Gobekli tepe and lingam/yoni
Posted by Fredsvenn on September 11, 2015
Gobekli tepe and lingam/yoni
I have both my legs standing in Portasar, in a cup of red wine representing the royal blood lines, and I tell you: Don’t fuck with my mother!
An omphalos is a religious stone artifact, or baetylus. In Greek, the word omphalos means “navel”. Gobekli Tepe, or more precisely Portasar (meaning navel in Armenian), is the omphalo of the Armenian, hence the Semitic and the Indo-European, civilization.
In the ancient world of the Mediterranean, it was a powerful religious symbol. The omphalos was not only an object of Hellenic religious symbolism and world centrality; it was also considered an object of power.
Its symbolic references included the uterus, the phallus, and a cup of red wine representing the royal blood lines. The omphalos at the Church of the Holy Sepulchre, Jerusalem, represents in Christian mediaeval tradition, the navel of the world (the spiritual and cosmological centre of the world).
Among the Ancient Greeks, it was a widespread belief that Delphi was the center of the world. According to the myth regarding the founding of the Delphic Oracle, Zeus, in his attempt to locate the center of the earth, launched two eagles from the two ends of the world, and the eagles, starting simultaneously and flying at equal speed, crossed their paths above the area of Delphi.
From this point, Zeus threw a stone from the sky to see where it will fall. The stone fell at Delphi, which since then was considered to be the center of the world, the omphalos – “navel of the earth”. Indeed, the same stone thrown by Zeus took the same name and became the symbol of Apollo, the sacred Oracle and more generally of the region of Delphi.
Yoni and Shivaling – Shakti and Shiva
Yoni (Sanskrit: योनि yoni, literally “origin”, “source”, “vagina” or “womb) is the symbol of the Goddess (Shakti or Devi), the Hindu Divine Mother. Within Shaivism, the sect dedicated to the god Shiva, the yoni symbolizes his consort. The male counterpart of the yoni is Shivaling.
The lingam is often represented alongside the yoni, a symbol of the goddess or of Shakti, female creative energy. The union of lingam and yoni represents the eternal process of creation and regeneration and represents the “indivisible two-in-oneness of male and female, the passive space and active time from which all life originates”.
Since the late 19th century, some have interpreted the yoni and the lingam (also linga, ling, Shiva linga, Shiv ling, Sanskrit: लिङ्गं,liṅgaṃ, meaning “mark”, “sign”, or “inference”) as aniconic representations of the vulva and a phallus respectively.
The yoni is considered to be an abstract representation of Shakti and Devi, the creative force that moves through the entire universe. Yoni is often misunderstood/misinterpreted as a female organ. The Sanskrit word for that is yonideśa (योनिदेश). In Hindu philosophy, according to Tantra, yoni is the origin of life.
In Sanskrit, Yoni means place of birth, source, origin. Lingam means symbol of Shiva. As Shiva is represented as an endless fire, Lingam-yoni denotes origin of an endless fire which created the universe. The lingam is a representation of the Hindu deity Shiva used for worship in temples. In traditional Indian society, the linga is rather seen as a symbol of the energy and potential of God, Shiva himself.
The yoni is the creative power of nature and represents the goddess Shakti. The lingam stone represents Shiva, and is usually placed on the yoni. The lingam is the transcendental source of all that exists. The lingam united with the yoni represents the nonduality of immanent reality and transcendental potentiality.
Lingam-yonis have been recovered from the archeological sites at Harappa and Mohenjo-daro, part of the Indus Valley Civilization. There is strong evidence to support cultural continuation from the Indus Valley Civilization (Harappan; Indus-Sarasvati) to Vedic and modern Hindu practices.
Ekur (É.KUR) is a Sumerian term meaning “mountain house”. It is the assembly of the gods in the Garden of the gods, parallel in Greek mythology to Mount Olympus and was the most revered and sacred building of ancient Sumer. There is a clear association of Ziggurats with mountain houses.
Duranki (Dur.An.Ki) was the Sumerian term for the people who were created by their Gods. Dur translates to Bond, An translates to Heaven or skies, Ki translates to Earth. According to creation myths of the Sumerian people, their Gods used genetic material from life existing on Earth and mixed it with divine genetic material from themselves to create Humans here on Earth.
Mountain houses play a certain role in Mesopotamian mythology and Assyro-Babylonian religion, associated with deities such as Anu (“sky, heaven”), Enlil (EN = Lord + LÍL = Wind, “Lord (of the) Storm”), Enki (EN.KI(G), “Lord of the Earth”) and Ninhursag, a mother goddess of the mountains, and one of the seven great deities of Sumer. She is principally a fertility goddess.
Tiamat and Abzu
In Mesopotamian Religion (Sumerian, Assyrian, Akkadian and Babylonian), Tiamat is the symbol of the chaos of primordial creation, depicted as a woman, she represents the beauty of the feminine, depicted as the glistening one. Some sources identify her with images of a sea serpent or dragon.
It is suggested that there are two parts to the Tiamat mythos, the first in which Tiamat is a creator goddess, through a “Sacred marriage” between salt and fresh water, peacefully creating the cosmos through successive generations. In the second “Chaoskampf” Tiamat is considered the monstrous embodiment of primordial chaos.
Tiamat, the goddess of salt water, is a primordial goddess of the ocean, mating with Abzû (Cuneiform: ZU.AB; Sumerian: abzu; Akkadian: apsû, literally, ab=’ocean’ zu=’deep’) also called engur, (Cuneiform: LAGAB×HAL; Sumerian: engur; Akkadian: engurru), the god of fresh water, to produce younger gods.
This resulted in the birth of the younger gods, who latter murder Apsu in order to usurp his lordship of the universe. Enraged, Tiamat gives birth to the first dragons, filling their bodies with “venom instead of blood”, and made war upon her treacherous children, only to be slain by Marduk, the god of Storms, who then forms the heavens and earth from her corpse.
The Abzu was the name for the primeval sea below the void space of the underworld (Kur) and the earth (Ma) above. It may also refer to fresh water from underground aquifers that was given a religious fertilizing quality. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the abzu.
Enki and Nammu/Ninmah/Ninhursag
The Sumerian god Enki (Ea in the Akkadian language) was believed to have lived in the abzu since before human beings were created. His wife Damgalnuna, his mother Nammu, his advisor Isimud and a variety of subservient creatures, such as the gatekeeper Lahmu, also lived in the abzu.
The main temple to Enki is called E-abzu, meaning “abzu temple” (also E-en-gur-a, meaning “house of the subterranean waters”), a ziggurat temple surrounded by Euphratean marshlands near the ancient Persian Gulf coastline at Eridu. He was the keeper of the divine powers called Me, the gifts of civilization. His image is a double-helix snake, or the Caduceus, sometimes confused with the Rod of Asclepius used to symbolize medicine. He is often shown with the horned crown of divinity dressed in the skin of a carp.
He was associated with the southern band of constellations called stars of Ea, but also with the constellation AŠ-IKU, the Field (Square of Pegasus). Beginning around the second millennium BCE, he was sometimes referred to in writing by the numeric ideogram for “40,” occasionally referred to as his “sacred number.” The planet Mercury, associated with Babylonian Nabu (the son of Marduk) was in Sumerian times, identified with Enki.
His symbols included a goat and a fish, which later combined into a single beast, the goat Capricorn, recognised as the Zodiacal constellation Capricornus. He was accompanied by an attendant Isimud. He was also associated with the planet Mercury in the Sumerian astrological system.
Considered the master shaper of the world, god of wisdom and of all magic, Enki was characterized as the lord of the Abzu (Apsu in Akkadian), the freshwater sea or groundwater located within the earth. In the later Babylonian epic Enûma Eliš, Abzu, the “begetter of the gods”, is inert and sleepy but finds his peace disturbed by the younger gods, so sets out to destroy them.
His grandson Enki, chosen to represent the younger gods, puts a spell on Abzu “casting him into a deep sleep”, thereby confining him deep underground. Enki subsequently sets up his home “in the depths of the Abzu.” Enki thus takes on all of the functions of the Abzu, including his fertilising powers as lord of the waters and lord of semen.
Early royal inscriptions from the third millennium BCE mention “the reeds of Enki”. Reeds were an important local building material, used for baskets and containers, and collected outside the city walls, where the dead or sick were often carried. This links Enki to the Kur or underworld of Sumerian mythology.
The exact meaning of his name is uncertain: the common translation is “Lord of the Earth”: the Sumerian en is translated as a title equivalent to “lord”; it was originally a title given to the High Priest; ki means “earth”; but there are theories that ki in this name has another origin, possibly kig of unknown meaning, or kur meaning “mound”.
The name Ea is allegedly Hurrian in origin while others claim that his name ‘Ea’ is possibly of Semitic origin and may be a derivation from the West-Semitic root *hyy meaning “life” in this case used for “spring”, “running water.” In Sumerian E-A means “the house of water”, and it has been suggested that this was originally the name for the shrine to the god at Eridu.
In another even older tradition, Nammu, the goddess of the primeval creative matter and the mother-goddess portrayed as having “given birth to the great gods,” was the mother of Enki, and as the watery creative force, was said to preexist Ea-Enki.
Benito states “With Enki it is an interesting change of gender symbolism, the fertilising agent is also water, Sumerian “a” or “Ab” which also means “semen”. In one evocative passage in a Sumerian hymn, Enki stands at the empty riverbeds and fills them with his ‘water'”. This may be a reference to Enki’s hieros gamos or sacred marriage with Ki/Ninhursag (the Earth).
The cosmogenic myth common in Sumer was that of the hieros gamos, a sacred marriage where divine principles in the form of dualistic opposites came together as male and female to give birth to the cosmos. In the epic Enki and Ninhursag, Enki, as lord of Ab or fresh water (also the Sumerian word for semen), is living with his wife in the paradise of Dilmun.
Despite being a place where “the raven uttered no cries” and “the lion killed not, the wolf snatched not the lamb, unknown was the kid-killing dog, unknown was the grain devouring boar”, Dilmun had no water and Enki heard the cries of its Goddess, Ninsikil, and orders the sun-God Utu to bring fresh water from the Earth for Dilmun.
The subsequent tale, with similarities to the Biblical story of the forbidden fruit, repeats the story of how fresh water brings life to a barren land. Enki, the Water-Lord then “caused to flow the ‘water of the heart” and having fertilised his consort Ninhursag, also known as Ki or Earth, after “Nine days being her nine months, the months of ‘womanhood’… like good butter, Nintu, the mother of the land, …like good butter, gave birth to Ninsar, (Lady Greenery)”.
In the city of Eridu, Enki’s temple was known as E-abzu (house of the cosmic waters) and was located at the edge of a swamp, an abzu. Certain tanks of holy water in Babylonian and Assyrian temple courtyards were also called abzu. Typical in religious washing, these tanks were similar to Judaism’s mikvot, the washing pools of Islamic mosques, or the baptismal font in Christian churches.