20 Commonly called the missionary position, this position has the couple is lying down and facing each other: the woman lies on her back while the man assumes the superior position from above. And so involves the development of the man's intellect [n4:20], his dominant strength. One of the most beautiful positions, it allows the couple the most intimate embrace, while looking each other in the face.
21 It's also one of the most abused! And when we start out in life, in our quest for knowledge and desire to know, we try to attain the highest and most beautiful things first. And out of ignorance we draw them down from heaven—to our level—to serve our inflated pride [n14:28]. Thus I've ascribed it to the first level. "Knowledge is power," they say, and it's typical of our western culture, where man continues to assert his dominance over the woman. As they say, "It's a man's world." And so portrays Apollo's attempt to dominate Daphne, at pinning her down [n4:23]; all of which aids to serve a man's pride.
22 And here, Apollo was known for his prize herd of cattle. Hence the correlation with "herding the cows." For
cattle, in spiritual terms—more specifically a calf—signifies natural affection or, the desire to know. Which isn't yet
spiritual, for it's only speculative and unsubstantiated: i.e., Adam fell to the earth or
natural world for not having a substantial or working idea of God.
While it's interesting that the first animal Adam names in Genesis
2:19-20
is cattle. While something similar happened to Apollo, who as a youth disobeyed his Father by killing the
cyclops, and was punished one great year (eight years) and made to
serve the mortal, King Admetus, as a shepherd. Sound similar to
Adam? Knowledge is not wisdom!
23 And so western man orders his world almost entirely, by "herding the cows"—its primary commodity.
And typically at the woman's expense, who suffers a loss in femininity . . ."Herd the
Cows."
24 Otherwise known as doggie style, this position has the woman assume a position on her hands and knees, while the man assumes a superior position from above and mounts from the rear. This is how most mammals engage in intercourse, and is the most common technique practiced amongst humans, more amongst non-western cultures. And so involves the development of the man's will [n4:32] or, his feminine side: where the woman slightly leads, or is ahead of the man, while the position itself suggests a state of alignment.
25 I correlate it with "tending the sheep," for in spiritual terms sheep signify compliancy—of the affection. This is what the masculine will signifies, if what is willed is good: in accord with a man's wisdom or his life's experiences. And, due to his youthfulness and lack of wisdom, Apollo was resigned to tending the sheep. It thereby becomes the foundation for what is truly spiritual.
26 And here, I'd like to bring up the two heavenly kingdoms: the
spiritual kingdom and the
celestial kingdom, and together with the
natural world, they comprise the three
levels of spirituality [n6:44; n12:35] that the well
disposed spirit enters after death, as
Swedenborg explains in
Heaven and Hell.
Thus in terms of masculine and feminine representatives, the man himself portrays the natural level (1), the woman herself portrays the spiritual
level (2), while a small boy child portrays the celestial level (3). A small girl child portrays the fourth
level: the joining of the celestial (3) to the spiritual (2)—or, heaven in its entirety, as the number 32,
Sybil's number (4), might suggest. And here, Dionysus
was perceived as a small boy (3), who was lord specifically over the women (2): he brought out the little girl in them (4).
Which if properly understood, is what heaven expressly promotes (32). While something similar can be said about
Jesus
. . ."Tend the Sheep."
27 This position has the couple lying on their sides and facing each other. Being one of the more difficult positions, where neither partner dominates, it signifies the equality of both, and concerns the development of the woman's intellect [n4:40]. And here, it corresponds to Gemini—The Twins, the third sign of the Zodiac. Take for example, Artemis and Apollo were twins, as mentioned in Cindy (3).
28 As for its relation to the goat, a lecherous creature that signifies faith without charity or, truth separated from good, I tend to view it a bit differently. For spiritual connotations have their opposite values. For example, a sheep tends to epitomize complacency, which surely is not good. Therefore a goat must have its opposite value as well. And, being one of Dionysus' favorite creatures, I believe it epitomized him most. So, why do we call little children kids? Who are far more spiritual than most adults! Thus it's interesting how the Christian religion, which esteemed the sheep, became established in Greece, which esteemed the goat. And, when the ancient Israelites released the goats into the wilderness, as a sin atonement, they must have gone to Greece! I refer to The Church [n1:7] and its northwest migration in chapter 12 [n4].
29 Likened to a refined or substantiated version of a cow [n4:40]—or,
economized version—goats will eat most anything and still produce milk. Thus signifying everything as to truth,
which is the triangle completed at its apex. And, as truth is more specifically a masculine trait, "to milk the goats," is to
milk all the truth from the situation: whereby adding a feminine quality—the woman's intellect. And so signifies the highest aspect of
spirituality, what is
celestial, and puts the woman on equal grounds with the man. And here,
Zeus, the third successor to heaven's throne, was nursed specifically by
Amaltheia—the goat
. . ."Milk the Goats."
30 Often called woman on top, this position has the man lie on his back while the woman straddles him from above and, both are facing each other. Indeed, the woman appears to be straddling a horse! And, as she assumes the superior position, it concerns the development of the woman's will [n4:46], her dominant strength.
31 As for its relation to the horse, a creature of Poseidon, it signifies the subconscious mind [n11:101; n14:13], when unbridled, and alludes to the woman's will (4). When bridled, it alludes to the understanding or, the husband (5) [n4:8]. Thus in accord with the woman's will, we're speaking of an unbridled horse: letting the unbroken horses into the corral of the subconscious. And here, the Greek letter delta—essentially an equilateral triangle, meaning the fourth—signifies the corral. And so correlates with "letting the horses in."
32 One thing about the woman's will, as I said in Sybil [n4:51], is it can't
be ruled over by itself, even though it signifies what is good. And, if allowed to take charge, results in emasculating the
husband. In order to promote good in the relationship, not to rule this position out, a more fitting position would include positions
three and two—in accord with the number 32 [n26; n4:51]. Here, the couple
lies on their sides (3), as the man lies behind the woman (2). The woman then extends her leg up over the man's thigh, and allows him
to penetrate from the rear . . ."Let the Horses in."
33 As the name suggests, this position has the couple standing up and facing each other: the woman stands on a stool or something similar to compensate for the typical difference in height. One of the more difficult positions, it requires a lot of balance, and so alludes to the crux of the matter, or cross. To me, it suggests what is of sport or, recreational.
34 It also portrays the quality of perception, which belongs to the husband or, bridegroom [n4:56]. And here, the man elevates the woman to his level, as he so gingerly makes his proposal—of marriage. That isn't to say the couple isn't already married, just that this position represents the proposal. In spite of what people might say, the sex act is expressly mmarital, and is more central to the idea of marriage than anything else. Thus as the couple stands and faces each other, they are viewed similar to position three—as equals—in accord with the number 33, which is of Prudence (5) [n4:56].
35 And so correlates with "slaughtering the pigs"—a smaller, wiener pig? Indeed, a job requiring you
first to stand, chase the little squealer around, to catch a hold of and wrestle with, before doing what
you have to do. Like I said, it equates with one's perception. It's also similar to bridling a horse
[n4:8], which requires skill
and indeed is done while standing, but doesn't suggest the kind of struggle associated with the pigs . . ."Slaughter
the Pigs."
36 This position typically has the man sitting in a chair, while the woman straddles him from above and, both are facing each other. It's not altogether different from position four: the woman also appears to straddle a horse, to which the number 46, in accord with Sybil (4) [n4:46] applies. Once bridled, a job requiring you to stand, like the last position, you mount up and go for a ride. Which is essentially what this positions implies, as opposed to riding bareback, as position four might suggest.
37 It's also similar to position five, as both are elevated to an equal level: but, as the woman sits slightly higher, the number 34—as opposed to 33—which is of Vanessa (6) [n4:66] applies more. And so suggests what is casual, which I view in terms of the engagement period prior to marriage (n4:66). It's a lot like receiving a drivers license, a privilege which if taken too lightly, can be revoked. It's essentially what I'm presenting to you here, in this chapter.
38 And so the correlation with "butchering the cows," for it's something done routinely and in a casual
way, and initially on horseback. And being the tryout period, it's an important phase, as it allows the couple a chance
to see if they are truly compatible with each other. Whereby the sacred cows, which become a major obstacle if allowed to
continue into the marriage, are systematically removed
. . ."Butcher the Cows."
39 This position typically has the man lying on his back or slightly elevated at the elbows or, sitting up completely, and both are (typically) unclothed. The woman, who lies at his side or kneels before him, begins to fondle and stroke his erect penis, rhythmically. This can assume other forms too. Being the seventh position, I equate it with the marriage ceremony [n4:72]. For when the veil is lifted, signified by the man's foreskin, it's as if the wife takes the man's penis into her hand(s) which, symbolically is herself. And, being the most responsive part of his body towards her, it's easy to see how it correlates—to his feminine side. Hence the wife is allowed a more active role towards intimacy in the relationship: taking responsibility into her own hands, so to speak. Which seems more applicable to marriage, rather than have the husband go off and masturbate on his own.
40 As the first six positions are expressly coital, they involve the genitals only. Therefore these and the seventh position, and possibly the eleventh, are apt to comprise the range of acceptability for someone like Roy Masters [n13:32]: it involves the stimulation of the man—specifically. And, as Roy firmly believes women aren't supposed to enjoy sex, anything that smacks of it, is highly suspect. It's one reason for my writing this chapter. He also believes it's a temporal phase for men, existing primarily out of a lack of control in the relationship. Which is to be modified and later reduced—the less he enjoys it the better!
41 As it breaks away from genital contact, I view this as "foraging the goats." Which to me is the
process of finalization—of what is formal. And, as it doesn't involve coitus, it portrays what is lukewarm.
Yet still allows for the exploration of those aspects which aren't readily apparent—as the goats wander about, allowing
the man's mind to wander, as the wife does the work. And as it opens these new aspects, it involves developing something
new—which opens the door to eroticism. And, once the goats have foraged, you milk them . . ."Forage the
Goats."