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ISHTAR was the daughter of the god Without (moon god) or Anu. In one character's daughter, was the lady of war; as a descendant of this, the example of love, licentiousness, intemperance and violence to the extreme capricious .

As a first archetype psychological dynamics of women in history, and in contrast to her sister Ereshkigal or Ki , the earth goddess, Ishtar can not be considered within the group of mother goddesses as their relationship with humans is more as an inspiration for action vital shelter. With this character, Ishtar appears in the epic Gilgamesh .

Its symbol is an eight-pointed star. In his honor, the astronomers have called Ishtar Terra a continent of Venus. Your animal is associated the lion. Ishtar was associated with the planet Venus as morning star. It is also shown standing naked, with hands on belly, breasts or holding, or brandishing a bow on a chariot drawn by seven lions. In its aspect of divine love Ishtar is the patroness of prostitutes and extramarital affairs, which certainly had no special connotation in Babylon, and that marriage was a solemn contract to perpetuate the family as the mainstay of the state and as a generator of wealth , but in which there was no talk of love or fidelity amorosa.Ishtar not a goddess of marriage, nor is a mother goddess.

LEGEND: Ishtar, lady of the sky, powerful goddess of love and war. Her first husband was her brother Tammuz . When Tammuz died, Ishtar descended into hell to tear her sister, the terrible Ereshkigal , the power over life and death. After giving instructions to his servant Papsukal , going to rescue her if he did not return, Ishtar descended to earth, from darkness Irkalla. Began brave and defiant, shouting at the door that opened the door before the cast forth below. But in each of the seven gates it was stripped of one of his garments, and with them was stripped of his power, until he got naked and defenseless before Ereshkigal, who killed and his body hung on a nail. With his death, everyone began to languish. But the faithful Papsukal reached the gods and asked that creates a being capable of entering the world of the dead and revive Ishtar with the food and water of life. This is how Ishtar came to life, but had to pay the price: for six months a year, Tammuz must live in the world of the dead. While there, Ishtar has to mourn his loss, in the spring, back out and all are filled with joy. This legend is also another version for the origin of the " Dance of the Seven Veils ," which tells the love of Ishtar and Tammuz was so great that it decided to also go into the realm of Ereshkigal. With passion and determination, he crossed the seven halls of the underworld and each was stripped of one of his belongings: a veil or a jewel. In this story, the veil represents the hidden, the things we hide from others and ourselves. Leaving the veil, Ishtar reveals his truths, and then get together with his love.

The sacred prostitution in Babylonian culture : In its Ishtar, the goddess of Sumerian culture becomes the goddess of beauty Babylonian and sensuality, which liked the acts of carnal love and that to ensure their veneration and worship were consecrated virgins in the service of temple, dedicated to sacred prostitution , ie the selective and timely prostitution, whose benefit was devoted exclusively to temple service. The first writer to describe the sex ritual or ritual prostitution is Herodotus V century BC, in his "stories" when describing the religious center of the great city of Babylon. Influences: l a Bible speaks the "Canaanite abominations" in terms of offensive sexual practices because they were made to honor local gods, but not about the practice, extended and confirmed, of sacred prostitution in Babylon in honor of the goddess Ishtar, Astarte or the same Ashtoret Canaanite, but in very vague and less damning than its counterpart Canaanite

Babylonian mythology has a story similar to the Sumerian goddess Inanna, who is known as " The descent of Ishtar into hell (late 2nd millennium BC). This story highlights both violent energy, impatient and fierce Ishtar as goddess of war, like his passion and love for her husband and son Tammuz. Here is a story full of symbolism of its descent:

• "It was a time of sadness after the death of the god Tammuz Spring. The beautiful goddess Ishtar, who loved him dearly, followed him to the ante-chambers of Eternity defying the demons that keep the doors of time. But at the first gate guardian demon Ishtar forced to surrender their shoes, that the wise men say it symbolizes the will to deliver.
• In the second gate the goddess had to leave their jeweled ankle bracelets, which the wise men say it means delivering the ego.
• The third door gave her clothes, which involves giving one's mind.
• In the fourth gave the golden bowls covering her breasts, which is like handing sexual activity.
• And in the fifth door gave her necklace, which is detached from the ecstasy of enlightenment.
• The sixth door gave her earrings, which means giving magic.
• And finally, in the seventh door, handed her crown of a thousand petals, which is to deliver the divine. only totally nude, and then entered into Eternity Ishtar and rescue his beloved. Severe Queen of the infernal regions, Ereskigal, reluctantly allowed Ishtar was sprinkled with the Water of Life and leave with Tammuz the higher realm. "

Photos: 1. Relief Queen of the Night - 2 and 3. door Ishtar was the eighth of the gates to Babylon, and the most famous, thanks to its large size (14 by 10 feet wide), but especially to your decor, the glazed brick was used with exquisite simplicity, yet with obvious magnificence. On a blue colored powder of lapis lazuli, the series of lions, dragon (mythological griffins) and walking bulls are arranged compositions, framed by bands of ornamental motifs and geometric simplicity and undeniable color effect. Its roof and doors were made of cedar, and through him passed the Processional Way , armed with more walls and adobe 120 lions guarding. Was the main entrance to interior streets and temples of Babylon.

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the multifaceted ISHTAR Karen Horney, a pioneer of the break with the Freudian model

Karen Horney represents in the history of psychoanalysis a very debated, as opposed to organismic biologists and Freudian theories, arguing for a cultural interactionist model where it takes a leading role in explaining the keys to human development and the psychology of women, surpassing the previous stricture. The review of this is the subject of this work, which is aimed at paying tribute to the primary responsibility of psychoanalysis or neopsicoanálisis culturalist. Karen Horney (1885-1952) was the daughter of Norwegian Vackels Berndt Henrik Danielsen and Clotilde von Ronzelen Maris, a descendant of Dutch known as Sonni. Karen's father was a captain merchant marine and the mother was the daughter of an architect who was educated in the classical bourgeois atmosphere of the time and in a religious environment marked by Protestantism. Clotilde Berndt was not in love and even despised, feeling flush from their daughter, who was held in a family environment with little tokens of love between parents. At age 13, encouraged by her mother, Karen decided to study medicine, which forced him to leave the religious school. Karen began to be very ambivalent mother admired her before, complaining of his snobbery and anti-Semitism. At 21, Karen started a degree in medicine at the University of Friburgo.En 1909, counting 24 years, Karen gets Oskar married and settled in Berlin, again with his mother's family living all the earnings of the husband. By this time, Karen began attending the University Neuropsychiatric Clinic, where he met Karl Abraham, who begin their first analysis to be suffering from sexual difficulties and a prolonged depressed state. Soon after, in May 1910 his father died, accentuating their sadness, despite which decides to discontinue its psychoanalytic treatment. At this time his daughter Brigitte was born in February 1911 and killed her mother, considering resuming its analysis because of low mood that was, finally opting for the self-examination for fear of their reactions transference. In 1911 Karen finishes the race in Berlin, starting immediately psychiatric training at the same time attend scientific meetings of the local Psychoanalytic Association, where he presented in February 1912 a communication on sexual education of children, two years later, he presented his doctoral thesis dealt with the physical trauma as a cause of psychosis. In 1915, during the world war, was appointed secretary of the Berlin Psychoanalytic Association. Already had two daughters (Brigitte and Marianne), born Renate, the last in 1916, the family settled in the affluent town of Zehlendorf. In 1920 Horney's position in the group was discredited Freudian, which, along with political and economic situation in Germany was being discussed, was that Karen accepted a position of deputy director in the Chicago Psychoanalytic Institute who led Franz Alexander , a former pupil of his. He left for the United States in 1932, accompanied by her daughter Renate, because the other two daughters were independent. After a year, an American citizen, validated their studies doctors and began to publish many works clinics, creating a remarkable reputation that led to higher income in private. His life ended on December 4, 1952, and died due to lung cancer.

The break with the Freudian model in advocating

influences cultural human development

Although it is generally considered that Alfred Adler was the initiator of the culturalist approach, in fact were Erich Fromm, Harry Stack Sullivan and Karen Horney who truly were established by the pioneers of this movement, whose central feature was the rejection of the theory drive (and its many derivatives) for socio-cultural determination in normal and pathological human development, as well as core aspects of female identity. These authors likewise led to the replacement of long-term psychotherapeutic approaches and liabilities of the Freudians with more short and active, in which the conflicts of today and the relationship with the patient became essential.
1. Freudian stage, which covers from 1917 to 1932 and developed in Europe, although an early work, The technique of psychoanalytic psychotherapy (Horney, 1917), begins to show some disagreements with the classic psychoanalytic model. In the writings on female psychology was also against the thesis of Freud, Abraham and Deutsch.
2. The takeoff of Freudianism, which extends from 1932 to 1941, the United States. The main ideas of this stage are in the neurotic personality of our time (Horney, 1937), where he gives the child's interactions with his mother and a socio-cultural influences central role in explaining human development in all its aspects, leaving aside the approach based on drive theory and the Oedipus complex.

3. The establishment of their own doctrine, since 1942 in the United States, building a theory far removed from classical psychoanalysis, with influences of Goldstein with his notion of the organism, with its holistic Smuts, of Whitehead with his idea of \u200b\u200bprocess and Bertalanffy with its focus on systems, as well as anthropologists Kardiner, Linton and Margaret Mead. Works this stage are basic Our inner conflicts (1945), Neurosis and maturity (1950) and female psychology.

The neurotic personality of our time (Horney, 1937), became a real best-seller. In this work, clearly displayed their original ideas and new therapeutic approaches, focussing on all the drives on the cultural. In a sense, the neurotic personality of our time was a critique of culture and its Discontents Freud (1930), whose starting point was the patriarchal society and where it kept a pessimistic for the fate of humanity.
More specifically, to Horney's neurotic developments real estate would have the following conflict:
1. Give and receive affection.
2. Issues around self-assessment and self-promotion.
3. Suppression of basic aggressiveness or hostility, which would emerge the basic anxiety, which would affect the core of every neurosis, which has three major features: the helpless, irrationality and character flag that something is wrong within our self.
4. From this basic anxiety trying to escape through a wide variety of characterological defenses, among which are the rationalizations, denials, the drugged (drugs, travel, work, shopping), leaks, inhibitions, partial eclipses of the conflict, social isolation, the idealizations of self and exoactuaciones or actings-out.

5. The therapeutic goal should be, well, to strive to raise self-esteem and self-control of the subject, avoiding the analysis interpretations that hurt your ego, because if this was done, she would call up the negative therapeutic reaction, Freud placed in the eternal return of the drive, another source of this reaction negative therapeutic activity would be the authoritative interpretation or critique, especially in the case of patients who had conflicts with issues that gravitate in the areas of need for power and the search for love (Horney, 1936).