Had the gods bodies like men and women, desire would be the elixir, passion the holy sacrament, coitus the zenith of heaven. But the gods are forever bodiless, and so bodily delight—the greatest wonderment of all—became the entitlement of sunny earth.
Naked atheist looked at naked atheist and they smiled.
Sex and love—it was all the same to them. When ungod kissed the first human genitals into life at the dawn of the Pleistocene, the first human erection greeted the first vulva with delight. Sex became their Sunday service. It was the sun’s annunciation of life, and every day was Sunday.
To the naked atheist, living meant accepting death; but it meant also accepting the bodily self and, above all, accepting sex. Eternal God couldn’t do it.
God couldn’t do it because pleasure and desire and sensuality—the body of existence—put Godly existence to shame. Deity was nothing but a faint speck, disembodied, dim, a nullus compared to the bright sunshine of earthly delights.
To the extent that it worships the here and now of living, religion is atheist. But when religion looks to afterlife it casts life aside, and its eternal God strides forth as the lord of death.
Thus heaven and afterlife are euphemisms for death, and stand as the antithesis of the sunny cosmos of the living, of laughing bodies enjoying each other, of delightful sex, of happy conversations in the sun, of pleasant nakedness in the cool of the evening.
For every sun has its annunciation of life; every son too, and every daughter. They draw breath not from on high, but from here among the trees and mists of bodily life.
Naked atheist looks at naked atheist and they smile.