Archive for behemoth

Mythic Creatures in Holy Scriptures

Posted in Atheist, belief, Bible, Hebrew scripture, random, religion, scriptures with tags , , , , , on May 1, 2014 by chouck017894

The key to any institutional faith system’s functional success rests in the manufactured illusion that it is the lone faith system which represents an out-of-this-world power. To accomplish this impression there has to be put in place some worldly illustration of authority which they may point to as their certificate for representing that power. An imposed sense of wonderment can be inspiring, but spiritual inspiration is not being well served when rationality is crucified upon a rickety cross of myth. A case in point is the inclusion of grotesque monsters in the “holy” texts which are held up as divine truth. In the main, the Old Testament inclusion of mythic creatures essentially meant only to symbolize the violent primordial elements with which the imagined Creator had to contend. Once it is understood that those imagined monstrous creatures served as metaphors for primal creative energies, the references then carry surprising scientific insight. We will briefly examine here the better known fictional beasts which have long inhabited “holy” scripture.

Leviathan
The word Leviathan (from Hebrew libhyathan) is a compound word taken from two words, and is interpreted in the Septuagint (a Greek translation of the Old Testament) to mean “drakon” (dragon), and “ketos” (a whale). However, it is most commonly said to be derived from words meaning “a great fish” and “fastened” (as together), and thus imagined to be a huge fish-like animal that was covered with armor-like scales and possessed monstrous tusks. In other words, Leviathan was a mythological monster. By the descriptions given in the book of Job, it is widely accepted that the beast was modeled on the crocodile which is found only in tropical regions and so not known by experience to the priest-authors in 8th century BCE Jerusalem. Some of the monster’s features do suggest a crocodile, but other elements, such as breathing fire, are clearly mythological. For this reason Leviathan was sometimes linked with another mythic monster known as Behemoth (explained below). Leviathan can be traced back to Ugarit texts in which the monster was known as Lothan, and describe as “…a crooked serpent, the mighty one with seven heads.” We should remember that many-headed beasts were a feature throughout many ancient cultures such as Egypt, Greece, Roman, etc. For example, this imagery was a feature of the Greek myth in which the many-headed dog Cerberus guarded the portal of the infernal region. And this many-headed imagery was drawn upon in the New Testament book of Revelation 13:1 and 17:7-8. etc.

In the book of Job 3:8, Leviathan is identified with the sea, which is allegorical reference to the primordial sea, which is to say the primordial energies of Creation. Thus in Psalms, passed off as the work of David, it is said in priest-style lingo, “…thou breakest the (7) heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.” The allusion of seven heads metaphorically refers to those seven primal energy conditions which involve and evolve into matter form as once taught in ancient cosmological lessons. The “wilderness”, as always, refers to those same primal energy conditions through which units of primal energy must pass to manifest in matter form. Thus the “people” being given “meat” refers to those energy units which are energized to manifest as matter forms. Keep in mind the Genesis account of Creation, the book of beginnings: the word “wilderness” always signified the pre-physical energy planes out of which matter is made manifest. This is openly confirmed in Psalms 74:14, which alludes to God defeating Leviathan as a prelude to Creation.

This is rich story material, and thus Leviathan was presented by various priest-authors as destined to be involved with the final battle–or the End Times of apocalyptic literature. This, however, completely reverses Leviathan’s representation which Pagan cultures understood to characterize the violent primal energies out of which Creation occurred. As an example, in Isaiah 27:1 it says that Leviathan is to be defeated once and for all in the End Times, and that “prophecy” was enthusiastically latched onto in the New Testament book of Revelation 12:3, 17:1-4, 19:20, and 21:1. In that version the Leviathan image is cast as the Great Dragon with seven heads. This was a deliberate misinterpretation of more scientific lessons once given in antiquity which were given with the northern circumpolar constellation Draco as illustration. Elsewhere, in the book of Job, however, Leviathan was intentionally misrepresented and said to be fully under God’s control and something of a pet! The “end” which is alluded to in Isaiah is NOT in regard to this material world; the pre-Bible reference was in regard to reaching the end of the pre-physical conditions out of which the material world evolved. So it meant to signify the end of what may be termed the Edenic world, the prototypal world of Adam and Eve, not a prophecy that our immediate world is about to be phased out. It is an allusion which should be understood as referring only to the end of a creative eon.

Behemoth
Another mythic creature, known as Behemoth, is often interactive with and confused with Leviathan. According to the book of Job 40:15-24, the first of God’s creations was an animal of enormous strength which lived in the river valleys. We should be aware that the book of Job was plagiarized from a Babylonian source. The creature that is referred to as Behemoth is a metaphor for primordial chaos, and mythologized as a primeval monster out of which Creation evolved. The priests of Yahweh writing in 8th century BCE Jerusalem possibly modeled the physical description of their monster on verbal accounts of the African hippopotamus, and their fictional details of the creature’s physiology have no likeness to any known animal species.

Behemoth, like Leviathan, had its origin in the Babylonian myths of Creation. In the original version the roaring waters (primal energies) of the Deep (quantum Source) was presided over by their queen Tehom. By the queen’s command the primordial waters arose to threatened God’s handiwork of Creation. The Babylonian Tehom in the plural is Tehomot. This may get confusing, but an ally of Tehom was named Bohu, a land monster, and the plural of Bohu is Behomot, which was altered by the Yahweh priests and cast in the book of Job as a male monster known as Behemoth. From this same Babylonian creation myth the priests of Yahweh writing in the book of Genesis 1:2 misinterpreted Tobu and Bohu as meaning “without form and void.” Thus in the Hebrew version of Creation Tobu and Bohu were interpreted as the energy-substance of Earth. And the darkness which was said to have prevailed and blanketed the primordial conditions was the Hebrew version of the Babylonian darkness which covered the surface of the Tehom. In the Babylonian version, God responded to that darkness with fury, hurling hail, lightning and universe-shaking thunder, which caused Tehom to tremble and withdraw her forces.

Rahab
Another but lesser known Babylonian creature was Rahab, meaning “haughtiness”, a sea monster who was characterized as contributing to the chaos of Creation in Babylonian, Ugarit and Canaanite cosmogonies in which the Creator was known as El, Marduk, Baal, or Jehovah. In each of those holy presentations the Creator had to struggle against the boundless quantum energies to initiate some control and order. The Babylonian sea monster, Rahab, slithered its way into Hebrew pre-scriptural accounts and was designated as Prince of the Sea–we might say the administrator over the primal sea (energies). In the timelessness before Creation, as told in one of the early Hebrew pre-scriptural tales, when Yahweh wanted to drown all life on Earth he commanded Rahab, “Open your mouth, Prince of the Sea, and swallow all the world’s waters.” Rahab was not enthusiastic and grumbled, “Lord of the Universe, leave me in peace.” Apparently in that hectic pre-space/time the Almighty had not yet personally perfected any emotions of compassion or love, for he responded by kicking Rahab to death and sinking the carcass beneath the sea. In the 8th century BCE priest-revised version, this violence and insensitivity within the raw power at the Source was smoothed over. However, the God of the opening verse of Genesis is still depicted metaphorically as tearing apart the waters of Creation into opposing energy poles—an inference of sexual action with the upper waters hovering male-like over the submissive feminine lower waters.

Curiously, in later priest composed “history” the name Rahab, once linked with Creation activity in Babylonian myth, was craftily borrowed for the coded story of Joshua in 1 Kings. In that tale the name Rahab was borrowed and characterized as a harlot who lived in the defensive walls surrounding Jericho, and portrayed as having aided the attacking Israelites. (Remember, the Israelite themselves represent the primordial elements of Creation.) Cast as a “harlot” the character thus openly suggests the free availability of primal elements. In Joshua’s alleged capture of Jericho, the “city” symbolizes the pass over of energy into matter, thus the “walls” fall down. With this we should not be surprised that according to archaeology digs it has been revealed that in the 14th century BCE calculated for Joshua’s alleged destruction of Jericho, that location had had no defensive walls and any settlement there was already in ruins–possibly from planetary disturbances.

related post, Unicorns and Satyrs in Scripture? August 2009

Mythic Beasts and Hobgobblins in Scripture

Posted in agnoticism, Atheist, belief, Bible, Christianity, culture, faith, Hebrew scripture, history, random, religion, thoughts with tags , , , , , , on September 23, 2011 by chouck017894

The key to any institutional religion’s functional success rests in the manufactured illusion that it is the lone faith that represents an out-of-this-world power.  To accomplish this impression there has to be put in place some worldly illustration of authority that the clerics may point to as their certificate for representing that imagined isolated power.  The sense of wonderment can be inspiring, but spiritual inspiration is not being well served when rationality is crucified upon a cross of myth.  A case in point is the inclusion of grotesque creatures in biblical texts that are featured as divine truth.  In the main, the Old Testament accounts that include such mythic beasts as Leviathan (Job 41:1, Psalms 104, and Isaiah 27:1), and Behemoth (book of Enoch 60:7-9, Job 40:15-24, and Esdras* 6:49-52) use beast imagery to symbolize the violent primordial elements out of which matter manifestation occurs.  Once a person understands that the monstrous creatures serve as metaphors for primal creative energies, the references then carry surprising scientific insight.  We will briefly examine here these better known fictional beasts that still inhabit scriptures.  (*Esdras: either of the first two books of the Apocrypha corresponding to the books of Ezra and Nehemiah in the King James version.)

Leviathan:  The word leviathan is a compound word that was interpreted in the Septuagint (a third century BCE Greek translation of the Old Testament) to mean drakon (dragon), and ketos (a whale).  However, it is most often said to be derived from words meaning a great fish and fastened (as bound together), and thus projected as a huge fish-like animal that was covered with armor-like scales and possessed monstrous tusks.  In other words, Leviathan is a mythological beast.  The origin of this mythic creature can be traced back to 15th-14th century BCE Ugaritic texts in which the monster was known as Lothan, and was described as “…a crooked serpent, the mighty one with seven heads…”  This image was resurrected in the New Testament book of Revelation 13:1 and 17:7-8, composed 135-138 CE.

By the description given in the book of Job, it is widely accepted that the beast in that version was modeled upon a crocodile found in tropical regions which was not known by experience to the priest-authors in 7th century BCE Jerusalem.  Some of the monster’s features do suggest a crocodile, but other elements, such as breathing fire, are clearly mythological.  For this reason Leviathan was sometimes linked haphazardly with another monster known as Behemoth (more later).  In the book of Job (3:8), the mythic Leviathan is identified with the sea, which as aways is allegorical reference to the primordial energies of Creation, commonly symbolized as waters.  And in Psalms 74, supposedly the poetic work of David, it is said in priest-lingo style, “…thou breakest the heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.

The allusion of seven heads was metaphorical reference to the seven transformational dimensions that primal energies pass through to manifest into matter form.  The “wilderness” always refers to those primal conditions through which units of energy must “wander”—pass through, or pass over—to manifest as matter forms.  Thus the “people” of the verse that are being given “meat” refers to the energy units that are to manifest with matter identity.  This meaning simply echoes the Genesis account, the book of beginnings, in which the word wilderness also signified the pre-physical energy dimensions out of which matter is made manifest.  This is confirmed in Psalms 74:14, which alludes to God defeating Leviathan as a prelude to Creation.

This is rich story material, so the mythic Leviathan was presented by various Bible authors as destined to be involved with the final battle—or the End Times of apocalyptic literature.  This purposely reverses the representation which Pagan cultures had understood as characterizing the violent primal energies out of which Creation occurred.  As an example, in the book of Isaiah 27:1 it says that Leviathan is to be defeated once and for all in the End Time, and that line was latched onto enthusiastically in the New Testament book of Revelation 12:3; 17:1-14; 19:20; and 21:1.  In that butchered version the Leviathan image is cast as the Great Dragon with seven heads, but the image was obviously modeled on the northern circumpolar constellation Draco.

Elsewhere in the book of Job 41, however, Leviathan is said to be fully under God’s control and is something like a pet.  The “end” that is alluded to by Isaiah, therefore, is not of this material world; the pre-Bible reference was in regard to the end of the pre-physical conditions out of which the material world evolved.  It was not a prophecy that our immediate world is about to be phased out.  It originally signified the end of what may be termed the Edenic world, the pre-physical (prototypal) world shaped from the energy-making polar interaction (which was more personally symbolized in Genesis with Adam and Eve).

Behemoth:  Like the beast Leviathan, Behemoth had its origin in the Babylonian myths of Creation.  In that original, the roaring waters of the Deep (quantum Source) was presided over by their queen Tehom.  Queen Tehom represented energy-substance out of which matter will congeal.  By the queen’s command the primordial waters arose to threaten God’s handiwork of Creation.  The Babylonian Tehom is actually the plural of Tehomot.  An ally of Tehom was named Bohu, a land monster, and the plural of Bohu is Behomot, which was slyly altered by the Yahweh priests and cast as the male monster called Behemoth in the book of Job.  From this same Babylonian myth the priests of Yahweh, when writing the book of Genesis, misinterpreted Tobu and Bohu to mean “without form and void.

In the Hebrew version of Creation, therefore, the Babylonian tobu and bohu were interpreted as the mingled energy-substance that composed the material Earth.  And the darkness that was said to have prevailed and blanketed the primordial conditions was the Hebrew version of the Babylonian darkness with which queen Tehom covered herself from God’s anger.  In the Babylonian version, God responded to that darkness with fury, hurling hail, lightning and universe-shaking thunder, which caused Tehom to withdraw her watery forces in trembling fear.

Rahab:  Another, but lesser known Babylonian monster was named Rahab, meaning “hautiness,” who contributed to the chaos in Babylonian, Ugaritic and Canaanite cosmogonies in which the Creator was known as El, Marduk, Baal, or Jehovah.  In each of these holy presentations, the Creator had to struggle against the boundless quantum energies to initiate a semblance of order over them.  This sea-monster, Rahab, was also known in Hebrew pre-Bible accounts and was designated as Prince of the Sea— the “sea” referring to primordial energies.  In the days before Creation, in one of the early Hebrew pre-biblical myths, when Yahweh wanted to drown all life on Earth, he commanded Rahab, “Open your mouth, Prince of the Sea, and swallow the world’s waters.”  Rahab was not enthusiastic and grumbled, “Lord of the Universe, leave me in peace.”  Apparently in that turmoil of pre-time, God had not yet perfected any emotions of compassion or love, for he responded by kicking Rahab to death and sinking the carcass beneath the sea.  In the 7th century BCE priest-revised version, this amoral violence and insensitivity within Creation’s energies was smoothed over.  However, the God of Genesis is still depicted metaphorically as tearing the upper waters—personified as male—from its embrace with the lower waters—personified as female.

Curiously, in later Hebrew writings the name Rahab was still being linked with creation activity and was cunningly inserted into the coded story of Joshua 11:18.  There the name is used for a prostitute who is portrayed as aiding the Israelites in the capture of Jericho.  For story purposes Rahab had undergone a sex change operation, and we should remember that the Israelites always symbolize the undeveloped particles which are in movement toward matter manifestation.  In the book of Joshua the city of Jericho is used to symbolize the energy dimension at which energy is in the process of manifesting into dense-matter form, so metaphorically the walls of energy come tumbling down so the energy units may pass over into their matter identity.

Tracking these mythic scriptural creatures to their origin gives new meaning to what the faithful refer to as “revealed wisdom.”

Unicorns & Satyrs in Scriptures?

Posted in Atheist, belief, Bible, Christianity, culture, faith, history, humanity, life, random, religion with tags , , , , , , , , , , , , on August 7, 2009 by chouck017894

God has revealed in holy scriptures all the wisdom that man needs to know—or so claim the fundamentalists who insist that everything in scripture should be taken literally.  Generally they purposefully ignore a few things scattered through “holy word” that tend to jar the hard-line stance that it is man’s righteous duty to accept biblical teachings without question.  To take everything in the Bible literally means that we should believe in the behemoth, the cockatrice, and dragons, the Leviathan, satyrs, and unicorns.

Think not?  The behemoth is mentioned in the book of Job (40:15-24).  The word comes from Hebrew and is intensive plural, meaning “great beasts.”  The book of Job where this is found happens to have been taken from a Babylonian tale and reworked into Jewish scripture.  It is for that reason that the character of Job never condemns himself for the misfortunes that befall him: he knows that he is innocent—which is not the same thing as being without sin.  The ending of the priest-plagiarized version was altered for Jewish consumption with Job “repenting” and god winning a rather stupid test of character.  Biblical scholars have attempted to get around the mythic “beast” part by saying that possibly the tale was referring to a hippopotamus!  Since the beast remains unexplained it must be placed as a mythological beast.

In the books of Jeremiah and Isaiah there is reference to a creature called cockatrice, an alleged serpent-like living-thing reputed to be hatched from a cock’s egg and having the power of killing with a glance.  It is telling that the cockatrice is mentioned by two major “prophets” who happened to forecast world threatening terror that would at times rampage out of the skies in that era. (See Jeremiah 8:17, and Isaiah 11:8, 14:29, and 59:5.)

Dragons play a role in scripture as symbolic of how one is to be judged and reproved for not measuring up.  Christian mythology inherited the Hebraic concept of the dragon, which is prominent in all the important apocalyptic literature of the Bible.  But the distended dragon role in Revelation seems like a distorted echo of two short closing verses of Isaiah 13:21-22; “…dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.”

Leviathan is a term used in the Bible to designate an enormous scaly monster.  In Psalms 104 and in Isaiah 27, Leviathan is interpreted to mean “whale” because the creature is described in these verses as living in the great wide sea (waters of Creation).  But that is not what is said in much older writings upon which Genesis was crafted: in those ancient texts Yahweh battled with Leviathan, the dragon: a creation myth.  (The tale is reminiscent of Tiamat in Babylonian myths from which came the Old Testament expression T’hom, “deep.”)  Providing for newly created life is the meaning behind the words of Psalms 74 that says: “Thou breakest the heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.”  Elsewhere, in the book of Job 41:10, “borrowed” from Babylonian literature, the truism is stated that God and Leviathan are as one.

Satyrs are spoken of in the book of Isaiah too (13:21-22), along with the aforementioned mythical dragon and cockatrice.  Satyrs of mythology referred to any class of woodland gods or demons, often depicted with pointed ears, and the short horns and legs of a goat.  What are they doing in the “revealed word of god”?

The fabulous unicorn, as fleshed-out in ancient Greek and Roman myths, supposedly had a body resembling that of a horse, but having a straight horn protruding from its forehead.  It is odd that this creature is spoken of in more than one of the books of the Bible: Numbers (23:22, 24:8), Deuteronomy (33:17), Job (39:9-10), Psalms (22:21, 29:6, 92:10), and Isaiah (34:7).

Funny—none of those creatures were ever mentioned as having been in Eden.