M
mar30
Гостин
@Самрак ни даде многу интелегентно образложување ја би го допунил со неколку цитати.
Со тврдењата од неуки рисјани од типот негрешната дева, непорочна, несоблазна,нескверна мајка Марија за нејзината негрешност господ испага дека го прајме мајмун односно го прајме лажливец и покажуваме дека словото негово не завлегло убаво у нас затоа треба да се каже дестур и да се вратиме у насока на правиот пат на кој никој освен дедо боже не е безгрешен(со исклучок и Исус до некоја мера може да помине амнестиран во однос на грешност тука)
Тука мајка Марија всушност се збунила бидејки она нема грев но сепак и треба спасител за нејзините гревови оваа појава се нарекува и парадокс кој го има во изобилство во лектирата со цитати.
Тука треба да се организираме и да поднесеме преставка за измена и дополнување ставка каде што ке се прецизира амнестијата на мајка Марија од останатите грешници.
Во прилог и аспект на можна веродостојност на блажената мајка Марија дали дотичната воопшто постоела како личност или е дериват на фолклор прикаска.
Whatever one takes away from Virgin Mother Goddesses of Antiquity by Dr. Marguerite Rigoglioso, the book certainly is a tour de force. Phrases like "parthenogenetic creator deity" and "virgin creatrix" readily convey the concept of a virgin mother from remotest times, like a splash of cold water waking up our long dormant female spiritual traditions. There can be no doubt that the virgin-mother concept did not originate with Christianity and that, in my opinion, the idea of the Virgin Mary as a historical personage appears unsupportable from this and much more evidence.
Suddenly, it all makes sense: Of course, the Great Creator of the Universe has been viewed as a female--a goddess--during a significant period of human culture. Evidence in many places points to this idea of a self-generative--essentially virginal--female creator preceding the development of a male counterpart. For, if God the Father or Yahweh is the creator, yet he has no consort, according to Christian tradition, and is basically asexual, then he too is virginal. Like Isis and so many others, God the Father is the Great Virgin. Nevertheless, like them he too begets. He is the Virgin Father--a concept applied to the Greek god Zeus as well, despite how many times he is said to procreate, since he is called in antiquity "parthenos" or virgin. As mythologist Robert Graves says, "Thus the Orphic hymn celebrates Zeus as both Father and Eternal Virgin." (Graves, 361) Rigoglioso also discusses Zeus as virgin creator, as in Orphic fragment 167:
Zeus's parthenogenetic capacity is expressed here in the idea that all existence was "created anew" in the moment of his ingesting of the older god [Phanes]. (Rigoglioso 2010, 46)
As Rigoglioso thoroughly demonstrates in Virgin Mother Goddesses, ancient parthenogenetic female creators include:
- Chaos, Nyx and Ge/Gaia
- Athena/Neith/Metis
- Artemis
- Hera
- Demeter and Persephone/Kore
- Gnostic Sophia (essay by Angeleen Campra)
Neith the Egyptian Prime Mover
While reading about the Egyptian virgin-mother goddess Neith, I was struck once more with how spiritually and religiously sophisticated were the Egyptians. Their high culture as revealed in their social structure and architecture is also expressed in their religion, mythology and spirituality. In many ways, in the Egyptian culture we are looking at an advanced level of civilization seldom reached since then.
Regarding Neith, Rigoglioso relates:
As a divinity of the First Principle, Neith was an autogenetic [self-begetting] goddess who, in the ultimate mystery, created herself out of her own being. ...an inscription on a statue of Utchat-Heru, a high priest of Neith, relates that she "was the first to give birth to anything, and that she had done so when nothing else had been born, and that she had herself never been born." (Rigoglioso 2010, 29)
The idea of the self-generating creator is logically female, based on observing nature--that is the virgin-mother concept in a nutshell, and the childish and unsophisticated fairytales placing this entity on Earth as a "real person" pale by comparison. These myths are, in fact, foolish when taken literally. As literal "facts," they are also degrading to women's sexuality, as opposed to the empowerment provided by the concept of the cosmic, formless and transcendent Virgin Mother.
Hera and Heracles
Although I have been studying Greek religion and mythology for decades, including in college and post-graduate studies in Greece itself, I was nonetheless intrigued to review the evidence concerning not only the antiquity of the pre-Olympian goddess Hera as a virgin mother but also her primacy over the male gods, who appear to be later interlopers and usurpers. (Rigoglioso 2010, 69ff)
Indeed, the struggle reflected in the mythology between Hera and Zeus, or the goddess and the god, in ancient Greece appears to have begun around 1,000 BCE and may have lasted some 300 or so years, before the Olympians finally ascended to the throne. As Rigoglioso remarks:
Before the Greeks as we know them existed, a series of invaders from the east and northeast successively overran the Greek peninsula throughout the second-millennium B.C.E. Such invasions culiminated with the Indo-European Dorians, who entered Greece about 1100 B.C.E. and brough what became the language of Greece. They also brought a patriarchal social structure and religion. (Rigoglioso 2010, 11)
Marguerite further states:
Marguerite further states:
Strong indicators that Hera was originally conceived as a parthenogenetic goddess can be found in association with her cult on the island of Samos, located off the coast of ancient Anatolia (Turkey). On Samos, one of the primary and earliest seats of her worship, she was known as Hera Parthenia, "Hera the Virgin"... Such a title was apparently not uncommon in association with this goddess... (Rigoglioso 2010, 69)
Renewing her virginity annually in a river, Hera was nonetheless the mother who gave birth parthenogenetically to the Greek god of the forge, Hephaistos.
While Rigoglioso depicts the Greek hero and demigod Heracles (Hercules) as an antagonist to parthenogenesis, I would have liked to have seen a discussion of his own alleged virgin birth both from the mortal woman Alcmene and from Hera herself, as suggested by an older version of the myth that likewise reflects male domination of the matrilineal hierarchy. Speaking of Hera, Dr. Jane Ellen Harrison says, "Her first husband, or rather consort, was Herakles." (Harrison, 491; see also Jung, 539) In this scenario, Hera and Heracles take on the typical role as found around the Near East and Asia Minor: The virgin-mother goddess and her consort-son. The later myth of Zeus raping Alcmene, virgin daughter of Amphitryon, appears to have been serve as yet another instance of the violent usurpation of the virgin-mother goddess motif by the invasion of patriarchal religion.
Also, whereas Rigoglioso (92ff) sees in Heracles's labors the same male-dominant Olympians' overthrow of the goddess, the 12 tasks clearly possess astronomical or astrotheological meanings; yet, her thesis could help explain why these astrotheological events, rather than being joyous events as is found in other myths, are labors in this particular one. It is precisely these sort of factors that shape universal myths and make them culturally unique.
Renewing her virginity annually in a river, Hera was nonetheless the mother who gave birth parthenogenetically to the Greek god of the forge, Hephaistos.
While Rigoglioso depicts the Greek hero and demigod Heracles (Hercules) as an antagonist to parthenogenesis, I would have liked to have seen a discussion of his own alleged virgin birth both from the mortal woman Alcmene and from Hera herself, as suggested by an older version of the myth that likewise reflects male domination of the matrilineal hierarchy. Speaking of Hera, Dr. Jane Ellen Harrison says, "Her first husband, or rather consort, was Herakles." (Harrison, 491; see also Jung, 539) In this scenario, Hera and Heracles take on the typical role as found around the Near East and Asia Minor: The virgin-mother goddess and her consort-son. The later myth of Zeus raping Alcmene, virgin daughter of Amphitryon, appears to have been serve as yet another instance of the violent usurpation of the virgin-mother goddess motif by the invasion of patriarchal religion.
Also, whereas Rigoglioso (92ff) sees in Heracles's labors the same male-dominant Olympians' overthrow of the goddess, the 12 tasks clearly possess astronomical or astrotheological meanings; yet, her thesis could help explain why these astrotheological events, rather than being joyous events as is found in other myths, are labors in this particular one. It is precisely these sort of factors that shape universal myths and make them culturally unique.
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