Tag Archive: tiamat


Goddess Nina

“Nina’s themes are health, cooperation, dreams, magic and meditation. Her symbols are lions, fish and serpents (Her sacred animals). A very ancient mother Goddess figure in Mesopotamia, Nina has many powers, including healing, herb magic, meditation, dream interpretation and helping civilization along when needed. Today we will be focusing on Her healthful attributes and knowledge of herbs to improve well-being for the winter months.

Pan-American Health Day focuses on worldwide cooperation in the public health field. On the home front, do everything possible to make your home and body healthy and strong. Beginning in your living space, wash the floors using sage water and burn a sage smudge stick. This herb decreases germ infestation and is magically aligned with Nina’s energy. As you go through your home, carry a small bell and add an incantation like this:

‘Nina, come and make us well
banish sickness with the ringing of this bell.’

Ring the bell in each room at the end of the incantation. In many religious traditions, bells are considered to scare away the evil influences that cause sickness.

To overcome a troublesome malady, put a picture of one of Nina’s sacred animals under your pillow to invoke a healing dream. This tradition is very old and sometimes results in healthful energy being conveyed through your dream, or in a dream that shows you what to do for the cure.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

First off, I found that Nina is another name the Goddess Inanna.  “Nina, in Assyro-Babylonian mythology, was the daughter of Ea, the god of water, wisdom and technical skill.  Nina is also the Goddess [of] Ninevah, the capital city of ancient Assyria.” [1]

“Ninhursag” by Dalgis Edelson

Then, I ran across this fabulous article entitled “Nina: Ancient Sumerian Mother of the Mermaids“.  Apparently, “in the cities of Harran and Ur, they called Her ‘Ningal‘ or ‘Nikkal‘; in Nippur, ‘Ninlil‘; and, at the shrine at Al Ubaid, She was ‘Ninhursag‘. When spoken of in conjunction with ‘Nammu‘ and the myth of the formation of the people of the Earth, She was ‘Ninmah’.

In Her capacity as Comforter of Orphans, Caretaker of the Elderly and the Ill, Shelterer of the Homeless and Feeder of the Hungry, She was called ‘Nanshe‘; on the plains of Khafajah, ‘Ninti‘ or ‘Nintu‘; on the Isle of Dilmun, ‘Nin Sikil‘.

When She provided: healing herbs, ‘Ninkarrak‘, ‘Gula’ or ‘Bau‘; dream interpretation, ‘Ninsun‘ or ‘Ninsunna’; beer and wine for holy rites, ‘Ninkasi‘, or, as She arose from the deep waters of the primordial sea, simply: Ama Gal Dingir, the Mother Great Goddess.

The Goddess ‘Atargatis‘ (who maintained a presence at the temple of Ascalon on the Mediterranean Coast, famous for its dove cotes and as a shrine of oracular prophesy) is considered to be quite possibly connected to the early Sumerian images of Nina or Nammu because of Her association with the city of Nineveh (on the Tigris River) and Her primary image as a Goddess of the sea — depicted with the tail of a fish!

“Atargatis” by *PinkParasol                                                                                                                                                     

Whether Atargatis came ashore from the Mediterranean at Ascalon or was born of the waters of the Tigris is a matter for debate. That She bore a daughter who walked on two feet, Shammuramat, is not. Also, it is known that upon Her altars, Her priestesses and devotees sacrificed to Her fish.” [2]

 

 

 

Sources:

Jean. Gather.com, “Nina: Ancient Sumerian Mother of Mermaids“.

Orrar.net, “Goddess Nina“.

 

 

Suggested Links:

Sacred-texts.com, “CHAPTER VI: Wars of the City States of Sumer and Akkad“.

Siren, Christopher. Home.comcast.net, “Sumerian Mythology FAQ“.

Goddess Srinmo

“Srinmo’s themes karma, Universal Law, excellence, sports and cycles. Her symbols are the wheel and boomerang. In Tibet, this Goddess holds the Great Round, a cosmic wheel upon which the movement of human life is recorded with each thought, word, and deed. Srinmo’s demonic visage represents the human fear of death and reminds that one should strive for good in this life for the beauty it brings now and n our next incarnation.

In Virginia, the Boomerang Festival is a festival of skill centering on the ancient boomerangs believed to have been used originally by the Egyptians.

Metaphysically speaking, the boomerang’s movement represents the threefold law and Srinmo’s karmic balance (i.e., everything you send out returns to you thrice).
To give yourself a greater understanding of this principle, or to recognize the cycles in your life that may need changing, carry any round object today, such as a coin. Put it in your pocket, saying

‘What goes around comes around.’

Pay particular attention to your routine and the way you interact with people all day, and see what Srinmo reveals to you.

For aiding the quest for enlightenment, and generally improving karma through light-filled living, try this little incantation in the car each time you make a right-hand turn today:

‘As I turn to the right,
I move closer to the Light!'”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Today’s research comes from a fantastic piece written by  Victor & Victoria Trimondi; and the following excerpt is the story of the bondage of the earth Goddess Srinmo and the history of the origin of Tibet.  “According to Tibetan tradition, the whole Tibetan territory can be represented as a vast wild female demon lying on her back facing East and stretching her limbs all over the country. The accounts of this conception are found in several Tibetan texts that originated between the twelfth and fourteenth centuries, including the famous terma-revealed chronicle Maṇi Kabum (ma ni bka’ ‘bum, 12th century) and above cited chronicle The Clear Mirror (rgyal rabs gsal ba’i me long) written by the great scholar Södnam Gyaltsen (bsod nams rgyal mtshan, 1312-1375).” [1]

“The Bodhisattva Avalokiteshvara is considered the progenitor of the Tibetans, he thus determines events from the very beginning. In the period before there were humans on earth, the Buddha being was embodied in a monkey and passed the time in deep meditation on the ‘Roof of the World‘. There, as if from nowhere, a rock demoness by the name of Srinmo appeared. The hideous figure was a descendent of the Srin clan, a bloodthirsty community of nature Goddesses. ‘Spurred on by horniness’ — as one text puts it — She too assumed the form of a (female) monkey and tried over seven days to seduce Avalokiteshvara. But the divine Bodhisattva monkey withstood all temptations and remained untouched and chaste. As he continued to refuse on the eighth day, Srinmo threatened him with the following words: ‘King of the monkeys, listen to me and what I am thinking. Through the power of love, I very much love you. Through this power of love I woo you, and confess: If you will not be my spouse, I shall become the rock demon’s companion. If countless young rock demons then arise, every morning they will take thousands upon thousands of lives. The region of the Land of Snows itself will take on the nature of the rock demons. All other forms of life will then be consumed by the rock demons. If I myself then die as a consequence of my deed, these living beings will be plunged into hell. Think of me then, and have pity’ (Hermanns, 1956, p. 32). With this she hit the bullseye. ‘Sexual intercourse out of compassion and for the benefit of all suffering beings’ was — as we already know — a widespread ‘ethical’ practice in Mahayana Buddhism. Despite this precept, the monkey first turned to his emanation father, Amitabha, and asked him for advice. The ‘god of light from the West’ answered him with wise foresight: ‘Take the rock demoness as your consort. Your children and grandchildren will multiply. When they have finally become humans, they will be a support to the teaching’ (Hermanns, 1956, p. 32).

Nevertheless, this Buddhist evolutionary account, reminiscent of Charles Darwin, did not just arise from the compassionate gesture of a divine monkey; rather, it also contains a widely spread, elitist value judgement by the clergy, which lets the Tibetans and their country be depicted as uncivilized, underdeveloped and animal-like, at least as far as the negative influence of their primordial mother is concerned. ‘From their father they are hardworking, kind, and attracted to religious activity; from their mother they are quick-tempered, passionate, prone to jealousy and fond of play and meat’, an old text says of the inhabitants of the Land of Snows (Samuel, 1993, p. 222).

Two forces thus stand opposed to one another, right from the Tibetan genesis: the disciplined, restrained, culturally creative, spiritual world of the monks in the form of Avalokiteshvaraand the wild, destructive energy of the feminine in the figure of Srinmo.

In a further myth, non-Buddhist Tibet itself appears as the embodiment of Srinmo (Janet Gyatso, 1989, p. 44). The local demoness is said to have resisted the introduction of the true teaching by the Buddhist missionaries from India with all means at Her disposal, with weaponry and with magic, until She was ultimately defeated by the great king of law, Songtsen Gampo (617-650), an incarnation of Avalokiteshvara (and thus of the current Dalai Lama). ‘The lake in the Milk plane,’ writes the Tibet researcher Rolf A. Stein, ‘where the first Buddhist king built his temple (the Jokhang), represented the heart of the demoness, who lay upon Her back. The demoness is Tibet itself, which must first be tamed before She can be inhabited and civilized. Her body still covers the full extent of Tibet in the period of its greatest military expansion (eighth to ninth century C.E.). Her spread-eagled limbs reached to the limits of Tibetan settlement … In order to keep the limbs of the defeated demoness under control, twelve nails of immobility were hammered into Her’ (Stein, 1993, p.34). A Buddhist temple was raised at the location of each of these twelve nailings.

Mysterious stories circulate among the Tibetans which tell of a lake of blood under the Jokhang, which is supposed to consist of Srinmo’s heart blood. Anyone who lays his ear to the ground in the cathedral, the sacred center of the Land of Snows, can still — many claim — hear Her faint heartbeat. A comparison of this unfortunate female fate with the subjugation of the Greek dragon, Pythonat Delphi immediately suggests itself. Apollothe god of light (Avalokiteshvara), let the earth-monster, Python (Srinmo), live once he had defeated it so that it would prophesy for him, and built over the mistreated body at Delphi the most famous oracle temple in Greece.

The earth demoness is nailed down with phurbas. These are ritual daggers with a three-sided blade and a vajra handle. We know these already from the Kalachakra ritual, where they are likewise employed to fixate the earth spirits and the earth mother. The authors who have examined the symbolic significance of the magic weapon are unanimous in their assessment of the aggressive phallic symbolism of the phurba.

In their view, Srinmo represents an archetypal variant of the Mother Earth figure known from all cultures, whom the Greeks called Gaia (Gaea). As nature and as woman She stands in stark contrast to the purely spiritual world of Tantric Buddhism. The forces of wilderness, which rebel against androcentric civilization, are bundled within Her. She forms the feminine shadow world in opposition to the masculine paradise of light of the shining Amitabha and his radiant emanation son, AvalokiteshvaraSrinmo symbolizes the (historical) prima materia, the matrix, the primordial earthly substance which is needed in order to construct a tantric monastic empire, then She provides the gynergy, the feminine élan vitale, with which the Land of Snows pulsates. As the vanquisher of the earth Goddess, Avalokiteshvara triumphs in the form of King Songtsen Gampo, that is, the same Bodhisattva who, as a monkey, earlier engendered with Srinmo the Tibetans in myth, and who shall later exercise absolute dominion from the ‘Roof of the World’ as Dalai Lama.

Tibet’s sacred center, the Jokhang (the cathedral of Lhasa), the royal chronicles inform us, thus stands over the pierced heart of a woman, the earth mother Srinmo. This act of nailing down is repeated at the construction of every Lamaist shrine, whether temple or monastery and regardless of where the establishment takes place — in Tibet, India, or the West. Then before the first foundation stone for the new building is laid, the tantric priests occupy the chosen location and execute the ritual piercing of the earth mother with their phurbas. Tibet’s holy geography is thus erected upon the maltreated bodies of mythic women, just as the tantric shrines of India (the shakta pithas) are found on the places where the dismembered body of the Goddess Sati fell to earth.

Srinmo with different Tibetan temples upon her body

In contrast to Her Babylonian sister, Tiamat, who was cut to pieces by Her great-grandchild, Marduk, so that outer space was formed by Her limbs, Srinmo remains alive following Her subjugation and nailing down. According to the tantric scheme, Her gynergy flows as a constant source of life for the Buddhocratic system. She thus vegetates — half dead, half alive — over centuries in the service of the patriarchal clergy. An interpretation of this process according to the criteria of the gaia thesis often discussed in recent years would certainly be most revealing. (We return to this point in our analysis of the ecological program of the Tibetans in exile.) According to this thesis, the mistreated ‘Mother Earth’ (Gaia is the popular name for the Greek earth mother) has been exploited by humanity (and the gods?) for millennia and is bleeding to death. But Srinmo is not just a reservoir of inexhaustible energy. She is also the absolute Other, the foreign, and the great danger which threatens the Buddhocratic state. Srinmo is — as we still have to prove — the mythic ‘inner enemy’ of Tibetan Lamaism, while the external mythic enemy is likewise represented by a woman, the Chinese Goddess Guanyin.

Srinmo survived — even if it was under the most horrible circumstances, yet the Tibetans also have a myth of dismemberment which repeats the Babylonian tragedy of Tiamat. Like many peoples they worship the tortoise as a symbol of Mother Earth. A Tibetan myth tells of how in the mists of time the Bodhisattva Manjushri sacrificed such a creature ‘or the benefit of all beings’. In order to form a solid foundation for the world he fired an arrow off at the tortoise which struck it in the right-hand side. The wounded animal spat fire, its blood poured out, and it passed excrement. It thus multiplied the elements of the new world. Albert Grünwedel presents this myth as evidence for the “tantric female sacrifice” in the Kalachakra ritual: ‘The tortoise which Manjushri shot through with a long arrow … [is] just another form of the world woman whose inner organs are depicted by the dasakaro vasi figure [the Power of Ten]’ (Grünwedel, 1924, vol. II, p. 92).

The relation of Tibetan Buddhism to the Goddess of the earth or of the country (Tibet) is also one of brutal subjugation, an imprisonment, an enslavement, a murder or a dismemberment. Euphemistically, and in ignorance of the tantric scheme of things it could also be interpreted as a civilizing of the wilderness through culture. Yet however the relation is perceived — no meeting, no exchange, no mutual recognition of the two forces takes place. In the depths of Tibet’s history — as we shall show — a brutal battle of the sexes is played out.” [2]

Well damn…who knew??  I really had no idea how misogynistic Buddhism was until it was brought to my attention back in mid June of this year.  A person had shared several links with me and to be honest, it was very unsettling.  One relevant link that was shared I will share here in this entry is entitled Thai Buddhism and Patriarchy by Ouyporn Khuankaew.

“Although many people believe Buddhism is an ‘egalitarian’ religion, the fact will remain that sexism/gender bias has been a very integral part of the faith for many centuries. Overall, there is less virulent anti-woman bigotry within Buddhism than many other religions, especially the Abrahamic cultus of Judaism, Christianity and Islam, but misogyny and chauvinism have been apparent enough in the Eastern faiths as well, including the Buddhist.” [3]

Man, way to pop my happy little Zen bubble, huh?

 

 

 

Sources: 

Murdock, D.M. Examiner.com, “Women in Buddhism“.

Sehnalova, Anna. 4shared.com, “The Myth of the ‘Supine Demoness’“.

Trimondi, Victor & Victoria. Trimondi.de, “2. The Dalai Lama (Avalokiteshvara) and the Demoness (Srinmo)“.

Suggested Links:

Cabezón, José Ignacio. Thlib.org, “Pabongkha Hermitage“.

O’Neill, Brendan. Reason.com, “The Truth About Tibetan Buddhism“.

Trimondi, Victor & Victoria. Trimondi.de, “Part I – 1. Buddhism and misogyny – an historical overview“.  (Here is a link to the Contents page)

Visitourchina.com, “History of Jokhang Temple“.

Wikipedia, “Women in Buddhism“.

Goddess Tiamat

“Guardian of the Seas” by yangzeninja

“Tiamat’s themes are history, change, spirituality, fertility, birth and creativity. Her symbols are reptiles and seawater.  The personification of creative, fertile forces in Assyro-Babylonian traditions, Tiamat gave birth to the world. She is the inventive power of chaos, whose ever-changing energy hones the human soul and creates unending possibilities for its enlightenment. In later accounts, Tiamat took on the visage of a half-dinosaur or dragon-like creature, symbolizing the higher and lower self, which must work together for positive change and harmonious diversity.

Taking place at the Dinosaur National Monument, Dinosaur Days in Colorado celebrates the ancient, mysterious dinosaurs that speak of the earth’s long-forgotten past – a past that Tiamat observed and nurtured. One fun activity to consider for today is getting an archaeology dinosaur kit at a local science shop and starting to ‘dig up’ the past yourself! As you work, meditate on the meaning of Tiamat’s energy in your life. The more of the bones you uncover, the more you’ll understand and integrate her transformative energy.

Carry a fossil in your pocket today to help keep you connected to Tiamat and her spiritual inventiveness. Or, wash your hands with a little saltwater so that everything you touch is blessed with Tiamat’s productive nature and cleansing.”

Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Patricia Monaghan says, “Before our world was created, said the Babylonians, there was only Tiamat, the dragon woman of bitter waters, and Her name mate was Apsu, god of fresh water.  In those timeless days in a frenzy of creativity, Tiamat began to bring forth offspring: monsters, storms, and quadrupeds, the like of which exist today only in our dreams.  Finally, the gods came forth from the almighty womb of Tiamat and, growing swiftly, set up housekeeping in another part of the universe.  But they were a rowdy bunch, who disturbed Apsu with their noise.  He approached Tiamat with the suggestion that, because She had created  them, She could readily do away with the gods.  Mummu Tiamat (‘Tiamat the mother’) was taken aback by the suggestion and refused.

But the gods got wind of the conversation and, in retaliation, killed Apsu, the Goddess’ lover.  At that Her fury exploded and, with Kingu, Her firstborn son [other sources say consort], She attacked the gods.  They waged a battle that, some say, goes on annually to this day, with the hero Marduk each year swallowed by the enormous dragon.  Tiamat, according to this version of the story, became a civilizing fish mother (like Atargatis) to the people of the earth.  But others contend that Marduk, hero of the new gods, killed his mother in the battle.  Her body fell into the lower universe, one half became the dome of heaven, the other half the wall to contain the waters” (p. 296).

I believe that it is said best that “the essence of this story is the violent conflict between the older mythologies of the Mother Goddess, Tiamat, representing prehistory fertility worship of gods and Goddess and the new myths of the father gods, struggle for supremacy between the two with the eventual birth of patriarchy.” [2]

“Nammu” by Max Dashu

As one blogger, Carisa Cegavske, explains in one of her blogs about the Goddess Nammu (the Sumerian equivalent of Tiamat): “The Babylonians said Marduk created the heavens and earth by murdering  Tiamat (Nammu’s Babylonian name) and forming the universe from Her body. Tiamat did not go out quietly.  The tale of how Tiamat, primordial Sea Goddess and source of all things created demonic monsters to fight against the hero god Marduk and of how Marduk defeated Her, claiming kingship of the gods and creating heaven and earth from Her body is told in the Enuma Elish.

Eventually, when the priests of Judah rewrote the tale, the Goddess [Nammu] would disappear altogether from the narrative .  Well, almost disappear.  She is traceable still by linguistics, for when God hovers over ‘the deep’ in the opening scene of Genesis (Chapter 1, Verse 2), the word  translated here is tehom, meaning the deeps, the abyss, and linguistically the Semitic form of Tiamat, the name of the Babylonian Goddess.  In time, Nammu would be forgotten, but now, thanks to archaeologists, we can remember the Goddess who came before Heaven and Earth, before the sky gods ascended the throne of history, before even the Bible, before ever the priest put pen to scroll to write the words  ‘In the Beginning….’” [3]

 

 

 

Sources:

Cegavske, Carisa. Thequeenofheaven.wordpress.com, In the Beginning: How the Goddess Nammu created the world and then was forgotten“.

Monaghan, Patricia. The New Book of Goddesses and Heroines, “Tiamat”.

Mxtodis123. An Inner Journey: The Moon, Mythology and You, “Tiamat“.

 

 

Suggested Links:

Beautyofnight.blogspot.com, Dark Goddess: Tiamat”.

Dragondreaming.wordpress.com, “The 11:11:11 Gateway & Tiamat“.

Gatewaystobabylon.com, “Tiamat“.

Hefner, Alan G. Mythical-Folk, “Tiamat“.

Iles, Susanne. Susanneiles.com, “The Dragon & Creation: Reclaiming the Sacred“.

Sea Dragon. Order of the White Moon, “Tiamat“.

Sabrina. Goddess A Day, “Tiamat“.

Sitarik, Jessica. Crystalvaults.com, “Tiamat“.

Spiritblogger. Spiritblogger’s Blog, “The Goddess Tiamat“.

Tannim. Order of the White Moon, “Tiamat“.

Wikipedia, “Tiamat“.

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