I'm not sure how best to explain this, as the ramifications of the idea are still coming to fruition in my mind. Some of you might know me from these
boards, others of you won't. I'm heavily into metaphysical, religious, mystical, anthropological, and historical synthesis. A much deeper blend then
simple comparative religions.
I'm also a very spiritually inclined person, believing in an all-encompassing noumenon
from which all of our spiritual theories, beliefs,
faiths, and experiences originate.
My guide through the majority of my spiritual up-bringing helped me to uncover a basic metaphysical truth: that all religious experiences are mirrors,
reflecting a deeper, more archetypal nature encompassed in the noosphere of human consciousness.
For example, the Kaballah in its Tree of Life division has a sphere known as Geburah
, representing strength, severity, power, and other
attributes there-of which encompass destruction as a form of creation. I was taught, in much the same way as members of Theosophical Orders, that the
great religious empires of man could be grafted onto these "universal symbols" if one applied the right mode of thinking.
For instance, Set
the personification of the desert in ancient Egyptian sects was seen as the only force powerful enough to destroy
, the serpent who would devour the sun, called Ra
. In Mesopotamian cultures this role would fall on Ninurta
, the warrior-god
who slays the Imdugud
bird, rescuing the Tablet of Destiny for the other gods. In the Grecco-Roman mythology this sphere would be ruled
primarily by Ares
, who was called Mars. Ares of course being the god of war, specifically the violent, destructive qualities of war.
All of those deified beings representing, of course, the archetypal nature of power, strength, and destruction inherent in the noosphere throughout
human history. The same goes for the rest of the sephiroth
on the Tree of Life. Each one represents an archetype of human nature: Hod
representing our intellectual, rationalizing mind; Netzach representing the emotional stimuli present in the biological bodily controls;
All of this my guide helped teach me, through lectures, personal discussion, visuals, and written works (from Mathers, and Crowley, and Regardie, the
Cicero's, the Aurumn Solis, etc). Before her death though, she began to suggest that there was another, deeper layer behind these types of synthetic
religious overlays. It was her belief that the Tree of Life was, itself, just another mirror for the noumenon
. That behind the gods a deeper,
more primal method of connecting to the "True Essence" (if you'll forgive such a cliché phrase) was available. Mythology. Not all mythology though.
Specific myths, which told of the spiritual evolution of human consciousness.
It took me a long time, years to be honest, to start to piece together what she might have been working toward. Not knowing where exactly to go with
this, I thought that the best approach might be to funnel it into the public consciousness and see what kind of responses it meets with.
The myth begins with Tammuz and Inanna, two sumerian deities worshiped roughly 5000 years before Christ. In the myth Tammuz is a human, and Inanna is
the soon-to-be Queen of the Gods. There are three parts to the myth: a court-ship where Tammuz tries to gain Inanna's hand and eventually does. A
dream of death, and the horrible murder of Tammuz by the evil forces in Sumerian mythology. The descent of Inanna to the Underworld to reclaim Tammuz.
The end result of this myth is that Tammuz must spend half of the year in the Underworld, while his sister Geshtinanna must spend the other half so he
can come to the surface. The myths can be found all over the internet, or in various books if you want to read them.
Historically, this myth has been attributed to the vegetation and seasonal changes that the world goes through. Tammuz dies and descends when winter
sets in. He rises and resurrects with the coming of spring. This is all fine and good, if you look at the myth as an individual example, without
cross-referencing it with other world myths. I decided not to just stop with the "scholarly" approach. I dug deeper. Here is what I found:
5000 B.C. Tammuz (human) and Inanna (goddess) begin the myth. 4000 B.C Ba'al of the Levant and the goddess Anat perform an almost identical myth. In
the myth of Ba'al, he slays first the sea-god Yamm, who scholarly is believed to be Leviathan. He is then attacked by Mot, the god of death, and
possibly the later-demon Behemoth and killed. Anat then descends and resurrects Ba'al, who rises and fights Mot for 7 more years. On the 7th year
Ba'al slays Mot, gaining immortality. Ba'al then disappears from Levantine mythology. 3500 B.C. Dumuzi and Ishtar, two Babylonian deities replicate
the exact myths that Tammuz and Inanna carried out. Roughly 2600 B.C.
In Egypt, the cult of Osiris and Isis gains strength. Their mythology being extremely similar to Ba'al and Anat; with Osiris being slain by Set, his
body torn apart and scattered. Isis then recovers (most of) his body parts, and resurrects him to immortality. In roughly 2300 B.C. the Akkadians give
rise to Adad, who scholars believe is Ba'al. In 1800 and 1100 B.C. Teshub and Telpinu from the Hittite and Hurrian cultures undergo a mythological
death and resurrection scenario giving rise to a "lost god" who is returned scenario.
Roughly 700 B.C. in Iceland the Norse god Baldur has a mythology death and resurrection scenario which heavily influences the afterlife of the Norse
culture. Finally, approximately 500 B.C. the cult of Adonis in Greece, along with the myth of Demeter and Persephone arise.
Tammuz and Inanna, Ba'al and Anat, Dumuzi and Ishtar, Osiris and Isis, Adad, Teshub, Telepinu, Baldur, Adonis, Demeter and Persephone. All of these
ancient deities, across diverse cultures and continents all sharing a similar mythology. Granted, I didn't cover all of them either, since I have
limited characters. My thought was, however: what if these are not just vegetation/seasonal myths. Beyond the vegetation application, there is a
subtle, but potent undercurrent of immortality and the Afterlife present in almost all of these myths.
Tammuz begins as a human who dies and must continue to die; this develops into Ba'al (which means Lord) who conquers death, but vanished afterward;
Ba'al becomes Dumuzi (an early prototype of Christ) who returns to humanity during holy days. As Adad, Teshub, and Telepinu the archetype becomes a
wanderer, invovator, seeker, and nomad—possibly representing an exploration of spiritual values in human history. As Osiris comes to prominence the
once-human Tammuz now inherits
the Afterlife, becoming king of his own soul. Finally, with Baldur, Adonis, and Persephone comes the prospect of
reincarnation, resurrection, or return from the Afterlife into a new, beautiful world (see the myth of Ragnarok).
Could this be humanities attempt at leaving an imprint behind of how our spiritual views of life, death, the Afterlife, and resurrection developed?
Mirrors of the noumenon
reflected over 10,000 years?
I apologize for not posting all the myths, I have limited space. I wanted to get the ideas out here, to see if anyone who is familiar with the
mythologies of these cultures had any input on the possibility of what I have just suggested.
~ Wandering Scribe
edit on 20/11/11 by Wandering Scribe because: grammatical errors