Well, let me start this off with a preface saying this is highly speculative.
However, by "accident" I came across an allusion, one that follows Derrida' sort of formulation on language. We already know that Bakker was very much a "Derridian scholar" of sorts, so even if this was not exactly the explicit intent, it also probably is not an accident exactly.
So, if we start
here, with Derrida's critique of language, giving rise to a notion of Logocentrism, you can actually see, at the bottom of that page, that the notion is directly liked with the notion of a sort of transference of this directly to Phallogocentrism. That is, to place the phallic symbol at the center of an ordering of things.
Now, for example, we can then draw the allusion further. For example, from C.G. Jung:
Another equally common mother-symbol is the wood of life (ξύλον ζωή), or tree of life. The tree of life may have been, in the first instance, a fruit-bearing genealogical tree, and hence a kind of tribal mother. Numerous myths say that human beings came from trees, and many of them tell how the hero was enclosed in the maternal tree-trunk, like the dead Osiris in the cedar-tree, Adonis in the myrtle, etc. Numerous female deities were worshipped in tree form, and this led to the cult of sacred groves and trees. Hence when Attis castrates himself under a pine-tree, he did so because the tree has a maternal significance. Juno of Thespiae was a bough, Juno of Samos a plank, Juno of Argos a pillar, the Carian Diana was an unhewn block of wood, Athene of Lindus a polished column. Tertullian called the Ceres of Pharos “rudis palus et informe lignum sine effigie” (a rough and shapeless wooden stake with no face). Athenaeus remarks that the Latona at Delos was ξὺλινον ᾂμορϕον, ‘an amorphous bit of wood.’ Tertullian also describes an Attic Pallas as a “crucis stipes” (cross-post). The naked wooden pole, as the name itself indicates (áλη, palus, Pfahl, pale, pile), is phallic (cf. pl. XXVIII). The ϕαλλóς is a pole, a ceremonial lingam carved out of figwood, as are all the Roman statues of Priapus. Φáλο means the peak or ridge of a helmet, later called κῶνο, ‘cone.’ Φáλληνοs (from ϕαλλós) means ‘wooden’; øaλ-áγγωμa is a cylinder; øáλaγξ, a round beam. The Macedonian shock-troops when drawn up in battle array were also known as a phalanx, and so is the finger-joint. Finally, we have to consider øαλó, ‘bright, shining.’ The Indo-European root is *bhale, ‘to bulge, swell.’ Who does not think of Faust’s “It glows, it shines, increases in my hand!”
This was not unknown in Alchemical texts, where the tree either sprouts from the head or from the phallus:
In either case, we get the allusion back to the parallel between Logcentrism and Phallogocentrism. I don't think it really has anything to do with the No-God, per se. In any case, I think this is a different line of thinking that might be wrong, of course, yet still worth looking at even so.
Maybe FB can come and clear some thing us for us though along these sorts of lines though.
