This text is part of the Zuist Doctrinal Handbook (Zúisk Kenningarbók).
In this article the author explains the foundations of Sumerian/Zuist astral theology, that is to say the general theory of Heaven-Earth and of the main gods Enlil, Inanna and Enki.
Zuism, also known as Sumerian-Mesopotamian Neopaganism,i is essentially the worship (id est worth-giving) of Heaven, of the north ecliptic and celestial pole and of the constellations which spin around it. It is the knowledge of Heaven, which is an ancient gnosis, returning as a new gnosis for a new era; from this comes the name “Zuism”, 𒍪 zu meaning “to know” in Sumerian (Wolfe 2015, passim). We believe that stars, with their movements, influence the formation and life of categories of beings on Earth. They generate beings out of Earth, either by direct influence or by assimilation of the knowing subject (the star-gazer) and the known object.
Our gods are the stars (Rogers 1998, passim), offspring of An/Dingir 𒀭 (Heaven), the hub of whose vault is the north ecliptic pole winded by the constellation Draco, the Dragon. Our God of Heaven is therefore immanent, not exclusively transcendent (like that of Christians and other Abrahamics): our God is existent.ii The harmonisation of human (earthly) activities with the movements of the stars, with the gods, is the practice of Zuism and the way for wellbeing, for good life. Zuism is the means to bring the “lords of Heaven down to Earth” (the literal meaning of Anunnaki), to “square” the latter, 𒆠 Ki, providing her with forms.iii
This is the foundation of the religions of all ancient organic civilisations, of Sumerian religion as their fountainhead, and even of Chinese religion as one among its successors which has preserved particularly well such original knowledge (Didier 2009, passim). We believe that the disruption of the attunement of Earth with Heaven and its stars is the reason why civilisations degenerate and die, as beings themselves degenerate, their actions become senseless, and institutions lose meaning and become empty logistical machineries (Pankenier 1995, pp. 150–155). The reason why the entire Western world is currently dying is because it has lost its “link with the stars”, which is the original meaning of the word “religion” (literally “re-linking”).iv
The very centre of the skies is the heart of An, the ecliptic north celestial pole, which is within the coil of the constellation Draco (Rogers 1998, p. 21; Didier 2009, pp. 261–265, Vol. III), an ancient symbol of the shapeless and protean primordial potentiality. The constellation Ursa Minor (or Little Dipper) is his chariot, MULMar.gid.da.an.na, literally “Chariot of Heaven”, and is goddess Ninhursag/Damkianna (Rogers 1998, p. 18), whose second name means “Lady of Earth and Heaven”, or simply Ki (squared “Earth”).
The ring of constellations nearer to the centre, or northern or inner sky, is the “Path of Enlil” (Didier 2009, p. 95, Vol. I). Enlil, literally “Wind Lord”, is the god of breath, weather, heights and thunder (Ishkur), and is astrally identified as MULApin, literally the “constellation Plough” (highlighted in yellow), today commonly known as Triangulum. Enlil’s female consort, Ninlil (the “Wind Lady”), is MULMar.gid.da, literally the “Chariot” (highlighted in orange), also known as the constellation Ursa Major or Big Dipper (Rogers 1998, p. 18).
The ring of constellations farther from the centre, or southern or outer sky, is the “Path of Enki” (Didier 2009, p. 95, Vol. I). Enki, literally the “Squared Earth Lord”, is the god of water and craft, and is astrally identified as MULIku, literally the “constellation Field” (highlighted in blue), today commonly known as the “Square of Pegasus” (Rogers 1998, p. 21). Mankind’s craft, represented by Enki’s square, is the power learnt from Heaven to harmonise earthly activities with stars, to shape things according to astral patterns and provide them with meaning (Didier 2009, passim).
The middle ring of constellations, standing between the inner Path of Enlil and the outer Path of Enki, is known as the “Path of An” itself (Didier 2009, p. 95, Vol. I). Within the Path of An, between Enlil and Enki, stands MULDili.pat, which is Venus (highlighted in pink), the astral body of goddess Inanna/Ishtar (Rogers 1998, pp. 11, 19), whose Sumerian name literally means “Lady of Heaven” and whose Semitic name means “Enduring Star”.v
i. The name “Zuism” has become the most common descriptor for the modern movement of Sumerian-Mesopotamian religion, being the name under which the religion is recognised by the Icelandic government. Other descriptors have been used, by minor informal groups which existed before the recognition under Icelandic law. They include “Sumerian-Mesopotamian Neopaganism” or “Sumerian-Mesopotamian Reconstructionism”, “Babylonian Neopaganism” or “Babylonian Reconstructionism”, and “Kaldanism” (“way of the Chaldeans”).
ii. It is logically inferrable that, according to the Zuist vision, Christianity (at least in its modern, dying corrupt forms and institutions) and Islam are false religions, or non-religions, since they fail to relink Heaven, Earth and humanity. Our God is existing, as the starry sky and its cycles; their God is non-existing, as an otherworldly abstract thing. Also all the theories of Sitchinianism, which are very popular nowadays and feed on misinterpretations of ancient knowledge, are abstract nonsense, hellish (that is to say infernal, which fails to heighten to Heaven and instead lowers to formless matter) science fiction.
iii. In Zuism, religion, society and state are one and the same thing. Paradise on Earth, or the Kingdom of Heaven, is established when human activities are patterned after the movements of Heaven, when human institutions mimic Heaven; when Heaven, Earth and humanity are in harmony.
iv. “Religion” comes from the same root of the Latin religere (careful “re-reading” or “re-collecting”, right practices, cf. Cicero’s De Natura Deorum) and religare (“re-linking”, cf. Lucretius and later Lactantius’ Divinae Institutiones).
v. Ishtar/Astarte, id est “Enduring Star”, is probably the same meaning of Dili.pat.
Uligang Ansbrandt, February 2018
CC BY-SA 3.0
- Didier, John C. (2009). “In and Outside the Square: The Sky and the Power of Belief in Ancient China and the World, c. 4500 BC – AD 200”. Victor H. Mair ed. Sino-Platonic Papers, 192.
- Rogers, J. H. (1998). “Origins of the ancient constellations: I. The Mesopotamian traditions”. Journal of the British Astronomical Association, 108 (1).
- Pankenier, David W. (1995). “The Cosmo-Political Background of Heaven’s Mandate”. Early China, 20.
- Wolfe, J. N. (2015). “Zu: The Life of a Sumerian Verb in Early Mesopotamia”. University of California.