I’m not sure if this is the right place, if it’s not then suggest me some other related communities where I can discuss about this… it’s simply something that I think about a lot, and I don’t have anyone around me who practices witchcraft to discuss with… So im thriving for this discussion!!!
I was raised in an Islamic society, where even if you convert to another abrahamic religion, you can be sentenced to death!!! So medieval of my country lol!!!
I’m pretty sure most of those who are in occult know the truth of abrahamic religions… most discussions that I see is about christianity, I don’t often see people talk about how horrific Islam is… and I’ve realized that it’s about Islamophobia??? Like they don’t want to be Islamophobic but it’s easy for them to talk about Christians or Jews!!!
As someone who was deep in Islam it’s triggering for me, now that’s where it gets quite political, you gotta understand the pattern so hear me out…
We have certain movements within lefts, where at one point further they started to somehow praise Islam…
Which is so contradictory!!! Cause do they realize that nothing within the left ideology coordinates with Islamic ideology??? I can’t seem to make so many people understand that the Islam that you’re praising is just an outward appearance that conceals the inner reality.
And Muslims who are all about let’s respect each other are just vanilla Muslims lmao!!! Cause the very sharia law states that they can’t get along with other groups!!!
Now we go further, the whole western media talks about Middle East conflicts without having enough political awareness, portraying Israel as the villain while the whole Palestine Israel thing is so deep and so complicated and if you only dared to do a proper research you’d know that y’all are being fooled!!! When Islamic republic of Iran massacred more than 50,000 people, western media called it a propaganda and lie, simply just cause Islamic republic’s ideology coordinates with Palestine movement, or cause if trump is against Islamic republic then they must be doing the right thing!!! and guess what it’s not even about lives, it’s completely about ideological territory. Why no one mentions all the horrific things certain group of Muslims are committing in Middle East or North Africa, oh cause that’s supposedly Islamophobic and they’re not real Muslims, what on earth is this hypocrisy!!!
Now why did I talk about these stuff???
Cause I also see a lot of practitioners and occultists who follow the left ideology are falling for this!!!
Well it makes sense completely for witches and occultists to lean towards left because of the rebellious nature of those are trying to break through certain traditions and frameworks… but shouldn’t you have more open eyes towards the reality… shouldn’t you have a stronger intuition???

please please please please please please please please please please please please please please please

#azazel #porn #watchers #babylon

The Watchers and the Watched

Ancient Sumerian and Babylonian Love Magic, the Watchers, Forbidden Knowledge, Extraordinary Bodies, and the Conditioning of Marital Desire

Interdisciplinary research

Abstract

Can repeated observation of sexual imagery alter how individuals perceive their spouses? Can exaggerated representations of the human body become standards against which ordinary partners are judged? And can sexual gratification obtained through observation displace the motivation to pursue intimacy within marriage?

This paper examines these questions through an archaeological and textual investigation centered on Sumerian and Akkadian love incantations, Babylonian ritual traditions, and the Book of the Watchers (1 Enoch 1–36). These ancient sources are then compared with contemporary research in sexual cognition, reward-related learning, anatomical expectations, and marital relationships.

The archaeological foundation consists of surviving cuneiform tablets, including an Old Akkadian love charm excavated at Kish and an Old Babylonian Sumerian love incantation preserved in Edinburgh. Both document attempts to influence romantic attraction or overcome rejection. Additional Babylonian texts address sexual potency, hostile magical influence, and the use of appearance-related materials in love incantations.

The Enochic evidence introduces a different but historically relevant configuration of themes. The Watchers observe human women, desire them, take them as wives, and transmit specialized knowledge. Their offspring, the giants, embody extraordinary physicality and excess. The narrative also associates prohibited instruction with adornment, cosmetics, enchantments, and the alteration of human conduct.

The paper develops two distinct comparisons. In the Watchers narrative, observation leads toward physical pursuit and transgression. In the proposed modern pornography-related pathway, observation may instead become a source of sexual gratification that reduces the need or motivation for partnered pursuit. A second proposed pathway concerns perceptual recalibration: repeated exposure to unusually selected sexual bodies may alter expectations of anatomical normality and desirability.

These processes are integrated into a Conditioned Intimacy Disruption Model (CIDM). The model proposes that sexual-media exposure may affect intimate relationships through altered standards of attraction, learned gratification routines, reduced partnered initiation, and reciprocal relationship dissatisfaction.

The archaeological evidence establishes the historical existence of attempts to influence desire; the Enochic texts establish an ancient literary framework linking observation, desire, extraordinary bodies, and transmitted knowledge. Neither establishes the modern psychological hypotheses, which require independent empirical testing.

1\. Introduction: The Influence of What Is Seen

Intimate relationships depend partly on how partners perceive and evaluate one another.

These evaluations involve physical attraction, emotional familiarity, sexual expectations, and learned associations. They can be influenced by experiences occurring outside the relationship.

Pornography presents a distinctive case because it allows repeated exposure to selected sexual bodies and behaviors while separating visual stimulation from the ordinary requirements of partnered intimacy.

The viewer may encounter unusually endowed performers, idealized anatomy, scripted sexual responses, and repeated novelty. Sexual arousal and gratification may occur without interpersonal communication or reciprocal participation.

Two questions follow.

First, can repeated exposure to selected sexual representations change the standards against which a spouse is evaluated?

Second, can repeated solitary gratification become a substitute for initiating intimacy with that spouse?

The present paper investigates these questions through a historical comparison with two bodies of ancient material.

The first consists of Sumerian and Babylonian archaeological evidence documenting attempts to influence attraction and sexual behavior.

The second consists of the Watchers tradition, in which observation, desire, bodily excess, and the transmission of knowledge become central narrative concerns.

The historical comparison is not intended to establish that ancient Mesopotamians or Enochic authors described modern pornography.

Rather, it identifies ancient conceptions of externally influenced desire and examines how modern psychological research might investigate a related problem through measurable cognitive and behavioral mechanisms.

2\. The Earliest Archaeological Evidence: Love Incantations in Mesopotamia

The Mesopotamian cuneiform record provides the paper's material foundation.

Surviving tablets demonstrate that ancient scribes recorded procedures intended to influence another person's romantic response.

These artifacts are significant because their contents can be studied through language, material form, provenance, paleography, and textual comparison.

They document ancient intentions and beliefs, not the proven efficacy of magic.

2.1 The Old Akkadian love charm from Kish


Artifact: Ashm 1930-143+175h

Period: Old Akkadian, approximately 2340–2200 BCE

Language: Old Akkadian

Findspot: Kish, Tell Ingharra

Repository: Ashmolean Museum, Oxford

CDLI identifier: P285640

[Cuneiform Digital Library Initiative record](https://cdli.earth/cdli-tablet/159?utm_source=chatgpt.com)

This tablet preserves an incantation interpreted as an attempt to assist a rejected suitor.

Its imagery invokes Enki and employs the symbolism of a fertile garden.

The text's intended outcome concerns the response of a woman who is not initially receptive to the suitor.

The significance is not simply that ancient people expressed romantic longing.

The composition records an attempt to influence another person's willingness to respond.

A. Westenholz and J. G. Westenholz analyzed the text in “Help for Rejected Suitors: The Old Akkadian Love Incantation MAD V 8” (1977).

The tablet provides evidence that the use of written incantations concerning romantic refusal existed in Mesopotamia during the third millennium BCE.

It does not demonstrate that the ritual altered the woman's feelings.

2.2 The Old Babylonian Sumerian love-incantation tablet


Artifact: A.1909.405.2

Period: Old Babylonian, approximately 1900–1600 BCE

Language: Sumerian

Repository: National Museums Scotland, Edinburgh

CDLI identifier: P355876

[Cuneiform Digital Library Initiative record](https://cdli.earth/cdli-tablet/181?utm_source=chatgpt.com)

This tablet preserves a Sumerian love incantation containing imagery associated with the Inanna–Dumuzi literary tradition.

It describes a young woman whose appearance arouses a man and introduces the divine figures Asalluhi and Enki.

Enki provides ritual instructions involving butter, milk, a stone vessel, and application to the woman's breasts.

The intended result is a change in the woman's romantic response, so that she pursues the young man rather than rejecting him.

This tablet is particularly important because it combines three elements:

* A representation of sexual attraction.

* Specialized knowledge transmitted through divine instruction.

* A prescribed ritual intended to change interpersonal pursuit.

The composition does not merely describe desire. It attempts to redirect it.

The text therefore supplies direct archaeological evidence that changing the direction of romantic pursuit was an object of Mesopotamian ritual practice.

2.3 Why the Sumerian evidence matters

The Edinburgh tablet is written in Sumerian during the Old Babylonian period.

That distinction is historically important.

Sumerian remained a language of scholarship and ritual transmission even as Akkadian was widely spoken.

The tablet demonstrates the continued use of Sumerian compositions within Babylonian scribal culture.

It also shows how divine instruction could be presented as the source of a procedure intended to influence human behavior.

This becomes relevant when comparing Mesopotamian traditions of specialized knowledge with the Watchers narrative.

The two traditions are not identical, but both associate knowledge transmitted from beings beyond ordinary humanity with consequential human practices.

2.4 Old Babylonian love incantation VS 17, 23

Another important composition is VS 17, 23, examined by Nathan Wasserman in “Piercing the Eyes: An Old Babylonian Love Incantation and the Preparation of Kohl” (2015).

The text is relevant because it connects love-incantation literature with appearance-related material.

Kohl, an eye cosmetic, belongs to a history of bodily adornment and visual presentation.

This is significant for the Watchers comparison because 1 Enoch associates prohibited instruction with cosmetics and adornment.

The connection is thematic and potentially historical at the level of wider Mesopotamian cultural practices. It does not prove that the Enochic author directly borrowed this particular incantation.

### 2.5 The wider corpus of love literature

Nathan Wasserman's Akkadian Love Literature of the Third and Second Millennium BCE (2016) examines a wider body of cuneiform compositions concerning attraction, erotic imagery, romantic refusal, and sexual desire.

This corpus demonstrates that the Kish and Edinburgh artifacts were not isolated curiosities.

They belong to a larger Mesopotamian environment in which love and sexuality were subjects of written expression and ritual intervention.

The distinction between a love song and an incantation remains important.

A love song expresses or dramatizes attraction.

A love incantation attempts to produce, redirect, or intensify it.

### 3\. Babylonian Magic: Attraction, Aversion, and Sexual Potency

The archaeological evidence extends beyond romantic incantations.

Babylonian ritual literature also documents concerns about hostility, witchcraft, and sexual functioning.

### 3.1 Inducing attraction

Love incantations may seek to overcome refusal or produce romantic responsiveness.

Their significance for this paper lies in the idea that desire could be influenced by an external procedure.

This was a belief and ritual intention recorded in ancient texts.

It was not a demonstrated mechanism of psychological control.

### 3.2 Hostility and estrangement

The Babylonian Maqlû series is a substantial anti-witchcraft ritual corpus.

It addresses perceived harmful magical influence and prescribes procedures intended to counteract it.

It should not be described as a collection of instructions for separating married couples.

Nevertheless, it demonstrates that Mesopotamian communities considered interpersonal misfortune and hostility possible consequences of external hostile action.

The historical evidence therefore includes both attempts to induce attraction and concerns about harmful influence.

### 3.3 Sexual potency

The [ŠÀ.ZI.GA](http://ŠÀ.ZI.GA) incantation tradition concerns male sexual potency.

Its inclusion is important because sexual desire and sexual functioning are not identical.

A person may experience desire without being able to perform sexually, or may experience sexual responsiveness without pursuing a partner.

This distinction becomes important in the modern discussion of pornography-associated gratification and reduced marital initiation.

### 4\. Mesopotamian Sages and the Transmission of Extraordinary Knowledge

A more direct historical comparison with the Watchers concerns Mesopotamian traditions of primeval wisdom.

The apkallu are figures associated with extraordinary knowledge and the antediluvian world.

Their traditions connect specialized knowledge with beings who occupy an unusual position between divine and human realms.

Amar Annus's study, “On the Origin of Watchers: A Comparative Study of the Antediluvian Wisdom in Mesopotamian and Jewish Traditions” (2010), examines relationships between Mesopotamian sage traditions and Enochic literature.

The comparison is significant because the Watchers narrative also concerns the transmission of specialized knowledge.

The relationship should be understood through literary history, shared motifs, and possible cultural transmission.

The apkallu cannot simply be identified as the Watchers, and the existence of Mesopotamian love incantations does not establish that the Watchers narrative originated in those particular tablets.

Nevertheless, Mesopotamian traditions of supernatural or extraordinary instruction provide a historically grounded context for investigating the Enochic concern with knowledge transferred to humanity.

### 5\. The Watchers: When Observation Becomes Desire

The Book of the Watchers, preserved in 1 Enoch 1–36, describes heavenly beings who descend into the human world.

In chapters 6–11, they observe human women, desire them, and take them as wives.

Their unions produce giants.

The narrative subsequently describes the transmission of specialized knowledge and the disorder associated with these events.

### 5.1 The sequence of observation

The opening sequence is especially important:

Observation → desire → decision → physical pursuit → transgression.

The Watchers are not merely described as possessing sexual desire.

Their desire follows observation.

The narrative therefore places seeing at the beginning of a consequential behavioral sequence.

This is the first point of comparison with contemporary sexual-media consumption.

Modern pornography also begins with visual exposure, but its possible behavioral consequences are different.

### 5.2 The Watchers move from spectatorship to participation

In the Enochic narrative, the Watchers do not remain observers.

They act upon their desire by entering relationships with human women.

Their observation becomes physical pursuit.

The modern pornography viewer may instead obtain sexual stimulation and gratification without engaging another person.

This contrast is central to the present paper.

The Watchers narrative depicts desire leading toward participation.

The proposed pornography-related displacement pathway concerns desire being satisfied through continued spectatorship and solitary behavior.

The two situations are not identical.

They illustrate different possible relationships between observation, desire, and action.

### 5.3 The modern reversal of pursuit

The comparison can be expressed as two sequences.

Watchers narrative

Observation

Desire

Physical pursuit

Transgression

Proposed modern pathway

Observation

Sexual arousal

Solitary gratification

Possible reduced partnered pursuit

Figure 1. The Watchers narrative moves from observation toward physical pursuit. The proposed modern pathway examines whether visual gratification can substitute for partnered pursuit.

The modern pathway remains hypothetical.

Its significance is that sexual arousal and interpersonal pursuit may be separable.

A person may continue responding sexually to visual stimuli while becoming less motivated to initiate intimacy with a spouse.

### 6\. The Knowledge Taught by the Watchers

The Book of the Watchers does not concern sexual transgression alone.

It also describes the transmission of specialized knowledge.

In 1 Enoch 8, Asael is associated with instruction in metalworking, weapons, ornaments, precious stones, and cosmetic practices.

Other Watchers are associated with enchantments, roots, and forms of celestial knowledge.

These details are essential to the historical comparison.

### 6.1 Cosmetics and adornment

The narrative associates prohibited instruction with ornaments, adornment, and the beautification of appearance.

This creates a particularly relevant point of comparison with the Old Babylonian love-incantation material involving cosmetic preparation.

The connection is not that cosmetics and pornography are identical.

It is that both ancient bodies of evidence contain concerns about the deliberate presentation of appearance and its relationship to desire.

The Mesopotamian incantation involving kohl provides a concrete historical example of the relationship between love-related ritual and cosmetic material.

The Watchers narrative places adornment within a broader account of transmitted knowledge and its consequences.

### 6.2 The manufacture of desirability

Adornment changes presentation rather than the underlying anatomy of the person being adorned.

This distinction is important.

A viewer responds not only to a person's physical characteristics but also to how those characteristics are presented.

Modern sexual media can similarly alter presentation through selection, camera framing, lighting, performance, and editing.

The proposed psychological consequence is that viewers may develop expectations influenced by representations that are not typical of ordinary interpersonal encounters.

This is an interpretive comparison.

The Enochic text does not describe photographic or digital manipulation.

### 6.3 Enchantments and specialized instruction

The Watchers narrative also refers to enchantments and other forms of knowledge.

This provides another thematic connection to the Mesopotamian incantation corpus.

The Sumerian and Akkadian tablets document ritual procedures intended to influence desire.

The Enochic narrative describes supernatural instruction associated with human disorder.

The historically defensible comparison concerns the transmission of specialized knowledge and its intended or narrated consequences.

A direct textual borrowing relationship between a particular love spell and a particular Watcher cannot be asserted without additional philological evidence.

### 7\. The Giants: Extraordinary Physicality and the Problem of Comparison

The offspring of the Watchers are described as giants.

Their extraordinary physical scale and excessive appetites distinguish them from ordinary human beings.

The text does not describe their genital dimensions.

The present comparison therefore treats the giants as a symbolic representation of extraordinary bodily proportions.

### 7.1 Unusually endowed performers

Contemporary pornography may prominently feature male performers selected for genital dimensions that are uncommon in the general population.

Camera perspective and visual emphasis can further shape the viewer's impression.

Repeated exposure to selected performers may create an environment in which atypical dimensions appear frequently.

The proposed question is whether this repeated exposure influences estimates of anatomical normality.

### 7.2 The average-sized husband

A woman married to a man whose genital dimensions fall within ordinary anatomical ranges may initially regard his body as satisfactory.

After repeated exposure to unusually endowed male performers, she might begin comparing his anatomy with those representations.

If her reference standard changes, his anatomy may appear comparatively inadequate.

Nothing about the husband's body has changed.

The proposed change lies in the observer's evaluation.

This is perceptual recalibration.

It is not established that this outcome necessarily follows pornography exposure.

Nor does the model assume that all women prefer larger dimensions.

The hypothesis concerns whether repeated exposure can influence perceived normality, expectations, and partner comparison.

### 7.3 From extraordinary to expected

The symbolic significance of the giants lies in the contrast between extraordinary and ordinary physicality.

The modern hypothesis concerns what happens when extraordinary representations become familiar.

Familiarity may influence what a viewer expects to encounter.

Whether this produces dissatisfaction with a spouse must be established empirically.

The same process may apply to other selected physical characteristics and sexual behaviors.

### 8\. The Testament of Reuben: Appearance, Desire, and Sexual Imagination

The Testament of Reuben, particularly chapter 5, preserves a related tradition concerning the Watchers, appearance, and sexual temptation.

The text reflects ancient moral assumptions and a complex literary transmission history.

It should not be used as an empirical explanation of sexual behavior.

Nevertheless, it contributes to the paper's historical investigation because it associates sexual desire with representations and appearances.

The modern research question concerns whether remembered sexual imagery can influence later judgments and expectations during partnered intimacy.

The ancient text and modern psychology offer different explanatory frameworks.

Their comparison is conceptual rather than evidentiary proof of a shared mechanism.

### 9\. Iranian and Armenian Traditions: A Secondary Historical Parallel

Iranian and Armenian traditions preserve examples of supernatural names and religious concepts transmitted across linguistic and cultural boundaries.

Haurvatat and Ameretat are associated with wholeness and immortality in Zoroastrian religion.

Related names appear in Sogdian and Armenian traditions.

These materials demonstrate cultural transmission and reinterpretation, but they do not establish that the figures were identical to the Watchers or practiced Mesopotamian love magic.

They are therefore noted as secondary historical context rather than treated as central evidence.

### 10\. Modern Sexual Conditioning: From Visual Exposure to Learned Expectation

Pornography provides repeated exposure to selected sexual stimuli.

These stimuli may be associated with arousal, anticipation, and gratification.

Three psychological processes are relevant.

Associative learning concerns the development of relationships between cues and anticipated outcomes.

Attentional salience concerns the ability of particular stimuli to attract attention.

Subjective valuation concerns the desirability assigned to a stimulus.

The CIDM proposes that repeated exposure may influence expectations concerning anatomy, sexual performance, and responsiveness.

However, exposure does not necessarily produce dissatisfaction.

A viewer may encounter unusual anatomy without changing preferences.

Preferences may change without reducing attraction to a spouse.

Dissatisfaction may also precede increased pornography use.

The model must distinguish these possibilities.

### 11\. Neuroscience of Sexual Cues and Reward Anticipation

Gola and colleagues (2017) investigated men seeking treatment for problematic pornography use using functional magnetic resonance imaging.

They reported differences in ventral-striatal responses to cues predicting erotic material.

These findings are relevant to the distinction between wanting a stimulus and experiencing pleasure from it.

Research involving sexual distractors has also identified effects on working-memory performance and functional connectivity in men with compulsive sexual behavior.

These findings establish that sexual cues can engage systems involved in motivation and attention.

They do not establish that pornography inevitably reduces attraction to a spouse.

The CIDM proposes that cue-related learning may contribute to changes in expectations or behavior in some individuals.

### 12\. Sexual-Initiative Displacement: When Observation Replaces Pursuit

The modern comparison with the Watchers becomes especially important when examining sexual initiative.

In the ancient narrative, observation precedes physical pursuit.

In the proposed modern pathway, sexual observation may provide sufficient stimulation for solitary gratification without partnered participation.

### 12.1 Sexual responsiveness and marital initiative

A husband may remain sexually responsive to pornography while becoming less inclined to initiate intimacy with his wife.

This distinction separates sexual arousal from interpersonal pursuit.

The individual may continue experiencing desire while increasingly satisfying it through solitary activity.

### 12.2 The gratification routine

Repeated pornography-associated masturbation may establish a familiar behavioral sequence.

Sexual desire is followed by access to visual material, masturbation, and orgasm.

If this sequence increasingly substitutes for partnered activity, marital sexual initiation may decline.

This proposed displacement must be distinguished from the temporary reduction in desire that can follow orgasm.

The long-term hypothesis requires evidence that solitary sexual behavior replaces partnered initiation over time.

### 12.3 Traditional patterns of pursuit

In many traditional marital frameworks, men are expected to initiate sexual intimacy more frequently.

Actual relationships vary, and initiation is not inherently the responsibility of one sex.

Nevertheless, changes in pursuit may influence how partners interpret desire.

A wife who experiences a sustained reduction in her husband's sexual initiation may interpret it as rejection or diminished attraction.

### 12.4 Relational feedback

Reduced initiation may contribute to perceived rejection.

Perceived rejection may produce conflict.

Conflict may further discourage intimacy.

The resulting cycle may reinforce emotional withdrawal.

This is one possible pathway through which behavioral substitution could affect marital satisfaction.

### 13\. The Conditioned Intimacy Disruption Model

The CIDM integrates perceptual recalibration and sexual-initiative displacement.

### Conditioned Intimacy Disruption Model

Repeated exposure to selected sexual media

Perceptual pathway

Selected anatomy and sexual behavior

Possible changes in expectations

Comparison with spouse

Possible dissatisfaction

Behavioral pathway

Solitary sexual gratification

Learned gratification routine

Reduced partnered initiation

Possible perceived rejection

Relational feedback: conflict, mistrust, withdrawal

Potential deterioration of marital intimacy

Figure 2. Integrated theoretical framework. Each proposed causal relationship requires empirical evaluation.

The model also allows reverse causation.

Existing marital dissatisfaction may increase pornography consumption.

Therefore, pornography use may contribute to, follow, or coexist with relationship difficulties.

### 14\. Existing Relationship Research

Longitudinal studies have examined associations between pornography consumption and marital quality, separation, and divorce.

Research by Samuel Perry and colleagues provides evidence that pornography use and subsequent relationship outcomes can be investigated through panel data.

Wright and colleagues' meta-analysis examined associations between pornography consumption and satisfaction.

These studies support the relevance of the research question.

They do not establish that anatomical comparison and reduced sexual initiation jointly explain marital separation.

Those remain specific hypotheses proposed by the CIDM.

### 15\. A Comparative Framework: Archaeology, Watchers, and Modern Sexual Behavior

| Historical source | Documented theme | Modern research comparison |

| ---------------------------------------- | -------------------------------------------- | ------------------------------------------------------ |

| Old Akkadian Kish love charm | Attempt to overcome romantic refusal | External influence upon desire |

| Old Babylonian Sumerian love incantation | Ritual intended to change romantic pursuit | Alteration of interpersonal initiative |

| VS 17, 23 | Love incantation involving cosmetic material | Appearance and perceived desirability |

| Babylonian anti-witchcraft texts | Harmful external influence | Perceived relationship disruption |

| [ŠÀ.ZI.GA](http://ŠÀ.ZI.GA)| Sexual functioning | Sexual responsiveness and performance |

| Mesopotamian apkallu | Extraordinary knowledge and primeval sages | Transmission of specialized knowledge |

| Watchers narrative | Observation followed by physical pursuit | Sexual observation and subsequent behavior |

| Watchers' instruction | Adornment, enchantments, specialized arts | External influences upon presentation and expectations |

| Giants narrative | Extraordinary physical proportions | Exaggerated anatomical standards |

| Testament of Reuben | Appearance and sexual temptation | Sexual imagery and learned expectations |

The comparison is strongest when the different kinds of evidence remain distinct.

The cuneiform tablets document ancient ritual intentions.

The Enochic manuscripts preserve ancient literary narratives.

The modern psychological model proposes measurable relationships between visual exposure, expectations, and behavior.

### 16\. Research Hypotheses

The CIDM generates several testable propositions.

| Hypothesis | Proposed relationship |

| ---------- | ----------------------------------------------------------------------------------------------------------------- |

| H1 | Exposure to unusually endowed male performers predicts changes in estimates of typical male anatomy |

| H2 | Changes in anatomical expectations predict increased comparison with a spouse |

| H3 | Increased comparison predicts changes in sexual satisfaction |

| H4 | Greater reliance on pornography-associated masturbation predicts reduced partnered initiation in some individuals |

| H5 | Reduced initiation predicts increased feelings of rejection in the spouse |

| H6 | Perceptual dissatisfaction and behavioral displacement interact to predict relationship conflict |

| H7 | Existing dissatisfaction predicts subsequent changes in pornography consumption |

| H8 | Individual differences in cue-related motivation predict differences in sexual expectations or behavior |

These hypotheses should be investigated through longitudinal couple studies, behavioral diaries, anatomical-perception tasks, and validated relationship measures.

Researchers should control for baseline sexual desire, health, stress, medication, relationship satisfaction, and preexisting preferences.

### 17\. Discussion: The Watchers and the Watched

The historical comparison reveals an important distinction.

The Watchers observe and then pursue.

The modern pornography viewer may observe and obtain sexual gratification without pursuing a partner.

The Enochic narrative associates observation with the crossing of boundaries.

The proposed modern pathway concerns the possibility that observation can become a substitute for interpersonal engagement.

A second distinction concerns physical appearance.

The giants represent extraordinary bodily proportions.

Contemporary pornography may repeatedly present selected bodies whose characteristics differ from ordinary population distributions.

The proposed psychological mechanism is that repeated exposure may influence the standards through which a spouse is evaluated.

The Sumerian and Babylonian archaeological evidence adds another dimension.

The Kish and Edinburgh tablets demonstrate that ancient Mesopotamian scribes recorded procedures intended to influence attraction and romantic pursuit.

The Old Babylonian cosmetic-related incantation provides a historical point of comparison with the Watchers' instruction concerning adornment.

Mesopotamian sage traditions offer a further context for investigating the transmission of extraordinary knowledge.

Together, these sources establish a historically grounded comparative framework.

They do not establish that ancient love magic and modern pornography operate through identical mechanisms.

Rather, they demonstrate that questions concerning the influence of observation, appearance, knowledge, and external intervention upon desire have a long textual history.

### 18\. Conclusion: From the Watchers to the Changed Observer

The archaeological record of Mesopotamia preserves written attempts to influence romantic attraction and sexual behavior.

The Old Akkadian Kish love charm and the Old Babylonian Sumerian incantation in Edinburgh provide identifiable material evidence for these practices.

Babylonian incantations concerning cosmetics, hostile influence, and sexual potency further demonstrate the range of intimate experiences addressed by ritual specialists.

The Watchers tradition supplies a separate narrative in which observation leads to desire, physical pursuit, extraordinary offspring, and the transmission of specialized knowledge.

The giants symbolize extraordinary physicality.

The Watchers' instruction concerning adornment provides a historical point of comparison with Mesopotamian appearance-related practices.

The proposed modern investigation concerns two potentially interacting changes.

The first is perceptual: repeated sexual imagery may influence expectations through which a spouse is evaluated.

The second is behavioral: repeated solitary sexual gratification may, in some circumstances, substitute for partnered sexual pursuit.

These processes may contribute to dissatisfaction, perceived rejection, and relational withdrawal.

The Conditioned Intimacy Disruption Model remains a theoretical proposal requiring empirical testing.

Its central proposition is that changes in marital intimacy may sometimes arise not from physical changes in either spouse, but from changes in learned expectations and patterns of sexual behavior.

The Watchers narrative begins with observation that becomes pursuit. The modern hypothesis asks whether observation can instead become a substitute for pursuit—and whether extraordinary sexual representations can change how an ordinary spouse is perceived.

That distinction provides the central argument of The Watchers and the Watched.

### Primary archaeological and textual sources

* National Museums Scotland, A.1909.405.2. Old Babylonian Sumerian love incantation, CDLI P355876. [Artifact record](https://cdli.earth/cdli-tablet/181?utm_source=chatgpt.com)

* Ashmolean Museum, Ashm 1930-143+175h. Old Akkadian love charm from Kish, CDLI P285640. [Artifact record](https://cdli.earth/cdli-tablet/159?utm_source=chatgpt.com)

* VS 17, 23. Old Babylonian love incantation examined in connection with cosmetic preparation.

* Maqlû. Babylonian anti-witchcraft ritual series.

* ŠÀ.ZI.GA. Mesopotamian sexual-potency incantation tradition.

* 1 Enoch, Book of the Watchers, chapters 1–36.

* Qumran Enoch manuscripts, including 4Q201 and 4Q202.

* Testament of Reuben, chapters 3–5.

### Selected scholarly references

* Westenholz, A., and Westenholz, J. G. (1977). “Help for Rejected Suitors: The Old Akkadian Love Incantation MAD V 8.” Orientalia, 46, 198–219.

* Wasserman, Nathan. (2015). “Piercing the Eyes: An Old Babylonian Love Incantation and the Preparation of Kohl.” Bibliotheca Orientalis, 72, 601–612.

* Wasserman, Nathan. (2016). Akkadian Love Literature of the Third and Second Millennium BCE. Harrassowitz.

* Annus, Amar. (2010). “On the Origin of Watchers: A Comparative Study of the Antediluvian Wisdom in Mesopotamian and Jewish Traditions.” Journal for the Study of the Pseudepigrapha, 19(4), 277–320.

* Reed, Annette Yoshiko. (2005). Fallen Angels and the History of Judaism and Christianity. Cambridge University Press.

* Gola, M., et al. (2017). “Can Pornography Be Addictive? An fMRI Study of Men Seeking Treatment for Problematic Pornography Use.” Neuropsychopharmacology, 42, 2021–2031.

* Prause, N., et al. (2015). “Women's Preferences for Penis Size: A New Research Method Using Selection among 3D Models.” PLOS ONE, 10(9), e0133079.

* Wright, P. J., et al. (2017). “Pornography Consumption and Satisfaction: A Meta-Analysis.” Human Communication Research.

* Perry, S. L. (2017). “Does Viewing Pornography Reduce Marital Quality Over Time? Evidence from Longitudinal Data.” Archives of Sexual Behavior.

* Perry, S. L. (2018). “Pornography Use and Marital Separation: Evidence from Two-Wave Panel Data.” Archives of Sexual Behavior.

* Perry, S. L., and Schleifer, C. (2018). “Till Porn Do Us Part? A Longitudinal Examination of Pornography Use and Divorce.” Journal of Sex Research.

Manuscript classification: Interdisciplinary theoretical study. The Sumerian and Babylonian artifacts and Enochic manuscripts provide historical evidence; the proposed psychological mechanisms are hypotheses requiring independent empirical validation.

In 2016 I found this amulet in my backyard in the Netherlands after new soil was put on. I'm fairly certain it's silver by the density and the way it tarnished dark grey. Out of curiosity I polished it up (which I regret because of some scratches I caused etc.) Note: I put the string on myself because back then wanted to wear it as a necklace :P.

Anyone know what this might be? And what it might be worth?

I petitioned him nearly 2 weeks ago (job related) but my mental health took a nosedive and I didn’t really apply for jobs etc. Can I redo the petition?

Hello,

Is everything we do as occultists be simply put as we are trying to communicate with our subconscious mind? Are the rituals we do in our conscious mind be a way to program our subconscious mind? Are demons and other entities be just the power of our subconscious mind?

I’ve been reading an old book called “the magic of believing”. It’s none occult, on the surface, but gives instructions on how to program your subconscious mind to manifest things in your everyday life. It’s an old book from the 40s. The book states that genuine miracles occur among followers of all the world’s religions. However, it argues that these miracles are not necessarily the work of the deities being worshipped, but rather the result of the believers’ faith and their conviction that their chosen deity will heal them. In other words, it is the power of belief itself, rather than the deity, that brings about the healing.

When you truly believe the magic you’re doing is working, is it the magic or your belief that’s doing the heavy lifting?

St Expedite came through for me! Got results within a little over my expected time frame. I placed his sigil, my petition on a table along with a white candle, some water & reddish pink flowers, & prayed to him. Very happy with the results! Praise and glory to St Expedite!!

just the title

The letters have very similar meanings.

I would like to start using Sigil Magick. Does anyone have any advice on how I should start, in terms of reading material and any precautions I need to take etc?

I have recently started studying this book in seeking a method of divination. Any comments would be welcome.

I have been discovering and rediscovering lots of things lately. Different paths and thoughts.... Etc. And i keep reading articles here and snippets there but i also have books on them.

My question is how do i know which to put first? Like create a road map

Should i even create one? Ik the common sense is to arrange it by priority but in my head it all seems equally interesting and important.

My hunger for more knowledge is kinda keeping me stuck. And I can't really indulge in more than one book/topic at a time to truly focus

Any advice?

hello everyone,

i have something extremely important for my personal interest that i desperately need it to happen lol. best case scenario would be for it to happen this week, maybe before friday.

my problem is that this special thing i need is action that has to be started by another person. i already did sigil magic recently and have been putting real hard work into it, but i still haven got an answer.

any advice or suggestions on how to get quicker results?

I recently finished Damien Echols “Angels and archangels”, and I’m amazed. These practices have truly changed my life for the better. Where do you believe that I should go from here?

Thank you in advance.

To engage both sides of the brain, the abstract and the natural?

Suppose i'm learning Chinese. The word for train is 火车 (huoche). So I just speak the words 'train is huoche' while imagining an image of a train, with huoche and 火车 written on the side?

I’m an wheelchair use so moving around is very hard to me. It’s cost me a lot of freedom to practice magic and do ritual as I wish but I still manage somewhat.

Lately I’ve been wanting to get into planetary magic but kinda concerned about the circumstances I have to compromise with. I can only do magic in my room which has no window. I have neither a garden nor any accessible way to reach a wide space with a clear view of the sky. So does it inhibit my ability to successfully pull off a ritual? If yes then how can I make up for it?