Without question the story of Eden is a deeply layered narrative containing double and even triple meanings. Here it is entirely appropriate to wonder if it also contains a profound homosexual subtext.
Of course, a homosexual subtext is present in the narrative already, once we accept that serpent is a phallic figure that has seduced Eve and that the eating of the fruit signifies a sexual act. After all, the fruit here, as this study explicates, is well understood as a masculine symbol. Both Adam and Eve will eat it.
Eyes too appear to function as vaginal or even anal metaphors in this account. In Genesis the serpent promises:
’For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.’ When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband, and he ate it. And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.
The word for eyes appearing in this passage are taken from the root word Ayin, עַ֫יִן. Again, in the Modern Hebrew this word may mean “eye,” “sight,” “look,” “aperture,” “hole,” “spring” and “fountain.” The aqueous definitions here suggest the vaginal and feminine.
If the “eye” is understood here as a sexual metaphor it seems probable that this is related to the “evil eye” symbolism found in the ancient world, where, again the evil eye, particularly vis-à-vis the fascinus, is a vaginal symbol.
After their tasting the fruit both Eve and Adam are reduced to wearing fig leaves as lion clothes. Again the Fig is a vaginal symbol. Thus Adam is here feminized. Though, as well, Yahweh’s taking of the rib from Adam’s side likely signifies an earlier emasculation or castration. Indeed, we might assume pederasty is implied here in Adam’s story as well. After all, the Jewish God does raise Adam, “forms him” as it were.
As the serpent is cast from the Garden it is said: “On your belly will you go, and dust you will eat, all the days of your life. And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.” 
Jacob’s blessing of the proto-Jew Dan and the tribe that will issue from him appears to reference this passage assigning to Dan a similar if not identical identity. There it says: “He will be a serpent by the road, a viper in the path, that bites the horse’s heels so that its rider tumbles backward.” This study suggests that the horse might be understood as a symbol representing the Aryan in JEM in some if not all contexts. The name Dan, especially appearing in the Biblical figure of Daniel, appears to be a Jewish identifier in JEM.
Interestingly translations of Genesis describing the serpents expulsion and fate appear to feminize the Aryan line, since enmity is placed between the “seed” of the “woman” and the seed of the Semitic serpent. Hence what is suggested is that the “seed” of the woman and the “seed” of the serpent represent different breeds, species or races and not merely sexes.
Knowing that the serpent is a phallic symbol, and that a theme of racial cuckoldry operates as subtext in Eden, perhaps the “heel” in the above passage becomes a reference to the buttocks or hindquarters of either male or female. After all, the Hebrew word used in Genesis is aqeb, עָקֵֽב. In the ancient Hebrew this may also mean more generally “hind part.” This would conform, to for example, the use of the eye, palm, side and feet as symbols in JEM signifying sexual body parts as this study explicates.
As this study explicates, it is certain the “head,” as a symbol, appears in JEM as a reference to the phallus, particularly in the cases of anointing and baptism. Thus the “crushing” of the serpent’s head and the striking of the “heel” become innuendo. The heel as a reference to the buttocks may also explain why the Jewish or proto-Jewish Jacob appears from the womb clutching the “heel” of the Aryan Esau.
Indeed, the etymology appearing in the passage itself indicates Jacob’s name actually means heel. “After this, his brother came out grasping Esau’s heel; so he was named Jacob.“ Perhaps it’s also meaningful that the name of the Jewish or proto-Jewish figure Seth, שֵׁ֑ת, the true descendent of the serpent by my calculations, is “buttocks” in Modern Hebrew.
This may help solve a metaphor appearing in Homer where the Trojan Paris slays Achilles by striking him with an arrow in his one “weak spot,” the heel. After all Aeschylus, Plato and Aeschines all understood Achilles relationship to Patroclus as homosexual. We actually have no reason to doubt this deduction.
Indeed, it is only modern “Traditionalists” that lag in understanding of the works they blindly venerate, imagining an artist’s or mythmaker’s intention as if they were him. It is likewise symbolically meaningful that Achilles will dress as a woman for a period to avoid being drafted into the war.
Such an esotericism, where the close relationship between Achilles and Patroclus is celebrated exoterically in the tale, yet esoterically indicated as a weakness, points to JEM. Homosexuality, of course, wherever it appears, is an “Achilles heel” signaling the decline of an Aryan type represented by the warlike, Jupiter descended Achilles. King David, Saul, Samuel and Saul’s son Jonathan are suggested to have “enjoyed” similar relationships as this study explicates.
Achilles’ baptism in the river Styx, where only his heel was left vulnerable, suggests a molestation by Chthonic cults whereby he acquired this weakness or “Achilles Heel.” Certainly, the ritual of Baptism in Christianity and the metaphor it contains is derived from the same origin as this ritual alluded to in the Homeric narrative.
This will conform closely to similar metaphors we will study in the contemporary JEM, particularly with Kanigher’s Silver Age Flash, Barry Allen, and his catamite sidekick Wally West. It may even be reasonable to wonder if Christ’s instruction of turning “the other cheek” hasn’t also its sexual implications. We know only too well the reality of doing this fits the metaphor that comes to mind.
One might argue, rather vainly, that the Eden text contains an esoteric condemnation of Homosexuality. Yet if this is so, why is this homosexual subtext esoteric? Rather the tale of Eden is a “How to” directed through esoteric messages at Jewish Esotericists. Here the interest is in the subversion and destruction of the Aryan “Eden” and “Adam.” Here is a hidden meaning for “morally struggling” priests, rabbis, artists and filmmakers, quivering with exquisite suffering and delight, to “discover together.” Yes, the all-powerful “God” is like them! They are enlightened, redeemed!
Again, homosexuality and bisexuality, used strategically, to control in group and out group members, through “love,” is at the core of Judaism and its offshoots. Here the title of Kubrick’s 1999 film Eyes Wide Shut, likely a reference to Genesis 3:5, becomes clearer to us. There an undefiled Bill Harford (Tom Cruise), with “eyes” wide shut, is also oblivious of a homosexual or bisexual interiority to Judaism and its power dominating offshoots.
Yet that this is an esoteric homosexual cult is revealed plainly in the present day where homosexuality, alongside Judaism, is held up as sacred and beyond reproach. We know that Jews are responsible for this sanctification. Is “Revelation,” the end of this madness, merely the Jewish God coming out of the closet? Perhaps now we understand the reason for their crypsis better. Likewise, we suddenly understand their emotional intensity, their inability to discuss our mutual dilemma rationally or to deal with us plainly and directly. As Shakespeare said, “Hell hath no fury” like it.
This discussion on homosexuality is continued here: Homosexuality Part V: The Abrahamic Faiths as Sublimated Homosexuality Cults: The Secret of Sodom
 Genesis 3:5-3:7
 Genesis 3:14-3:15
 “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.”
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