"Divine feminine"/goddess worship:the female aspect of satan?

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While female supremacists love to repeat the lie that matriarchal societies were peaceful and loving before the evil men conquered them, the fact is that their own revisionist historians would say otherwise (OR they have a warped definition of what peaceful and loving is - could definitely be this option.)

Human sacrifice (or males), public humiliation of males, and castration were common.

So is the theme of an older female paired up with a (series of) young man (men), a form of symbollic mother-son incest,

All quotes from when god was a woman, by merlin stone.


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Judging from the mythological accounts of the Goddess (with the high priestess understood to be Her

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incarnation upon earth), we are presented with the image not of a celibate woman, nor of one who took a permanent husband, as queens did in historic periods, but of a woman who chose annual lovers or consorts, as she retained the more permanent position of highest rank for herself. The symbolism of her yearly, youthful consorts, the dying son/lover of the Goddess, occurs and recurs throughout the legends of the Goddess religion, probably recording Neolithic and earliest historic periods.
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The subject of the annual death of the son/lover of the Goddess interests us here because it appears to be a direct outgrowth of the original rituals and customs of the early female religion. It symbolizes one of the most ancient practices recorded—the ritual sacrifice of an annual “king,” consort of the high priestess.

Several accounts of tribes in Africa describe queens who remained unmarried, while taking lovers of lesser rank. Records from Nigeria report that a male was the consort of the queen until she found herself pregnant, at which time he was strangled by a group of women—he had fulfilled his earthly task. Numerous accounts, legends and fragments of texts and prayers suggest that there were similar practices in most of the Goddess-worshiping cultures throughout the Near East, slightly different adaptations depending on the location and the gradual transitions that took place over the years.

It is pointless to make any firm generalization on what was done or why, since the information in each specific culture would not support such an overall statement. Yet there are pieces of evidence everywhere that suggest that in Neolithic and perhaps even in earliest historic periods the consort of the high priestess met a violent death, while she remained to grieve.

The material is derived from three separate lines of evidence. The first includes the accounts of the actual ceremonies, which describe the marriage of the consort to the priestess, providing him with the position later defined as kingship; the second, the documents of rituals, which in historic times came to

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be used as a substitute for the original sacrifice: human substitutes, assault, effigies and animal sacrifice. The third, the most detailed descriptions, are provided by the legends, which probably accompanied these substitute rituals; these, at the proper ceremonial moment, offering the theological explanation of the symbolic action taken.

This material suggests that the high priestess, as the incarnation of the Goddess, chose a lover, probably much younger than herself, since he was so often referred to as the son of the Goddess. Numerous accounts tell of the sexual union that took place between them, often referred to as the hieros gamos, the sacred marriage.

This sacred marriage or sexual union is attested to in the historic periods of Sumer, Egypt, Babylon and even in classical Greece. After the sexual ceremony the young man assumed the role as consort of the priestess. He was the “king.” “The inference that seems indisputable,” writes Professor S. Smith, “is that the rite of the sacred marriage goes back to a remote antiquity, and that is the reason why it was included in the cults of distinctly different gods … Its annual nature seems to be connected with the annual reappointment of the king.” Describing the status of the male who related to the high priestess in the Aegean, Butterworth tells us that “Access to the divine was through the queen.” The sacred sexual union with the high priestess gave the male consort a privileged position. According to Professor Saggs, in historic Sumer and Babylon, after the sacred marriage the Goddess “fixed the destiny” of the king for the coming year.

But in earlier days this position of kingship was far from permanent. The male chosen held his royal rights for a specific period of time. At the end of this time (perhaps a year since the ceremony was celebrated annually, but other records seem to suggest possibly a longer period in certain areas), this youth was then ritually sacrificed.

In 1914 Stephen Langdon wrote that “The divine figures of Tammuz, Adonis and Osiris represent a theological principle, the incarnation of religious ideas which were once illustrated in a more tangible form. Not the divine son who perished in the waves, but a human king who was slain …”

In 1952 Charles Seltman of the University of Cambridge described the situation in this way. “The Great Goddess was always supreme and the many names by which she was called were but a variety of titles given to her in diverse places. She had no regular ‘husband’ but her mate, her young lover, died or was killed every autumn and was glorified in resurrection every spring, coming back to the goddess; even as a new gallant may have been taken into favour every

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year to mate with an earthly queen.”
 
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All quotes from when god was a woman, by merlin stone
Some more excerpts.

This custom of killing the king, who was both the queens son (symbolically) and lover, was widespread.

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In 1957 Robert Graves wrote of the ritual regicide as it appeared in pre-IndoEuropean Greece, explaining it as follows: “The Tribal Nymph, it seems, chose an annual lover from her entourage of young men, a king to be sacrificed when the year ended … the sacred king continued to hold his position only by the right of marriage to the Tribal Nymph …” In his introduction to The Greek Myths he explains his theories on how kingship in the Aegean was made a permanent institution, as a gradual extension of the “year” into a “longer year” was introduced by the invading Indo-European Achaeans of the thirteenth century BC and later a permanent kingship instituted by the Indo-European Dorians at about 1100 BC.

Both Frazer and James offer the Shilluk groups of the Upper Nile as a possible analogy. Professor James, writing in 1937, says, “It was the custom in this tribe until recently to put the king to death whenever he showed signs of failing health and virility. Therefore as soon as he was unable to satisfy the sexual passions of his wives, it was their duty to acquaint the elders with the fact, and arrangements were made at once for his demise and the appointment of a vigorous successor to reign in his stead.

Frazer listed Canaan, Cyprus and Carthage as places where in earliest historic times there was the most certain evidence of the slaying of the king. Frazer, Langdon, James, Seltman, Graves and many others agreed that the legend was enacted and that the male who was slain was the temporary king of the city, the youth who had previously played the role of the son/lover in the sacred sexual union.

Most authors who discuss the sacrifice of the “king” describe it primarily as a fertility rite, suggesting that his remains may even have been scattered over the newly sown fields. Though this perhaps became the custom in later periods, one of the earliest recorded legends (that of the Sumerian Goddess Inanna, written shortly after 2000 BC), probably a written record of even earlier myths and religious ideas, presented a different motive. In this legend the sacrifice of the consort occurred when he was no longer willing to defer to the wishes, commands and power of the Goddess.

This most ancient account perhaps reveals the earliest origins and reasons for the death of the male consort. Later ideas of fertility or expiation of sins may have eventually been embroidered about the custom to ensure or explain its continuation. The generally accepted explanation of the sacrifice of the king as a fertility rite was probably a result of the fact that all legends available until recently told only of the grief of the Goddess over the death of Her son/lover. It was only

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upon the discovery and decipherment of the last fragments of the Sumerian legend, which added the information that, although Inanna did grieve at the death, it had occurred as a result of Her own wrath at the youth’s arrogance, that we are now in a position to question the actual meaning and reasons for this ancient ritual and revise those generally accepted explanations. It may be helpful to examine the numerous accounts of the sacred marriage, or the son/lover as king and the position of the high priestess, in several of the cultures of the Near East; to gain a deeper comprehension of the custom as it may have originally been known by learning of its various adaptations in the historical periods following the Indo-European invasions.
 
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It is important to keep in mind that merlin stone, the author, is a feminist who is approaching the topic from a feminist, anti Christian perspective.

Her anti male and anti Christian bias is evident in the following excerpt; goddess worship is not involved in the worship of Jesus, but in the worship of Jesus' mother, as the catholic church's doctrine gradually ttansformed the biblical Mary into innana/ishtar.


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SUMER—“THE BELOVED HUSBANDS OF INANNA” In the Sumerian accounts of Inanna and Damuzi (defined as the true son) we learn that after he “proved himself” upon Her bed She then arranged his future for him, making him “shepherd of the land.” Though this may symbolically sound like a very important post, we should remember that there were huge herds of animals owned and kept by the staff of the temples and the title may originally have been a description of his actual role.

The son/lover as shepherd appears in many versions of the tale in various areas and epochs and once again suggests the relationship of the original son/lover to the later worship of Jesus. But whatever the actual nature of the position, the Sumerian legend tells us that, when Inanna was looking for a replacement for Herself in the Land of the Dead, She passed over Her own servant because he had been most loyal and served Her well; She passed over a minor god because he had bowed down to Her as She requested; but eventually She chose Her own son, Her own lover, Damuzi, who had dared to climb joyfully upon Her throne during Her absence and had behaved in a most arrogant manner upon Her return. The death of the earliest Sumerian Damuzi was not an accident. He died at Inanna’s command.



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In Babylon of the eighteenth to the sixth centuries BC, which superseded Sumer as the major power in Mesopotamia, the Goddess was known as Ishtar. She was the Akkadian version of Inanna and revered as Ishtar even in the temple in Erech. Her dying son/lover, once known in Sumer as Damuzi, was now called Tammuz.

Professor James comments on the relationship of Ishtar and Tammuz, writing, “In this alliance she was the dominant partner, as has been demonstrated, for when he was brought into close connection with Ishtar, in the Tammuz myth, he was her son as well as her husband and brother, and always subordinate to her as the Young-god.” The attributes and legends of Inanna and Ishtar are so similar that many writers speak of the Goddess as Inanna/Ishtar. But there were certain variations in the legends, transitions that perhaps reflect the change in attitudes over the centuries as the result of the more continual and successful invasions of the Indo-Europeans.
 
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Once the ritual human sacrifice of the king was discontinued, traditions such as the public humiliation of the king replaced it. Sometimes a different person was sacrificed as a substitute for the king.


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By Babylonian times the king was certainly no longer put to death. Yet Ishtar was still described as the one who appointed the king; “She who endowed him with prestige.” In one inscription She was titled, “Counsellor of All Rulers, She Who Holds the Reins of Kings.” In another She was known as “She who gives the sceptre, the throne, the year of reign to all kings.” Sargon of Akkad, one of the earliest kings of central Mesopotamia (at about 2300 BC), wrote that his mother was a high priestess, his father was unknown. Later, he says, Ishtar came to love him “… and then for years I exercised kingship.”

In The Childhood of Man, L. Frobenius, discussing the ritual of the sacrifice of the king, explained, “Already in ancient Babylon it had been weakened, in as much as the king at the New Year Festival in the temple was only stripped of his garments, humiliated and struck, while in the marketplace a substitute, who had been ceremonially installed in all glory, was delivered to death by the noose.” Various accounts of the ceremonies that took place during Babylonian periods tell of the king going to the temple to be struck in the face, his clothing and royal insignia temporarily removed. Other texts tell us that his hair was shorn, his girdle removed and in this state he was thrown into the river. When he emerged he was made to walk about in sackcloth for several days as a symbol of mourning. Saggs observes that “There is some evidence, even from the first

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millenium that the king at his death may have been assimilated to the (supposedly) dying god Tammuz.” These were symbolic reminders of the days when the consort/king would have met his death. But just as Gilgamish continued to live, while Enkidu died, the substitute lost his life as kingship in Sumer and Babylon became a permanent and hereditary institution.

There are hints of expiation of sins and atonement in these rituals—the king is being punished. But for what? It seems that eventually the chastisement came to be for the sins of the people, but did this not originate from his earlier punishment for refusing to defer to the priestess-queen? The fact that good fortune was predicted if tears came to his eyes when he was struck perhaps reveals these origins. According to the Babylonian tablets, “If the king does not weep when struck, the omen is bad for the year.”



Another aspect was eunuch priests. Males giving up their maleness in exchange for power in this matriarchal society. Sounds similar to what's happening today...


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The loyal helpers and attendants in the legends of Ishtar and Inanna were described as eunuchs. The element of castration appears in many ancient accounts of the Goddess religion. Repeated references were made to the presence of eunuch priests in ancient Sumer, Babylon, Canaan and most especially in Anatolia, where classical texts report that the number of such men serving in the religion of the Goddess at that time was as high as five thousand in certain cities. The eunuch priests in Anatolia of classical times actually called themselves Attis.

Suggestions have been put forth to explain the evident willingness of these men to castrate themselves, a custom we may find somewhat astonishing today. These explanations are supported by the appearance all through the Near East of representations of priests in female clothing, the costume eunuch priests are said to have worn. Stylianos Alexiou writes, “The priests and musicians wearing long feminine robes fall into a special category. This practice has led to the surmise that,


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perhaps owing to Syrian influence, there existed companies of eunuch priests in the Cretan palaces. During a later period the eunuch priests of Cybele and Attis in Asia Minor formed a similar class.”

It seems quite possible that as men began to gain power, even within the religion of the Goddess, they replaced priestesses. They may have initially gained this right by identifying with and imitating the castrated state of the son/lover; or in an attempt to imitate the female clergy, which originally held the power, they may have tried to rid themselves of their maleness by adopting the ritual of castration and the wearing of women’s clothing. In Anatolia and even in Rome, after a young male devotee of the Goddess had taken the sacred knife to his own body he then ran through the streets, still holding the severed parts. He eventually flung these into a house along the way, custom decreeing that the inhabitants of that house should provide him with women’s clothing, which he wore from that time on.

G. R. Taylor, in his abridgment of Briffault’s The Mothers, commented on this custom. He observed that “The first step in the limitation of the status of women was to take over from them the monopoly of the religious function.” Graves pointed out that the king was often privileged to deputize for the queen, but only if he wore her robes. He suggested that this was the system in Sumerian Lagash. In some areas of Anatolia of classical times, eunuch priests appear to have totally gained control of the Goddess religion. A large group of eunuch priests accompanied the statue and rites of Cybele when these were first brought into Rome. We may only speculate as to the effect and influence this may have had upon the newly forming Christian religion and the custom of celibacy among the priests, still existent in the canons of the Catholic Church.






In the context of the ancient Israelites being surrounded by these goddess worshipping pagans, some of the more seemingly cruel or arbitraryy stipulations laid out under Mosaic Law - prohibiting eunuchs, as mentioned, or people of unknown paternity, as well as the strict prohibition of men wearing women's clothing, - take on a new relevance.



The laws of the early Hebrews stated that a man without a penis was not to be considered as a member of the congregation. “No man whose testicles have been crushed or whose organ has been severed shall become a member of the assembly of the Lord” (Deut. 23:1). It is perhaps significant that the Bible claims that the original covenant that Yahweh made with Abraham was so explicit about the practice of circumcision. It required that it be done to all Hebrew males shortly after birth. Though this has often been explained by writers in contemporary society as having been a preventive health measure against venereal diseases, could it actually have been a means of emphasizing the “maleness” of the male-worshiping Hebrews from the “femaleness” of those who had joined the Goddess?


Shockingly (or not, considering her female supremacist tendencies) the author seems to be upset that once men were in power human sacrifice stopped.

Also briefly mentions the history of minimizing goddess worship among historians.


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The castrated and/or dying youthful consort, a vestige of the times in which the high priestess held the divine right to the throne, is often ignored or misunderstood by writers who concentrate on one geographical area or one chronological period and fail to examine the gradual transition from the supremacy of the female deity and Her priestesses to the eventual suppression and obliteration of those beliefs. At times the misunderstanding seems astonishingly disconnected from all documentary evidence.

In 1964 A. Leo Oppenheim, who in less than two lines hastily whisked over the Goddess first worshiped in Sumer as the patron deity of written language, then proceeded to spend five full pages discussing his theory that the word istaru was simply a concept that implied fate or life destiny, later personified by men as the Goddess Ishtar. He asserted that this in turn explained why the Goddess was continually described as “the carrier, the fountainhead of the power and prestige of the king.”

But the mass of evidence makes it clear that Ishtar, as well as other versions of the Goddess throughout the Near and Middle East, was described as “the fountainhead of the power and prestige of the king” because it was actually required that the king become the sexual consort of the high priestess, incarnation of the Goddess on earth, who probably held the rights to the royal throne through matrilineal descent.

The custom of ritual regicide disappeared as the patrilineal tribes gained dominance. The numerous copies of the legend of Gilgamish, in various languages, may have been used to further this purpose. Permanent hereditary kingship became the rule and as the male deity gained supremacy, the role of the benefactor of the divine right to the throne was eventually shifted over to him, a concept of the rights of royalty that survives even today. There can be little doubt that the original customs of ritual regicide, and the political position of the high priestess, presented a major obstacle to the desire of the northern conquerors for a permanent kingship and more total control of government. But a second, and perhaps equally vital, point of confrontation leads us in the following chapter to a more thorough explanation of the attitudes and cultural patterns that surrounded sex and reproduction in the religion of the Goddess, allowing and even encouraging a female kinship system to continue.
 
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If i had to guess i would say it is a combination of several factors

- the transphobia accusation thing for sure. In fact, the reason i even found out about that woman who wanted to reduce the population of men to 10% was that a man pretending to be a woman was upset and mentioned her and i looked her up.

. A critical mass of men have decided they are trans, but back then in the 70s it was much more rare. Perhaps back then it was easier to criticize the possibility, while now they are everywhere.

- the rise of the whole nonbinary and fluid "identities". The radicalization of gender theory that there is no such thing as gender.

I fluctuate between thinking that the elites' goals are a feminized (but warriorlike/"amazon") society where men are stripped of power and women replace men OR a society in which gender is erased and everyone is some kind of androgynous or both sexes at once.

I truly don't know if the elites prefer one option over the other. Depopulation is a factor, of course, but i think the spiritual reasons are also a huge motivating factor. Are they trying to recreate the ancient pagan matriarchal religions, but this time with technological measures in place to ensure they won't be overthrown?


Another thing i dont know: how this all ties in with the end times.
This is really interesting and you make alot of good points! It's true how confusing it can be because we don't really fully understand why the elites do what they do, cause it seems there are many things they are doing at once. that's a very good point to make about fluctuating between what they really want, because we see so many of these points being displayed all the time. So many would think it's confusing, and it makes me wonder why the elites are doing this, especially if they actually are purposely trying to confuse people so they don't know what to think and where to go. It's nuts to see these things actually being portrayed in real life so often, now.
It seems to be very spiritual, for sure. There's a method to their horrible madness, and it seems unfortunately there's a grand plan to it all.
With it tying with the end times, that's such a great question to ask. I find alot of it has to do with the destruction of society and the family unit, so people don't get along with each other to realize who the real enemy is, and the feminizing of men could possibly do with making it so it's harder for them to fight back against the elites and their plans. It's such a crazy world we are living in, and we definitely feel it is those end times for sure :(.

I was also appalled to see this stuff of how they would kill the king and humiliate him all in the name of some goddess, that's messed up!
 

Mohammed_123

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This is true, this thing goes by many names



Yeah, and the plot twist is that the worship continued, despite feminists screeching about the "patriatchy". Just that the worship went undergroung. Now the elites are pushing to bring it to the forefront again.



Yeah, like all those pictures and statues that are supposedly Jesus and Mary.

Screw that.

I'll take the real God.
BTW not my words......was taken from bard ai.. :)
 
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I found this interestingly titled deleted post on reddit: "could the goddess inanna be satan?"

No idea what the post said, but the comments have some relevance to the thread. Has a strong female supremacy slant, so they claim it's a GOOD thing, but looking past that some tidbits of info can be gleaned.

https://www.reddit.com/r/PastSaturnsRings/comments/kr6n90


- "Saturn/Sirius is Satan, and Isis/Ishtar/Inanna/etc all manifestations/representations of the same. She/They weren't evil though, until the divine feminine became demonized by religions to suppress the feminine energy and empower the patriarchal rule. Such a shame..."



- "Also is Lilith. Labelled an evil, demon by the Jewish religion because she thought of herself as equal instead of letting Adam tell her she was subservient. That story is essentially allegory for how man/people divorce themselves from the love inherent in the universe by wanting to control instead of truly be equal. In particular, because of refusing to admit that women are equal and equally loved by God and not just done support crew/groupies for men.

Also is Babalon in Thelema, which has outright stated that Lilith, Inanna, Isis, and Babalon are the same."



- "Ok so this is an answer in my own,limited understanding and while my mind is very scattered right now, I believe you are right to call her isis and even still satan but my idea is that I believe lucifer/satan is the unseen androgynous God, the ying and yang, black and white freemasonry black white tiles they have in their masonic halls or the black and white crosses the Templers had on their first shields after their first trip back from the east , the good and bad, male and female, the wanting to be seen as a chaotic naturalist if you will. Like you said isis has had many names and one of the conspiracy basically says that she is the church for this evil that is the doctrine of osiris, which is sun worship or more alone the lines of being able to understand the importance of the sun and the importance of where we got the ability TO understanding to which many will say luficer the giver of interlect. Also to save confusion my idea of isis, osiris and set are different from the original idea, its a bit of role reversal, set being good and osiris being the Nimrod character, thought to be good but like osiris, chopped up into pieces and spread across the land. Kinda went on a tangent there but my point is I believe they are all the one same entity, but even if you take away all this biblical stuff you're still left with the music and movie industry being completely a mix of Luciferianism, kabbalistic symbolism and a loving dash of darker occult practices."



- "Inanna is not Isis, they were two seperate goddesses.

Inanna was the daughter of Nannar-Allah(Njord, Sin, Khonsu), the moon god, and current ruler of Nibiru. Who was given the throne, when his grandfather, King Anu stepped down around 500 AD.

Isis was a daughter of Shamgaz, one of the two leaders of the Igigi alongside Azazel, also known as the Fallen Angels.

In fact, Horus was not able to hold claim to any royal titles among the gods, because of his mother's bloodline. Meanwhile, Inanna ruled the Indus valley for ages, and was part of the ruling council of 9 of the gods.

Inanna was Diana, Artemis, Freya, or Kali, but not Isis.

They also fought on different sides during the God Wars. Isis was of the Enki(Aesir) clan and Inanna of the Enlil(Vanir) clan.

Satan is a title, just like Ba'al, that means king of the world. It was held by Enlil(Zeus, Yahweh) for awhile, and later by Marduk(Ra, Thor). It later also meant Adversary, as the ruling family of Heaven(Nibiru) was not happy that Marduk gained rulership of Earth.

Also Satan is not Lucifer."



- "Really, I don’t know much about Inanna or Isis, but the material I’ve read would suggest they are interchangeable as the same goddess and so this comment comes a surprise to me. Inanna and Isis were both referred to as the “Queen of Heaven”. Also, the ancient Egyptians represented the goddess Isis astronomically as the planet Venus. Inanna is also represented by the planet Venus and Innana or Ishtar’s story is close to that of Isis and Osiris, and in regard to how Isis reunified and resurrected Osiris’ dead body. Also, according to the comment above: “Babalon in Thelema outright stated that Lilith, Inanna, Isis, and Babalon are the same”. There are similarities that would seem to connect them. I would suggest doing a Google search for “Inanna and Isis” to find more information connecting the two goddesses."




IF i understand correctly, those who mostly see this inanna/ishtar thing as an archetype tend to see her as a good thing, whereas those who see it primarily as a being (whether a demor or an alien who ruled during an ancient or prehistoric time - see 2nd to last comment ive posted) may acknowledge her as evil, or at least not good?

Based on info from that same comment, if "satan" were a title rather than a name, such as baal, then it would follow that asherah/ishtar, as baal's consort, is the female aspect of satan...
 
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Seems i was on to something regarding the hermaphroditic goat being....


Is it just me or does this try to paint satanism as better than Christianity because the latter is too "masculine"?


Many of those unfamiliar with Satanic paths assume that Satanism is, like Christianity, a religion dominated by and permeated with masculine themes, ideals and aggressive philosophies which are often considered to be aligned with male qualities. Although Satanic traditions which acknowledge only the perceivably male entity of Satan as the embodiment of acausal divinity may be fairly regarded as traditions based upon masculine energies, most forms of Theistic Satanism which incorporate aspects of Satanic Demonolatry within their core religious foundations acknowledge and exalt the Dark Divine as manifesting through sacred feminine theophanies.

Some traditions regard Satan Himself as embodying both masculine and feminine polarities and as being a hermaphroditic deity which transcends the boundaries of the causal perceptions of male and female. Many Theistic Satanists embrace the image of Baphomet, as depicted by the mage Eliphas Levi, as a sound representation of the androgynous nature of Satan. As Levi’s Baphomet incorporates aspects of both man and woman, bird, fish and the terrestrial goat, it is an ideal illustration of Satan, as a being of Spirit concerned with the interests of the material world, absorbing and reflecting the beauty of Nature in all of Her guises.

Outside of the traditional exaltation of Satan Himself within Satanic traditions is the reverence of the Divine, expressed through the sacred feminine, as the Dark Goddesses. Many Neo-Pagans will already be familiar with Dark Goddesses such as Hecate, The Morrigan, Sekhmet and Hel, but Satanic traditions often recognise the Feminine Divine in the forms of Demonesses found within a variety of world cultures and mythologies.
 
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Interesting article...

Is the statue of liberty a depiction of inanna/ishtar?
References the ritual of the king that was mentioned earlier in posts #23-26.


French sculptor, Frederic Bartholdi, designed the Statue of Liberty. Bartholdi did not originate the concept of the statue. The idea for creating a statue of liberty and freedom was first proposed by another Frenchman by the name of Edward Laboulaye.

It was Laboulaye’s idea and determination during the American Civil War that carried the idea from a simple notion to an actual project.


Laboulaye, a French Freemason proposed the idea of a giant statue replicating a goddess that the Masonic movement idolized.


Laboulaye proceeded to raise the financial support and commission Bartholdi to provide the sculpture of this goddess of illumination from ancient times.

What deity was this? It was the goddess known by various names.

Laboulaye and his fellow Freemason, sculptor Bartholdi referred to her as “Libertas” but she was also an early adoption by Romans of the Babylonian goddess Ishtar. We’ll need to follow the research on the goddess connections to fully understand this statue’s meaning

Libertas was the name of an ancient Roman goddess adopted by the Romans perhaps as early as the 5th century BC and certainly by the 4th Century BC.


She was referred to as the goddess of personal freedom and liberty. In fact Libertas meant freedom. So liberty means freedom. The 2 names describe the one concept we call freedom. Liberty = Freedom and Freedom = Liberty.

This goddess was the goddess of freedom because she promoted the ideals for the personal freedom to do anything that felt good. She was called the matron goddess of prostitution because she promoted sexual freedom. Indeed, she had invented the concept. Slaves considered her their goddess in the hopes of winning their freedom.

Many women who gained freedom later turned to prostitution to survive and thereby retained Libertas as their goddess, especially if they became priestesses in the Libertas cult. Libertas was also a goddess of war in order to fight for freedom. She was also referred at times as the goddess of victory because freedom must have victory in order to survive. This goddess was also the goddess of immigrants.

...
. We know of Libertas being referred to as the Mother of Harlots by the famous Roman historian (and senator) Cicero’s writings. Cicero indicates that she was also a very early goddess of the Greeks even before early Roman civilization developed.

Upon further investigation we find that the Greeks had acquired knowledge of this being from previous empires in the Middle East and Egypt. This goddess was called Ashtoreth in Hebrew and in the Old Testament’s Greek version (the Septuagint).

Ashtoreth becomes transliterated into the Greek as Astarte, which became the early Greek name for the goddess until it was later changed to Aphrodite. The Hebrew term Ashtoreth was itself a transliteration from the Babylonian dialect (Akkadian) term of Ishtar.


Ishtar in the most ancient of times was also referred to by the Sumerian dialect as Inanna or Ninanna meaning the Queen of Heaven or Lady of Heaven. In Canaan this deity was called Ashtaroth. The Hittites called her Shaushka. The Phoenicians on Cypress initially referred to her as Astarte.

Isis was the name the Egyptians gave to her. This is how the goddess became introduced to the earliest Greeks. We know this transformation in part due to the written texts found by archaeologists plus from studying the character traits and descriptions. For instance all these deities were actually just one goddess and she was associated with the planet Venus.

Most had phonetic language roots in the transliterating aspects of the name Ishtar and this remained so until the Greeks changed the name to Aphrodite. Later the Romans referred to her in the Latin, initially as Libertas and later as Venus when they accepted more than just the Liberty doctrines.
...

As time passed, the succeeding generations of Greeks found the other Ishtar doctrines to be appealing and incorporated her into their pantheon of deities as Astarte or Aphrodite. Later still, the Romans did the same and referred to her as Venus.

It seems that the allure of Ishtar was her doctrine of holy sex or salvation by holy sexual relations with a temple priestess or priest as a means of purification and holiness.

Of course, this entailed paying the priestess or priest and thus it was officially sanctioned and therefore “holy” prostitution. Ishtar introduced that whole concept to the human race.

This is why she was referred to as the Mother of Harlots. Harlots had been deemed to be social outcasts so she was also referred to as the Mother of exiles.


...
What was Ishtar’s legacy in Babylon? She was the chief goddess of Babylon and all of Babylonia. There was no other goddess more honored than she. She was equated to have nearly the same power as the chief god of Babylon, the sun god Utu, also known as Shamesh. In later years, the chief male deities would flip-flop in popularity.

The most famous and prominent during the times of Israel’s nationhood was “Baal.” [Baal was also called Marduk/Mardok/Merodach/Bel] Baal was identified with the planet Mars and was called the god of War. His name meant “Lord of the air” for his superior powers and the supremacy of the air. It was claimed that he as well as Ishtar and all the other deities “flew” among and from the “stars in heaven.”

Ishtar was a multi-faceted deity. She was first and foremost endeared to the hearts and minds of Babylonians because of her primary dedication to Freedom and Liberty. She was also considered the Mother of Prostitution or Harlotry…and it was considered “holy.”

Why? Ishtar introduced the concept of removal of sins by the practice of the sinner engaging in a “holy” rite of sexual relations with a priestess or priest.

This action would involve the payment of money to the priestess or priest as part of the cleansing process. It was an offering of thanksgiving for the purification. This is the very first instance of Prostitution in human history.
Ishtar was also known as the goddess of war because she fights for freedom and liberty. She was also known as the goddess of victory because there is no freedom without victory. She was also known as the goddess of love because of her sexuality and her promotion of all types of sexual perversion in the name of freedom. Her motto was “if it feels good, do it.”

Didn’t we hear that same idea as a theme song during the 1960s? She was also the goddess of the planet Venus. She was a goddess who “flew among the stars” and so therefore was called the Queen of Heaven or Lady of Heaven.
...

his book “Divine Encounters” he describes a significant role that Ishtar held for the Sumerians. On pages 174 through 176 he describes the annual ritual in which the King of Sumer must come to the special chamber temple of Ishtar to engage in sexual relations with her for one night of passion.

If during the night she is displeased with the King in anyway she kills him and a new candidate is selected to undergo another ritual initiation of one night passion. He must perform satisfactorily. This process was to continue until Ishtar accepted a candidate who met with her satisfaction.

If the king or candidate found acceptance he would appear the following morning to the expectant crowds outside the temple palace to show that he had gained the favor of the goddess to rule for one more year. Such acceptance also meant that the nation would have a good year of agricultural harvests.

Sitchin also notes that the Biblical references to “daughter of Babylon” always refers to Ishtar of Babylon. She was a Mother of Harlots and also a daughter of Babylon.

...
this ritual between Ishtar and the king or king candidate is what the Biblical prophecies are referring to when it talks about the Harlot having relations with the “kings of the earth.”

In other words, in the prophecies, it is referring to Ishtar approving the rule of the kings because they have pleased her and did as she commanded. See Revelation 17:1-2, 4-5 and also 18: 3, 9 and 19:2. See also: Isaiah 47:1-15; Jeremiah 51:7.

It also means that the relationship is a two-way street. Ishtar gives to the kings the necessities to maintain authority and control. In return, the kings of course swear allegiance to Ishtar and provide sacrifices for her. Revelation provides a symbolic similarity between the ancient historical aspect and a future relationship between a future Babylon and the rest of the nations.

Super-power Babylon acts just like an Ishtar and engages in prostitution with the rest of the nations. The context is all with regards to money and materialism. See Revelation 18:1-24 and note how the overall theme revolves around money and material things.
...
The statue was developed from within the highest doctrines of Freemasonry. This “enlightenment” took its form in various symbols found in the sculpture itself.

  1. The Crown of 7 Spikes:
This symbol was to represent the enlightenment of the Babylonian sun god Shamesh/Utu. The idea was that this sun god’s occultic illumination could be focused by each of the 7 spikes of the crown. Each spike would flash this occultic enlightenment to each of the 7 “horas” or large landmasses of the world.

In other words, the each spike would flash occultic enlightenment to a continent on planet earth. Each of the 7 spikes would then be representative of one of the 7 large landmasses or continents of the world.

  1. The Tablets:
A common misconception is that the tablets represent the 10 Commandments that God gave to Moses. This is not true. The tablets are engraved only with the Roman numerals standing for July 4th, 1776.

According to the preeminent Statue Historian, Marvin Trachtenberg in his book “The Statue of Liberty” the tablets represented a generic notion of the concept of law. This should not be confused with the Laws of Moses.

Freemasonry gives lip service to Judaism, Christianity and Islam as law-giving religions but Freemasonry tries to synthesize all religions into one central focus…the idea of “law” in general. Hence the tablets being held by the Statue of Liberty carry that general meaning.

  1. The Robe:
In the original planning, the Statue of Liberty was designed in the initial stages to be in color. She was to be wearing the royal robes of scarlet and purple.

It became obvious that for reasons of monetary purposes the statue must be made from copper. The use of copper precluded the use of any color schemes. Thus the original plans for scarlet and purple robes were abandoned.

  1. The Torch:
This item was originally designed to be a golden cup filled with the wine of freedom. This golden cup remained in the planning and was actually made.

However, before completion and shipping of the entire statue, the New York Port authorities asked if there could be some sort of modification to allow for an eternal flame or light to be designed into the statue so that ships could use her as a night time navigational aid. Bartholdi consented to make modifications to the basic cup design to allow for a natural gas flame to be utilized.

The torch we see today is actually the same type of cup design used in ancient times for drinking wine. It featured a handle for the cup at the bottom and the handle looked much like a stick. The golden aspect itself was altered again to conform to the needs of the natural gas flame.

The actual, original golden cup was later sold by the project to the Czar of Russia, Czar Nicholas. In 1917 during the Russian revolution the Communist government took possession of it. The cup has remained in Russian hands but in 1997 was reportedly offered for sale by the Russian government to help pay off Russia’s foreign debts. This author has not been able to determine whether or not the cup was actually sold or not. It is only known that the cup is still in existence.

  1. “Mother of Exiles”
“Mother of Exiles” is a key term in the poem by Emma Lazarus. In her famous poem about the statue, (now etched into the base of the statue) Lazarus refers to the woman as “The Mother of Exiles”. The poem has forever indelibly linked the statue to immigrants from around the world.

The statue is the patron “saint” of immigrants everywhere. Oddly enough, the Babylonian goddess Ishtar was also the patron goddess of immigrants in Babylon because as a goddess of personal freedom, she brought hope to immigrants seeking to make a better life for themselves in Babylon.

So too for this “Mother of Exiles”. In fact, if we try to transliterate the English term “Mother of Exiles” into the Greek… Mother as a word has similar phonetic sounds. Doing the same with “exiles” from English into Koine-Greek, the Koine-Greek listener would link it to a similar Greek word that connoted deep inhalation of air or “heavy breathing.”

This is tied into the Greek word “epithumia” which in English is normally translated as “lust” but the literal meaning in Koine-Greek meant literally “heavy breathing” and was connoted with desire. Now this terminology is then linked to the word “Porneoh” from which we get the word Pornography. Porneoh=lust fulfillment by sexual relations in exchange for money… which again was the main claim to fame for Ishtar… holy sexual prostitution.

Ishtar worship is the very first instance of prostitution in human history and it was deemed “holy!” Now, this may indeed just be an interesting coincidence but remember Revelation 17:5 where the woman called Mystery Babylon is referred to as the “Mother of Harlots.”

Conclusions:
The are just too many coincidences when we compare the characteristics in the scriptures relating to the woman called “Mystery Babylon — “Mother of Harlots” with that of Ishtar of Babylon and the Statue of Liberty. What we conclude:

The Statue of Liberty is the woman being described in Revelation 17/18 and especially 17:4-5, 9 and 18:7 along with Isaiah 47:1-15. We say this because we know that the Statue of Liberty is actually the artist/sculpture’s vision of Ishtar, the goddess of Babylon.

This makes the Statue of Liberty the largest Idol ever made by human hands.

Is it any wonder that our Congressional lawmakers seem to be so perpetually “screwed up?”

The reference to “Mystery Babylon — Mother of Harlots” is referencing Ishtar, the Mother of Harlots of Babylon…and her “mystery doctrines” such as salvation by sex for money. There are numerous other statue of other pagan deities in the US Capitol building and around the nation’s capitol city. America is indeed the Mystery Babylon of Revelation 17 and 18.
 
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Another article making a connection between inanna/ishtar and the whore of Revelation

While the paper's author doesnt appear to consider that John had a vision which he then wrote down, instead believing he was influenced by mythology, could John have been writing about ishtar/inanna, how she drinks the blood of the martyrs, how all the kings have fornicated with her?


Would mystery babylon be referring to how the catholic church turned Mary into a goddess and demanded worship on her behalf (something the article doesn't cover)?


I don't know how this is all connected to the previous article i posted which proposes that the US is babylon. Perhaps this being is the dark force behind every "empire", and when each one declines in power in moves on to the next?


Amidst the discussion of a variety of pagan godesses diana/artemis is conspicuously absent, hmmmm...

Another thing, John wasn't roman, so it is irrelevant to prove the romans knew about ishtar. And there's plenty of biblical proof that the Isralites did...



Apologies ahead of time for the bad formatting.


Abstract
The symbol of Babylon has been interpreted with a common worldview in mind, the Great Mother concept. Although this concept comes from Neolithic times, its written sources appeared in Sumerian literature. This article considers some Sumerian myths of the goddess Inanna/Ishtar in the evaluation of Revelation 17. In the comparison of Inanna/Ishtar myths with Revelation 17, the analysis demonstrates that perhaps John echoes the Great Mother concept and some Inanna/Ishtar characteristics ironically. John presents the mistaken belief that the religiopolitical union would bring peace and prosperity to the nation and, unlike those ancient myths, the beast/kings will resurrect to die forever.

...


The Sumerian literature is usually compared with the OT, and
scholars see some parallels between (1) the flood and the story of
Noah, (2) similarities between Cain/Abel and Enkimdu/Dumuzi,5
(3) correspondences between Job’s story and some Sumerian dispu-
tations,6 (4) parallels between Gilgamesh and Eccl 4:12,7 and (5) con-
nections between some Sumerian laws and Exod 22:15-16.8

Although the Sumerian parallels are more common in the OT, scholars con-
nect the mythological creature Tiamat—the Akkadian counterpart
for the Sumerian Nammu—with the combat myth in Revelation.9 In
contrast, others see a similar role between the bride of the Lamb and
the sacred marriage.10

The great challenge in the task of comparing the Sumerian lit-
erature to Rev 17 is the gap in time between Christians in the first
century and the Sumerian civilization. However, although the gap

in time between Christians in the first century and the Sumerians is
more than 2,700 years, it is possible to find connections between both

cultures.11 Those connections are provided through Hellenism.


The Significance of the Inanna/Ishtar Myths in Revelation 17 63
Enlil, Enki, Ninhursag, Nanna-Sin, Utu, and Inanna.12 Inanna is the
most famous Mesopotamian goddess, also known as Ishtar
in Ak-
kadian.13 Three elements attest to the importance of Inanna/Ishtar
in Hellenism: (1) The name of Ishtar appears in cultic and non-cultic
texts during the Hellenistic period when a new temple (Esgal) was
built for her.14 (2) Several fragments of the myth The Exaltation of

Ishtar “were actually copied during the Hellenistic period, implying its
popularity and active use.”15

This myth is the Babylonian counterpart of The Exaltation of Inanna, a fact that demonstrates the importance
and influence of the Sumerian culture in future generations.16 (3) Fi-
nally, a ritual text accounts that the Seleucid kings participated in the
festival for Ishtar.17 Although the notion of the worship to the god-
dess Inanna/Ishtar does not appear among the Romans, they could know it though the concept of the Great Mother.

...
The Great Mother arrived in

Rome in 204 BCE, but scholars differ on several key points, including
the motive for her cult introduction and the place from which she
came to Rome.20 Although she was worshiped before Sumer, writ-
ten sources about her come from there, where the Great Mother par
excellence was Inanna. From there, her worship spread to other cul-
tures under different names. The Sumerian society influenced peoples
like the Akkadians, Assyrians, Babylonians, Hittites, Canaanites,

and even the Greeks. The similarities, especially with the Greeks, are more evident in Greek mythological motifs.


...
In order to compare two different pieces of literature, in this case,
the Sumerian myths and Rev 17, one needs to take into account how
that literature functions in its own society. The sacred marriage of
Inanna and Dumuzi or hieros-gamos belongs to the Sumerian love
poetry, which explains the marriage of the divine couple. This essen-
tial ceremony also appears in Assyrian and Babylonian love rituals.
Talking about the importance of the courtship of Inanna and Dumuzi
in the Sumerian civilization, Samuel Kramer declares, “The most sig-

nificant rite of the New Year was the hieros-gamos, or holy marriage,
between the king, who represented the god Dumuzi, and one of the
priestesses, who represented the goddess Inanna to ensure effectively

the fecundity and prosperity of Sumer and its people.

...


The message of Revelation is addressed to the seven churches
in the province of Asia (Rev 1:4). One can perceive that some of the
struggles in those congregations are related to idolatry. The worship
of the emperor in Rome was a common practice, which was in dis-
cordance with the Christian principles of worship. Talking about the
emperor Domitian41 the historian Suetonius says, “He [Domitian]
even insisted upon being regarded as a god and took vast pride in
being called ‘master’ and ‘god.’ These titles were used not merely in
speech but also in written documents.”42 This assumption is signifi-
cant in reading Rev 13:11-17; 17:6 because, among other texts, pres-
ents the Christian persecution in matters of worship.
...
Rev 17 presents the persecution of the church in matters of worship, stressing the in-

compatibility of amalgam between a religious entity (harlot) and the
political power (beast/kings). This last point is more evident in the
analysis of the harlot’s characteristics. According to David A. deSilva,
John portrays that “she [the harlot] is not the sustainer of peace, but the
source of violence and unjust bloodshed
.”46 In other words, the juxta-
position of both narratives stresses their connection because while the
Sumerian myths present the importance of the union of religious and
political powers for the prosperity of the world, the biblical account
presents the negative picture of that alliance.

...
In the ancient myths the beasts could represent a characteristic
their owner god, or the animals could be a symbol of the gods.47
Then when the people saw the god’s animal, that could help them to
remember that they were worshipping that god...

The hymn Inana as Ninegala (Inana D) in the lines 34-35 says,
“Your feet [Inanna] are placed on seven dogs.”52 Charles Penglase
observing this hymn comments, “She rides on seven great dogs or
perhaps more correctly, seven, lions, which are the animals usually
connected with her.”53 It could be assumed that Inanna/Ishtar is the
chief, while the beast obeys her orders. At least two elements sup-
port this conclusion. (1) She appears not just seated on a beast, as
the example above, but in some images, she also appears in a throne
decorated with lions. According to Izak Cornelius, Ishtar riding a
lion or setting in a throne depicts her role as a warrior.54 If the god-
dess share attributes with her beast, this could indicate that Ishtar’s
beast is also a warrior in nature. (2) Inanna appears most of the time
wearing a crown, especially when she is on the beast. It seems this
characteristic stresses her authority position. Although the beast
obeys to its mistress, the goddess shares part of its divine nature with
its animal. This element allows the worshipers to worship the beast as if they were worshipping the goddess.

...


The bed is an essential element in the Sumerian myth, which does
not appear in Rev 17. However, although the harlot in Rev 17 and
Jezebel are different characters, some scholars see several similarities
between them. For instance, Tuomas Rasimus suggests four elements
that connect both figures: (1) The royal terms that John employs to
describe the harlot suggest a connection with Jezebel. (2) The harlot
is associated with πορνεύων like Jezebel. (3) She drinks the blood of
the saints, an action that recalls Jezebel’s murder to God’s prophets.
Finally, (4) Jezebel died by being eaten by dogs just as the beast will
eat the harlot.61 Moreover, it could be added that in both contexts
(Rev 2:20 and Rev 17:1-15), the idolatrous aspect of the society within
the church is an important matter
.
What I find interesting is the fact that, talking about Jezebel,
Rev 2:22 says, “I will throw her onto a sickbed, and those who
commit adultery with her I will throw into great tribulation” (ESV,
emphasis added). The Greek word κλίνην appears nine times in the
NT, and depending on the Bible version, it could be translated as
“sickbed/bed.”62 David E. Aune comments that this noun is a Hebrew
idiom that means “to cast upon a bed of illness.”63 In other words,
because “she [Jezebel] debauched herself with pagan gods on a bed of
idolatry, so now God would ‘cast’ (βάω/ballō) her onto a different
kind of ‘bed,’ a bed of pain.”64 Although Rev 2:22 could have a sexual
connotation, it seems that John is presenting here the judgment of
Jezebel ironically.65
Going back to Rev 17, this chapter presents a sexual emphasis.
For example, in his explanation of the relationship between the wom-
an and the kings
, G. K. Beale mentions that the word immorality is
a genitive of association, which literally means that the kings “have
intercourses with her.”6
6 Furthermore, it seems that the reason why
John is using this metaphor is to denounce “the political alliances be-

tween Babylon and her client kingdoms."
...
The union
between the goddess Inanna and the king Dumuzi en-
sures the prosperity of the empire. On the other hand, John presents

that the union of both entities (the kings and the harlot) provokes dis-
grace to the saints, whereas the non-believers benefit from this union
(Rev 18:3, 7, 9, 15). Perhaps that is the reason why the wicked cry for
the destruction of the harlot/city (Rev 18:9, 11, 15, 17-19), while the
saints rejoice at her downfall (Rev 18:20).
 
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Tying up some things here...

Do you mean the lilith who supposedly was Adam's rebellious first wife?
Also is Babalon in Thelema, which has outright stated that Lilith, Inanna, Isis, and Babalon are the same.
a connection between inanna/ishtar and the whore of Revelation
In the book of Isaiah the word "lilit" appears in the untranslated Hebrew

the nocturnal creature
לִּילִ֔ית (lî·lîṯ)
Noun - feminine singular
Strong's 3917: A female night-demon

From the commentary:
The word here used, lilith, occurs only in this place. It may be doubted whether any bird, or other animal, is meant. Lilit was the name of a female demon, or wicked fairy, in whom the Assyrians believed - a being thought to vex and persecute her victims in their sleep.

The word is probably a derivative from leilah, night, and designates" the spirit of the night" - a mischievous being, who took advantage of the darkness to play fantastic tricks. A Jewish legend made Lilith the first wife of Adam, and said that, having pronounced the Divine Name as a charm, she was changed into a devil. It was her special delight to murder young children
The translated whole passage gives us some context. It is translated as "screech owl" here.

Isaiah 34:14
13And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls.
14The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest




Remember, inanna/ishtar is also represented by an owl.

Going back to Revelation

Revelation 18
2And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird
 
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If inanna/ishtar/etc. is a "mother goddess", is lilith specifically the mother of dead - or perhaps murdered - children?



The Hebrew word “lilith” appears in Isaiah 34:14, a prophecy against the kingdom of Edom. The King James Bible translates the term as “screech owl”: “The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.”

Some scholars have described “lilith” as meaning “night-monster,” although different translations give different explanations for the terms they use.

After the books located in the Hebrew Bible or Old Testament (The Torah, the Wisdom Literature books, etc.), a variety of other Jewish books on religion were written. Some of these books are considered pseudepigrapha, some are folklore, and some are commentaries on the Hebrew Bible.

One of the folklore books, the medieval Alphabet of ben Sirach gives an alternate version of the story of Adam and Eve. In this version, God decides it is bad for Adam to be alone, so he makes a woman named Lilith. Lilith and Adam have an argument about their sexual relations, and Lilith leaves Adam. God decrees that if Lilith does not return, 100 of her children will die every day, and sends three angels to bring Lilith back. The three angels find Lilith and try to persuade her, but Lilith is not dissuaded. She declares that she will have control of other people’s children: “if they are boys, from birth to day eight I will have power over them; if they are girls, from birth to day twenty.”

Eventually, a kind of compromise is reached: Lilith will not have control over infants if the infants have their names or images written on amulets. She also lives with the fact that 100 of her children will die every day. The ben Sirach story ends on this note:

“Therefore, a hundred of the demons die every day, and therefore, we write the names [of the three angels] on amulets of young children. When Lilith sees them, she remembers her oath, and the child is [protected and] healed.”

This source tells a few important things about Lilith. The fact that she has thousands of children indicates she is promiscuous, and the fact her dying children are described as demons indicates she mates with monsters or demons.

Other Jewish sources also refer to Lilith. The Gemerah section of the Babylonian Talmud, a rabbinic commentary on Judaism, mentions Lilith various times, often depicting her as the worst example of a rebellious woman or embodying problematic female traits. This image is maintained in other sources, with Lilith often described as having children with monsters, manipulating children, and associated with disease and sexual immorality.
...

Some scholars have argued that Lilith appears in, or is informed by Ancient Near Eastern mythologies and folklore, such as Lilu, an Akkadian word for a spirit that has demonic associations.
...

Lilith is controversial because her story is about sexual activity and female roles in marriage and family. In the ben Sirach story, Lilith leaves Adam because she desires something she associates with sexual equality, and in the story, God punishes her by having her lose children. The writer of ben Sirach seems to see Lilith as a willful wife who wants to be in charge, refuses to submit, and becomes a “whore of Babylon” figure. Many of us today wouldn’t see the thing Lilith wanted as a problem of equality, just a private matter to be worked out between her and Adam. Thus, the story shows a different cultural understanding of female agency and sexual equality, which are intimate subjects no matter what view you take.
...
Lilith is part of a larger debate about Abrahamic religions versus Paganism or Neo-paganism. Scholars know that Christianity and Judaism both have positive examples of female leadership, but on the popular level, people often characterize Abrahamic religions with controlling women. In that context, people sometimes argue that paganism or heretical Christian movements are better because they present different gender roles—female goddesses, sexual liberation, and so forth. Lilith initially seems like a perfect example of this idea, a woman desiring sexual equality who gets punished for it. Looking at the story in context (the fact Lilith bears demon children and is promiscuous) shows she’s not such a clean-cut character.




Does lilith worship fit into the baby murder agenda as well as female supremacy? (I would argue these agendas are one and the same, with the rare exception of pro life feminists)

Regardless, the promotion of female promiscuity and "sexual liberation" is evident in modern society.
 
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This source traces the origins of lilith back to mesopotamia.

(It's all one paragraph, so i tried to break up the wall of text for ease of reading and it formatted weird)


In terms of the other questions about Lilit, these are medieval rabbinical traditions. If you look at ancient near east traditions, the issue with Lilit was one of fertility and killing of children. Thus a figure of barrenness and wind blowing over a barren landscape. Here is the excellent Dictionary of deities and demons in the Bible entry on Lilith:

I. The Heb term lîlît as a →demon in Isa 34:14 is connected by popular etymology with the word laylâ ‘night’. But it is certainly to be considered a loan from Akk lilı̄tu, which is ultimately derived from Sum líl. II. The Mesopotamian evidence for this demon reaches back to the 3rd millennium BCE as we can see from the Sumerian epic ‘Gilgamesh, Enkidu and the Netherworld’. Here we find Inanna (→Ishtar) who plants a tree later hoping to cut from its wood a throne and a bed for herself. But as the tree grows, a snake makes its nest at its roots, Anzu settled in the top and in the trunk the demon ki-sikil-líl-lá makes her lair. Gilgamesh has to slay the snake. Anzu and the demon flee so that he can cut down the tree and give the timber to Inanna.

From the term líl we can see that these demons are related to stormy winds. In Akk texts lilû, lilı̄tu and (w)ardat lilî often occur together as three closely related demons whose dominion are the stormy winds. Thus lilû can also be seen as the southwest wind, lilı̄tu can flee from a house through the window like the wind or people imagine that she is able to fly like a bird.

Of greater importance, however, is the sexual aspect of the—mainly—female demons lilı̄tu and (w)ardat lilî. Thus the texts refer to them as the ones who have no husband, or as the ones who stroll about searching for men in order to ensnare them or to enter the house of a man through the window (see the references given by FAUTH 1982:60–61; LACKENBACHER 1971; HUTTER 1988:224–226). But their sexuality is not a normal kind of sexuality because (w)ardat lilî is a girl with whom a man does not sleep in the same way as with his wife, as the texts tell us. In this aspect we can compare these demons with Ishtar who stands at the window looking for a man in order to seduce him, love him and kill him.

The fact that Lilith’s sexuality is not a regular kind of sexuality is also illustrated by references which show that she cannot bear children and that she has no milk but only poison when she gives her breast as a deceitful wet-nurse to the baby. In all these aspects Lilith has a character similar to that of Lamashtu. Thus, since the Middle Babylonian period Lilith and Lamashtu have been assimilated to each other. This also led to the spreading of Lilith from the Mesopotamian to the Syrian area.

The traditional reading of Arslan Tash amulet I (ANET 658) suggests that she was revered in Phoenicia. A reconsideration of the original, however, forces a reading ll wym ‘night and day’ instead of lly[… ‘Lili[th … (BUTTERWECK TUAT II/3:437). Aramaic magical texts and the scriptures of the Mandaeans in southern Mesopotamia have clear allusions to the demon (FAUTH 1986). In conclusion we can say that the female demon—lilı̄tu, (w)ardat lilî)—can be considered a young girl who has not reached maturity and thus has to stroll about ceaselessly in search of a male companion. Sexually unfulfilled, she is the perpetual seductress of men.

III. The only reference to this demon in the OT occurs in Isa 34:14. The whole chapter describes the prophetic judgement on →Edom which will become waste land. Then all kinds of demons will dwell there: among them hyenas, tawny owls, vultures and also Lilith. The different versions and ancient translations of the OT are of some interest in this case as we can see how they interpreted ‘Lilith’. The LXX gives the translation ὀνοκένταυρος (cf. also LXX Isa 13:22; 34:11), Aquila’s version has the transliteration Λιλιθ, while Symmachos’ version gives the name of the Greek demon Λαμία, which corresponds to Jerome’s Vulgate (also Lamia).

In his commentary Jerome says: “Lamia, who is called Lilith in Hebrew. (…) And some of the Hebrews believe her to be an Ἔριννυς, i.e. fury”. Still, these translations and interpretations of Lilith show her ancient connection to Lamashtu. The onokentauros of the LXX reminds us of those amulets where Lamashtu is standing upon a donkey. The Greek name Lamia might ultimately derive from Akkadian Lamashtu. Although Isa 34 contains the only biblical reference to Lilith, she occurs fairly often in Jewish and Christian scriptures (KREBS 1975; BRIL 1984).

In the Talmud she is a demon with long hair and wings (Erub. 100b; Nid. 24b), and Shab. 151b warns all men not to sleep alone in a house lest Lilith will overcome them. B. Bat. 73a makes her the daughter of Ahreman, the opponent of Ohrmizd in the Zoroastrian religion. Well known is also the legend of Lilith who was →Adam’s first wife but flew away from him after a quarrel; since then she has been a danger to little children and people have to protect themselves against her by means of amulets.

Solomon in his great wisdom also possessed might over demons and the Liliths; in later Jewish legends one of the two wives from 1 Kgs 3:16–28 was identified with Lilith; so was the Queen of Sheba (1 Kgs 10). Such legends spread until the Middle Ages. In popular belief Lilith became not only the grandmother of the →devil or the devil himself, but also the arch-mother of witchcraft and witches.
Hutter, M. (1999). Lilith. In K. van der Toorn, B. Becking, & P. W. van der Horst (Eds.), Dictionary of deities and demons in the Bible (2nd extensively rev. ed., pp. 520–521). Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans.


The part which says
"In conclusion we can say that the female demon—lilı̄tu, (w)ardat lilî)—can be considered a young girl who has not reached maturity and thus has to stroll about ceaselessly in search of a male companion. Sexually unfulfilled, she is the perpetual seductress of men."

could perhaps be tied in to the agenda of sexualizing young girls?
 
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I originally posted this elsewhere almost 3 months ago, but it's relevant to topic here

This appears to be a workshop for children called "plant teachers" to teach them how to communicate with demons using "babylonian techniques". The demon in question is named "lilit".


Notice one of the children wearing a pride shirt.



Art-Making Activity: How to Trap a Demon, 10 am–3 pm
Demons have a bad reputation, but maybe we’re just not very good at getting to know them. Do you have a demon that creeps into your thoughts? Maybe the “demon of overthinking” or “the demon of not trusting your gut”? Work with visiting artist Tamar Ettun to design a vessel for holding the demon you know best!

Performance: Lilit the Empathic Demon, 11 am and 1 pm
After designing your trap, Lilit the Empathic Demon will come from the dark side of the moon to lead you in locating your feelings using ancient Babylonian techniques. This collective and playful demon summoning session will conclude with a somatic movement meditation, designed to help you befriend your shadows.



About the facilitator:

Tamar Ettun (b. Jerusalem, 1982) uses textiles, drawings, sculpture, video, and performance to explore somatic empathy, trauma-healing modalities, and ritual.
Her recent work centers on Lilit, an aerial spirit demon with origins in Sumerian, Akkadian, and Judaic mythology. During the 2nd through 7th centuries, artist-healers created spells, drawings, and talismanic objects to trap demons like Lilit, who was characterized as a dangerously sexual female entity, and appeared frequently on incantation bowls used in protective rituals. In this project, Ettun revives ancient traditions through a contemporary feminist lens,
revamping Lilit’s image as an Empathic Demon.
Text SUMMON to 833-575-1049 to join Lilit’s text group and receive occasional messages from the Empathic Demon.


There's that "contemporary feminist lens" again... turning bad into good, and down into up.

This tamar attun goes by she/they pronouns - is she possesed by this demon? She sure is obsessed with helping others contact it...


Tamar Ettun (she/they) is a New York-based artist working with immersive textile installation, sculpture, video, and performance. Ettun’s practice reflects on somatic empathy – the process of responding to others through sensory-based, embodied experiences – alongside trauma-healing modalities and rituals.
Amongst other long term projects, Ettun’s multidisciplinary work Lilit the Empathic Demon has since 2020 explored the insidious side of empathy, empathy fatigue, trauma-healing modalities, and astrology as storytelling through text messages to a growing community of people and most recently a new outdoor sculpture for Shelburne Museum, Vermont. Ettun is currently developing a piece for Free First Saturdays at the Walker Art Center
 
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the theme of an older female paired up with a (series of) young man (men), a form of symbollic mother-son incest,
While obviously the ritual murdering of young men bothers me, i find this mother-son incest stuff to be absolutely disgusting. When reading when God was a woman i just can't believe that the feminist author is so nonchalant about it, like no big deal that these societies were worshipping an incestuous "goddess" and reenacting it with their human leader purposely choosing a much younger man representing her son (more like a series of much younger men) to fornicate with and discard.

As a mother, it is a repulsive idea. How can any woman get involved with her son?!

Anyway, i was thinking, seems not a week goes by that i don't see yet another story of a teacher molesting a teen or pre-teen boy. These stories are either becoming increasingly common, or the media is publicising them when before they would be hidden.

I think either the increase of these occurences, or their prevalence in the media, is one more sign of this rise of goddess worship in society.

Society is either reverting to this primitive god-less time, or the elites are purposely guiding society along to bring that kind of society about.
 
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Regarding kali...

From occult feminism by rachel wilson.
Pg14-16

Screenshot_20231120-234855.jpg


Another ancient goddess who is venerated among feminists is the Hindu goddess Kali. In fact, she was featured on the very first preview issue of Ms. Magazine in spring of 1972. At first, she seemed to me like a very odd choice for the debut cover of a women’s magazine in the early 1970’s which was marketed to housewives but considering everything I have learned about the true nature and goals of feminists from this period, she is the perfect choice.


Kali is “the dark mother,” and the feminine “fullness of time,” representing sexuality, creation, death, and destruction. Are you noticing a pattern here yet? She first appears in Hindu religion sometime around 600 A.D. as an angry, bloodthirsty reaper of warriors on a battlefield. She is portrayed as having anywhere from four to ten arms, usually holding swords and severed men’s heads. She also wears a garland of severed men’s heads around her neck, and a belt of severed human arms around her waist.

She takes an intentionally terrifying form, with wild, unruly black hair symbolic of defiance and disobedience of the expectations of men and male gods. Her eyes are wide open and intense. Her skin is midnight blue or sometimes even black like the night sky, her tongue sticking out far to consume the blood of her enemies in battle, whom she often devours. She is drunk with bloodlust, and her earrings are the corpses of infants. She is often portrayed standing on the chest of her male consort, the god Shiva, who once had to throw himself under her feet, risking his own destruction, in order to snap her out of a murderous rage that threatened to end all life on earth.


From the 13th century to the 19th century, a gang of professional thieves and murderers who worshipped Kali terrorized the subcontinent of India. Known as Thuggees, or Thugs, this is where the English word “thug,” meaning street criminal, originates. Thuggees were fanatical followers of Kali, who performed ritual assassinations in her honor. The Guiness Book of World Records says the Thuggees may be responsible for over 2 million ritual murders, making them one of the most prolific death cults in history. They considered themselves to be the children of Kali, born from her sweat. Some sources say Thuggees believed that their sacrifices to Kali helped protect people from her wrath, which might otherwise destroy all of humanity. They also killed only men, since they were the preferred offering of Kali, and because she would likely be angered by the killing of women.


The British rock band The Rolling Stones even refer to Thugs in their song “Sympathy for the Devil” in the lyrics "And I laid traps for the troubadours / Who get killed before they reach Bombay.” I find this reference especially interesting since the Rolling Stones have as their logo an open mouth with a tongue protruding from it, just like Kali herself.

Modern day feminists, whether they are involved in occult practices or not, see Kali as an ultimate icon of feminism. Those with atheistic leanings may just see her as a really badass symbol of woman power because she strikes fear into the hearts of men- even warriors. She is capable of destroying the world with her feminine wrath. What could be cooler than that to a young, rebellious feminist who sees history as a struggle for power between men and women? It may start with no religious intention, or even as an interest for a woman who is put off by traditional religion, to start reading about occult figures and icons. Occult practices based in nature worship may seem especially benign to even the staunchest atheist, almost like a general sense of appreciation for nature rather than any sort of mysterious dabbling in the dark arts. This seems to be a the most common path for modern feminists to start occult practices.

Kali’s colorful, enticing mythos is an easy starter for young women trying to feel powerful and in control of their own lives. Folklore says that people with long, pointy tongues may be touched by Kali or called to her and may consider themselves under her protection. Kali symbolizes liberation and female wrath at any attempt to be tamed by men. Knowing this, I wonder if it is any coincidence that so many famous feminist pop icons such as Miley Cyrus, Cardi B, Katie Perry, and Beyonce are so often seen sticking their tongues out, even on album covers and in huge, televised performances such as award shows and Superbowl Halftime performances, which are so incredibly rich with other occult symbolism.



The theme seems to be killing men and babies...

And those articles promoted on that magazine... seems things were already pretty bad already back in the 70s.
 
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