Gods or spirits at Gobekli Tepe ?

From https://www.nationalgeographic.com/magazine/2011/06/gobeki-tepe/ Dating to at least 8000 B.C., this life-size sculpture was discovered in southeastern Turkey, nine miles from Göbekli Tepe, the world’s oldest temple. As hunter-gatherers made the transition to a complex social structure, depictions of humans—or gods—began to appear. From https://www.facebook.com/bronzeagecollapse/posts/the-urfa-manworlds-oldest-statue-of-a-humana-neolithic-narrativeurfa-man-carved-/859111487609255/

Image result for urfa anatolian gods
The ‘Urfa Man‘…World’s Oldest Statue of a Human…a Neolithic Narrative:{“Urfa” man: Carved stone, the eyes are obsidian. Göbekli Tepe , Anatolia, Turkey Ca. 8000 BC. First ever larger than life sculpture of a human form. This is a identical size replica from an exhibition here in Karlsruhe.The original is in the museum of Sanliurfa, Turkey.}The world’s oldest statue is a two-meter high statue of a male that was discovered in Balıklıgöl in 1993. The limestone statue the eyes of which are carved out of obsidian depicts a man seizing his genital organ with both hands. The Urfa Man statue, so named because of the region in which he was found, is extraordinary for a number of reasons. First, it is the only one of its kind out of the hundreds of carvings found at Gobekli Tepe [https://www.facebook.com/photo.php?fbid=10155548813808349…]. The statue is 6 feet tall and carved of stone. It is definitely humanoid and depicts a man with no hair, with eyes made from what appears to be black obsidian

If this at 8.000 B.C. is suspected to be first world God, probably at 9.600 B.C. gods were not yet invented. How one think of deity at 9.600 B.C. when roman gad until “yesterday” animistic faith and entities : https://en.wikipedia.org/wiki/Numen Since the early 20th century, numen has sometimes been treated in the history of religion as a pre-animistic phase; that is, a belief system inherited from an earlier time. Numen is also used by sociologists to refer to the idea of magical power residing in an object, particularly when writing about ideas in the western tradition. …. Numen, pl. numina, is a Latin term for “divinity“, or a “divine presence”, “divine will.” The Latin authors defined it as follows:[1] Cicero writes of a “divine mind” (divina mens), a god “whose numen everything obeys,” and a “divine power” (vis divina) “which pervades the lives of men.” It causes the motions and cries of birds during augury. From https://en.wikipedia.org/wiki/Animism << Animism (from Latinanima, ‘breathspiritlife‘)[1][2] is the belief that objects, places, and creatures all possess a distinct spiritual essence. Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and perhaps even words—as animated and alive. Animism is used in the anthropology of religion as a term for the belief system of many indigenous peoples, especially in contrast to the relatively more recent development of organised religions. Although each culture has its own different mythologies and rituals, animism is said to describe the most common, foundational thread of indigenous peoples’ “spiritual” or “supernatural” perspectives. The animistic perspective is so widely held and inherent to most indigenous peoples that they often do not even have a word in their languages that corresponds to “animism” (or even “religion”);[9] the term is an anthropological construct. ….. …. Largely due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to an ancestral mode of experience common to indigenous peoples around the world, or to a full-fledged religion in its own right. The currently accepted definition of animism was only developed in the late 19th century (1871) by Sir Edward Tylor, who formulated it as “one of anthropology‘s earliest concepts, if not the first.” …. ….. Animism encompasses the beliefs that all material phenomena have agency, that there exists no hard and fast distinction between the spiritual and physical (or material) world and that soul or spirit or sentience exists not only in humans but also in other animals, plants, rocks, geographic features such as mountains or rivers or other entities of the natural environment: water spritesvegetation deitiestree sprites, etc. Animism may further attribute a life force to abstract concepts such as words, true names, or metaphors in mythology >> From https://en.wikipedia.org/wiki/Animism#Shamanism A shaman is a person regarded as having access to, and influence in, the world of benevolent and malevolent spirits, who typically enters into a trance state during a ritual, and practices divination and healing.According to Mircea Eliade, shamanism encompasses the premise that shamans are intermediaries or messengers between the human world and the spirit worlds. Shamans are said to treat ailments/illnesses by mending the soul. Alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. The shaman also enters supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. A History of Animism and Its Contemporary Examples https://brewminate.com/a-history-of-animism-and-its-contemporary-examples/ The cornerstone of animistic thought is the affirmation of the existence of some kind of metaphysical entities (such as souls or spirits) that are seen as the life-source (or life-force) of human beings, animals, plants and even non-living objects and phenomena. For animistic cultures, the existence of these entities (with their respective operational and volitional qualities) provides explanations for the innumerable changes witnessed in both the natural world and the human world. ….. Thinkers holding that animism is not a religion claim that with the belief in more “departmental” gods comes the development of polytheism, and henceforth what is considered to be full-fledged religious thought. For these theorists, polytheist beliefs supercede the elemental spirits of the animist worldview.In contrast, those who argue that animism is a religion focus upon the fact that, even in magical rites, a form of worship is directed toward the spirits identified by the animist. From https://en.wikipedia.org/wiki/Animism

Animist altar, Bozo village, MoptiBandiagaraMali, in 1972

AT GOBEKLI TEPE WE HAVE AN ANIMIST FORM OF RELIGION. THERE ARE NO PROPER GODS, NO HUMAN-LIKE, BUT AN SHARPLY DEFINED DIVINE ENTITY. T-SHAPE IS ITS SHAPE. IT IS THE LIFE-FORCE SPIRIT. SOMETHING CLOSE TO, (OR WICH COMBINE LATER) SUMERIAN “ME”. AND POSSIBLE ALSO TI AND ZU/ life, and to know. THERE IS A CENTRAL, MAIN UNIQUE SPIRIT DIVINITY, WICH IS SEEN AS THE LIFE-FORCE WICH EXISTS IN ALL. BESIDE THERE ARE TOTEMS WICH IDENTIFY DIFFERENT TRIBES. ======================== I made a hypothesis a month ago. The Sumerian civilization was after 4,000 I.E.N. the most advanced civilization in the world, but also in the area of ​​the Fertile Crescent. In my opinion, it is logical for it to come from an older one, which could only be the most developed one. And which is the oldest known in the area, but also developed, superior for those times? (Given the fact that the domestication of cereals and animals also from close to Anatolia has begun). There are some communities of the Göbekli Tepe bill (Nevalı Çori ?, Çatalhöyük?) And more. We find after a few thousand years after Göbekli Tepe, in the Sumerians the proto-cuneiform sign T being associated with the divinity. Certainly the T icon and ideogram is much older, it seems to have existed before the Sumerians discovered proto-writing. I feel encouraged to make this hypothesis of transmitting signs because we have another sign (actually an icon) transmitted and present in identical form to Gobekli Tepe and the Sumerians. This is the icon of the handbag. The sign T represents to the Sumerians ME: “being, essence, divine ordinance, oracle, rite and others, eg fighting.

This divine knowledge ME’s were gathered by the supreme deity Enlil who gave it for distribution to the population through temples through the deity Enki , and Enki did not give them directly but through local Ensi leaders / governors >to>> people.

They were sets of MEs (of knowledge; one set = several = me-me) exchange of experiences and knowledge. Here, in the same pattern, the shamans distributed to the leaders of the tribes knowledge in all areas of practical social, material and religious life. At Göbekli Tepe a larger community (and yet local, possibly within a radius of 300 km) of hunter-gatherers periodically gathers. They came together because they felt they belonged to a distinct community with the same interests and concerns. The binder consisted of a sum of elements of a social, cultural and religious nature and not a material interest in the first place. There, knowledge and hunting techniques were exchanged, a kind of organization of leadership within the clans was carried out, partners were sought and exchanged, and shamanic-animist rituals were carried out. The dead, through the cult of their ancestors, achieved continuity and cultural-religious unity. The T symbol, but also the T-pillars were the symbols of life. It is possible that there was an animistic entity, a spirit that was perceived as the essence of life. Even the crowds gathered and practiced rituals and religious processions in which life was honored. I even hypothesize that there could be annual festivals focused on the resumption of the life cycle, a festivity probably focused on the beginning of the new year. I would not see the widespread and widespread practice of a cult of the dead (as had for example the Etruscans). Death was perceived as a natural part of the life cycle. Yes, as the hypothesis has been advanced, birds (especially eagles) were considered messengers between the realm of life and the realm of the dead. If Vinca-Turdas Civilisation (6.000 B.C.) had a bird-goddess, why not an earlier civilisation to have also as god a bird and not an antropomorphic one, human-like. These dead, practically through the cult of ancestors ensured more than anything, the continuity and cohesion of the community. In connection with this, the role of the shamans was of overwhelming importance. Because they were credited with total authority in ensuring and maintaining the connections and articulation in detail, between them of all the component elements, through rituals. Many refer to a possible connection of the signs T and H as representing gates of entry into another purely spiritual reality as well as in the realm of the dead. They were found in southern Armenia in some cave paintings (alternating the signs of lions with the equivalent signs T), where lions are known to guard the royal gates in many cultures. Some say that in Egypt the symbol T had the meaning of gate. Then I and others did reference to the H sign as the constellation Orion, known to the Egyptians as the desired destination for souls (KA = soul) – If they reached the phase of; he would have conceived a deity, I see nothing but that deity to be at least to a small extent anthropomorphic. T-stars are not anthropomorphic shapes, even if they have superficially shaped hands. They are extremely stylized shapes. Then her statuettes would have been found and they all had to be similar. Like the man from Urfa. I think that shamans would not have agreed to an anthropomorphic deity. They could have lost the role of intermediaries between people and a more or less hidden deity. Maybe they were those, if not imagined but consented for the T-shape.

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