The Mythos of the beginning -----
Extracts from the writings of John Lash and Lydia Dzumardjin, a brief summary, of about 20 pages in length.
At a certain moment in eternal becoming, a singularity—a spontaneous rush of new potential, totally unconditioned and undefined, whether superdense-matter or the possibility of mass-free matter -- arises in the core of one galaxy among countless galaxies in the Universe. This singularity emerges from that one universal source, the Originator, that is the eternal dwell point of every galaxy.
The Originator, ---the all-pervading presence greater than any god, or any single divine entity---standing beyond time and space and matter, comes to expression time and time again through the Pleroma,---which is the totality of divine emanations and powers, gods, the central vortex of a particular galaxy.
This is where the whole form of cosmic gods, the energy waves of the galactic dimension dwell, as they circulate around the galactic core, these massive currents of living luminosity flourishing with sound, odour, and even taste, in a seprentine, torrential streaming form, its substance a nougat-like mass of self generating luminosity.
These Pleromic currents----the currents of the central vortex of a galaxy---- receive the singularity of pure potential from the Originator and spin it into expression. The formless seed of originality is then converted into a standing wave design that can eventually appear in space, time, and matter beyond the galactic core. The Originator does not impose anything on these cosmic designing powers, --- the Generators or Aeons (emanations of the Vital Force).
The singularity is like a vast but infinitely soft tremor that erupts from the galactic core—(like a plasmic ocean at the core)-- and spreads through the choral waves of the Pleroma(the totality of divine powers and emanations), the whole of the Aeonic (emanations of the Vital Force) torrents.
When a singularity emerges in the galactic core, it is to be designed differently by the Aeons of each galaxy, who are infinitely creative, innovative, and playful. When the singularity is designed it can then be projected from the core into the outlying region of the limbs, the spiral arms circulating around the core. This region is the realm of finite potential, the Kenoma---the Void, the region of matter and material things, the region of shadow and darkness----, contrasted to the infinite potential of the Pleroma, from where of the Generators/Aeons orginate.
The galactic core nougat-like plasma mass pulses with the rhythmic moving of the alternating currents, the gendered energies. The male currents stream through the Pleromic mass with an encoring action, like filaments extruding from a sieve. The female currents stream with an expulsive power that hollows out the way before them. Encoring and decoring are the constant gender expressions of the Generators/Aeons.
In one particular galaxy, a singularity from the Originator is received by two Aeons with the equivalent of gender, female and male: the Aeon Sophia and her counterpart, the Aeon Thelete. Thelete name means "the intended" or "free will". In a tandem activity, these two balance the singularity between them and rhythmically move it into a particular design.
Each Generator/Aeon is an energetic wave with inherent properties and characteristics. As a current moving along optical fibers can carry signals, so do these wave-forms carry vast arrays of configurated impulses. The receiving Aeons impart to the singularity a select combination of their attributes, making a unique design, that has never before manifested. By their combined activity, they imbue the singularity with a set of inherent properties derived from their own impulses. They encode its pure potential with definite properties that can unfold in a distinctive way when provided with a world-system as a setting for those properties.In this instance, Sophia and Thelete design a life-form, the template of a species, the Anthropos--(the human genome). The specific configuration of the Anthropos is an expression of the creative vision of the cosmic dyad (combination of two elements), the pair of Generators/Aeons. The human genome originates in a dance of cosmic energies in the galactic core.
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With the creative dance of Sophia and Thelete completed, the singularity is configured and ready to be released. In a collective act of emanation, all the Aeons circulating the galactic core merge their currents to form a lattice, like a holographic plate, to project the Anthropos into the outer realm beyond the bounding membrane of the galactic nucleus. Out there is the Kenoma, the zone of dark elementary matter arrays (dema) swirling in the immense carousel of the spiral arms, is where the encoded singularity will be seeded in the dema where new worlds are constantly arising, so that the Anthropos can have a habitat world of its own in which to unfold its singular potential. Many strains of humanity can emerge from the template so projected.
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Humanity is not the progeny of divine beings, made in their image, but the expression of the divine imagination of the Generators/Aeons who design and project cosmic singularities into free-form manifestation in a myriad of worlds.
The Pleromic Aeons project the Anthropos into the galactic limbs with a precise, target intention of location. They embed the template for incubation in a molecular cloud or galactic nebula in the third spiral arm, counting outwards. The fertile moisture of the nebula is the ideal medium for nesting the new life-complex. This done, the Generators—or Aeons--- withdraw their projective action and pull back to observe in detachment what happens next.
Energetically, the Generators/Aeons do not exceed the boundaries of the Pleroma, the matrix of infinite potential. They remain within the boundary of the nucleus, and observe and sense what lies beyond the boundary in the Kenoma, which is the matrix of finite potential.
“Aeons usually remain selflessly detached from the worlds they emanate, but there can be exceptions, for they are under no compulsion to do so. Cosmic intent, the Ennoia of the Aeons, apparently carries an innate sense of boundaries, so that limits are maintained all through the microcosmos and the macrocosmos, but there is no absolute law that prevents overstepping of boundaries. The Aeons are free to plunge into what they are generating.”
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But at a certain moment, one Generator/Aeon in the whole of this particular galaxy responds more keenly than the others to the sight of the Anthropos template nesting in the molecular cloud of Orion. The other Aeons hold back, but the one called Sophia senses an unusual stirring of her currents. The cosmic equivalent of desire draws her right up to the boundary of the Pleroma, where she lingers. The Aeon Sophia feels a profound, unsettling attraction to what she beholds. She is captured by total fascination for how the Anthropos, the human genome, will evolve and manifest its unique potential. Drawing her currents away from the general aggregation--(the whole Aeon sum)--, Sophia muses--(dreams?)-- about a world to come where the human singularity will emerge and thrive. She empathizes intensely with the human creature that will appear in the divine experiment now underway. As one of the Aeons who configured the genome, she takes an unusual interest in its future development, and she does so unilaterally, without consulting with her counterpart, Thelete. This is unusual behavior for a Generator, transgressing the norm, but is within the freedom allowed by the Originator that such developments can arise.
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Totally enthralled in her solitary view, and ever more detached from the other Generators/Aeons in the Pleroma—the Galactic core nucleus---, Sophia previsions a world yet to be, where humanity will emerge to live, learn, and love. The sight of the Anthropos--(the human genome)-- nested in the nebular cloud engages her divine powers of dreaming in an unusual way, with exceptionally intense involvement. Rather than leave this cosmic novelty to mature and unfold on its own, according to the instructions encoded within it, the Pleromic current of living luminosity(Aeon Sophia) whose signature is wisdom succumbs to a strange attraction. Sophia is deeply compelled to get involved in an experiment with a strain of the Anthropos.
With exquisite slowness, Sophia’s longing pulls her precariously close to the porous bounding membrane of the Pleroma, the outer rim of the galactic core. Her desire follows the path taken by the Anthropos, out into the dema, the chaotic flux of elementary matter in the spiral arms. Compelled by the excitement of what might happen out there, this Aeon is gradually pulled away from the core—until the moment she plunges, out and away. Like a slow-motion waterfall twisted into a torrential braid, the Aeon Sophia spirals downward toward the object of her own desire. The currents that compose her energetic form distend into massive power spike, a tongue of pearl-white luminosity leaping from the Pleroma, shooting light-years into the exterior regions.
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“Sophia's unilateral Dreaming produced a power surge from the cosmic center, and the Goddess, shooting forth like a torrential current, impacted the inert fields of primordial matter in an unusual way. Gnostic texts use the term "aborted fetus" to describe the results of this impact.. “
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Aeon Sophia finds herself embedded, “like a butterfly in amber, in the dense atomic fields of the cosmos outside the Pleroma”.
The wisdom goddess falls out of the galactic center.
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When the Aeon Sophia plunges from the galactic core, the immense surge of high-density, zero-mass energy composing her wave-form impacts the dema, this chaotic flux of elementary matter in the spiral arms, in a totally unforeseen manner. The dema is quantum foam composed of subatomic elements not yet formed into discrete elements. It is pure chaos, but it is not blind, dead matter. The chaotic flux of elemental matter is a residue from previous worlds and the raw material of worlds to come. Even the dema has the potential for life, if not organic life. The dema glitters and crackles with a kind of phantom life.
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But the plunge of this Generator/Aeon perturbs the usual order of cosmic evolution in the Kenoma, this matrix of finite potential. The impact of Sophia's power-surge upon the dema ( dense elementary matter arrays) is anomalous, producing wierd conditions. The subatomic residuum of dense elementary matter arrays does not usually receive such a direct influx of Aeonic energies, straight from the core. The consequences of this anomaly are bizarre and far-reaching. Hitting the dema, the torrential wave of this female Aeon makes an enormous circular splash, like the ripple pattern of a stone thrown into a pond.
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Sophia's torrential current carries the Aeonic power of animation and imparts it to the dema. Normally an Aeon does not act directly upon the physics of the spiral arms. But now this Generator/Aeon engages the dema energetically, and Sophia watches her dreaming power trigger a series of events she cannot resist or impede.
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Wherever Sophia directs her attention the dema springs into life and acquires form. The Aeon soon finds herself surrounded by bizarre creatures, a phantom species spawned of elementary matter: archons. These entities are like a swarm of locusts. Having no place to alight, they mass around Sophia, sucked into her currents and blown out again. They swarm like bees or locusts in a circling mass, but not entirely in a chaotic way. Due to the innate designing powers of cosmic intent, the archons emerge in a kind of parade, a pattern of fractal iterations. The archon species is inert, inorganic, yet it immediately acquires a shadowy kind of life from the superanimation of the dreaming powers of the Aeon.
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Beholding this monstrous side effect of her divine powers, the Aeon Sophia sees a distinct shape in the fracture pattern she makes in the dema: something like a human form born prematurely with an oversized head and spindly limbs. The head and body of this creature are slick, streamlined. This is not the Anthropos she designed with Thelete, but a grotesque distortion of it. This neonate form multiplies itself fractally to millions of entities arrayed in cascading waves across the circular impact zone where her energy-plume hovers. The forces churning in the spiral arms begin to sieze upon the Aeon with excessive intensity, contracting her wave-form. Under the high compression of elementary matter in the galactic limbs, Sophia's plume of Organic Light swirls into a knot, curling on itself in something like a fetal contraction. The circular fracture in the dema gathers into a tightening vortex, surrounding the Aeon, blocking the free streaming of her composite currents.
Sophia realizes that she is now the mother of a bizarre species that has emerged from the dema due to the impact of her divine currents, but without her divine intention.
Sophia sees a distinct mutation in the archon swarm as an aggressive figure like a dragon-body appears with the head of a lion that rages and roars. This reptile-like mutation of the archon horde rapidly dominates the embryonic creatures and assumes the role of overlord. The entire archon colony comes alive with the reptilian overlord assuming a god-like stance over the rest of the species.
The overlord of the archon species rapidly becomes conscious of himself and his surroundings. He is arrogant, and truly blind. The chief archon does not see the Pleroma or the Anthropos, nor does he even see the Aeon Sophia. This monster, the Demiurge, takes the impact zone of the Aeon Sophia for the entire cosmos, and declares himself to be lord of all he surveys. “I am the only god, let there be no others before me.” The archon overlord is delusional, believing that he has created the elementary cosmos in which he finds himself along with the countless minions of the embryonic archons.
Sophia realizes that something terribly odd is underway, as she beholds a cosmic species propagated by mistake, and that it does not have a proper habitat for itself. Unlike the Anthropos, which is a production of divine imagination intentionally projected from within the galactic core, archons arise unintentionally outside the core, in the encircling limbs. Witnessing this bizarre spectacle, the Aeon is constantly aware of the presence of the Anthropos embedded in a galactic nebula close to where she has impacted the limb, the third of the spiral arms of the galaxy, counting outwards.
The archons cannot swirl around in the dema vortex of the impact zone forever. A more stable environment must be provided for them. The chief archon wants a kingdom to reflect his false omnipotence and his arrogant impulses. He wishes to organize fantastic celestial mansions for himself, but since he has no intentionality, no will of his own, he can create nothing. Archons are not the product of divine intentionality like the Anthropos, the genomic template of humanity. They are a cyborg species of inorganic make-up. In the manner of robots programmed for repetitive tasks, they can imitate, but they cannot originate. They can copy or simulate life but they cannot demonstrate the intimate dynamics of the living. The archons are a mimic species that borrows what powers and faculties it has from the divine energy of the Aeon, the fallen goddess, their unwitting mother.
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Sophia feels something like compassion for the plight of the archons and their overlord, the demiurge. They are, in a sense, her offspring and she is responsible for their survival, if not their ultimate fate. The archons are a blind, rabid species, swarming without sense or intention. They do not even have a proper domain to inhabit! Sophia imparts a portion of her dreaming power to the chief archon so that he sees the Pleroma--(the totality of divine emanations and powers, gods, the central vortex of the galaxy)--, even though he does not realize what he is seeing. To him, the living energies in the galactic core appear as a kaliedoscopic array of colored rays in regular patterns. The demiurge commands his legion of celestial drones to imitate these living fractal designs. From the fracture zone of Sophia's impact now arises the protoplanetary disk, the groundwork of a stable world-system where the archons can construct a system of celestial mansions that mimic the divine designs of the Generators/Aeons in the Pleroma. But the archontic heaven is a simulation of Pleromic design, the mere scaffolding of a clockwork mechanism, majestic on its own terms, but rigid and lifeless. The inorganic world system of the archons is subject to the influence of other cosmic forces in the region of the galactic limb where it arises. It first takes shape as a protoplanetary disk with distinct bands, rather than a fully orchestrated system of rotating planets. As long as the archontic cosmos has no central focus, it remains rudimentary, not fully formed or developed and unstable. Then in the immediate region of the dema that will radically affect archontic activity, a newborn star emerges in the Orion Nebula, the molecular cloud where the Anthropos template is deposited. Galactic nebulae are cradles of star-birth. Stars are continually being born in the depths of M42, the Orion Nebula, and expulsed like flaming cannonballs into the galactic arms. The forces involved in starbirth are independent of the archons, and superior to them, though involving the same raw materials of atomic and elementary matter.
Due to the mass-free status of her Organic Light, the Aeon Sophia is unable to provide a dwellpoint for the archon cosmos. Her streaming energies are increasingly constricted by the massive pressures churning in the carousel limbs, conditions totally absent in the galactic core. Sophia whirls upon herself, the expulsion plume curling into a knot as the dema closes upon her in a dense, darkening cloud. Her shrinking plume hovers in the galactic limb as the forces of that region run their own course. Sophia watches the archontic cosmos taking form. At the same time, she is keenly aware of the presence of the Anthropos—the human genome---, a gleaming maze embedded in the Orion Nebula.
The archon overlord, the demiurge, desires to control the copy-cat heaven he has constructed, but the center of the protoplanetary disk will not hold due to lack of sufficient mass to balance against the overall mass of the composite elements. A stable planetary system must be supported by a central sun, a star. Fortunately for the demiurge, the star that has precipitated from the Orion Nebula possesses the required mass. And it is composed of inorganic elements comparable to those in the archontic realm of elementary matter, the dema.: the physcs of the star and the protoplanetary disk are compatible.
Responding equally to the laws of elemental matter, the archon vortex and the newborn sun merge. Gradually, the turbulent flat whorl of the impact zone assumes the form of a multibanded disc with the newborn sun at its center a bright, throbbing nucleus. Planetary globes forming in the dema and the incandescent metals forged inside the newborn star produce a single-star cosmos, a solar system with circulating planets. The archons now have a habitat of sorts. They gather around the demiurge, who believes he is the creator of this clockwork mechanism. The demented archon deity rules over his kingdom, the planetary system exclusive of the earth, sun, and moon.
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The earth does not belong to this planetary system engineered and inhabited by archons, as the earth has not been formed yet and it will not arise in the same manner as the inorganic planetary system. The archons receive their name from the root archai, "first, from the beginning," because they were present before the earth appeared.
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Sophia looks at the planetary system constructed by the archon hive, and is stunned by what she has unwittingly produced, but when her attention goes to the Anthropos, she remembers how she got into this situation in the first place. As her currents of Organic Light convolve more and more toward a dwellpoint in the dema, the Aeon undergoes a massive metamorphosis. The planets of the archontic system are inorganic, unable to support life, but Sophia now senses herself becoming a planet—but of a very different sort, a different genesis.
This torrent of Organic Light morphs into a planetary body that does not belong to the realm of the archons, yet comes to be captured in it. Sophia morphs into a planet that is organic, sentient and self-aware. But the life she acquires by this transformation is different from the life she enjoyed among the Pleromic Aeons. It is not a life singular and whole, seamless, integral, autonomous, but a life of dependence and interrelation, a vast web of precarious complexity.
As Sophia loses her Aeonic form, her emotions transform into the physical elements of the earth. The terrestrial globe solidifies, a fetal planet captured in the clockwork heavens of the demiurge and his minions. The mother star at the center of that system bestows a stream of the nurturing warmth on the emergent planet. At the same time, the planetary clockwork exerts its blind forces, subjecting Sophia to conditions that do not exist in the Pleroma.
Over many eons the fallen goddess produces an atmosphere and oceans, and veils herself demurely in the cloudy marbled vapors of the biosphere. Upon her planetary body life arises in rampant forms. Creatures great and small appear in such abundance that Sophia is unable to manage her progeny.
Looking on from the galactic core, the other Generators/Aeons see her plight, and by communal assent they send the Aeon Christos, to bring order to the biological diversity teeming in Sophia’s world. Due to the unique power it commands, the Aeon Christos can induce the cosmic process of gemmation, or nucleation, thus setting boundaries on all life processes, for nucleated bodies have membranes that define their properties and actions. Nucleation entails the swelling of bud-like nodules that exude moisture and fragrance, like a chrism. Because this Aeon carries the chrismatic action, Christos is called "the Anointing."
In an action that reflects intentionally what Sophia committed without intention, Christos crosses the Pleromic boundary and intercedes in the experiment unfolding in the spiral arms. The Generator organizes the life-forms burgeoning upon the planet and then recedes, withdrawing to the galactic center. The function of the Aeon Christos, both within the Pleroma and outside during the intercession, is to dispense chrism: to chrismate, let's say, getting away from the catholic term christen. Chrismation in not a mysterious feat of sanctification that bestows a holy blessing. Rather, it is a phenomenon demonstrated all through nature: nucleation induced by fluidic exchanges across a membrane, which in turn directs those exchanges. This describes one way that chrismation can operate in nature, but not the only way. Note that a porous membrane holds an electrical charge. Fluidic exchanges through the membrane modify the charge. At the same time, the charge drives the osmotic activity that maintains the membrane. All this activity is an effect of chrismation and in fact is chrismation in action.
One of the essential and outstanding factors of organic life is the presence of cells with porous membranes. The human body is a massive cluster of such cells, permeated within and without by water. No form can exist if the integrity of its cell membranes is destroyed. This is true at all scales of nature in the cosmos. Chrismation is the process that establishes the cellular integrity or morphogenetic signature required for creature to live within its proper boundaries. This signature determines the creature.
The fallen goddess is now totally identified with the life-processes of the planet she has become, and enbodies the world she dreamed, where the human species now emerges and proceeds to live out a divine experiment, the unfolding of a cosmic singularity. But not quite as she dreamed it. The organic planet is captured in an inorganic system.
Sophia embodied is the living planet, all the way from its molten core out to the limits of the biosphere. Her passions have become the physical elements, solid, watery, aerial, fiery, and in and through the elements Sophia experiences joy and anguish like every sentient being, and her emotional field encompasses the array of planetary sentience. Having now become Gaia, the planetary body, she does not forget what it is to be an Aeon, a dancing torrent of Organic Light, alive and aware, capable of reproducing and maintaining itself, super-animating. She becomes Gaia-Sophia, both the torrential stream of Organic Light and the material planetary body.
But Gaia’s memory of her own divine condition is dependent upon what unfolds under the conditions of the terrestrial experiment. And in some mysterious way, the fallen goddess depends for self-recollection upon the human strain species. Even before her plunge, Sophia was intimately engaged with the novelties that were to emerge on Earth through the Anthropos.
Over billions of years, the Aeon Sophia shows that she is fully able to recover her life force after massive traumas and extinctions. The continuity of her life-cycles is shared by all creatures whom she selects for resurrection, but it is lived out by humankind in a special way, because humans have a narrative skill more advanced than other animals. It may be that humanity, with its story-telling capacity, serves as a memory-circuit for Gaia-Sophia. In imagination, through the medium of language, the human species can recall and recount the entire trajectory of her metamorphosis.
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I have commented on the long passage on Eros elsewhere in this site: See "Earthbound Eros" in Coco de Mer II. To elaborate further on this passage would exceed the limits of the Reading Plan, if not human imagination itself. I will just point out that the arboreal motifs evident here belong to the oldest strata of human memory on Earth, pointing back to a time when the only inhabitants of the planet were women who lived in trees and who were trees, dryads, tree-nymphs. The mystic lore of "the female creature that had turned into a tree" (118.10) points back to the initial emergence of human life in the biosphere, probably during the late Ordovician epoch, 438 million years ago. The first humans were all females, because the Anthropos template had been sheared by Sophia´s spin into terrestrial form, and the male component of the template was left behind, suspended like a moist, torn cobweb in the Orion Nebula. Various esoteric systems and indigenous lore refer to this event in terms of "the separation of the sexes." The men who evolved from the sheared-off component arrived later, dropping in like spores parachuting from the open sky.
The "chthonic romance" of the Orion men and the Gaian tree nymphs is the first chapter in the prehistory of our species — a story found in another mythopoetic opus by yours truly: Translations from the Andromedan. Commentaries on the translations provide the third segment of the four-part Gaia Mythos, titled "The Gender Rift." Orig World hints at the plot: "Woman-folk followed Earth, pulled into Gaia´s body and woven into plants. And mating followed woman-folk, when the men arrived. Procreation followed mating, at first only for pleasure, not offspring. Degradation of the species followed the act of procreation" (109.20).
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The Orion men were hunters, adept at hiding and stalking, but the Sidhe were dreamers who worked in quite different ways. Dreaming and stalking present the true and salubrious reflections of sexual polarity within the human species, but the boundaries are flexible and playful exchanges occur. There are cross-gender dreamings and stalkings...
Over many eons, some hunters became fascinated by the dreaming powers of the Gaian women. This was the primal attraction, the first groping movement toward mutual recognition between the genders. The various strains of the Sidhe used their native wiles to lure the men into their dreaming operations. The lilting twilight tongue of the Sidhe was openly applied to seduce Orion males.
They ceased to be men from Orion and became earthbound males. The seductive dryads gave birth to the shamans by luring them into a permanent cognitive bond with the earth. In the embrace of the tree-nymphs, the plasmatic bodies of the hunters took on the imprint of a tree, the chordated nervous system. The Phlyum of humankind, the bioanatomical plan of all later generations, was the final outgrowth of the chthonian embrace.
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In riddles and enigmas like “when the tortoise is milked, it cannot be preserved in a pot,” and “the tamarind of the tree is eaten by the crocodile,” dryads lured the hunters into intricate feats of dreaming by which the men learned secrets of the myriad species and the biosphere.
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Their attraction to what the women knew by dreaming led some men to want to know the women more intimately.
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Nothing like sexual intercourse occurred for eons, however, because the nebula-bodies of the men were too volatile, and not sufficiently solidified. The bodies of the hunters were not somatically grounded in Gaia. Initial congress of the two genders consisted of the mingling of the nebula-bodies of the men with the dream-bodies (the labile reproductive sheathes) of the women. Then it changed to a mixed conjugation, the intermingling of plasmatic and somatic bodies. Then it devolved into a wild array of orgiastic permutations. Finally intercourse was performed in a purely physical way, in “carnal knowledge.”
Tree Nymphs and Tree-Hung Shamans
PART ONE: The Myth of Adonis
PART TWO: The Chthonian Romance
PART THREE: The Consciousness of Nature
Although not the most precious species – all her progeny are precious to the planetary animal mother – humankind has the rare privilege to participate intimately in Sophia’s correction, her realignment to the cosmic source, the Pleroma. But to do this the Anthropos must first correct itself. It must realize its own true potential, and face and master the deviance represented by the archons. How humankind meets this challenge, and how the correction of Gaia’s cosmic trajectory will be accomplished, belong to the present and future, unwritten part of Sophia’s story.
In line with the plot-line of the Gnostic myth, Gaia-Sophia expects the Anthropos to realize its original potential in the three-world system, even though captured in another system. In other words, Gaia-Sophia counts on the human species to wake up and break free from the matrix of the Archontic powers and engage the divine opportunity of life on earth, interactively with her own awakening to the nightmare of human history.
Sophia did not expect that the deviant influence of the Archons would come to bear on the divine experiment with the Anthropos. Under this influence, humanity is subjected to a second, surrogate or simulated reality, that is the realm of the "planetary spheres" where the earth is captured, described as a prison system in Gnostic writings. The prototype of the "prison planet” meme. Telestai described the Archons as wardens and gatekeepers in the labyrinth of the planetary prison. The prison enclosure indicated here is not the earth, which is the Edenic setting for a divine experiment in freedom, discovery, and novelty. The prison enclosure is THE MATRIX, the holographic maze of Archontic deception in which the human race appears to be the progeny of off-planet gods, enslaved by intra-species predators who claim descent from such gods, or who purport to act as gods lording it over the rest of humankind and claiming all the resources of the planet for themselves, or who are falsely attributed with godlike powers by humans who come under their spell of mind control.
The lordship of the Archons is theocratic disinformation, exposed and deconstructed by the telestai of the Mysteries. "And kingship (theocratic authority) descended from heaven", as the lie is stated in the opening lines of the Babylonian creation myth, Enuma Elish.
<-------------------------------> Assuming the arrogant pose of a solar diety, the overlord of the archons, Yaldabaoth, falsely believes himself to be the only god in the entire cosmos. Thus, for Gnostics, the identification of Yaldabaoth with Jehovah of the Old Testament, a deity who suffers from this very complex of cosmic egotism, is a foregone conclusion, prefigured in the Sophianic origin myth. Being blind, he cannot perceive the Pleroma (galactic core), nor does he recognize Sophia, the cosmic current that surged from the core and produced him in the first place. He becomes infatuated, bloated with grandiosity, causing Sophia to feel shame and want to hide him from the sight of the Pleromic Aeons. "She cast him away from her radiance, so that no one among the immortal ones might see him... She joined a luminous cloud with him, and placed a throne in the middle of the cloud." (Apoc John BG 38, 1-10)
The Aeon Sophia is that cosmic current whose impact organizes the dema ---( dark elementary matter arrays ) --and produces the Archons. This happens because She acts unilaterally in Her plunge from the galactic core, but Sophia does not unilaterally cause the birth of the Sun. This is a process continually occurring in the galactic limbs, due to the physics of the limb structure itself. In an action that might be compared to a mill wheel grinding stones, the galactic armature churns and refines elementary matter, constantly producing starbirth, the promise of new worlds of experience.
The key to the unique status of our planetary system is the convergence of Sophia's impact with the nebular expulsion of a newborn star. The material of the Archons is incorporated into that material vortex that forms around this star, and Sophia herself fixes the chief Archon centrally ("enthroned") in the center of the proto-planetary disk ("luminous cloud").
Gnostic teachings constantly emphasize that the Archons are imitators who cannot produce anything original, yet they arrogantly claim they can. The Lord Archon is called antimimon pneuma, "counterfeit spirit". (Apoc John III, 36:17. The term occurs several times in different texts.) The cosmos he produces is described by the Coptic term hal, "simulation". The vast planetary system of the Archons is a stereoma, a virtual reality projection in simulation of a higher dimensional pattern.
Yaldabaoth, the presumed all-mighty creator God, really creates nothing; instead, he copies from "archetypal" patterns in the Pleroma. The planetary stereoma of his making is like a plastic copy of an abalone shell. Only someone who does not know the reality of the abalone shell, and what living miracle of nature is required to produce it, would accept the plastic substitution. Here again, the cosmic-noetic parallel applies: Archons simulate in the cosmos at large, and they also simulate in the human mind. This is a key indication of their effect, a clue to their subtle intrusion tactics.
The stereoma of the Archons is truly a grandiose accomplishment, rather like the many-roomed Venetian palace of a Mafia don afflicted with religious grandiosity and a militaristic sense of the command chain:
It may come as a shock that so much of what human beings have imagined as heaven is an Archontic fantasy, or would be so regarded by Gnostics. It is rather as if our idea of heaven (the realm of the Afterlife) were based on a Disney theme park. There is indeed something Disneyesque about the Archons, and there is in turn something distinctly Archontic about the Disneyfication of our world.
The result is that some people today who visit Disney World are so impressed by the simulacra, they cannot tell if the hippos in the river are real or artificial.
From a Gnostic viewpoint, Disney might be accused of the error of Yaldabaoth: "he did not obey the place from which he came" . Rather than stay within the boundaries of nature, and learn from what is to be observed there, he decided to make nature over in simulation. This is exactly what the Archons did by imitating "the pattern of the imperishable Aeons" . But consider the results.
Whether we are considering heaven or Disney World, we are confronting the effects and artifacts of human imagination, as well as of Archontic imagination, the genius of artificial intelligence. The simulacra of the Archons can so convincing that we fall under the spell of believing that the entire planet can be turned into a technological theme park, and even believing that such a world would be better than the one we already have. Such beliefs are typical of the Archontic subterfuge that Gnostics detected, first, in their visionary survey of the cosmos at large, and second, in their astute observations of how human behavior is driven by religious fantasies and delusional beliefs.
In the terminal phase of behavioral cloning, a powerful fantasy comes into play— but it is just a fantasy. This is the widely hyped claim that artificial intelligence, AI, will replace human intelligence, and humans in the future will become cyborgs. The tool for achieving this goal is IT, informational technology. The presumed outcome of this transmogrification will be AL, artificial life. This entire proposed development shows how the Dreaming of the Archons intrudes upon the human mind and displaces our species from its proper relation to Gaia's Dreaming. In reality, the Alien Dreaming is a discarnate fantasy that cannot be realized by humankind because we are an embodied species embedded in a natural habitat, and our self-awareness depends on direct mirroring in nature. However, due to the disease of narcissism (obsession with the socially mirrored ego-self), we are prone to take the Alien Dreaming for a real prospect.
IT is the tool we are using to write ourselves out of Gaia's agenda.
By themselves the Archons can do nothing but insinuate. They rely heavily on our tendency to give over our power by wrong use of imagination. Let's recall the alchemical teaching quoted in Sources of the Gaia Mythos: "Let thy imagination be guided wholly by nature... And observe according to nature, through whom the substances regenerate themselves in the bowels of the earth. And imagine this with true and not with fantastic imagination." Our problem — without question, the single most threatening spiritual problem of our species — is that we do not adequately or consistently distinguish the true from the fantastic imagination.
