neptunesdolphins | Entries tagged with goddess

In the Northwoods and the Great Lakes Regions, the Anishinaabe people (Note 1) tell of Mishipeshu, the eternal foe of the Thunderbird. The Master of the Powers of Water, Mishipeshu lives in the deepest part of Lake Superior. Meanwhile, Her Children inhabit the lakes and rivers of the surrounding lands.

Mishipeshu, Herself, resembles a puma (panther) (Note 2) with copper horns and scales. Her home lies between Michipicoten (Lake Superior, Ontario) and Manitoulin Islands (Lake Huron, Ontario). She guards the copper of the region, with the Michipicoten Island being off limits for everyone, The copper are playthings for Her Children. Anyone taking copper is chased and drowned by Mishipeshu. She is the reason that many copper ships in Lake Superior are often lost during the raging tempests.

Possessing an ill temper, Mishipeshu will cause violent waters and storms to occur, often drowning people. Before making Herself known, She will speak in a roaring hiss sounding similar to rushing waters. When hearing her hissing, a traveler on the water will offer Mishipeshu tobacco to appease Her.

The Anishinaabe regard Mishipeshu necessary for keeping the balance of life. She protects lakes and rivers allowing the fish and wildlife to flourish. Since Mishipeshu can control the weather, She brings storms to clean the waters and rearrange the lands surrounding them. People will call on Her for protection since She ensures the purity of the ponds and streams.

The Prairie Band of the Potawatomi holds the Bundle Ceremony to honor Mishipeshu. (The ceremony involves opening a sacred bundle.) To ensure the well-being of the People, the Bundle Ceremony keeps the balance between the Thunderbird and Mishipeshu. As Master of Air, Thunderbird inhabits the skies, while Mishipeshu lives in the Underworld. (Traditional Ashinaabe quill work features both of these Gods.)

Notes:

Note 1: The Anishinaabe People are the Ojibwe, Odawa (Ottawa), Potawatomi, Mississaugas, Nipissing, and Algonquin.

Note 2: “Panther” is a commonly used word for several cats. The puma (cougar), a member of the Small Cat Sub-family, is called “panther.” The leopard and jaguar are also called “panther.”

At her hall of Fensalir, Frigga, the Norse All-Mother, has twelve Handmaidens (Note 1) or ladies-in-waiting to attend to Her. Not much is known about who these Handmaidens were since the Lore is scanty about Norse Goddesses in general. Much of what is known today is by Group Verified Gnosis.

Syn (in brief)

As the Gatekeeper, Syn guards Frigga’s Hall. She also is the Defender at trials against things She wants to refute. Syn can be considered a Goddess of Boundaries and Justice.

In the Gylfaginning, Snorri Sturluson wrote, “Syn, who guards the door of the hall, and closes it against those who are not to enter. In trials she guards those suits in which anyone tries to make use of falsehood. Hence is the saying that ‘syn is set against it,’ when anyone tries to deny ought.”

Guarding the Doors of Fensalir, Syn sees that only those who are worthy can enter. Because of this, modern Norse Pagans will ask this Goddess to ward their homes. A complex Goddess, Syn not only guards physical boundaries but also those of society. She teaches people to say no to those who would trespass on their personal limits.

The saying “Syn is set against it” alludes to Syn defending the truth. By refuting false accusations, She ensures that the defendant’s case will be heard. As a Goddess of Justice, Syn both guides and protects the accused. This Goddess defends those who are involved with legal disputes.

As the “Goddess of Defensive Denial,” Syn ensures a fair trial. With the other Gods of Justice, Syn works to keep balance and order. For example, She makes sure that Vidar (Son of Odin), God of Revenge and Retribution does not go too far in his vengeance.

Working closely with Forseti, God of Justice and Reconciliation, Syn upholds fairness. Together, They resolve conflicts between Gods. While Forseti acts as the Judge, Syn is the Defense Attorney.

Because Syn sees that the laws are upheld for all the worlds, She is the Maintainer of Order. As the Guardian of Order and Balance, She sees that everyone is treated the same. In her role as Guardian of Boundaries, Syn ensures that people keep the ethical standards of their communities.

Notes:

Note 1. Saga (seer), Eir (healer), Gefjun (unmarried girls), Fulla (plenty), Sjofn (love), Lofn (forbidden love), Var (oaths), Vor (wisdom), Syn (truth), Hlin (protector), Snorta (diplomacy), Gna (travelers).

Vor (in brief)

Snorri Sturluson writes that Vor is “wise and enquiring, so that nothing can be concealed from Her.” She knows what is kept hidden and what should be open. Because of this, Vor is known as the Goddess of Divination.

In the Prose Edda, Snorri writes, “Vor, who is so wise and searching that nothing can be concealed from Her. It is a saying that a woman becomes vor (aware) of what she becomes wise.” Snorri emphasizes “the careful one” for a deeper meaning of this Goddess’ name. Knowing what is hidden, Vor discerns what She tell others and what to keep private. (Unlike Frigga, in matters of the future, Vor is permitted to tell what She knows.)

Because of her searching spirit, Vor is known for her deep wisdom. Her astute understanding gives this Goddess deep insights into life’s mysteries. Therefore, Vor the Farseeing One is known as the Goddess of Hidden Knowledge.

Shrouded in mystery, little is known about Vor. Followers of the Norse Gods say that She is the Goddess of Divination. Overseing all matters of Wyrd (Note 2), Vor perceives “what is, what is becoming, and what should be.” For these reasons, Vor is regarded the “Lady of Awareness.”

As a diviner, I have felt Vor’s Presence, especially when I use the Runes. Since I tend to be blunt in what I tell a querent, Vor counsels me. She tells me what to say as She guides me in the reading.

Notes:

Note 2: Wyrd is a concept in Norse Paganism that corresponds to personal destiny. Meanwhile, Orlog is defined as the primal layers of strands that weave together to make an individual. It is the relationship between the actions and outcomes of each person. The Wyrd and Orlog are intertwined in matters of fate.

Fulla (in brief)

Because She looks after Frigga’s shoes, Fulla can be considered the Goddess of Footwear. Her other duty is guarding Frigga’s treasures, which are kept in a casket. She is also a close confidant of the All-Mother. Diane Paxson, Heathen elder, says that Fulla is the “Keeper of Women’s Mysteries.”

Snorri Sturluson wrote in the Prose Edda, “Fulla, who is also a maid, she wears her hair flowing and has a golden ribbon about her head; she carries Frigg’s chest, takes care of her shoes and knows her secrets.” This Goddess could be thought of as “Frigga’s Lady.” Fulla attends to the All-Mother’s needs in all aspects. She is entrusted with Frigga’s well-being.

Fulla may be a major Goddess, beyond what the scanty lore indicates. She is mentioned often in Snorri’s Skaldskaparmal. Fulla is listed among the foremost Goddesses of the Aesir along with Frigga and Freya in the Prose Edda.

A hint of Fulla’s power is the Second Merseburg Charm (Note 2) where she cures a lame horse.

The Second Merseburg Charm:

“Phol and Wodan were riding to the woods,

and the foot of Balder’s foal was sprained

So Sinthgunt, Sunna’s sister, conjured it;

and Frija, Volla’s sister, conjured it;

and Wodan conjured it, as well he could:

Like bone-sprain, so blood-sprain,

so joint-sprain:

Bone to bone, blood to blood,

joints to joints, so may they be glued.”

(Phol is Balder, Wodan – Odin, Frija – Frigga, and Volla – Fulla. Sinthgunt is an unknown Goddess.)

The Charm lists Fulla as the Sister of Frigga, hinting at a close relationship that goes beyond being a “Lady’s Maid.” Moreover, Fulla is thought of as a major healer of horses. The Charm acknowledges her power as a major Germanic Goddess.

The Golden Ribbon, referred to by Snorri, indicates Fulla’s divinity. The Ribbon could be thought of as a crown. This is the description of Fulla’s “Snood” in the Edda.

“One may hear how gold is metaphorically called Fulla’s Snood, in this verse which Eyvindr Skald-Despoiler wrought:

Fulla’s shining Fillet,

The forehead’s sun at rising,

Shone on the swelling shield-hill

For skalds all Hakon’s life-days.”

Fulla’s “Snood” and “Chest” hint at Her being a Goddess of Abundance. One of her attributes is “Fulla the Bountiful.” In fact, her name translates to “fullness” or “bountiful” in Old Norse. Fulla is believed to ensure bountiful harvests.

My experience with Fulla is in meditating on Her Role as the Keeper of Frigga’s Shoes. Why is that assigned to a Goddess? I realized how important shoes are when my husband had custom shoes made for his deformed feet. The proper shoes assist in walking and mobility. They are considered their weight in gold. Therefore the keeping of shoes is something that I ask of Fulla.

My second experience was in finding a box. I had needed a place to put all my prayer beads. While I was considering what, a vision of a wooden box came to me. I was led to the box on sale and had the funds to buy it. Later I realized that Fulla presented the vision and the money to buy the box.

My third experience with Fulla has been in the care and keeping of my husband’s feet. She has helped to guide me and him through his toe amputation and later operations. My UPG is that Fulla does concern Herself with feet as well as shoes.

Notes:

Note 2. The Second Merseburg Charm is one of two Medieval charms written in Old High German. They are the only known examples of written charms of German Polytheists.

Gna (briefly)

Riding Hofvarpnir (Note 2), Gna carries Frigga’s messages through the Worlds. Since She travels between the Worlds, Gna can be relied on to carry prayers to Frigga.

The most extensive mention of Gna in the lore is Snorri Sturluson in his Prose Edda. He writes:

“The fourteenth is Gna, whom Frigg sends on her errands into various worlds. She rides upon a horse called Hofvarpnir, that runs through the air and over the sea. Once, when she was riding, some vans saw her faring through the air. Then said one of them: ‘What flies there? What fares there? What glides in the air?’

She answered

‘I fly not,

Though I fare

And glide through the air

On Hofvarpnir’”

(Snorri states that from Gna’s name comes the custom of saying something gnaefir (looms) when it rises up high.)

This passage delineates Gna’s role as Frigga’s messenger. Rather than think of this Goddess as an “Archetype,” I prefer to ponder Gna as a multi-dimensional Being. She is one of the few Gods who can travel to all the Nine Realms (Note 3) from Asgaard to Hel and in between. Gna does carry the prayers of all Beings back to Frigga.

However, Gna is more powerful than that. My sense of Her is that this Goddess is the Master of Time and Space. Gna lives beyond linear time and three-dimensional space. She could be thought of as the Guardian of Travellers and Pilgrims. Help for not becoming lost in inner space is something that can be asked of Gna.

Gna soars beyond the understanding of humans. When baffled by time, they can look to Gna who knows No Time (constant and static) to All Time (fluid and changing). Going through the planes of existence, this Goddess knows “Time in Being” which is “Being in Time.” This is beyond how the Past, Present, and Future exist at once.

Gna provides a way to communicate with Frigga, the All-Mother. Frigga often frightens people, and Gna is more accessible. She is an easier Goddess to ask to bring prayers to Frigga. Gna is the Traveller who flies from Realm to Realm with a purpose.

Notes:

Note 2: Hofvarpner means “hoof thrower.”

Note 3: The Nine Realms where the various Beings live: Alfheim (Light Elves), Asgard (Aesir Gods), Hel (the Dead), Jotunheim (Jotuns), Midgard (Humans), Muspelheim (Fire Giants), Niflheim (Frost Giants), Svartalfheim (Dwarfs and Dark Elves), and Vanaheim (Vanir Gods).

Between the 5th and the 17th of February, Romans hold the Fornacalia and on the 17th, the Quirinalia. The Fornacalia was begun by Numa Pompilius, the second King of Rome, who wanted the spelt that was used for offerings to the Gods to be in a pure state. Traditional Roman offerings to the Gods included spelt cakes.

Ancient Rome was divided into Curiae (wards). Each Curia had a communal altar, oven, and feasting hall. During the Fornacalia, the ovens were decorated with garlands. At the communal ovens, people would parch their spelt to allow for ease in husking. While it was roasting, people would invoke Fornax and sing her praises. Afterwards, they would make offerings to Juno Curitis (Goddess of the Curiae) and Fornax, the Goddess of Ovens.

Fornax, the Roman Goddess of Bakers and Ovens, is invoked to prevent baking goods from burning. She is also invoked to preserve grain through the winter. In addition, folk wisdom claims that a person could bake a wish into the bread. Feeding it to the birds will convey their hopes to the Goddess. When I bake, I always ask for Her Help.

Fornax regulated the heat for cooking. While Vesta governed the flame, Fornax oversaw the temperatures. The Romans considered themselves civilized since they could successfully roast wheat. Without Her, Rome would have remained a primitive village of shepherds. Therefore, Fornax could be thought of as the Goddess Who Civilized the Savage Romans.

Ovid, in “Fasti,” wrote that the ancient Romans would either burn the wheat to a cinder or the house down.

“Fierce wars weakened their powerful bodies.

There was more glory in the sword than the plough:

And the neglected farm brought its owner little return.

Yet the ancients sowed corn, corn they reaped,

Offering the first fruits of the corn harvest to Ceres.

Taught by practice they parched it in the flames,

And incurred many losses through their own mistakes.

Sometimes they’d sweep up burnt ash and not corn,

Sometimes the flames took their huts themselves:

The oven was made a goddess, Fornax: the farmers

Pleased with her, prayed she’d regulate the grain’s heat.”

(From: Fasti, Book 2. (Translated by A.S Kline))

Contrary to popular ideas, Fornax has nothing to do with fornication. “Fornax” means “oven” or “furnace.” Her name can be translated as “the Oven is the Mother.” Meanwhile, “fornix” means “arches,” where the prostitutes gathered in Rome.

When I first pondered the magical tools of Western magic, I looked for similarities with my Roman Polytheistic practice. Going deeper, I realized that the two used dissimilar spiritual technologies for different ends. Since Roman Polytheists are focused on proper relations with the Gods, their altar items reflect this. Meanwhile, Western magicians, exercising their personal sovereignty, wield their tools to create a new reality.

Eliphas Levi, noted French occultist, introduced the chalice as a tool into Western Magic in the 19th Century. Levi was inspired by the suits of the Minor Arcana of the Tarot. The Hermetic Order of the Golden Dawn expanded on his intent to have the chalice represent the feminine power of the Cosmos. For modern witches, the chalice represented the Goddess (Note 1) in the Great Rite. In “The Witch’s Altar,” Jason Mankey and Laura Tempest Zakroff write “The love of the Goddess is expressed in the waters and wine of the chalice. May all who come to this altar never thirst. Blessed Be!” The chalice then becomes a sacred tool to convey the essence of the Goddess.

Heron Michelle noted in “Elemental Witchcraft” that Modern Witchcraft restores “the full complement of tools to our magickal tool box so that we may attain true mastery as humans forsaking neither god nor goddess.” One thing that it does well is “reconciling the tensions between the chalice and the blade.” (Note 2.) “This becomes the Great Work of transformational magick.” Traditionally the chalice is symbolic of the receptive womb of the Goddess. Heron Michelle says that since “creation flows from union,” the Great Rite of the Male (the Blade) lowering into the Female (the Chalice) need not be hetero-centric. It can be thought of as the merging of the projective and receptive mysteries into a harmonious relationship. She refers to these mysteries as “Two who move as One.”

In “Grimoire for the Apprentice Wizard,” Oberon Zell-Ravenheart observed that the chalice contains the “Mysteries of Life and Death.” According to him, the chalice represents that ancient Cauldron of the Goddess Cerridwen. This cauldron gave poetry and inspiration to those who drank from it. Since the chalice is the tool of emotions “especially Love,” it contains the “Elemental Water of Life.”

Various blogs written by witches offer suggestions for devising a chalice. One common one is to use a paper cup. For me, a red plastic Solo Cup does not seem to be a proper receptacle for the Goddess. I think something more elegant would be appropriate.

Zell-Ravenheart suggests using a drinking goblet (a cup on a stem with a base). I took this to mean a wine glass. Obtaining one would be easy since the stores that sell wine often sell wine glasses. Since wine is the usual offering for the Gods, a wine glass would be acceptable. Wine is regarded to be the creator of new realities. It was a sacrament for various sacred mysteries such as the Dionysian ones.

To consecrate the wine glass as the chalice, I would first rinse it out with salt water and pass it through a candle flame. Then I would sprinkle flour in the chalice (a traditional Mesopotamian method of protection) and ask Ninhursaga, the Mother of the Gods to bless it. (I am a follower of Mesopotamian Gods as well.) Then I would wrap it up in flannel to keep it safe.

Ninhursaga is the Goddess of the Womb, who gave birth to eight Gods. Among her titles are “Mother of Wildlife,” “Mother of all Children,” Form Giver,” and “Birth Giver.” The chalice would be the representation of Her powers of creation and fertility.

I would dedicate the chalice singing traditional praises of this Goddess: (Note 3).

“Ninhursaga, being uniquely great,

Makes the womb contract;

Nintur, being a great mother,

Sets the birth-giving going.”

“Mother Nintur, the Lady of form-giving,

Working in a dark place, the womb (lit. “heart”)

To give birth to lords, to place the crown

On (their) heads, is in her hands.”

Notes:

Note 1. In Western magic and Modern Witchcraft, there is a Goddess and a God. This differs from Polytheism which has many Gods and Goddess.

Note 2. Michelle is referring to the athame.

Note 3. Translations are from original texts as selected by Jacobsen.

Works Used.

Greer, John Michael, “The New Encyclopedia of the Occult.” Woodbury (MN): Llewellyn. 2003.

Jacobesen, Thorkild, “The Treasures of Darkness.” New Haven: Yale University. 1976.

Mankey, Jason and Laura Tempest Zakroff, “The Witch’s Altar.” Woodbury (MN): Llewellyn. 2021.

Michelle, Heron, “Elemental Witchcraft.” Woodbury (MN): Llewellyn. 2021.

Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” Franklin Lakes (NJ): New Page Books. 2004.

For the people of Mesopotamia, the month of August-September is for washing the statues of the Goddesses. In mid-month, the Ezem-Inanna-Ka occurs. This is the festival to prepare Inanna for her descent into the Underworld. People wash and consecrate her statues (usually in a river). For Sumer, the month is called “Kin-Inanna” (the work of Inanna), for Babylon, “Ululu” (to purify).

The washing and the re-consecrating the statues of the Gods is a venerable Polytheist tradition. Keeping holy items neat and clean is a duty of piety. Sacred things should always be kept pure. Therefore, cleaning statues, altars, and temples are encouraged at this time.

Current Mood: mellow
Current Location: at the river

When Julius Caesar reformed the Roman calendar, the Roman Senate voted to name a month for him – “July.” Caesar’s calendar (known as the Julian Calendar) featured alternating months of 30 and 31 days. July of course had 31 days. In contrast, February had the fewest days – 29, with leap year adding an extra day.

When Augustus became Emperor of Rome, the Senate voted to add “August” after July. Since August only had 30 days, the Senate took one from February and added it to this month. The calendar was rearranged with June and September having thirty days. August could not have any less days than July, since Augustus was equal to Julius Caesar.

For Romans, August is a busy month of festivals. The harvest is coming due and needs to be collected. Since the summer is still hot and dry, the fire season has started. Therefore, the Gods of Harvest and Gods of Fires are honored.

Salus

On August 5, the augurium Salutis is held to pray for the preservation of the public health and well-being. Held at the temple of Salus, the Goddess of Safety and Well-Being, salt is offered to the Gods. Prayers for good health are made to Salus, Pax (Goddess of Peace), Concordia (Goddess of Concord) and Janus.

Sol Indiges

On August 9, offerings are made to Sol Indiges (The Native Sun) for a good harvest. One of the 12 principal Gods of agriculture, Sol Indiges is the God of the Agricultural Year. He nurtures the harvest from beginning to end. On August 30, Sol Indiges is honored with Luna, the Goddess of the Moon, at the Templum Solis et Lunae. This was the day for chariot races, since both Gods are patrons of racing.

Vertumnus (Vortumnus)

Held on August 13, the Vertumnalia is to celebrate Vertumnus, the Changer of the Seasons. Since He is also the Husband of Pomona, the Goddess of Fruit, Vertumnus receives the first fruits of the harvest. This God is depicted holding in his right hand, grapes, cherries, and other fruits, while at his feet sets a basket of cucumbers.

Diana

The main festival honoring Diana, the Goddess of Wild Nature, Nemoralia is held on August 15. Also called “The Festival of Torches,” the Nemoralia takes place in sacred groves. Women wash and decorate their hair in flowers and ribbons. With lighted torches, they add their “light” to the moon’s glow. Afterwards, everyone tie prayers written on ribbons to the trees. (This festival later became the Feast of the Assumption of the Virgin Mary.)

Portunus

To honor Portunus, the God of Ports and Keys, Romans hold the Portunalia on August 17. Because He first protected gates, Portunus is shown holding keys. During the Portunalia, people throw their keys into fires to safeguard their homes.

Volcanus (Vulcan)

On August 23, the Volcanalia is held to ask Volcanus, the God of Raging Fires, to stay at rest. Sacrifices are also made to Stata Mater, the Goddess of Quenching the Fire and Juturna, the Goddess of Streams as well. To honor Volcanus, herds are driven over fires, and fish are offered. Also, people ask Him to protect their homes from fire.

Consus and Ops

The first sets of two festivals for Consus and Ops is held on August 21, the Consualia, and August 25, the Opiconsivia. The second sets of festivals is held in December. The first set celebrates the end of the harvest, and the second the autumn sowing. Between the August festivals, the Mundus Patet (the Door to the Underworld) is opened on August 24 for the first time in the year.

The Consualia, a public festival, featured horse racing. The God of the Granary, Consus is also associated with mules and horses. He also received receive offerings of first fruits of the harvest.

Meanwhile the Opiconsivia for Ops, the Goddess of Plenty, is a private affair attended by the Vestal Virgins and the Sacerdos Publica (head priest). Ops in her role of Consiva (the Sower) is celebrated. Therefore during this festival to Ops, one hand touches the earth while invoking this Goddess.

Volturnus

Finally on August 27, the Volturnalia is held to ask Volturnus not to bring the drying winds. Originally an Etruscan God, Volturnus raises clouds of dust thereby causing much devastation. For the Ancient Romans, the drying winds came from the southeast, therefore Volturnus is also the God of the Southeast Wind.

Current Mood: hot
Current Location: at the river

The Astrologist Tom Jacobs in his book, “Lilith: Healing the Wild” explores how a modern person can respond to the Lilith myth. (Note 1.) The title of book implies that Lilith represents that part of modern people which needs to be healed. By accepting Lilith back into their lives, they can experience their wildness more fully. Jacob’s goal in writing his book is to “transmute anger into proactive, constructive, activity to become willing to introduce the natural, wild, feminine into our daily lives.”

The story of Lilith is briefly as follows. God creates Adam and Lilith to keep each other company. Later Adam decides that Lilith should be subordinate to him. She refuses, and tells him that they are equals. However, neither of the two will relent in their stated positions. Frustrated, Lilith pronounces the Name of God, and flies off to the Red Sea beyond God’s domain. (Note 2.)

Enraged Adam tells God that Lilith has run off. God sends three angels to bring her back to Eden. When they find her, the angels tell Lilith that she must return or else. If she does not, each day, one hundred of her children will die. (Note 3.)

Shocked, Lilith tells the angels that God has appointed her to watch over children. Neither God nor Lilith will budge in their demands. Seeking revenge, Lilith tells the angels that she will kill Adam’s children and exploit men. Finally, the angels agree that any child who is wearing a talisman will not be killed by Lilith. Meanwhile, she becomes a demon who kills babies.

Jacobs breaks the myth into points to ponder for a modern person:

1. Asserting equality. Lilith tells Adam that they are equal, since she has the right to exist just as she is.

2. Meeting attempts to dominate. Lilith remains steadfast against Adam. She acknowledges the reality that she faces with Adam’s attempts to change her.

3. Flight. Lilith uses her power to leave by pronouncing God’s Name. She goes beyond God’s jurisdiction into the unknown. For Lilith, leaving is an act of health.

4. Separation. By leaving the only the home that she has ever known, Lilith becomes traumatized. (Jacobs says that this part of the myth is rarely explained.)

5. Rage. Lilith feels betrayed by God for forcing her to choose between returning or having her children be killed. She meets God’s violence with her own.

Jacobs decided resolve Lilith’s rage and restore her to wholeness. He continues the original myth from the “rage” point. By rewriting the original myth, Jacobs encourages modern people to accept their “natural wildness.”

6. Grieving and mourning. The loss of her home and her children bring unimaginable grief to Lilith. Coupled with the pain of God’s betrayal, her process of mourning is overwhelming.

7. Accepting responsibility. Lilith has to take responsibility for her part of what occurred. She chose to kill children. If Lilith does not accept responsibility, she will remain disempowered.

8. Recommitting to what is important. Lilith needs to be clear to what is truly important to her.

Using compassion, she allows her wildness to flourish constructively.

I present Jacobs’ ideas as how modern people approach a difficult myth. Rewriting is one way of delving into the myth. It does allow the person into the mythic landscape. However, myths in general tend to be rewritten to reflect modern sensibilities. This is why Jacobs felt the need to continue the Lilith myth to a satisfying end for his readers.

Notes:

Note 1. Jacobs believes that he channeled a being who is said to be a child of Lilith.

Note 2. A version can be found here. Lilith - History, Stories & Interpretations of The First Woman | Mythology.net https://mythology.net/demons/lilith/

Note 3. These are the children that she had with the beings who lived around the Red Sea.

Resources:

Lady Haight Ashton, “Pagan Portals: The First Sisters: Lilith and Eve.”

Tom Jacobs, “Lilith: Healing the Wild.”

Lilith is a difficult Goddess to understand. What is known about Her comes from dubious Jewish lore. She emerged fully formed as the Mother of Demons in Medieval Times, and then She received a makeover in modern times. The Goddess Religions want to see Lilith in a positive light as the first proto-feminist. Now this Goddess has bizarrely contradictory attributes, which confuses me.

“The Alpha-Beta of Ben Sira” (Pseudo-Ben Sira, 9th Century) is the problematic source for Lilith. According to it, Lilith was Adam’s first wife. In the first creation (Note 1), Yahweh created male and female, at the same time, from the earth. As the equal of Adam, Lilith refused to be dominated by him. Fleeing her husband, she “pronounced the Ineffable Name (of Yahweh) and flew away into the air.” Lilith went to the Red Sea, the dwelling place of demons.

Adam complained to Yahweh about Lilith abandoning him. The God sent three angels to convince her to come back. Since Lilith knew the hidden name of Yahweh, He could not compel her to return. When the three angels threatened to kill her demon children, Lilith countered with preying on newborns. After that, Yahweh, the angels and Lilith came to an odd pact. She could continue to kill babies unless they wore an amulet with the names of the three angels. However, Lilith had to endure with death of a hundred of her own children each day. (This was to explain why newborns die unexpectedly.)

“The Zohar,” compiled by Moses de Leon (1250-1305) (Note 2), called Lilith “a temptress of innocent men, breeder of evil spirits and carrier of disease.” As the Queen of the Demons, She was the succubus who attacked men in their sleep. Because Lilith drove men’s lust, the Shekhinah (the Female Part of Yahweh) went into exile.

In “A Treatise on the Left Emanation” by Rabbi Isaac ben Jacob ha-Kohen (the 13th century), Lilith is paired with Samael (Satan). Writing about evil, Rabbi Isaac said that Samael and Lilith were twins, created by Yahweh. Samael, regarded as The Angel of Death, became the “Great Demon,” and Lilith his partner in evil.

The Goddess Religions have reclaimed Lilith as the first pro-feminist. The Dark Goddess Lilith is their Patroness of Witches. She teaches women to embrace their sexuality and live according to their own rules. Some see Lilith representing “the power, politics and psychology of sex.” To stand up to the patriarchy, She sacrifices her children daily.

Polytheist theologians discuss whether the Gods can be differentiated or do their aspects refer to one being? For example, Anubis of Egypt, in the early dynasties, can be regarded to be a different God than Anubis of Cleopatra’s time. However, Anubis could also be the same God with more attributes.

According to Raven Kaldera, a shaman of Northern-Tradition Paganism, Gods have “horizontal” and “vertical” aspects. (Note 3) “Vertical” aspects range from a personal experience to a diffuse unknowable presence. “Horizontal” aspects entail the attributes of the Gods such as Jupiter being both the God of Thunder and the God of Government.

I have unanswered questions about Lilith. Are there more than one Goddess? Is Lilith of the Middle Ages the same Goddess of the Goddess Religions? Could She be considered a “pop culture” God because the Goddess Religions rewrote the lore?

From what I can discern, Lilith is the Dark Aspect of the Divine Feminine in Jewish Monotheism. She is a counterpart to the Shekhinah. My theory is that once Monotheism defined that the Divine be only a single male Deity, the feminine aspects went underground. They have come out sideways as Lilith and the Shekhinah. (Note 4). The Goddess Religions which worship only the Divine Feminine has elevated Lilith to be an aspect of the Goddess.

Notes:

1. Genesis details two creations. It is believed that the lore tries to reconcile the two, with Eve being Adam’s second wife. Made from his rib, she is subordinate to him.

2. “The Zohar” is a fundamental work of Kabbalism (Jewish mysticism).

3. Kaldera, Raven, “Dealing with Deities.” Hubbardston (MA): Asphodel Press. 2012.

4. The Dark Aspect of the Divine Masculine came out as Samael (Satan).

Current Mood: determined
Current Location: on earth

Many ancient myths are viewed through the lens of modern sensibilities. Because most people regard myths as a tool of social instruction, they consider the old myths to be outdated. Greek myths are deconstructed to show how Hera was deposed by Zeus or Proserpina by Hades. Then, these myths are rewritten with the female Gods restored to their “rightful places.” (The underlying religious philosophy of an old myth is usually ignored or misinterpreted.)

I put “rightful places” in scare quotes since the people revising the Greek myths believe that the Patriarchy overthrew the Matriarchy. For example, the Jewish myth of Lilith, they say, is really about enforcing the Patriarchy at the expense of women. This myth supposedly shows the stages of the disempowerment of women by men. The Goddess was defeated when Lilith choose to become a demon instead of returning to Adam. The Goddess followers seek to redress those wrongs. In their retelling of this myth, Lilith reclaims her power. Now not only is the former Matriarchy reasserted, but the existing Patriarchy is overthrown.

Because Western culture is monophasic, the concept of a myth creating a new reality is alien to many. Monophasic perception regards reality to be only waking thought. Furthermore, rational thought demands that everything has to make sense. “Trust the science” is the motto of monophasic cultures.

Meanwhile in polyphasic cultures, people access new perceptions through dreams, imagination, meditation, and trance. Because these forms act as portals to other worlds and dimensions, they fill in the gaps of the waking experience. In polyphasic cultures, “Dreamtime” can be world building.

Myths can be considered world building as well, for they connect directly with the sacred. In a myth, the creation between the conscious and the unconscious takes on a new creative energy. This becomes a new cosmos. However, the temporal relationship between the mythic and human worlds is complex. Mythic time runs differently than does human time and can fracture human reality. In fact, a person can move in and out of various realities without knowing it.

Therefore, the modern revisions of myths do create new worlds. By doing so, they have changed the axis mundi of the original myths, and reordered previously held perceptions. The axes are flipped with the vertical now the human world and the horizontal the Goddess (or Gods). This reorientation of sacred space requires further consideration, since it changes the values attached to different spaces. (Such as what are mountains now in the mythic landscape?) Moreover, the relations between the macro and microcosmos has shifted.

Current Mood: restless
Current Location: dancing on the net of Indra

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Mishipeshu (Underwater Panther) of the Anishinaabe
Syn: Guardian of Boundaries, Frigga Handmaiden
Vor, the Far-Seeing, Handmaiden of Frigga
FULLA: ABUNDANCE AND SERVICE, FRIGGA HANDMAID
GNA, THE TRAVELLER, HANDMAID OF FRIGGA
FORNAX, ROMAN GODDESS OF OVENS
MAGICAL TOOLS: THE CHALICE AND NINHURSAGA
BABYLONIAN MONTH: AUGUST-SEPTEMBER: THE WASHING OF THE GODDESSES
ROMAN GODS OF THE MONTH: AUGUST
A Modern Interpretation of the Lilith Myth
Lilith: The Goddess of Demons
REVISING MYTHS: BEGINNING THOUGHTS

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Mishipeshu (Underwater Panther) of the Anishinaabe

Syn: Guardian of Boundaries, Frigga Handmaiden

Vor, the Far-Seeing, Handmaiden of Frigga

FULLA: ABUNDANCE AND SERVICE, FRIGGA HANDMAID

GNA, THE TRAVELLER, HANDMAID OF FRIGGA

FORNAX, ROMAN GODDESS OF OVENS

MAGICAL TOOLS: THE CHALICE AND NINHURSAGA

BABYLONIAN MONTH: AUGUST-SEPTEMBER: THE WASHING OF THE GODDESSES

ROMAN GODS OF THE MONTH: AUGUST

A Modern Interpretation of the Lilith Myth

Lilith: The Goddess of Demons

REVISING MYTHS: BEGINNING THOUGHTS

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June 2025

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