah represented the feminine attributes of the presence of God which came additionally to his attributes of emanation which are overwhelmingly female too. (both Shekhinah and most of the 10 Sephirot being feminine words in Hebrew, based especially on readings of the Talmud). Manifestation The Shekhinah is referred to as manifested in the Tabernacle and the Temple in Jerusalem throughout Rabbinic literature. It is also reported as being present in the acts of public prayer. In the Mishna the noun is used twice: once by Rabbi Hananiah ben Teradion (c. 135 CE): 'If two sit together and the words between them are of the Torah, then the Shekhinah is in their midst'; and Rabbi Halafta ben Dosa: 'If ten men sit together and occupy themselves with the Law, the Shekhinah rests among them". So too in the Talmud Sanhedrin 39a, we read: "Whenever ten are gathered for prayer, there the Shekhinah rests"; it also connotes righteous judgment ("when three sits as judges, the Shekhinah is with them." Talmud tractate Berachot 6a), and personal need ("The Shekhinah dwells over the head-side of the sick man's bed." Talmud tractate Shabbat 12b; "Wheresoever they were exiled, the Shekhinah went with them." Talmud tractate Megillah 29a). Hence, it is not the mere manifestation that is at play here but all of life, especially the formal power of men, is ruled by this great female cosmic energy. However, it does not stay just as cosmic presence as women are also the ones who formalize informal power and are the ones who are in charge of all domestic affairs. In the proverbs we read: Proverbs 31:10-31 King James Version (KJV) 10 Who can find a virtuous woman? for her price is far above rubies. 11 The heart of her husband doth safely trust in her so that he shall not need spoil. 12 She will do him good and not evil all the days of her life. 13 She seeketh wool, and flax, and worketh willingly with her hands. 14 She is like the merchants' ships; she bringeth her food from afar. 15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. 17 She girdeth her loins with strength, and strengtheneth her arms. 18 She perceiveth that her merchandise is good: her candle goeth not out by night. 19 She layeth her hands to the spindle, and her hands hold the distaff. 20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. 21 She is not afraid of the snow for her household: for all her household are clothed with scarlet. 22 She maketh herself coverings of tapestry; her clothing is silk and purple. 23 Her husband is known in the gates when he sitteth among the elders of the land. 24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant. 25 Strength and honor are her clothing, and she shall rejoice in time to come. 26 She openeth her mouth with wisdom, and in her tongue is the law of kindness. 27 She looketh well to the ways of her household, and eateth not the bread of idleness. 28 Her children arise up, and call her blessed; her husband also, and he praiseth her. 29 Many daughters have done virtuously, but thou excellest them all. 30 Favor is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. 31 Give her of the fruit of her hands, and let her works praise her in the gates. As we can see, in particular, the Shekhinah is a holy fire that resides within the home of a married couple. It is not such fire but the energy that rules every aspect of it. The Shekhinah is the highest of six types of holy fire. When a married couple is worthy of this manifestation, all other types of fire are consumed by it. Jewish Sources: Usage! There is no occurrence of the word in pre-Rabbinic literature such as the Dead Sea Scrolls. It is only afterward in the Targums and rabbinic literature that the Hebrew term Shekhinah, or Aramaic equivalent Shekinta, is found, and then becomes extremely common.[need quotation to verify] McNamara considers that the absence might lead to the conclusion that the term only originated after the destruction of the temple in 70 CE, but notes 2 Maccabees 14:35 "a temple for your habitation", where the Greek text (naon tes skenoseos) suggests a possible parallel understanding, and where the Greek noun skenosis may stand for Aramaic shekinta: The Shekhinah is associated with the transformational spirit of God regarded as the source of prophecy: "After that, thou shalt come to the hill of God, where is the garrison of the Philistines; and it shall come to pass, when thou art come thither to the city, that thou shalt meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying. And the spirit of the LORD will come mightily upon thee, and thou shalt prophesy with them, and shalt be turned into another man". — 1 Samuel 10:5–6 The prophets made numerous references to visions of the presence of God, particularly in the context of the Tabernacle or Temple, with figures such as thrones or robes filling the Sanctuary, which have traditionally been attributed to the presence of the Shekhinah. Isaiah wrote, "I saw the Lord sitting upon a throne high and lifted, and his train filled the Temple." (Isaiah 6:1). Jeremiah implored "Do not dishonor the throne of your glory" (Jeremiah 14:21) and referred to "Thy throne of glory, on high from the beginning, Thy place of our sanctuary" (Jeremiah 17:12). The Book of Ezekiel speaks of "the glory of the God of Israel was there [in the Sanctuary], according to the vision that I saw in the plain." (Ezekiel 8:4) Targum In the Targum, the addition of the noun term Shekhinah paraphrases Hebrew verb phrases such as Exodus 34:9 "let the Lord go among us" (a verbal expression of presence) which Targum paraphrases with God's "shekhinah" (a noun form). In the post-temple era usage of the term, Shekhinah may provide a solution to the problem of God being omnipresent and thus not dwelling in any one place. Talmud The Talmud also says that "the Shekhinah rests on man neither through the gloom, nor through sloth, nor frivolity, nor levity, nor talk, nor idle chatter, but only through a matter of joy in connection with a precept, as it is said, but now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him (II Kings 3:15)". (Tractate Shabbat 30b) Jewish prayers The 17th blessing of the daily Amidah prayer said in Orthodox, Conservative, and Reform services are "[Blessed are You, God,] who returns His Presence (Shekhinato) to Zion" (הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן) as can be seen in any Siddur (Jewish daily prayer book). Liberal Jewish prayer-book for Rosh Hashanah and Yom Kippur (Machzor Ruach Chadashah) contains a creative prayer based on Avinu Malkeinu, in which the feminine noun Shekhinah is used in the interests of gender neutrality. Sabbath Bride The theme of the Shekhinah as the Sabbath Bride recurs in the writings and songs of 16th century Kabbalist, Rabbi Isaac Luria. The "Asader Bishvachin" song, written in Aramaic by Luria (his name appears as an acrostic of each line) and sung at the evening meal of Shabbat is an example of this. The song appears in particular in many Siddurs in the section following Friday night prayers and some Shabbat songbooks:" "Let us invite the Shechinah with a newly-laid table and with a well-lit menorah that casts light on all heads". Three preceding days to the right, three succeeding days to the left, and amid them the Sabbath bride with adornments she goes, vessels and robes May the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services" A paragraph in the Zohar starts: "One must prepare a comfortable seat with several cushions and embroidered covers, from all that is found in the house, like one who prepares a canopy for a bride. For the Shabbat are a queen and a bride. This is why the masters of the Mishna used to go out on the eve of Shabbat to receive her on the road and used to say: 'Come, O bride, come, O bride!' And one must sing and rejoice at the table in her honor ... one must receive the Lady with many lighted candles, many enjoyments, beautiful clothes, and a house embellished with many fine appointments ..." The tradition of the Shekhinah as the Shabbat Bride, the Shabbat Kallah, continues in Judaism to this very day. The concept of the Holy Spirit in Judaism The concept of Shekhinah is also associated with the concept of the Holy Spirit in Jewish tradition (Ruach ha-Kodesh), as can be seen in the Yiddish song: "Vel ich, sh'chine Tsu dir kummen "Will I, Shekhinah, to you come". Kabbalah and Jewish Mysticism: Shechinah in the light of the divine feminine in the historical context! Kabbalah associates the Shekhinah with the female. According to Gershom Scholem, "The introduction of this idea was one of the most important and lasting innovations of Kabbalah....no other elements of Kabbalah won such a degree of popular approval. The "feminine Jewish divine presence, the Shekhinah, distinguishes Kabbalistic literature from earlier Jewish literature." From behavioral philology, this is extremely important as it mirrors the general attitude of Mosarabic Spain as well as Cathar troubadour French culture putting women and femininity on a pedestal in the greater context of Eleanor of Aquitaine's gynocentrism. "In the imagery of the Kabbalah", continues Scholem, the shekhinah is the most overtly female Sefirah, the last of the ten sefirot, referred to imaginatively as 'the daughter of God' (although it is not exactly correct as the last Sefirah is Malckhut). The harmonious relationship between the female Shekhinah and the six sefirot which precede her causes the world itself to be sustained by the flow of divine energy", he writes. "She is like the moon reflecting the divine light into the world." As we have seen, Shekhinah, means 'indwelling in the world', God's immanence. A branch of Jewish mystics, the Kabbalists, took this immanence, Lady Wisdom, and the Holy Spirit, and crafted from them God the Mother, the bride of the Father. She is the totality of divine speech - the Word if you will. She is his bride in heaven, but also on earth, for she tied herself to the people, whom God chose to wed. As Christ in Christianity is God become human, so she too became human like us so that God might be close to his children and lead us back home. God the Mother loved her children so much, that she left God the Father in heaven and descended to be with her kids, following them into exile. This is very similar, just another version of the Cathar-Bogomil creation myth where the first human being coming to earth was a female and to spread love and to appease the (the male forces) of evil (who created the world). People saw her roaming in the communities of her exiled refugee children at night, wearing black and moaning loudly in pain. She cries over her children's suffering, over the sin of humanity which made her leave the embrace of her bridegroom, and over her separation from him. The image reminds us of a lot of the Mater Dolorosa, sorrowful mother Mary, crying not only for her son Jesus but for all her children, her heart pierced with seven sorrows. Shekhinah leaving her heavenly abode to be with her children in exile also is reminiscent of Jesus in Christianity "Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness;" (Philippians 2:6-7). According to Kabbalah, no one can come to God except through Shekhinah. She is to Kabbalists what Jesus is to Christians and what Mary is to her devotees. The Zohar, the major classic of Kabbalist literature, says: "Shekhinah is the opening to the Divine: 'One who enters must enter through this gate'."(*1) Sounds a lot like Jesus in John 14:6: "I am the way, the truth, and the life; no one comes to the Father, except by me." But Mary too is called the Gate of Heaven. The kabbalistic persona of Shekhinah developed over the centuries. Once she had taken on human form, she gradually came to represent all aspects of the feminine: the faithful wife, the nurturing mother, the sensual lover, sister the understanding and supporting sister and the bride, and the divine refugee. It is the depiction of the anatomy of female power that rules man's life from birth to earth: 1. Mother power 2. Bride Power 3. Wife power 4. Divine Cosmic Power This is the main difference between the Jewish God the Mother and the Christian Mother of God: Shekhinah has all attributes to her, the divine as well as the earthly, the sexual, and a-sexual aspects, that are lacking almost entirely in the Christian Virgin Mary thus she is more realistic. Since a wife and mother were seen as an earthly representative of Shekhinah, Kabbalists were encouraged to have "kosher sex" for instance. By uniting the feminine and the masculine purely, here on earth, they were also helping God the Father and Mother reunite in heaven. Pure sex was to be joyful, but chaste. It is interesting to mention that the Cathar Troubadour culture was more in synch with the Jewish thought on the matter while implementing this idea into Christianity by still withholding the sexual aspect away from the virgin marry but integrating and combining it with romantic and courtly love. It is the essence of female preeminence which was sold under the pretense and the myth of male power and patriarchy which never existed The Divine Feminine in Islam and Sufism Two Ways of Running by Rumi: "A certain man had a jealous wife and a very appealing maidservant. The wife was careful not to leave them alone, ever. For six years they were never left in a room together. But then, one day at the public bath the wife remembered she’d left her silver basin at home. “Please, go get the basin,” she told her maid. The girl jumped to the task knowing she would finally get to be alone with the master. She ran joyfully. She flew. Desire took them both so quickly they didn’t latch the door. With great speed, they joined. When bodies blend in copulation, spirits also merge. Meanwhile, the wife back at the bathhouse is washing her hair. “What have I done! I’ve set cotton wool on fire! I’ve put the ram in with the ewe!” She washed the clay soap off and ran, fixing her chador about her as she went. The maid ran for love. The wife ran out of jealousy and fear. There is a great difference. A mystic lover flies' moment to moment! The fearful ascetic drags along month to month. The length of a day for a lover maybe fifty thousand years! There’s no way to understand this with your mind. You must burst open! Love is a quality of God. Fear is an attribute of those who think they serve God, but they’re preoccupied with penis and vagina. Rule-keepers run on foot along the surface. Lovers move like lightning and wind. No contest. Theologians mumble, rumble-dumble, necessity and free will, while lover and beloved pull themselves into each other. The worried wife reaches the door and opens it. The maid is disheveled, flushed, unable to speak. The husband begins his five-times prayer. As though experimenting with clothes, he holds up some flaps and edges. She sees his testicles and penis so wet, semen still dribbling out, spurts of jism and vaginal juices drenching the thighs of the maid. The wife slaps him on the side of the head, “Is this the way a man prays, with his balls? Does your penis long for a union like this? Is that why her legs are so covered with this stuff?” These are good questions. People who repress desires often turn, suddenly, into hypocrites. It is clear that with the required adaptation and adjustments, we can first discover here, that not only that the troubadours’ themes and motivation are Arabic in origin and certainly evolving from the Sufi sect of Islam but also the divine feminine nature in Islam as I will explain how the Muslim esotericism. After all, both Ibn al - ‘Arabi (another poet of this genre) and Ibn Hazm traveled and lived on the Iberian Peninsula, just over the Pyrenees from France where the troubadours were writing and where William IX has learned the art and brought it back over to France. Rumi’s poetry appears to be a source of the themes of the forbidden and thwarted love as it is said that “he used the language of romance […] for many of his poems are songs of sexual love, infidelity, and drunkenness and often reveal a sense of ambiguity and the excitement of the forbidden common to much Sufi poetry”. Although as all Eastern courtly love, for example also seen in Modern Bollywood movies (early Sufism and Hinduism are tightly interconnected) where man and woman express co-mutual love and desire, this passage undoubtedly illustrates a passionate love that could not stand to be separated from the object of sexual desire – exactly in the same way as it appears in Cathar troubadour poetry. This is the sort of ambiguous, but vital, love that interested the Arabic poets as well as the troubadours. Additionally, Rumi writes that “life without [his beloved] is torture and agony to [him]”. Although this poem appears to be in worship to God, the language of desperation to be reunited and not separated from an object of desire is not only a link the other Arabic poets use but the troubadours as well. In Rumi's poetry, the beloved is the divine or God but at the same time the earthly love, the lover, and the beloved are simultaneously the expression of the divinity. Again, a clear resemblance with courtly love and especially the German version of the Minnesinger. On the other hand, and as standing opposed to the Cathars, Rumi deals here with the question of evil from a slightly different angle which resembles and reminds us more of the Buddhist Dharma via the root and connection to the Dharmic religions like Hinduism and especially the Indian sage and poet Kabir. The question is answered in two parts: first creation is necessarily differentiated into various qualities and attributes, including joy and sorrow and good and evil, because of the infinity of the Divine Nature, and because, in becoming "other than God," manifestation necessarily takes on particularized and opposing forms. Second even the cruelty of the world is a divine Mercy, for, the cruelty of time (fortune) and every affliction that exists are lighter than farness from God and forgetfulness of Him. Because these afflictions will pass, but that forgetfulness will not. Only he that brings his spirit to God awake and mindful of Him is possessed of felicity. In that sense and from God, all creation is performing but one task namely that of revealing the "Hidden Treasure"; thus, by the very fact that a being exists, whether it does good or evil, it is worshipping God. However, such statement and poems above infidelity, of course, do not mean that Sufis advocate it whereas they are a merely powerful metaphor that guides us in the spiritual path. Man is privileged among beings in that he has intelligence and free-will and therefore can disobey the commandments of God as well as obey them. Sufism, as well as the Dharma, advocates rather a path of awareness, of wisdom, of integrity, of courage, even if going against the stream, rather than the hypocrite path of doing this from a place of blindness, stupidity, fear, and spite stating that such a path does not necessarily lead to a better outcome. In Sufism "Man rides on the steed of 'We have honored (the sons of Adam)': the reins of free-will are in the hand of his intelligence". If he disobeys God's commands as set down by the prophets, he is revealing certain aspects of God but he is wronging himself, for although "all things concerning God are good and perfect, concerning us it is not so". "God most High wills both good and evil, but only approves the good". By doing what is good, man makes use of his divine gifts and derives benefit from them in that he increases his nearness to God. Other beings gain no benefit from following the laws of God, for they cannot do otherwise. Choice (free-will) is the salt of devotion; otherwise (there would be no merit): this celestial sphere revolves involuntarily, hence, its revolution has neither reward nor punishment. All created beings indeed are glorifiers of God, but that compulsory glorification is not wage-earning. While there is a big difference between Sufism as well as Buddhist Dharma which advocated the cessation of suffering through wisdom, awareness, integrity and many more as a way of freedom, the troubadours and Cathars based on their Christian heretical theology took it to the realm of subjugation to women which inflict more pain rather than freeing the man from it. Anyway, with a clear interest in forbidden and deceptive romance, Rumi certainly wrote about themes that interested the troubadours: an individual’s love for another and the repercussions that often result from love, such as deception, heartbreak, jealousy, and longing. The troubadours were also interested in all of the conflicts that arise when one individual loves another – the other person being of a different class or social standing or even promised to someone else. Moreover, the love stories that the Arabic poets and the troubadours were telling were ones of an individual’s struggle. It is the expression of one’s feelings that is the root of the genre that would develop into the modern romance genre through which the classical gynocentrism of Eleanor's of Aquitaine, the granddaughter of William IX, was spread all over Europe via the route of Italy, Austrian, Germany and from there to other countries. Especially Arabic (but also Jewish) love poets sparked the fire of this movement. Furthermore, Rumi wrote that a "Woman is the radiance of God; she is not your beloved. She is the Creator—you could say that she is not created." Not only that the woman resembles in Rumi's thought God himself, quite a heretical and dualist teaching in itself, but, as we have already seen in the above discussion, Rumi's concept of the lover and the beloved encapsulates also God himself. Thus, here we have another crucial link between the troubadours and Rumi namely the understanding that worshipping God means worshipping women and worshipping women means worshipping God. Hence, the above elaboration of the troubadour origins does not only suggest that courtly love was directly influenced by Islamic (as well as Jewish) mysticism specifically the Sufi tradition and in this context particularly that of Rumi but that it calls the attention to an unexpected and little known fact of an immense significance in Islam: at the center of Islam stands the Sacred Feminine which makes it no less a gynocentric tradition than any other culture existing from the beginning of human history. Sufism, the path that gave birth to Rumi, treasures the esoteric secret of womanhood and in that it resembles with the troubadours that albeit sometimes different interpretations and applications followed the same gynocentric path and quest in ending their suffering through the assimilation in the divine feminine and fact subjugation both to its cosmic energy as well as its earthly form of the human female. So, even though Sufism is the esoteric aspect of a seemingly and superstitiously patriarchal religion it is only through later politically counter - reactionary response to external cultural influence, although still in the formation stage of the Islamic religion, that through social manipulation of the newly born religion Islam has become a mixture a gynocentric and a patriarchal system that oppresses women. Muslims pray five times a day. In their prayer the city of Makkah as do Jews to Jerusalem. Inside every Mosque is a niche, again in the same way as the Jews have the Torah shrine. This niche is called in Arabic Mihrab. It consists of a vertical rectangle curved at the top that points toward the direction of Makkah. The Sufis understand the Mihrab as the visual symbol of an abstract concept namely the transcendent representation of the vagina of the female aspect of the divine. In Sufism, the woman is the ultimate secret as she is also the soul. Toshihiko Izutsu writes, 'The wife of Adam was feminine, but the first soul from which Adam was born was also feminine.' As we will immediately see it resembles a lot with some aspects of the Cathar heresy too that has its roots in the Bogomil heresy of the Balkan that on their part were not only influenced by old Eastern Gnosticism but later also unsurprisingly converted to Islam. The above poem of Rumi must be also understood in this way namely as the earliest gynocentric form of Arabic (as well as Jewish) courtly love that at this stage was more balanced and less driven by European misandry and proto-feminism. Both of the women in the above poem, the jealous wife as well as the maidservant, are not only inherent good since the Sufi (as well as Buddhist and partly Jewish) understanding of good and evil sees both sides of the coin as the same forms of the divine but in its gynocentric application they are all here not only to teach the man but, in that sense, they excuse the abuse of men whether a man chooses the one or the other action. Those concepts are also presented in Judaism which teaches that the woman is inherently good as she comes to help the man to progress in his spiritual path thus abuse is equivalent to teaching or guiding man as well as also in the theological understanding of Heinrich Cornelius Agrippa who shares it with Judaism too and see the divine and sacred feminine in a seemingly almost the same way as the Sufis especially both the Jewish application of the androgynous transcendental divine as well as the concept of the pre-eminence of women rooted in the Jewish Kabbalistic concept of God's name (that also sees women as being inherently superior to men). Even more, it can be especially found in the Cathars tradition that likewise understands the creation myth as a woman being the first to be sent to earth to soothe the forces of evil and thus bring solace to all living beings through her love. Thus, once again despite the differences between the two traditions the connection and relationship between Rumi's Sufism and the Cathar troubadours are not only to be found in the same quest and interest but also many deep and profound aspects of the overlapping and mutually shared gynocentric theology. Moreover, the divine Feminine has always been present in Islam. This may be surprising to many people who falsely think of Islam as a pure patriarchal religion versus a culture that in the modern world is socially a joint venture of gynocentrism and patriarchal power structures that oppress women. Possibly, the cause for this misapprehension is the precise nature of the sacred feminine in Islam. The Sacred Feminine in Islam displays itself metaphysically as the inner manifestation of the religion. Her centrality demonstrates her necessary and life-giving role in Islam. In Islam, there is not the same condemnation of the body as is found in many of the major Christian sects. Exactly as it is in the Jewish and Buddhist tradition and as standing to various teaching in Christianity, the body is not an obstacle in Islam, but rather it is a means to attain enlightenment. Sexual pleasure is not shunned in Islam but rather incorporated into daily life. It is the same as the tantric paths in the Dharmic religions and spiritual paths. To begin with, the body itself is given great significance in Islam when one takes into account the bodily postures that are a necessary and essential part of the compulsory five times a day prayer or the dance of the singing Darwish – a concept that naturally resembles with the itinerary troubadours and Jewish BADHANIM. During salat (Islamic prayers) the body is metamorphosed into a manifestation of the sacred. These bodily postures are also very similar to the bodily postures one observes in Hindu Hatha Yoga, which is a branch of Tantric Yoga. Islam's unitary, holistic view of the body and spirit is evident in the alchemical saying of the Shi'ite Imams, 'arwahuna ajsaduna wa- ajsaduna arwahuna' (our spirits are our bodies and our bodies are our spirits). One of the primary goals of the Sufi is to reawaken the body to an awareness of it being an expression of the divine. The body is not sinful (as in the Roman Catholic Church's conception of Original Sin) in Islam, rather the body is the seat of the highest reality created by God in the whole universe. To understand the Divine Feminine in Sufism, it is helpful to understand a few basics concepts of Tantra, Buddhism, Yoga as well as Hinduism, and Judaism. Yet, one thing is clear that the main and direct source that gave rise and heavily influence the Troubadours as well as the courtly love phenomenon and later helped in establishing feminism and misandry in Europe alongside with the Judeo-Christian tradition that was the direct source that gave birth to feminism and misandry was Sufism and here especially the school of Rumi. Back to the Jewish sources, we can then say that different depictions of the celestial Feminine thus arose from various sources, especially as transmigration from the Pagan into the Monotheistic world, which was subsequently adopted, adapted, misunderstood, and combined in different ways in the various schools of theosophical Kabbalah. In the next paragraphs, I will tie all the aspects, discussed above and those in the wider context to draw a more detailed and comprehensive picture from which we will continue to discuss the complete anatomy of this gynocentric matrix. Here, we will see that the emerging Christian as well as Jewish esoteric, mystic, and Gnostic corpora of wisdom have developed and emerged from the far earlier culture within the frame of Pagan religions. Thus, we will see that gynocentrism isn't inherently an only – Monotheistic phenomenon but rather an underlying condition 0f all human cultures, societies, and traditions this happened long before the emergence of Kabbalah, Christian esotericism as well as the Gnostic teachings and the Christian dual heresies. In essence, a male and a female couple constituting angels of gigantic size are known from late antiquity. As I said, it is well exhibited, reflected and mirrored through the sexual aspects of the Shekhinah, Knesset Yisra’el, or the heavenly Jerusalem, but they are existing much earlier than monotheistic tradition and can be traced at least to the Turko – Slavic heritage and even before. Here, in the legends and the folklore of the Russian people that grew out of the common and shared Slavic mythologies, there is a feminine mythical demonic figure that is used a lot as a metaphor whose nature we will explain immediately. The real meaning of this metaphor is fundamentally different from what we are superficially tempted to think and supposed to associate with. This personality or character is called Baba Yaga. She is depicted as a supernatural being (or one of a trio of sisters of the same name in a very similar way that reminds us and resembles the female Canaanite Goddess trio of Ashera, Ashtoreth and Anat) who also appears as a deformed and/or ferocious-looking woman. Baba Yaga is described as a demonic witch who cooks people and babies. She flies around in a mortar, wields a pestle, and dwells deep in the forest in a hut usually described as standing on chicken legs and is in the thicket of a dense forest. Described as a terrifying creature she normally flies in the middle of the night sometimes on her broom too. The fence or gates of her hut are filled with human skulls and there is always a place for an additional one that she might put there. Her name, "Baba" means in most Slavic languages ​​ "grandmother" or an "old woman". Babki (many of Baba) in Russian slang can be synonymous with the term "Weiber" in German and Yiddish (a language that is a combination of German and Hebrew and was used by German Jews). This is something that translates and is equal to the English term Womenfolk. This is also the meaning of Baba in Russian for a single woman and not only in the plural. Its associated name "Yaga" is sometimes translated as the small form of "Jadwiga", which is the Slavic version of the German name "Hedwig". This is an important factor or detail because in the Slavic languages ​​it has a central meaning or role as an etymological and semantic derivative both from Greek and Turkish Slavic heritage. Some etymologists think that there is a more direct Slavic source for the name "Yaga" which is the proto-Slavic word ęgа, who's meaning also seems to be related to Greek and Slavic heritage However, one of these metaphorical stories has a very powerful narrative and speaks of people who were on a spiritual path and/or some kind of a path of self-inquiry and who came to the forest where she lived. The story then goes to describe the meeting and recalls her asking the first man who came to her "are you coming on your own (initiative)?" This spiritual seeker answers the question and says, "no, my father sent me." She immediately takes and throws him into the pot. Then another spiritual seeker comes in. She asks him again "are you coming on your own (initiative)?" This time, the second man answers her question and says, yes. She takes and throws him into the pot too. And the third guy replies, "look, partly I'm here because of others, partly because of me, partly I do not even know why, partly because of you, partly because of the forest and partly because I do not remember why". "And then finally Baba Yaga tells him" You'll be fine" and invites him into her hut. This Russian - Slavic folktale, as we shall see immediately, has not only an important lesson but also reflects many of the principles of which is, naturally, the domain of the Slavic culture, but also presented as proven and established analogies in other mythologies such as the Semitic Canaanites as well as the domain of universal truth, the meaning of this story is that to free themselves from suffering or some kind of existential difficulty as a part of the seeker's spiritual path one needs a lot of courage to stand up to the forces of vulnerability, doubt, fear, loss of our center of being, including clinging to ideas and thoughts, not just material things while Baba Yaga is the object of this archetype of fear. This is also the way to be freed from suffering: courage, integrity, honesty, security, and so on are crucial and the most important ingredient of the path. Escape will not help here. Only if you put your head in the lion's mouth and are honest with yourself only then will you get over your fears and free yourself However, in contrast to this story, Baba Yaga sometimes appears while exhibiting an antagonistic role and sometimes as we have seen in this example as a source of guidance, wisdom, initiation, and the cessation of suffering. In this sense, and in a non-dual way, it serves not only as an archetype of wisdom including the idea or concept of being an object of the archetype of fear but also in the role of courage and integrity that frees us from suffering as well as also simultaneously incorporating and being the prototype of those dark forces of our psyche that create the same suffering. Based on a deep and intimate knowledge of this human psyche and nature, this concept reflected a very scientific formation within the framework of pagan thought in which the nucleus or kernel of wisdom needed for us to be freed from suffering is to be found within suffering itself (in the same way as in a scientific theory the core of refutation must be included or embedded in the theory itself for it to become scientific). Baba Yaga symbolizes perhaps the difficult (and frightening) way and in another sense the necessary instrument, but also simultaneously the ideal and the practical outcome of the cessation of suffering. Why and how is its origin gynocentric we will understand immediately, but first we have to note that in this evolutionary, biological reality the female is the originating source of the male, defines it, gives it validity, and controls it as I will explain immediately. As I have explained in one of my previous publications and studies, it is the source of all and everything. And yet, in fact, and against the older pagan notion that still created a more balanced unity within the framework of biological evolutionary Gynocentrism, Judaism, Christianity, and Islam that became more gynocentric religions than the preceding ones, this prototype was exaggerated and converted, for example in Judaism and Christianity, to the archetype of the Shechina (the indwelling creative force of the abstract divine element that creates and sustains life or world/reality) and the Virgin Mary, which creates as I said the world, dominates reality and in the end revives everything Either way, when Baba Yaga serves as a source of guidance and wisdom, it helps people as I said in their self - inquiry (mostly spiritual/mental or in some similar context). For the most part, searching for her help is described as a dangerous endeavor. Special emphasis is placed upon the need for proper preparation for a meeting with her and a pure soul such as courage, integrity, honesty, confidence and so on, alongside with the obligation to maintain a basic etiquette. It shows that despite her "demonic" depiction and reputation she wields a lot of honor and respect, a seemingly superficial contradiction that we will solve immediately. In my other articles, as well as in this article itself, I also discussed the fact that pagan mythologies and folktales were often based on a very deep understanding of the human psyche and were used metaphorically as a type or in a similar way as also Jung's archetypes were understood in psychology. When we remove the layer and the theological pagan dimension itself, which in many cases is indeed problematic, the message of wisdom and the moral narrative is very powerful. Moreover, some researchers think that Baba Yaga was originally a Goddess and here we connect to the same layers in mythologies and religions that reflect the Gynocentric concepts of society mirrored through popular folklore and within the dimension of folktales of the different cultures that I have described above. For example, Sergei Rjabchikov (Рябчиков) believes that Baba Yaga should be identified with and represents the Goddess Tabiti, the Mother Goddess of the Scythians and who was later dethroned during the transition from Polytheism to Monotheism, exactly the process that I have described with the frame of the creation/inception of the monotheistic God and that happened to his female counterpart, actually pretty much in the same way that happened to him and many male Gods who were dethroned; lost their position and became either demons, physical phenomena or certain aspects of the one- and - only Monotheistic deity as will be proven by me later through concrete examples. Not only this resemble respectively, as I already explained, with the Jewish as well as the Christian concepts of the Mother Goddess and the mother of God that is here clearly evident but also the connection between the mother Goddess and wisdom is very strong, clear, and important. For example, wisdom (Chochma), intelligence (Bina), and understanding (Daat) in Judaism and Kabbalah are all female concepts. The specific idea of ​​a female circling a man who is dependent on her and that was adopted by Christian Kabbalists like Guillaume Postel who were also proto feminists is a very essential and known element. Thus, wisdom is a feminine concept/reality that defines the masculine and it reflects the principles of biological and evolutionary Gynocentrism 0:1 Moreover, one can point to the similarity between a "hut built on chicken's legs" and the shape of a structure that was common among hunter-gatherer societies in Siberia and who were also known to be shamans. Historically, however, this house was meant to protect food and equipment from animals during periods of long absence: a wooden cabin with no windows and doors, standing on scaffolding made of torn logs of trees from the perimeter of the building, stretching for about ten feet. This is used in legends as a basis for describing the house on the legs of a chicken and it also has a solid empirical basis as a tool for the overall metaphor. Also, a similar but smaller structure served the people of Siberia as a dwelling place for their idol worshipers. Given the Gynocentric structure of human society, especially the shaman of the Siberian people, an archetypal picture of a carved bone figurine wrapped in ragged clothes and placed in a small hut on the top of a stumped stanchion corresponds to Baba Yaga's description of her entire body, her legs in one and another corner, and her nose grows to the ceiling. On the overall level, it also corresponds to the idea of ​​searching for her and her wisdom as a form of initiation and instruction since the Shaman men were sons of the same female Shamans who guided and educated them in the mysteries of esotericism. This is also the primary basis for the idea of ​​formal and informal power distribution between women and men. This model in which men took upon themselves more official roles including religion and women maintained informal power has begun here as an anthropological basis that can be seen as reflected in these legends and as for the dynamics explained by Susan Carroll Rogers in her research in terms of power distribution between the genders within the traditional peasant societies. This dynamic as I have explained by extending her research based on deeper dynamics in examining the differences between ultimate abstract reality and the actual relative one on which anthropological development is based is universally valid through all the spectrum of human society including the modern one Anyway, in this context, it is also very important to mentions that the Siberian shamans were the first ones to develop a kind of spirituality that eventually became an established religion (Brahmanism, Hinduism and from there over the fertile crescent to the Canaanites and finally the Monotheistic traditions of Judaism, Christianity, and Islam. However, even in the pre – institutionalized era of religions of the Shaman cultures, those were women who were the first Shamans during this primordial religious development and not men. In my research on the migration of early hominids, I showed that the roots of both the female shamanism as well as the gynocentric nature of society as the source of female shamanism and its derivative of cultural as well as religious shamanic spirituality may go back more than 5 million years and be linked with our ancestors’ upright posture. This is the link where the gynocentric culture of non-human primates shifts into the human one! According to Ian Tattersal (1999), one of the leaders in the study of human evolution and curator at the Museum of Natural History in New York City, once our hominid ancestors stood upright there would be a need for midwives! This female need for midwives encapsulated the dynamic that gave rise to the evolutionary need of society not only to assist females by birth but also alleviate their suffering in a way that by definition would in a later dynamic lead to the accumulation of traditional alternative, spiritual as well as medical and esoteric knowledge in the hands of women via the root of Shamanism, spirituality, and religion. Here we should bear in mind that it is rare for women to give birth alone and most cultures typically had midwives. Moreover, almost entirely most births in human history occur close enough to the village so that others can hear the baby’s first cries. This signals to the woman’s female relatives and friends that the child has been born and that the mother may welcome assistance in delivering the afterbirth, cutting the umbilical cord, and wiping the baby clean. Perhaps carrying the baby for her, other women will accompany her back to the village. Only the most experienced and determined woman insists on being alone during these last stages Humans are almost unique in our use of midwives. Most animals give birth alone, though midwives have been observed among elephants, dolphins, and bats. The human need for midwives undoubtedly increased, as the size of newborns' heads increased. In our evolution humans have struck a delicate balance with our large heads: Our big brains make for difficult births. The trend in the human line (hominids) has been for our babies to be born less mature so a great deal of the brain growth happens after a baby is born. As a result of this evolutionary strategy, human babies are born immature and need care for a longer period compared to other animals. This puts a range of demands on social structure and nursing mothers in particular. It also must have increased the demands on and for midwives. Midwives have the experience of catching babies and usually at some points in their lives have also been pregnant and given birth. This double experience, over millions of years, gave midwives a vast body of knowledge about pregnancy, birth, and child-rearing. This body of knowledge also would have included what to do if something were to go wrong or if someone became sick or hurt. The importance of midwifery as a response to human evolution seems to me to be the logical root of female shamanism while the above description gives us the frame of biological evolutionary gynocentrism 0:1 Hence, as a derivative of biological and evolutionary reality not only a lot of alternative and esoteric spiritual wisdom was acquired as part of the effort to ease the woman's suffering but its origin was female and accumulated in the hands of women. Therefore, this is not only the basis for biological evolutionary Gynocentrism, which is reflected in religion and spirituality but also the basis of all these mystical teachings, since spirituality and alternative knowledge in nature are those of feminine roots. This phenomenon could be foreseen throughout history, for example, and especially in the Bogomil and Cathar culture, which provided the basis for the troubadours and then for feminism and Misandry. However, this in itself does not make them by definition false or wrong especially in their original more balanced form but rejects the claim that religions and societies are patriarchal and such that have excluded and oppressed women. Anyway, acknowledging this reality, we again should bear in mind that as aforesaid Baba Yaga was identified with the goddess Tabiti in the early Gynocentric societies and in the same way both in the Semitic one (through the unification with the respective Semitic Goddesses of Ashera, Ashtoreth and Anat) as well as the Shamanic societies. She was not the one who held formal power, but rather because she represents and embodies the female qualities of the androgynous Ein Sof (infinity) as defined in Kabbalah or the ultimate abstract aspect of absolute reality that creates and dominates the world through the informal dimension which, as we have said, is the source of formal authority and that also approves and supervises it, without whom the authority cannot be exercised, she was ruling through the dimension of informal power. As we shall see, Tabiti is also the equivalent of the Jewish Shekhina and the Christian Virgin Mary, the mother goddess, and mother of God, as well as the Asherah, Ashtoreth and Anat from the Canaanite Semitic mythologies, the direct concept from which the ideas of the Shekhina were nurtured in Judaism and Virgin Mary in Christianity both of whom themselves were descendants of Tabiti Moreover, according to the ancient Mongolian and Turkish religions, as described by Raphael Berezinov, the formal power hierarchy begins with Tangari and Omaye, which are the Greek counterparts of Uranus and Gaia. At the same time, Tabiti has ranked above and is preeminent to them. This dynamic as I have described it based on the Ugaritic mythology is also found in the heavenly hierarchy of the Canaanite pantheon. While El is the head of the Pantheon, his "reign" is more of a symbolic nature while Ashera with her two daughters, Ashtoreth and Anat, are the actual rulers with Anat's brother Baal. Anat not only helps her brother fight against his enemies, the mythical snake, whale, and the crocodile. But she also helps her brother resurrect after being killed by his rivals, taking revenge, defeating them, bathing in their blood, putting their skulls on her waist (which reminds us of the skulls and the ferocious nature of Baba Yaga) and returning Baal to his throne. It is the Semitic way of the Canaanites to explain the same phenomenon of formal authority as being expressed, approved through the female source, depends on it, defined by it and needs its help in being exercised over the masses whereas it was slightly done indifferently way than in the Slavic version. Without the informal feminine, the formal male authority has no validity and no practicality Although Greek mythology also presents the same dynamic as to the origin of the source of the masculine and male authority as well as specifically the distribution of formal and informal power, Tabiti was transformed by the Greeks into a household goddess called Vestia or Hestia. This is the name Hedwig which we already know from the German culture from which the name Yaga comes in Slavic languages ​​and as the derivative of Jadwiga, probably also in the Proto Slavic form of the name ega. Anyway, I want now to discuss the process of dethroning pagan gods, sometimes even to the level of a physical phenomenon or a demon, which is familiar to us as I said above not only with the God's concept inception but as we can see here also from the transition between mythological paganism and monotheistic concepts as well. Here are a few examples from Cassuto's monumental works in his exegesis and commentary on Genesis: The Transformation of the Goddess Tiamat in the concept of physical depth Cassuto writes: "In the Greek summary of the myth by the Babylonian priest Berossus, it is clearly stated that the god Bel, that is, Marduk, sliced the body of Thamte (Tiamat, Tâmtu) into two, and of the one half he formed the earth and of the other half the heavens. With the parallel traditions in the Canaanite and the ancient Israelite poetry, it will suffice to note the opposition of the Torah (Pentateuch) to the entire mythological account. It is true that in the Pentateuch, too, reference is made to the division of the primeval world-ocean into two halves, situated one above the other, but the entire mythological picture is completely erased. Here we have neither war nor weapons; a body is not carved up, nor are its segments used for construction; a simple process of physical unfoldment takes the place of the mythical train of events described in the pagan legends" (Thus in the Monotheistic traditions the Goddess Tiamat has become a physical phenomenon) He further writes: The word tehom, rendered ‘deep’, undoubtedly belonged to the poetic tradition of antiquity, and consequently it is used without the definite article, which is rarely found in Biblical verse and is entirely wanting in Canaanite poetry. Linguistically, the word corresponds precisely to the Arabic word Tihamat, which denotes the low-lying Arabian littoral (the Arabic tahmun generally signifies, ‘land sloping towards the sea [see G. W. Freytag, Lexicon Arabico-Latinum, s.v.]), and to the Akkadian word Tiamat, the name of the goddess of the primeval World-Ocean, who had existed from time immemorial and was the mighty foe of the Creative God. Although the equivalent noun in Hebrew lacks the feminine termination -t, it is nevertheless treated as a feminine substantive. In the Pentateuch, tehom denotes simply the primeval World-Ocean—a purely physical concept. It is matter and has no personality or autonomy; it had not existed from time immemorial but was created by the will of God, and was ready to receive whatever form its Maker would be pleased to fashion for it The transformation of the male deity Ed into the physical phenomenon of groundwater Here Cassuto writes: "The best explanation is the one based on the Mesopotamian name Id, which is the designation of the guardian deity of the waters of the deep (see Albright, JBL, lviii [1939], pp. 102–103). Accordingly, the word ’edh refers here to the waters of the deep generally and to all the springs issuing therefrom. This accords with the statement below (v. 10): A river flowed out of Eden to water the garden, that is, the garden was watered by a river emanating from a spring, and not by rain. It is also in keeping with the general tenor of the section: at first, the ground did not absorb water from above (Bereshith Rabba xiii 9–10, Theodor’s edition, pp. 118–119, and parallel passages), in other words, its fructification was not dependent on rain, which sometimes comes down in due time and sometimes is withheld, but it drew water from below, that is, it was constantly irrigated by the waters of the deep. This blissful state of affairs prevailing in the garden of Eden and the similar circumstances obtaining in Egypt served as classic examples of a land blessed with fertility: like the garden of the Lord, like the land of Egypt (xiii 10). Man would have continued to enjoy these conditions had he remained free from sin, but when he transgressed the Lord punished him by decreeing that the soil should obtain its moisture from above, so that He might require man according to his deeds, giving him rain in its season if he was worthy and withholding it if he was unworthy The integration and unification of different and entirely separate deities as various aspects and characteristics of the one and only Monotheistic God Here Cassuto writes the following on the integration and unification of the Canaanite God Baal who was dethroned and unified with the Monotheistic God as some specific characteristics and aspects of him: "From the Ugaritic writings we know that the Canaanites used to tell of the god Baal that he built for himself a palace in the sky and opened therein windows or lattices (the very verb pth [‘opened’] and the nouns hln [ = Hebrew hallon, ‘window’] and ’urbt [= Hebrew ’arubba, ‘lattice’] are found in Tablet II AB, col vii, lines 17f.), and through these windows Baal caused his thunders to be heard. And since the Canaanites attributed to Baal also the sending down of rain from heaven, it is probable, although there is no definite reference to it in the texts known to us at present, that they also conceived this action to take place through the windows, and the term the windows of heaven was used in their language to denote the source of rain. One should not be surprised at the fact that this expression was inherited by the Hebrew tongue. The different forces and phenomena of nature and the fundamental principles of life, which the pagan people embodied in the form of entirely separate deities, were integrated and united, in the monotheistic consciousness of the Israelites, as the various acts of the One and Only God; and when the ancestors of Israel accepted the tongue and phraseology of the Canaanites, it was but natural that they should also take over, as part of the vocabulary and idioms of the Canaanite language, the Divine designations and other terms that signify these acts or are connected with them In this way, the Israelites appropriated two titles of the God of Melchizedek, God Most High and Maker of heaven and earth (see Part I, pp. 200f.); similarly the Israelites employed the Divine appellation rokhebh ba’ărabhoth [‘who rides upon the clouds’], which the Canaanites applied to Baal (rkb ’rpt); and so, too, the Israelites accepted the use, if only as metaphorical expressions, of such idioms as "the opening of the windows of heaven’. We find the phrase, in the undoubted sense of sending down rain, in Mal. iii 10: if I will not open the windows of heaven for you and pour down for you an overflowing blessing. In ii Kings vii it is recorded that one of the king’s captains did not believe in the words of the prophet who announced in the Lord’s name: Tomorrow about this time a measure of fine meal shall be sold for a shekel, and two measures of barley for a shekel, at the gate of Samaria, and in mockery of these good tidings he said (v. 2; compare v. 19): If the Lord Himself shall make windows in heaven, could this thing be? as though to say: Is it possible to believe that the Lord would open windows in heaven and send down therefrom not rain, as usual, but fine flour and barley? On Isa. xxiv 18: For the windows on high are opened, see below. The substantive hallon [‘window’], which is used in Ugaritic as the equivalent of ’urbt [‘lattice’], is likewise found in the Hebrew linguistic tradition as a synonym for ’ărubboth haššamayim [‘the windows of the heavens], from which the waters of the Deluge came down. Although it does not occur in the Bible—possibly, this is accidental—it is found in rabbinic literature. In Bereshith Rabba xxxi 12 we are told of the giants (see the variant readings in Theodor’s edition, p. 285): ‘They set down their feet and closed up the deep, and they placed their hands on the windows [ hallonoth] and closed them up’, etc. This word preserves traces of the ancient tradition, which survived among the Israelites through the generations Thus, the various Pagan Gods became either physical phenomena or certain aspects or attributes of the one Monotheistic God where either a male or female Pagan deity could have become a physical phenomenon such as an abyss, groundwater or steam or an attribute of the one Monotheistic God as well as being dethroned to demons. This phenomenon, then naturally, has nothing to do with the oppression of women, but rather it is reflecting the process and transition of monotheism from pagan religions. The Goddess Tabetti underwent such a similar transformation as an in-between link still within the Pagan mythology, similar to that of many male and female Canaanite gods and deities whereas the later Hebrews adopted this concept and dynamic from the preceding polytheistic traditions. Yet, while the male gods underwent in long term a continuation of demonization, some of the female goddesses were not only placed on the pedestal as the object of admiration and adoration in the ordinary culture but their status on the ultimate level remained superior to the male even when they were dethroned to the realm of demons. Even then they maintained the good, the positive and the beneficial element, as in the case of Baba Yaga The bottom line in this context is that from the course of these events we also learn that all the folktales of Baba Yaga correspond to historical, theological, anthropological, social as well as cultural developments of this kind. Beyond the above, it may be added that Baba Yaga's name is a development of this sort too, as well as a description of her home in the context of her being a witch. Her story also depicts the reality where a deity, female or male was dethroned to the level of demons, yet in this case being relocated to a specific aspect of the physical world namely her home, hut. Of particular importance in this context is the etymology and semantics of the name 'baba" itself which as we shall see translates in Russian as a grandmother or an old woman and whose origin is of Turkish –Slavic heritage. In the Turkish languages, ​​the name Tabiti originates in the root of Ebi or Ebba, which is an expanded manner that means the superior mother. In terms of semantic clusters, it also means grandmother and as a derivative midwife and a dear woman. Semantically and etymologically, this is the reflection of the gynocentric evolutionary biological reality in which the first female hominid began to walk on two and needed to be given help by midwives during birth as I explained at the beginning of our exegesis here. Through a long and a stepwise graduate process, it transformed and migrated into the concepts of biblical Eve and later to the other concepts such as the Shekhina and Virgin Mary as I described the beginning of the discourse here. Even the biblical name Eve still maintains and echoes its semantic and etymological origin of Ebe (in Hebrew Hava). How semantics and etymology as well as the other concepts and dynamics as explained through the Biblical examples above passed through the various stations and incarnations is through the Sumerian, Akkadian, and Aramaic cultures of Mesopotamia and from there through the Canaanites to the Bible. By the way, Tabiti came also from the Turkish root of Tapp and Tabino, which means worship. The two meanings do not contradict one another; they match each other in terms of the Gynocentric message of putting women's needs and desires first These models of formal and informal power distribution as a part of evolutionary biological Gynocentrism, as well as the other dynamics described in this article, were observed in all of the ancient societies. Women in older traditional societies of the past understood that a correct and just power redistribution between formal and informal power is necessary for the harmonious functioning of the society and relationships between married couples. Feminism wants to take away formal power from men, to leave women with the informal power and to abandon men without any power at all. In a certain sense, not only is the formal power and authority validated by the feminine, which is the embedded aspect of wisdom but male attributes, such as courage and confidence, are defined and need the feminine for approval and this purpose in overall terms. Other attributes such as integrity, honesty, and so on undergo a similar process. In essence, these folk tales and popular folklore reflect gynocentrism in the mythologies from which it has originated. This can be seen not only in Slavic mythology but also in the Semitic Canaanite one. In Semitic mythology, these were Ashra (the mother goddess) who was the de facto ruler, and her two daughters, Ashtoreth and Anat. Some say it symbolizes a spectrum and some say it's one aspect of the whole. Whatever it may be, they symbolized not only feminine sexuality in all its forms but also the combination of wisdom, courage, evil, and violence that can occur in women (as standing opposed to the one-sided demonization of men). To a large extent, Baba Yaga is a combination of Ashera and Anat (or vice versa the Canaanite trio exhibit the essence of Tabiti and Baba Yaga) in the sense of wisdom and other relating concepts as well as the correlation to violence. For example, we can mention here the skulls in Baba Yaga's hut and those that Anat was hanging on her waist as well as the resurrection of Baal by his sister Anat after being killed by his rivals and then put back by her on his throne. This element of wisdom and many other aspects were adopted in Judaism and Christianity as the concept of the Shekhina and Virgin Mary, as I explained above, as the mother of God (Mary) and the Goddess Mother (the Shekhina) respectively. Of course, this has been adapted in the two monotheistic religions, and it can be seen that these concepts migrated all over the religious spectrum back and forth and are adapted from culture to culture. It is similar to the idea that the monotheistic God is a combination of the pagan gods describing different qualities or aspects of him. It's the same process here and includes the female and feminine too. Feminism lied and said that religions are patriarchal and oppressing women. In reality, the opposite is true, religions are Gynocentric and do not oppress women at all The theism of any sort leads to a devaluation of males: the fivefold model of the emanating misandry and the three-step model of gynocentric gender power relations and dynamics originated from the abstract realm into the relative world of form and it's mirroring through the concept of God! This is true for all types of theistic traditions and it is because all of them are heavily gynocentric. Now, let's look at the dynamics that create this situation but first let's discuss the three stages model of gynocentric power dynamic and relations. The three stages model of gynocentric power relations and dynamics Up until now, our discussion can be summarized in a modem that I will refer to as the three-stages-model of gynocentric power dynamics and relations (TSM – GPDR). The TSM – GPDR is an interactive historical cognitive/epistemic model that juxtaposes and mirrors the gynocentric dynamic between the human realm of historical events and the abstract cognitive or metaphysical realm as is seen in religion, spirituality and the mutual relation between ultimate reality and human psycho cognitive base. In the human historical and material realm, it is expressed as the gynocentric three stages of historical and biological development: a) biological/evolutionary gynocentrism giving the female an in-built privileged position and advantage that is balanced through giving up some of her power while reducing the formal and balancing it with the informal one.; b) socio-cultural gynocentrism which symbolizes the attempt of reestablishing the female privileged and divine status in the human realm, and c) feminism which is taking it to extremity with and attempt to create an only female-dominated society. The same process is mirrored in the realm of religion through all esoteric, mystic Gnostic and heretical belief systems which assumes the privileged divine status as well as being the actual ruling power in the world (Shechinah) through which the male aspect of God is only mirrored which resembles the historical stage of evolutionary and biological gynocentrism that is balanced through giving up some of her power while reducing the formal and balancing it with the informal one (a) leading to the apposition of wisdom and Chochmah as part of the process of female and male dethroning of Pagan deities as for the creation of the monotheistic concept of God within the framework of keeping her essential position as the elevated part of the divine based upon giving up wisdom for the sake of faith and with the incentive to control and condition men (b) while at the last stage it aims at creating a female messianic era as it is thought by Guillaume Postel (c). Thus, we can see that historical gynocentric dynamics are mirrored and parallel those in religious realms. Indeed, we can say that religion doesn’t create gynocentrism but mirrors it's dynamic in an interactive model history and metaphysics. Now, let's look at the teachings of Guillaume Postel whose misandrist heritage and contribution of those ideals in modern feminism especially the third wave is exposed here for the first time and that also influenced a lot of the Hassidic Jewish thought. In his future view of the world and understanding of human destiny, Postel has foreseen a female messianic era that will be led by a female pope. In Postel's theology, men, as well as the church, are designated with four eras while we are now at the beginning of the fourth age, a model that resembles the three-stages-model and is only a more nuanced version with additional subcategory. Anyway, according to Postel the 4th epoch, whose truth has been hidden from the people, both in the Old as well as the New Testament, is revealed only to mystics and specifically to Postel himself. According to Postel, the first epoch is essentially a natural one that lasted until the times of the Biblical flood; The second era is that of the Old Testament; the third one is that of the New Testament; And the fourth age is the messianic era, one that, as we have said, will be a feminine age, led by a female pope, reminding us of the feminist concept of "the future is female". In this way, Postel effectively denies for the first time the egalitarian division of power embedded in all of the early Gynocentric societies, which was based on the division of formal and informal power and turns it on its head. In older gynocentric societies before Postel formal and informal power was divided equally and on an egalitarian basis between men and women as was proven by C.S. Rogers and my elaboration on her research. In those older and early gynocentric societies, the informal power always remained in the hands of women while the formal power, though not exclusively, remained in the hands of men. The reason behind this division was that the informal power is not only more important than the formal one and that it enables women to continue to control society as well as men but the fact that formal power stems from the informal one that also defines and controls it. In Postel's theology, both in practical as well as in symbolical terms, there not only arise now the concrete demand for the transfer of formal power to women, while the non-formal, remains in their hands but this has become a cornerstone of feminist thinking and pattern of political and social activism especially for women's organizations and feminist political activists, politicians, lobby, and power groups. Guillaume Postel was the first male feminist in the Proto-Renaissance feminism who has laid this foundation and cemented its authority on a religious basis and in religious terms. Hence, he did not only create the feminist but also the gynocentric misandry. Additionally, in Postel's thought, human beings have a fourfold nature that stands under the four eras of human history and God as described above. The three lower levels are composed of body, soul, and mind while the higher element is the Spiritus. While the first three according to Postel were redeemed by Jesus, the higher fourth element is still not redeemed by him and awaits its redemption by a woman in the messianic female era. Following this line of thought, Postel continues Agrippa's philosophy of the superior nature of women over men rooted in the traditional religious thought but here mainly expressed through the Cathar and Bogomil legacy which was one of the basic tenets of the Cathar religion and one of the elements constituting the fivefold foundation of feminism as determined in the Cathar tradition who may also have been the most-early source of influence on modern feminism. This construct was defined by Schmidt Biggemann as double Christology. Although Postel continues to see Jesus as the savior of humanity, his redemption is not only not completed, but it will be only accomplished in the messianic female era of the Spiritus. As we shall see immediately and even more strongly in contrast to Agrippa and others, the role of the female Christ as understood by Postel was not meant as an abstract idea at all but rather designed for a specific female figure. During his stay in Venice, Postel met a nun named Joanna and in Venice dialect, Zuana. The connection between Postel and Joanna not only became intense but also led to a strong mutual mystical fertilization when they created an esoteric feminist narrative in which Joanna became the Mother of the World and its female leader. It is interesting to mention that as part of those and other mystical experiences, Joanna was described as having esoteric intercourse (or sex) with Jesus, which resulted in the creation of spiritual pregnancy. Postel himself is the seed of this spiritual sexual experience. It is also interesting to note that part of the common Christian Kabbalistic heritage between Agrippa and Postel is the connection made by the latter between Joanna as the mother of the world and her as being the divine shekhinah itself and its presence. In other words, Joanna is identified with the feminine element of the deity that dominates the world and in a wider context with the feminine part of the androgynous from which everything stems. This, as we have said, was the basis for their prophecy of the feminine messianic era of the fourth epoch that they have discussed and that serves till this very day as the metaphysical and esoteric basis of the feminist struggle for a misandrist matriarchy and the concept that "the future is female". Postel and Joanna have seen Jesus as only bringing an incomplete male redemption. It is interesting to mention that in the 16th century there was an intensive occupation and flood of female saints so the figure of Joanna is neither paradoxical nor some somewhat strange. It continues the heretical Cathar heresy in the same places in Italy where women were fully integrated into the religious life, practice and also acted as religious figures of authority. Whether Joanna or Postel with their heretical teachings were Cathars or not, something that is yet to be proven by further research, or belonged to the mainstream ecclesiastical nomination is less important as to define the fact that women were not living under patriarchal religious oppression but still keeping all of the informal power lived on the contrary in a gynocentric society that has favored them and still gave them the privilege to participate in the circles of formal power – a privilege that isn't granted to men even today (and who still lack any informal power). In the same way, as it was with the Cathars and the troubadours as long as the heretical teachings were fitting in the clerical doctrine and dogma of the church, we are mainly talking about the gynocentric and feminist ideals, all of this was adopted into the mainstream of the Christian thought. In her book "A Kabbalistic Christian Messiah in the Renaissance: Guillaume Postel and the book of Zohar", Judith Weiss mentions a few of those women as well as their lifestyle characteristics. Those were Veronica da Milano, Veronica da Binasco (1445 – 1497), Osanna Andreasi (1449 – 1505), Stephana Quinzani (1457 – 1530), Colomba di Rieti (1467 – 1501), Arcangela Panigarola (1468 – 1525), Chiara Bugni (1471 – 1514), Lucia Brocadelli da Narni (14761544), Catherina Mattei de Racoconigi (1486 – 1547) (1508 – 1555) and Paola Antonia Negri. Only to give a few examples! Judith Weiss also mentions in the book Gabriella Zari's research and outlines the character of those women's lifestyle that is interesting for understanding our case. All of those women were leading an extremely ascetic way of life especially the diet sometimes almost at the edge of starvation denying themselves food and meals. They all came normally from a very simple and often illiterate background meaning they probably did not belong to the social elites of their time. Despite this fact, they've become literate through their religious activities. Those were normally men with a position of formal power and authority monks and/or within the hierarchical ranks of the church that advanced and celebrated them. The result was that those women influenced great masses of believers and had accordingly a lot of followers. As to their roles of spiritual advisors they were highly influential figures. As being believed and seen as having revelations and prophecies those women served also as political advisors to various officials who came to ask them for their guidance. It is interesting to note although as aforesaid that it requires further research that most of those characteristics are under the Cathar way of life and especially the extreme ascetic practice particularly the diet abstaining from food almost to the point of starvation. Again, whether those were Cathars themselves or Cathar influences adopted in the mainstream Christianity it shows both the great influence of women, the strong support of men not only in advancing the noble but especially the ordinary women of that time and thus the very early dynamic of institutionalized male feminism and the increasingly growing shift of formal power from the male into the female domain of informal power. Thus, the early beginning of the accumulation of all forms of power as is also seen and evident in modern feminism can be also traced back to the proto or renaissance feminism of the 15th and 16th centuries. Guillaume Postel was the spiritual and actual father of this dynamic. Here it should be mentioned that in another work written by Francois Bilon we can see that Postel's influence whom he explicitly mentions, was far-reaching in spreading feminist and misandrist ideas and maybe even more than that of Agrippa. One of Bilon's works, "The Impregnable Fort of the Honor of the Feminine Sex", published in 1555, one of the discussions is dedicated to the strength and the nobility of women. It is also sectioned into three chapters: the first, having no title attributed to this passage of the work, is a collection of female figures which are celebrated for their competency and proficiency as warriors as well as their capacity to exercise power; the next part deals with holy things and the third one is coming back to the subject of warfare. Joan of Arc is mentioned in the first passage, in a series of early, biblical, and up-to-date figures from French history. It depicts the image of the warrior who predominates and it is female. The passage devoted to the Maid focuses on the seat of Orleans and the betrayal that brought her to death. The Maid is portrayed as capable of meeting both the poor as well as the noble ladies of Orleans. There is a great chance that the link established between Joan of Arc and the noble female audience was inspired by the Very Wonderful Victories of the New World Women, published in 1553 (two years before the impregnable Fort of the honor of feminine sex). In addition to bearing very clear traces of intertextuality (especially allusion to "Celtic Gaul"), Billon as I said above explicitly mentions Postel, which he classifies as one of the defenders of women, along with Claude de Taillemont and Jean Du Pre and others. This is an extremely important piece of evidence as it clearly shows not only the vast amount of men involved in feminism already in its protohistory, not only it refutes the notion of misogyny but specifically in the context of our discussion it shows the central position of Postel within the feminist movement and his contribution as we will see later Except for Postel's "The very wonderful victories of the women of the new world" to which we will return and are going to elaborate in detail, also the work of Agrippa, as I mentioned above, was essential praise of the female gender too in that it gave women the theological approval, point of view and the basis for female supremacy by seeking to position women above men in all aspect and elevate them to a status of goddesses. The enthusiasm to elevate women above men should not be seen as a paradox, as we've seen in the research women in gynocentric society wielded all of the informal power as well as formal power to a large extent, but it is a natural continuation of the troubadour legacy including the religiously theological Cathar heritage and background. In that sense, this dynamic symbolizes and is a typical reflection of the Renaissance feminism or the proto-feminist era which shaped, heavily influenced and embraced the reception of distinct feminist textual lineage in terms of the subsequent collective praise of women on behalf of a theological reflection which will be not only limited to the new as well as the old testament but also in terms of the mystical tradition of both Judaism and Christianity. Agrippa's Declamation itself undergoes an esoteric reorientation and mystical adaptation according to a new audience and the subsequent Cathar – Bogomil heritage. "That the excellence of women is greater that of man is another example of such adaptation and exploration of the discourse on women beginning in the Bogomil Cathar heresy and drawn to the extremity in the theological thought of Heinrich Cornelius Agrippa and Guillaume Postel which is a natural continuation of this heritage over a time frame close to almost 300 hundred years. First of all, there are arguments taken from the Bible and they are summed up to the top of the topic. Examples of women worthy of the praise of the Old and New Testaments are given too. The discussion revolves around the qualities women: courage, constancy in love and charity, an area of ​​influence of which the women of the court of Henry II are the figures of the bow: "How many are there in the court of France that the most learned men of the country, I will not say in theology, but in the human sciences, would not dare to wait to contradict about? Then - and this is the most important aspect - beyond the content of the old and new testament the declaration of the superiority of the female sex ends up in a more specific perspective of rhetoric which is now based in religious misandry, female supremacy as well as extreme gynocentrism and is rooted in a mystic explanation of the Kabbala as well as more typical Christian esoteric thought. Moreover, the year 1553 saw the first edition and publication of Postel's "The Very wonderful victories of the women of the new world" which predicted the female matriarchal world order which we will continue to discuss immediately. The text of Guillaume Postel impregnated with mysticism, penetrated with a prophetic voice, it announces the presence on earth of a new redemptive Eve, designated to Joanna, starting the era of feminine matriarchy that will replace men which also was coupled with the advent of an entrenched temporal monarchy in French soil. In that, Guillaume Postel's theological thought exhibited, in fact, a sort of a conglomerate of matriarchy, mysticism, esotericism, and (French) nationalism that goes hand in hand with the old French Cathar heresy in Occitan. Although rejected by secular and religious authorities, both by Henry II who ordered his pursuit by the parliament and that by the inquisition of Venice which sentenced him to prison. This text claims to be part of Christian eschatology additionally to the fact that Guillaume Postel had a big influence on Christian thought. This shifted vision is, of course, an adaptation and does not necessarily as we have seen throughout the research contradicts or is at odds with Christian dogma and doctrine; unique and unclassifiable, it is nevertheless related to the theme of the medieval virgin and strives to define women as part of the Christian tradition which is successfully done both by Agrippa as well as Guillaume Postel. Borrowing from the collective praise of women, for example, the virtuous women as well as certain female figures from the old testament, it must be read as an attempt to make the unconventional content of female supremacy acceptable in religious terms and justified by it. "The very wonderful victories of women of the new world" occupy a strong and crucial position both in theology as well as in the primordial place in which they place women in the total interpretation and the main legal focus of the societal and legal system that they define. With the internal logic of their own, they constitute a dynamic aiming at putting women both in the main position or acquisition of formal as well as informal power while starting a public theological debate on women as part of collective praise. The current dynamic of the constant approval and appraisal of women while degrading and demonizing men can also be traced back to those basic undercurrents started with Guillaume Postel and his ingrained feminist misandry. The warning that closes the dedication "Read carefully before judging" is an appeal to the reader to the unfettered exercise of critical thinking. This formula is very often found within the context and variations on controversial text and works. This might be natural for mystics and occultists as Postel, Agrippa and others, convinced opponents of the reformed or mainstream religion but it is of course not for the average people. More generally, it aims at creating a public discourse and reading, a practice characterized by free will. The importance of the heroes as well as the subsequent readers of Postel is - if we look at it well - also present at Agrippa and Estienne, through the invitation to the development of the thesis of the superiority as well as the supremacy of the female sex by continuators on the one hand and the call for exploring a new path to the truth on the other hand. In the texts of Agrippa and Postel in particular, the hermeneutical attitude required from the reader has directly related to the cross-examination of sacred text readings judged inadequate: the rejection of scholasticism in the first, re-appropriation of the Christian heritage in the second. The preeminence of God as the ultimate source of truth, however, is no questioning. Despite the different circumstances and in full adaptation to the new situation this is the same metaphysic that we encounter today in feminist thought and the (female welfare state) paradigm only that in some wings of feminism especially the left-wing state replaces God. All of this presents a fundamental issue of the collective praise of women and it does not only concern the work of Agrippa but besides the declamation, Charles Estienne's assumption "That the excellence of the woman is greater than that of the man" is also valid to "The Very wonderful victories of the women of the new world" of Guillaume Postel which also stands out as a cornerstone of feminist misandry already in the 16th century. As a hallmark of this emergence, it is a feminist and a misandrist text based on the principles explained above. The collective supremacist praise of women, which in most texts mentioned here provides a specific representation of the auctorial figure on the one hand but the other one incorporates a universal message, not only modulates this affirmation or contradicts this fact but in Guillaume Postel's works and theological thought it also presents us with a concrete female figure that will constitute an actual person in terms of a feminine Messiah. The position of the author in the face of his narrative is not due to disinterest in the question of the construction of God's ethos or a "regression" by relation to the emergence of the auctorial figure in texts with an architectural metaphor but on the contrary, in Postel's work, it is identified with a concrete specification. The interpretive vagueness on the one side as well as a real specification on the other one is both a part of the covert as well as the clandestine gynocentric approach to get what women want without making it too evident. In many cases one does not have to speak all the many instances; in many cases, one does not have to speak all the involved intentions; yet, in all of them, everything is clear and evident. It does not happen due to erasure or disappearance, but due to an elaboration of the author's representation which is true in all terms and means. This concealment game leads to increased hermeneutic activity on the part of the reader. Self-reflexive, Agrippa's, as well as Postel's work, accumulates calls for exteriority of the speech: they give themselves to be read as a communication process. Open on the reader, both by the meta-discursive insertions specifying the plan and argumentative progression that by the final call explicit to the continuation of the reflection, it constitutes a call to intellectual exchange and dialogue. The opening remarks of Charles Estienne and especially that of Guillaume Postel in his "very wonderful victories of the women of the new world", does not go as far as to propose to continue the debate. This last text - especially being a closed, a monologic system – it solicits the reader, whom they invite to take a position and to which they concede the right to take sides with their work. Postel proposes the feminist matriarchy in terms of a deterministic history utilizing manipulation and deception; a well-known feminist tactic. Moreover, "The very wonderful victories of the women of the new world" that was written by Postel after the death of Joanna can be considered as his monumental and probably the most important one. I have mentioned already "The Impregnable Fort of the Honor of the Feminine Sex", published in 1555, which is tightly related to "The very wonderful victories of the women of the new world", however, the book that is even more associated with this work of Postel is the well-known feminist work namely "La querelle de femmes" whereas Postel has written his book as a part of this dynamic and where his thought about the feminine era led by a female Pope specifically as incorporated by Joanna fits into the narrative and the message of "La querelle de femmes" as we have explained it. In addition to the above explanation, it is worth adding that the "Querelle des femmes" basically discusses the topics of female superiority over men, including in terms of sexuality, all the positive achievement of the world that women have contributed and many more. Joanna is mentioned here as a part of women who were prophetesses whereas he also mentions Angelina from Pollini and Katarina from Sienna. Postel also discusses other women in his work and especially with great emphasis on Joan of Arc, "the first Joanna", which was also an extremely important figure in "The Impregnable Fort of the Honor of the Feminine Sex" written by Francois Bilon. Postel has extensively dealt with Joan of Arc in many of his works which went as far as writing an essay about her in the Hebrew language and to the Jewish readers. Moreover, it is not true as some feminist researchers claim including Weiss itself that Postel saw women as inferior addressing them as the lower part of the hermeneutical hierarchy which contradicts both their writings as well as Postel himself. Lower and higher in hermeneutical and mystical esoteric terms incorporate merely a technical message and not judgmental one of emanation. Second, Postel as continuing Agrippa's thought continues to praise women in al realms and positioning them above men no matter what. As we've seen this is even true in terms of sexuality where he continues the Bogomil Cathar legacy of eve being raped by a man (meaning the male snake symbolizing male energy as an archetype for all men) that I have discussed in another part of my research. Women from this point of view are not responsible for their actions and men should avoid women as a sort of trouble brought by their actions not through female ones and on part of all women. Having also described a future of female matriarchy it is also evident that the beneficiaries will be women even if this isn't mentioned. The shift of power where men are losing the formal one and women accumulate it alongside with the informal power that completely remains in their hands incorporated the idea of women controlling, oppressing and exploiting men even without needing to say it overtly. The claim that Postel hasn't spoked about female virtues but those of men is like pointing to a white color describing it as black while doing the same with black describing it as white. As we have seen all of those works including those of Postel are talking only about female virtues, their pre-excellence, their higher position, and their supremacy over men, both in the ordinary as well as in the higher spiritual realm. Postel, the same way as Agrippa did before him, does not see men and women as being equal but those are women who in Postel's and Agrippa's thought are superior to men and not vice versa - not to speak that from Bilon's account he was indeed described as the defender of women or what we tend to call today a feminist white knight! Now, a few words about the more practical influence of Postel's work and its implementation within the context of the modern welfare state aiming at creating a female matriarchy led by feminists. In our discussion on the modern welfare state that is based on a discourse by Pasi Malmi from the University of Lapland where I surveyed the relevant elements about the misandrist feminist nature of the modern welfare state within the context of Postel's thought, we will find that feminists, despite their ideological background, right or left, have successfully implemented and integrated those power dynamics as outlined by Postel into the modern welfare state utilizing emanation from its esoteric foundation into the very practical realm of daily life and activism – political and social. The structures of modern states enfold the fundamentals and many principles that make specifically the modern welfare states susceptible to the damages of different power groups and institutions. They are especially exposed to the Gynocentric pressure of the feminist lobby and women’s interest groups! It is not only a hallmark of left-wing feminism whereas we can find those dynamics on liberal right-wing feminism too. However, those dynamics are still much more evident on the left than on the right-wing. I will elaborate on the dangers of the feminist left-wing welfare state below; however, the conservative and liberal states may also develop such structural clusters that are heavily biased by the ideological influence of feminist organizations against men. Based on Postel's as well as Agrippa's esoteric and metaphysical foundation, the theoretical feminist ideology that supports the growth of the matriarchal state relies upon such concepts as the conservative belief in the superiority of the state, the left-wing legal interventionism and the false belief in then need to favor the allegedly and falsely perceived disadvantaged groups which our research disproved. In the misandrist grievances narrative and the feminist victimhood mentality created by their works, those sets of beliefs may also arise in a more far-reaching and misandrist version in the context margin of the modern state paradigm. This is the scenario in which the feminist Gynocentric ideal replaces the traditional role of men as providers and protectors through a much more sophisticated system and implementation of the traditional gender roles in which all men now support and protect the wife instead of her husband through taxes paid by all men through which additionally the personal aspect of the relationship is eradicated through an impersonal and faceless system of the state and its alleged "welfare" institutions. In Postel's work, it took the form of a complex play between the covert and the overt, the hidden and the obvious, and within the frame of the clandestine nature of the gynocentric matrix as we will be discussing below. Additionally, according to the false belief and fabricated hegemonic narrative created by such thinkers as Platon, Machiavelli, Hegel, and Bastiani, which disregard the fact that society is the sum of all individual thus incorporating and exhibiting more than one narrative and a wide array and nets of beliefs, concepts, and ideals at the same time, the feminist state based on its female narrative is now seen as a morally and rationally superior entity compared to the unsophisticated mass of citizens, especially which is a continuation of Postel's vision of the female feminist matriarchy. In that sense, any disagreement or criticism will be labeled as some sort of counter-revolution and a primitive backlash. A sort of secular blasphemy adopted from its religious source. This means that the policymakers and bureaucrats of the state are believed to have a better knowledge of the needs, wishes and problems of citizens than the citizens themselves, the same way a God possesses over simple mortals, whereas even the male leaders are part of this dynamic and matrix simply by the virtue of the fact that they were indoctrinated with millennia-long gynocentric ideals. Such developments and dynamics may lead at the end to a highly conceited bureaucratic elitism, which makes the bureaucrats and politicians unwilling to listen to the people’s perceptions of their problems. The tendency of officials to consider the state bureaucracy as superior to the citizens may also lead as I said to the assumption that all criticism against the organizations and institutions as well as and especially the social elites is inexperienced, primitive and backsliding; also posing a real risk to the further development of society. That is the reason why usual citizens might not be able to get their voices heard by the state officials and institutions. Rooted in Socialist, Marxist - Leninist and Feminist theories, this elitist welfare state ideology is a threat to the freedom and well-being especially its male citizens. In the feminist and matriarchal context of the modern state, this belief in the moral superiority of women as well as the rational superiority of the state itself, not only is rooted in the proto-feminist era of the renaissance feminism but in practical terms has led to legal actions taken by the state apparatus in terms of institutional state violence against men which continued the legacy of Eleanor of Aquitaine and her courts of love that enables the use of state violence against men. It is both the ideology as well as the very practical action of the state according to which, there is a need for the government to control men and women who support them, by giving benefits or privileges to women at the expense of men and the social actors lobbying and campaigning for them. A more moderate form of such active state role may also appear in public campaigns and that aims to selectively support female and women's causes sometimes purely invented while neglecting the issues of men. Those campaigns are part of the state policy to brainwash men with the ideals of the feminist and gynocentric matrix. They try to manipulate the opinions, values, norms, attitudes, and behaviors of its male as well as the female citizens who support them so they adapt to the feminist matriarchal and Gynocentric narrative of society. As this false narrative of ultimate equality is given the priority by the radical activists and politicians, they tend to accept and sacrifice the formal and relative type of equality, which means the equal treatment of individuals in front of the law. In other words, the intentional favoring of the members of the alleged disadvantaged groups are permitted, even if it might cause discrimination against people who do not belong to these groups. This systematic oppression and discrimination of men are precisely how the false narrative of reverse discrimination is excused so more and more unearned privileges are given to women at the expense of basic human rights of men. This in return means of course the favoring of some groups of people at the cost of the alleged “privileged group" and it's a basic type of feminist misandry perpetrated by the gynocentric state system itself. It is important to bear in mind that the ultimately radical perception of equality at the expense of its relative form tends to lead to a situation, in which only strong and well-organized interest groups, which can present their members as disadvantaged, are served by the authorities of the state. They are the ones who will receive transfer payments, special treatment, and privileges from the administrators. It is the essence of the feminist lobby and women's organizations that are supported by the state and in return, it shapes its policies! As the women’s feminist interest group organizations have substantially more discursive, economic, political and social power resources than the MHRM (Men's Human Rights Movement), they are likely to be able to falsely present women as the discriminated group that deserves substantial benefits and favorable treatment from the welfare states. In this political game, the MHRM organizations are likely to be closed out of the public equality policies, as it is difficult for the public officials to understand the dominators and discriminators of men and that men in fact could be discriminated in society. The radical interpretation of equality is also commonly connected to envy and suspicion against the privileged group. This is supported and spread by Marxist and Leninist theories and gender ideologues, which claim that the privileged position of the richer, the more powerful, and better-educated people is based on the oppression of the less educated and less wealthy groups. This kind of hatred against upper social classes appeared historically in the form of communist terror against nobles, businessmen, landowners, and academic people in the Soviet Union after the revolution. This kind of hatred was also adopted by feminists based on its common roots with Marxist and Leninist heritage and is expressed today as overwhelming misandry against all men. This socialist discrimination against the privileged groups also appeared in the way in which the Soviet legal system tended to put the burden of proof on the defendants if they belonged to the “privileged group”. It is the same policy that is adopted today in the legal system of the modern feminist welfare state. Additionally, and even without the in-built misandry and the discrimination of men, these radical developments of the welfare state ideology, may also lead to a general hatred against men – who are supposed to be the dominant social group – and towards the reversing of the burden of proof, in such a fashion that men need to prove their innocence in court. Alongside with the media and other state institutions, the legal system forms the heart of the misandrist, systemic and institutionalized. Its other words, it is the heart of the feminist heartless world. In essence, socialism, the social democratic as well as all forms of socialism and social democracy are anti-male and misandrist. They are principally based on a four-fold lie: first, the myth of patriarchy that was refuted both in general as well as in my research; second, the fact that even if there was patriarchy it does not mean that men by definition benefit from it; third, a lie that is tightly connected to the first one namely that the existing patriarchy harms men which is impossible simply by the virtue of being an internal contradiction because patriarchy by definition must benefit men and thus if it hurts them it does not exist; And the last one, again tightly connected to the second lie namely that even if the patriarchy existed men didn't have to participate in its alleged privileges, which if denied would mean that no change in history would have been possible, a point that can be proven by simple fact check throughout the history. Each historical change is rooted in the fact that people having heart and consciousness rejected systems if they went too far. Radicalized welfare state ideology as well as the field of social work that I have extensively discussed in another discourse is the spearhead in the feminist war declared on men and the realm through which most or at least a lot of Postel's ideas are used against them. It is not only that it leads to indirect discrimination of men in the context of divorce and custody for instance but it is seen all over the front. According to the radicalized, left-wing, interpretation of the welfare state ideology, social groups can be divided into disadvantaged and privileged groups. Based on this dichotomic thinking, one can then conclude that it is the task of the state and municipalities to help the members of the disadvantaged groups by creating a systematic bias in favor of the disadvantaged groups. This means, in practice, that reverse discrimination is applied against the members of those social groups that are in a dichotomic way categorized as privileged. This line of argumentation is also likely to lead to the perception of the privileged social groups as “oppressors” of the disadvantaged social groups. This is likely to induce hatred and rage against the members of the privileged groups. For example, the Marxist tradition contains an element which encourages the members of disadvantaged groups to value their rage, as this rage can be converted into the changes of the society. If these arguments are falsely connected to the deceptive and incorrect assumption that women are the disadvantaged gender and that men are the privileged gender, the narrative of the radical welfare state ideology is likely to induce reverse discrimination and encourage female hatred against all men although as we have said, even in the case that the patriarchy did exist (and it not), most of the men wouldn't have benefited anything from or would have wanted to participate in it. The hate that the feminist welfare state encourages is blind and extremely pervasive. This discrimination and hatred may also appear in an intersectional manner, in such a fashion that women, homosexuals, and ethnic minorities are perceived as disadvantaged, while heterosexual men of the ethnic majority are perceived as the privileged group, which is a free target for all criticism, hatred, and reverse discrimination. These radicalized elements of the welfare state ideology are easily connected to the professional ethics of social work, which encourage social workers to identify themselves with their customers and with disadvantaged social groups in general. If women are assumed to be a disadvantaged social group, the professional ethics of social work are likely to pressure social workers towards the favoring of women in custody disputes, the hatred of men, and their discrimination at all costs. This form of memetic reasoning is likely to amplify the maternalist and feminist bias and the result is paid by male blood. It is the epidemic of male suicide that is the modern gender cleansing and it is all feminist work, indoctrination, training, and doings. The misandrist heart of a feminist heartless world! The fourfold model of emanating misandry (FMEM)! First dynamic: "All theistic paths lead to misandry and the degree of theism and the context of gynocentrism is directly proportional to the extent of misandry: Why would theism lead to misandry? The reasons are palpable. Let's explore that a little bit more. All theistic traditions raging from polytheism over, Judaism, Christianity to environmentalism, and even various social-economic systems require a few structures and modes of organization that almost guarantee misandry. The problem is that based on basic Gynocentrism men tend to internalize this and without the attitude of free inquiry, not only males but every institution despite who's the leader will reflect female interests, not man. A change in attitude requires free and inquiry in the search of truth and wisdom that liberates rather than basic it on blind faith and emotion. However, theism requires at least a certain level of blind faith and credo thus men are doomed to live with the internalized gynocentrism. In the three-stages-model, it resembles the apposition or better said the exchange of values between wisdom (Chochma) and faith (Emunah), both of them female in the Hebrew language. While in this exchange of values in the dethroning process the divine female remained in her position of power within the concept of God as holding the most important aspect of theism that is faith, the devaluation in value affected more men as it is as standing opposed to wisdom being female by nature it is more male incentive to look for it for liberation rather that of a woman to control men against their interest over blind faith which is the essence of the blue pill metaphor as being blindsided by the gynocentric matrix, its taboos and being part of the Gynocentric Conditioning Axis (GCA), the Cognitive Epistemic Gynocentrism (EPG/a), the Conceptual Epistemic Gynocentrism (EPG/b) as well as the Interpretative Epistemic Gynocentrism (EPG/c) Thus, whether we have a "patriarchy" or not it will always reflect and support female needs and desires, never those of men. Disguised as a male narrative as lip service. Think about it. As toddlers, we are cared more by our mothers. If not mothers then the grandmothers and sisters. In the kinder garden and schools, this is a mainly female workforce. It's only in the army, the university, and work that we begin to exchange experience more with men. But then it's too late because the crucial years were spent with females. And it is very hard to change the learned perceptions and emotional habits. That is also an aspect of gynocentrism which is a cross-cultural phenomenon. The most disgusting example is feminist men! They require either some church, an institution of the religious authority of some kind, some writings who nobody can question, methods to prosecute the ‘unbeliever’ in the ‘true word’ or as we said either a religious, economic intermediary that we can call patriarchy or give it any other name. Most of you might realize that any system which spends a lot of time justifying its existence and operations requires uncritical and easily led followers, as opposed to free thinkers. Any guesses on which gender is more predisposed to being uncritical followers and which one is more predisposed to free thinking? You are right. Women and feminism! Therefore, throughout all of history women-led fewer social changes, were more traditional and shaped our communities and home. Second Dynamic: especially monotheistic religions, both traditional and secular, but not only, have to spend a lot of their efforts on waging war against the unbelievers. This is another crucial dynamic concept that is related to the most basic aspect and cornerstones of gynocentrism namely the Male Disposability Constant (MDC) or the disposability of men as it is usually called and that is widely discussed in the research and the book. Wars require of course male combat-soldiers that are used as a disposable utility for the benefit of women. Those same disposable utilities are also required as baby-making machines for supplying more disposable male utilities in future wars. As standing opposed to the Marxist bogus theory it is not economy or materialism but gynocentrism that drives war. To disguise it one again the straw men of patriarchy and its myth was created. In a hypothetical war between two tribes even if most men perish and only a few survive those few can get all fertile female pregnant thus the tribe survives and the cycle goes on. Even secular monotheistic faiths such as social and economic mindsets and environmentalism require compliant foot soldiers who will piss on people below them and fight the unbelievers so that they can obtain a few scraps as a reward for their compliance. Third Dynamic: theistic religions blame misfortune on personal failings to induce guilt and compliance in their followers From polytheism to Judaism over Christianity and almost every single secular mindset even as environmentalism and others - those faiths always gaslight and blame the victim. According to them, your failures were due to personal shortcomings, ‘personality defects’, and ‘sins’. They actively deny the role of personal growth, the ability to change and take your destiny in your hand and try to portray events as designed rather than occurring through the rule of cause and effect. They always require some big brother whether it is a divine or a mundane one. Later, they will blame their inability on everyone else rather than look at their actions thus those religions create also a victimhood mentality. Again, who is more inclined to this? Right, feminist women! Consider this. if your wife is cheating behind your back, it is “because you were not a man enough”,” did not make enough money”, “was not a good provider”, "haven't entertained her enough", "didn't pay enough attention", "didn't clean enough at home". "Didn't do enough house core", "she was lonely", "she was unhappy", "she was resentful", "she was angry", she was a damsel in distress. Yet, if you cheated you are a misogynist pig and oppressor. But most married women who screw around do so with men who make less and are often less conventionally successful, looking less good, are less man, less Alpha, than their husbands. It is called in the research "affair down". And at the end, they also crawl back to their betrayed spouse. Fourth Dynamic: They all deliberately create an underclass, as a warning to those who would defy them. Organized religions, all of them together, as well as any other secular paths that are institutional as standing opposed to spiritual paths that are more personal and individual, have to create an underclass of people to merely exist. Unless they can convince most people that noncompliance has bad consequences in this life, they might get an increasing number of unbelievers with each year. They do so via various laws, procedures, and organizations. Think about it- isn’t your FICO score a lot like inquisitors file on your misdeeds and compliance. Isn’t being shunned as environmentally unfriendly not dissimilar to being labeled as ‘sinful’! I can give you many more examples if you want them. As we have seen those institutions are crucial to maintaining gynocentrism. Partly as a support system for women and partly to create the straw men called patriarchy. This is perfectly incorporated today in the modern welfare state that now as institution replaces the traditional man to support the female caprices, to oppress men as well will see in the second discourse of the research and book as well as serving as a lip service of the patriarchy to turn men into a scapegoat. They all promise true believers rewards, which can only be redeemed in the distant future or after death. Think about it! What does a good religious man get in this life!? Can they guarantee the end of your suffering, the quality of your afterlife and legacy - never mind whether they exist or matter? What does a good drone that cheers for that or other social or economic system get? The promise of wealth and money when you can no longer enjoy it? What does a good environmentally-minded guy get? Peace and harmony on earth, the end of suffering, and mental well-being - and how exactly will you be enjoying that? Now go back to believing in the theistic faith of your choice. You know you like it, don’t you? Many of you will never