Goddess to the Rescue?
Untroubled, scornful, outrageous — that is how wisdom wants us to be: she is a woman who never loves anyone but a warrior.
- Nietzsche, Thus Spake Zarathustra (1885)
Hindu myth, recorded in the Puranas and elsewhere, describes an immense cosmic scenario of the Dreaming God, Vishnu. It is said that Vishnu the Cosmic Dreamer appears on ten occasions in his own dream, which is life as we know it. These are the ten avatars or incarnations of Vishnu.
Vishnu Dreaming beneath the hood of the many-headed Serpent of Eternity, Ananta. Aeons may be regarded as massive torrents of living plasma (Organic Light) capable of observing the cosmic environment. The serpents overlooking the Dreamer may represent the attendance of the entire Pleromic company, witnesses to the dream scenario underway. The eyes of the Ananta snakes are open (observing, witnessing) while Vishnu's are closed (dreaming, emanating).
The mytheme of the dreaming god is a variant of world mythology called oneiric myth, from the Gr oneiros, "dream." Oh-neer-ik. "Dream" is to be understood in this sense, neither as a make-believe alternative to reality, fostering escapism for those who cannot face life as it is, nor as a collectively assumed false notion or narrative (the myth of American dominance, for instance). True myth is neither fantasy nor falsity. When it is genuine, myth presents a testable description of actions and events that transpire beyond the scale of human perception. Practice with myth can expand the scope and depth of perception to encompass what it describes.
In the Gnostic method consistent with the Sophianic vision story, myth is the narrative that engages human awareness with the immense imaginative projections by the Divine -- to the point of interactivity with the very source of life, mind, and matter. Maya is not illusion, as is widely presumed, but the actual materialization of an imagined world, the "Dreaming of Vishnu." In visionary practice with myth, we awaken to reality as lucid dreamers. Doing so, we realize that we are characters living in a real-life 4-D movie sustained by immanent Divinity. In this perspective, human beings are not merely biological creatures produced by a supposed "creator god." We are biological creatures, real-life animals, for sure, and that is no illusion. Additional to that, we are a flesh-and-blood characters acting in a living dream, capable of direct interaction with the source of that dream.
In the particular Gnostic variant of Asian oneiric myth, the cosmic Dreamer of the human world on the planet earth is the Aeon Sophia, and she is herself the immanent Divinity embodied in this planet. She is the source and setting for our life, and her story is the framework for direction, proving a transpersonal aim for each and every single human individual. In the Mysteries the telestai taught the three Ss: source, setting story.
The Sophianic vision story of the Mysteries is a paramount creation myth of unique and exceptional features. It is the sole version of oneiric myth that enables individual members of the imaginatively gifted human species to engage directly with the origin of our species and of the earth itself. Sophianic myth is the only narrative in the entire inventory of world mythology that routes human NLP to the immediate cosmic source of life, mind, and sensation. Sophia, whose name means "Wisdom," is that source. In Gnostic cosmology, a Divinity of the cosmic level of Sophia, originating from the core of the Milky Way galaxy, is called an Aeon, "generator." Her honorific title is the Aeon Sophia. Generically speaking, the wisdom goddess. In familiar terms, PAM, the planetary animal mother. In ritual address, VV, "flirtatious lightning."
Every feature and plot detail of HerStory is vivid, palpable, and veracious, and all of it can be proven by the test of experience, including correlations to hard science -- given that hard science can really say anything correct about the natural world.
Wisdom loves the warrior because it is through the warrior that the Aeon Sophia recovers her original purpose and re-engages the Pleroma, the galactic center from which she emerged. She does so in an intervention scenario of the kind prefigured in the ten avatars of Vishnu. In other words, the Aeon Sophia eventually comes to appear and act in the dream she is dreaming. But due to the particular and anomalous conditions of her cosmological adventure outside the Pleromic core, the opportunity of the wisdom goddess to manifest in her own dream is hampered by special conditions that enmesh her deeply with humanity, her pet species, and bind her into undue preoccupation with the natural world. The precise elucidation of these conditions belongs to the ongoing practice of the GNE, the Gaian Navigation Experiment.
The challenge Sophia faces right now -- namely, to effectuate her awakening in the lucid dream and assume self-navigation by her own power, free of blind capture by the celestial mechanics of the solar system -- can be understood by taking the ten avatars of Vishnu as a prompt, a narrative cue to her situation. She is not Vishnu and no literal equation of cosmic agencies applies here. But something more fascinating is in play. Consider this plot-line:
The Sophianic vision story recounts events in the galactic center (Pleroma) prior to the emergence of humanity on earth, and even prior to the existence of the erath itself. Episode four of the sacred narrative describes how the Aeon Sophia and her consort Thelete (thel-eh-TAY) engineered the human design, the Anthropos. Once the phenome of this seminal plasm was calibrated with specific properties, the entire company of Pleromic Aeons (cosmic gods) projected it outward and embedded it in the nebular cloud M 42, the Orion Nebula. There it nested as a massive mycelium web in the Trapezium, a trapezoidal unit of young stars.
As the Aeons observed, filaments of the mycelium weave of the Anthropic phenome spread out in fine plasma-sheathed tentacles called linga-sharira,"long sheaths." The propagules of genomic potential carried in these plasmic filaments stretched across the galactic arm and germinated in favorable planetary settings, rather in the way a fertilized ovum germinates in the wall of a woman's uterus.
Filamentary plasma exuding from the Cygnus Loop Nebula
All in all, the Pleromic Aeons including Sophia and her consort Thelete, observed the Anthropic phenome germinate in nine world systems, giving rise to nine distinct planetary experiments with strains of humanity derived from the primary matrix embedded in M42. To their alarm, each of these experiments went badly wrong and ended catastrophically, without allowing the human strain in each case to develop to its full potential as defined by the sevenfold calibration of the human endowment set by Sophia and Thelete.
The Aeon Sophia is a young and prodigious Divinity -- about 14-15 years old in Aeonic terms, compared to the "elder" Aeons who may be imagined as a team of veteran artist-scientists in ripe old age, going on sixty to seventy in human terms. The elder Aeons had seen numerous disastrous planetary scenarios, but Sophia had not seen so many, so far. Moreover, she herself acting in consort with Thelete had designed the Anthropos, so it was her experiments that were crashing. She witnessed these events helplessly, unable to change the course of events: as a young Aeon she was not practiced in the particular mechanism of cosmic order used by Aeons when they wish to intervene in an experiment underway, with the intent to correct it or guide it away from risk toward an optimal performance. Yet she knew of this practice of intervention and perhaps had seen it demonstrated.
As she considered the nine experiments with the Anthropos that went wrong, the Aeon Sophia engaged in an arduous process: she hypothetically inserted herself into each planetary setting and scenario, picturing how she would have set it on the right course, had she actually be able to intervene in medias res. But she was not really able to rescue these experiments due to her immaturity and lack of experience in Aeonic projections, setting up planetary experiments with the germinal plasm of sentient organisms. She could only rehearse the interventions that she wished to have performed in those nine experiments, in order to divert them from a catastrophic ending. These exercises were rehearsals of events in the past that she could not revisit or replay. Something like wishful thinking in retrospect.
Upon making this review of the nine experiments, however, Sophia began to ponder a tenth propagation of the Anthropos in a planetary laboratory, a scenario that might arise in the future. Doing so, the Aeon applied all her passion (enthemesis) and her divine intention (ennoia) toward a future scenario in which she really could intervene, were the Anthropic experiment to go badly off course as it had done in nine previous instances. The future strain of humanity she pictured in this intervention scenario could be designated Anthropos-10.
Bacteria cultured in a petri dish: analogy to life-forms
arising in a biosphere provided by a planetary body.
arising in a biosphere provided by a planetary body.
The nine hypothetical interventions of the Aeon Sophia are like the nine incarnations of Vishnu in which the Dreaming God manifests in his own dream with a salvific effect. These mythical enactments are merely suggestions of massive events that transpired in the passive imagination of the planetary goddess, Gaia-Sophia, as she witnessed the disastrous outcomes of nine Anthropic experiments preceding the one currently underway on earth.
Docetic Form: Nirmanakaya
According to Hindu tradition, there is a tenth, future incarnation of Vishnu, called Kalki. This is not a cosmic event in the past, nor is it a hypothetical intervention that Sophia might have performed: it is a momentous happening in the present historical epoch, ongoing in real time. The coming of Kalki is the palpable, terrestrially enacted intervention of the wisdom goddess in life on earth right now.Nor did she anticipate other events that have profoundly impacted her situation, such as the arisal of the Archons and the separation of the sexes.
In the current situation, her intervention is complicated by the fact that, when Sophia initially preconceived the intervention scenario, she did not realize that she herself as an Pleromic Aeon would embody the planetary setting where the experiment to be rescued was unfolding. Hence, the intervention to correct the experiment with Anthropos-10 now underway on earth cannot be achieved as she originally envisioned it. For the goddess to come to the rescue of humanity at the last minute, special conditions must be provided, coming in part from humanity itself....
Typical image of Kalki as a warrior mounted on a white horse
The highest challenge of the seer in Gaian Tantra is to read these conditions and prescribe the modifications required for the Aeon Sophia to achieve her original designs and purposes regarding the current experiment.
The seer discovers what common sense would infer: the wisdom goddess has to do "double duty." She must first continue her active immanent dreaming of the earth and all life that unfolds in the biosphere. Otherwise, all life on this planet down to the molecular levels would shrivel and collapse, literally overnight. At the same time, she must effectuate the intervention scenario as a discrete agent able to move and act her own dreaming, lucidly awake. She cannot merely descend from the galactic center in the routine manner of a Pleromic avatar, literally "one who descends." She cannot descend at all, because she is already here. Instead, she has to break out of immersion as a massive planetary body and manifest in the real time presence of a discrete agent, a character acting in that aspect of her Dreaming that interfaces with human history. She, who upholds all creatures, has to appear as some kind of creature, an animal form, or a character resembling a human being -- along the lines of a docetic body, a Nirmanakaya, to apply the Buddhist term. (Docetic is a Gnostic term: from Greek dokein, "to appear.")
Sangye Nyenpa Rinpoche, example of a living Tibetan master considered to be a Nirmanakaya, hence regarded and treated with exceptional deference and reverence. Defined in a conventional sense, the nirmanakaya is the physical body of a Buddha, manifesting in the world to teach the dharma and bring all beings to enlightenment. For example, the historical Buddha is so considered. The nirmanakaya body is subject to sickness, old age, and death like any other living creature. More accurately, however, a nirmanakaya is an "emanation body, or "form of magical apparition," perceived to be an ordinary physical body but not actually so. Hence, a docetic form, comparable to a hologram.
Female Bodhisattva in Chinese mode: Kuan Yin. Such images suggest forms taken by Pleromic Aeons in intervention scenarios. But strictly speaking, such an "incarnate divinity" is holographic rather than physical -- hence it exhibits the special allure of a dream body composed of totally sublime and appealing features, scents, organs, etc, and devoid of corruptible physical traits found in human bodies. It is highly probable (reckoning from historical studies of the origins of Buddhism by Snellgrove and others) that Indian Buddhists developed the notion of the Bodhisattva from contact with Gnostics of the Mystery Schools some time in the 2nd century CE. This was the moment of the emergence of the Bodhisattva ideal, most likely a reflection or borrowing from the phoster (illumined teacher) of the Mysteries. It was also the moment of the Prajnaparamita ("supreme wisdom") scriptures which clearly mirror Gnostic teachings on Sophia, the wisdom goddess.
However, when they incorporated these notions into Buddhism, the Asian cousins of the Levantine Gnostics gave them a literal spin. They turned the docetic form of an avatar into a literal incarnation, whereas Gnostics denied, for instance, that putative saviors such as Jesus could have assumed full incorporation. To this day, Buddhism in all its variants continues to apply a concrete spin, that is, to "reify" the Bodhisattva/Nirmanakaya, rather than recognize its purely apparitional nature.
The Nirmanakaya Kuan Yin as pictured here would be closer to the supra-human perfection of a docetic figure than to a flesh-and-blood person like the Rinpoche pictured above her.
In the archontified world of the end of Kali Yuga, images of the docetic vehicle or nirmanakaya float up into the collective mind in caricatures slanted and colored by the filters of electronic media and IT. The most sophisticated version of such figures occurs in the Japanese manga, often starring a ninja girl gifted with occult powers.
In computer jargon, an avatar is a fictional identity one creates on the internet. Often the human author of the avatar represents this alternative identity by a cartoon or CGI, computer-generated image. The slick, archontic look, corporal streamlining, and antiseptic feel of such images is unmistakable and can be strangely captivating. This look assumes extreme form in CGI pornography and robotized polyurethane sex-dolls, particularly favored among Japanese men who are widely known to be totally off sexual intercourse with actual women, i.e., unable to face the biological and chemical aspects of sexuality, the dicey parts, gamey scents, secretions, etc.
The flawless plasticity of women in CGI porn and their life-size counterparts, interactive sex dolls, presents an intimation of docetic form as would be assumed by the Aeon Sophia in the perceptual field of the archontified awareness of humankind. In other words, the imagery of archontic deviance from human imperfection, tending toward a streamlined, antiseptic vision of the human form, points toward a supernatural event in the making. It may be that the sleek iconic imagery of Japanese mangas prefigures the appearance that the wisdom goddess would assume as Kalki: the anatomically streamlined female ninja warrior.
Above we noted that Sophia has to do two things at once if she is to intervene in the divine experiment now underway. In the jargon of Gaian ecosorcery, this exceptionally demanding feat of double duty, working back and forth from Tonal to Nagual, is called duplex orchestration. Normally, a nagual who enters the Supernatural returns with magical knowledge and power which he or she then applies to the ordinary world, the Tonal, by a set of occult strategies or symbolic-dramatic enactments called orchestrations of fate. In this process, the sorcerer deploys the imaginative power of the Supernatural in the situations of ordinary life. Usually, orchestration proceeds from the Nagual to the Tonal, directed from the non--ordinary into ordinary life. Thus, the nagual of Gaian sorcery impacts ordinary life with powers and intentions and schemes drawn from the Supernatural, especially from the realm of the cosmic Shakti, the Divine Feminine. Gaian Tantric magic with the Shakti Cluster is a practice of orchestrating fate in this manner.
But a shaman/sorcerer can also perform this impacting tactic in the other direction, taking orchestration from the ordinary into the non-ordinary, from the Tonal into the Nagual. To do both simultaneously is duplex orchestration.
Due to the unanticipated conditions of the Anthropos-10 experiment, for which the Aeon Sophia is herself the setting (planetary habitat), the wisdom goddess must perform a feat of duplex orchestration, working both ways at once. But she cannot do so without a strategic degree of human participation. She can by herself bring the non-ordinary into the ordinary, orchestrating the Nagual into the Tonal. She can pour the beauty and magic of the Shakti Cluster into the atmosphere of the earth and into the collective psyche of humanity, purely by the autonomous force of her will, ennoia. And that is exactly what she is doing as she establishes the initial conditions of correction since March 2011. But she alone cannot bring the ordinary into the non-ordinary, orchestrating the Tonal into the Nagual. For that she needs a strategic degree of human coordination.
Understand this tricky proposition and you realize the dilemma facing the wisdom goddess in the challenge to achieve her pre-envisioned intervention at the precise moment when humanity faces maximum risk of annihilation, wiping itself out.
We are currently facing that exact moment.
The Second Kalki
According to Hindu tradition, Kalki signifies the male warrior aspect of Kali, a female deity who represents the wrath of the Cosmic Shakti or Divine Mother. Interesting concept, here: the male warrior aspect of a female warrior impulse. You may wonder if gender matters at all in such mythic propositions, or how it can signify anything of value to our understanding. May the terton assure you that, yes, it matters supremely.
Recall that human cooperation in Sophia's intervention depends on understanding the specific conditions of that event, seen in the perspective of her original preview in the Pleroma, before the earth existed. Due to the contrast between what she planned to do before the earth arose, and what she has to do now that she herself is embodied in the earth, the original scheme for intervention has to be adapted. How so?
Let's say that originally Sophia envisioned herself in a typical avataric descent as she had perhaps seen demonstrated by elder Pleromic Aeons. She would then take on a docetic form or nirmanakaya body. She would not incarnate through the biological process of reproduction, nor occupy a body that had been born in that manner. Aeons do not incarnate in that manner. In the docetic form, she would intervene in history as a single figure, the female warrior aspect of Kali -- but wait, that would be a woman. Kali is always depicted in female form.
But Kalki is to be understood as male, a figure of the masculine gender of our species. So what's up?
At this point it helps enormously to review the Andromedan decoding of the Greco-Latin myth of Perseus in Andromeda. In the classical, earthbound version of that myth, the male warrior Perseus ("the one who destroys") rescues the chained woman, Andromeda. Here, the intervening hero is clearly male, the subject to be rescued, female. But that is a patriarchal spin on the version of the myth preserved for us in the contemplation of our Andromedan doubles, the control group of this, our terrestrial experiment.
In Andromedan eyes, Perseus becomes Kali the female warrior form of Sophia, while Andromeda becomes humanity itself. This conversion of the classical myth indicates the terms of the original pact Sophia made with that strain of the Anthropos that she had envisioned in an experiment designed by her unilateral dreaming, without a consort. Perseus/Kali is definitely a female agent, according to those original terms. Corrected in the perspective of our Andromedan doubles, this male patriarchal figure turns into the female Kalki.
Who then is the male warrior aspect of Kali? Considering Sophia's need to adapt her intervention to the unanticipated conditions of her planetary embodiment, her rescue scenario requires a second Kali: this is Kalki of the male gender.
To comprehend this startling option, let's allow that the intervention originally presumed by Sophia must now, due to the unanticipated conditions of our experiment, be undertaken in two parts rather than one. Compare the current rescue scenario to that kind of glue that comes in two vials and only works when the chemicals in each vial are combined. The (female) Perseus/Kali agent of intervention can act alone, sure, but it cannot achieve its goal on its own: it requires a counterpart, a male warrior ally. This is Kalki. Sophia herself provides the originally intended figure of invervention, a Nirmanakaya vehicle. By this strategy she can orchestrate from the Nagual into the Tonal.
But from the Tonal, the world of ordinary humanity, another player must be provided for her.The second Kali enacts the reversing phase of Sophia's duplex orchestration, directed from Tonal to Nagual.
Some representations of the Kalki avatar show a white horse with no rider, suggesting the question: Who is missing? Why is the white horse riderless? Who shall be mounted on this horse?
This imagery is consistent with the challenge facing humanity today: to restore honor to manhood in the fullest possibility of genuine virile power that can be imagined. The haunting image of the riderless horse points exactly to what is missing in the current closing chapter of the world drama: the second Kali, the wrath of Gaia-Sophia in male-gendered expression.
Until that happens, the honor of man is a riderless horse.
There is a subtle but all-important shift of strategy entailed here: dreaming from the Pleroma, Sophia pictured herself as Kalki, yes, but as a female-gendered agent of avataric potency. In the actuality of this historical moment, Sophia can manifest as that Kalki of her original dreaming, but to achieve her original aim, she requires the seconding of another power, the male Kalika warrior, the second Kali. In other words, VV herself is Kali-Kalki of the female gender, seconded and assisted by a Kalika warrior of male gender. The presence and cooperation of the second Kali, embodied in the male warrior, is the unique adaptation that the goddess requires to achieve her intervention.
Andromeda Constellation with Great Square of Pegasus. According to some interpretations, the white horse of Pegasus can be identified with the Kalki avatar. It leaps from the head-star of Andromeda, Alpharetz, which locates a corner of the Great Square (the Portal of Wonder).
So who exactly is the second Kali-Kalki, the male warrior aspect of Kali? Be assured that is most certainly is not a single person, a single man living on earth. How do I know that with such certainty? Because the identity of the second Kali can be derived from the clue contained in the mysterious name, "Andromeda." To the bafflement of scholars and mythologists, this Greek name means "who guards the man, or manhood." The Greek word andros means man, the masculine gender, contrasted to anthropos, humanity, comprizing both genders. The Greek word for woman is gyne. An androgyne is therefore a combination of male and female traits.
Now it is extremely odd that Andromeda, the female "victim" to be rescued by Perseus, is called by a name meaning "who guards manhood." In that name looms a huge question: Who guards manhood? Who does guard manhood? What on earth does it mean to guard manhood, anyway?
Consider the granular detail of this myth, with particular attention to the gender-roles (of extreme importance, I must emphasize), and hold closely to the Andromedan version, and the riddle unravels: the female warrior, Kali, intervenes to rescue the one who guards manhood, but to do so she needs the assistance of a male warrior counterpart. Recalling that the one who guards manhood is humanity itself, do you now see the decisive twist in this plot? The decisive feat of strategy?
For humankind to be rescued by Sophia's intervention, Sophia as Kali must pair with a male warrior who is guarded by the very people to be rescued! In some manner, those people in the world today who "guard manhood" allow the male warrior counterpart, the second Kali, to enact the crucial role of seconding Sophia in her modified rescue scenario. Run this plot in your mind a few times and, if you can get the hang of it, you will glimpse the terms of the fully modified intervention scenario as held in the contemplation of our Andromedan doubles.
Modern portrait of Lakota Warrior (K. Ferguson)
From the beautiful site, Spirit of the Lake People
From the beautiful site, Spirit of the Lake People
For our cooperation in Sophia's intervention, directing the Tonal into the Nagual, a lot depends on how we understand the identity of Andromeda, "who guards manhood." But wait, Andromeda is humanity itself! Yes, but not exactly. To be more precise, Andromeda is that part of humanity that guards manhood -- in other words, the part that honors honor, that keeps manhood alive, recognizes the true nature of virility and protects it from extinction. Manhood is the seat of honor and honor allows for the noble use of violent force in the cause of life, freedom, and beauty. If manhood is lost, humanity itself is lost from that particular side of our mortal equation, from the side of the male gender.
In the current moment when the coming of Kalki (Goddess to the rescue!) is immanent, the burning question before us is, Who among people living today guards -- preserves, protects, and fosters -- true manhood in the men of this world? If could be said that whoever does so, be it man or woman, belongs to the Andromeda corps of the human species. There you stand IF you recognize the honor of manhood, and act to uphold and preserve it. Not all human beings living in the world today belong to this class, the Andromedan corps. But those who do can literally and in a very real, historical sense be rescued by the men whose manhood they recognize and preserve.
In the current global scenario, it is primarily men who are charged with the task to carry out the orders of the globalist predators. If they stand down and refuse to carry out these orders, global catastrophe can be averted, stopped in its tracks. Men who carry out the agenda of the arch-predators act without honor, in a disgusting and dishonoring manner. But if a man chooses to act against orders coming from the authorities who aim to enslave and annihilate the human species, honor is restored. Of course, women in the chain of command directed by globalist psychopaths can also stand down, and some may do so now in a most decisive manner. But actions unertaken by the male archetype of honor (as pictured above) is the crucial factor here.
The Kalika warrior archetype can also be enacted by a woman, and in some decisive instances right now may very well be... But all in all, it is the honor of men that will preponderantly decide the outcome of the present global nightmare. Now ask yourself, Where are the men of honor today? Who are they? And what are they doing to defeat the dishonorable and disgusting actions of the psychotics and psychopaths who have duped humanity into playing out their nightmare? Where are the real men in this world today? Do you know one? Are you one?
The granular detail of the Sophianic intervention narrative, especially the precision of its gender roles, clearly reveals that some people living today must recognize and guard true manhood if they are to be beneficiaries of heroic actions aligned to the wrath of Gaia, enacted by Kali. The Aeon Sophia needs the heroic action of men to achieve her intervention. But men have to be recognized in the enactment of their honor.
The second Kalki is not a single man but the entire male contingent attached to her Nirmanakaya vehicle of wrath. The second Kali-Kalki is the summed force of Kalika warriors of male gender. By contrast, Kalika warriors of the female gender are the summed expression of the Matangi aspect of the planetary animal mother. This distinction is absolutely critical for an effective strategy of spiritual engagement in Gaian Tantra following the triple formula of love, war, and magic. I have a lot to say about it in the immediate future.
Eye of the Bull
To see the heroic in man and restore manhood to its rightful level of efficacy in the world today, is absolutely crucial to the great turnaround that looms before us right now, viewed with an extremely short window of opportunity. Women must come to recognize the heroic in man so that men can reclaim their honor and act in behalf of all humanity. Only with such recognition to guard them, can men succeed in counteracting the globalist psychotics and psychopaths, the intra-species predators who would drag the entire planet to ruin in their nightmare of deceit, division, and domination.
The new king replaces the old in the presence of the Goddess. Babylonian engraving, Sumer 2300 BC. Worthiness to be king was tested in the hieros gamos, "sacred mating," an erotic ritual conducted by a priestess of the Great Goddess, Ishtar or Inanna.
The candidate for king showed his qualifications by two performances: correctly anticipating the desires of the priestess (rather than just doing as he wished with her), and surrendering totally to the exquisite pleasure she conferred upon him in flagrant acts of sexual affection.
For a full poetic account of this rite, see drushara.com
As now, so it was then. In the ancient past, before the rise of theocracy, the main instrument of patriarchal domination, priestesses of the Great Goddess tested men in the rite of sacred mating. The purpose of those erotic rites was to prove the vulnerability and tenderness of the man, especially his capacity for surrender. No man was deemed capable to be king or tribal chieftain who did not demonstrate total surrender to a woman in the throes of sexual pleasure -- no way of faking it!
Traditionally, men carry the responsibility to use violent force to protect life. This responsibility is the criterion of true manhood, by which honor is preserved. But for a man to preserve his honor, he needs the recognition of those whom he serves with honorable actions. In the deplorable situation of our time, members of the military and police forces have been brainwashed into the betrayal of honor in the service of "authorities" such as the federal government. Consequently, they do not protect humanity or their families and loved ones, as they may naively believe, but they protect those who intend harm, destruction, and death to most of the human race. Such is the tragedy of manhood in our time.
Kali is the wrath of the wisdom goddess: she is the first Kalki. The second Kalki is the reborn warrior spirit of humanity, rallied to support the wisdom goddess as she awakens in her own dreaming, so that she can achieve the intervention she predetermined for our current situation, the experiment of Anthropos-10, the tenth strain of human germ plasm in this galaxy.
In the current course of events, the Aeon Sophia remembers in her own way the sacred pact of woman and man commerated in the erotic rituals of her priestesses of old. As she does so, we of the human species face the rare and fleeting opportunity to recover the consecrating power of that pact, in our own way, on our own terms, here and now. And to remake the pact. In the spring of 2012, an omen appears in the evening sky toward the west, the conjunction of venus and jupiter. On march 19, the first anniversay of the ontset of correction, thse two bright planets converge closely for all the world to see. High in the west, after sunset.
As the year proceeds, jupiter moves to conjunction with Aldebaran, the star marking the eye of the BULL -- late july into august. The BULL constellation is the supreme display of the erotic power and beauty of the earth goddess. Oddly, the BULL does not and never did represent masculine energy, macho power, or the brutal thrust of procreative loins -- nothing like that. It represents the empowerment of man through the Goddess, and for humankind. Not manpower on its own blind and brutal terms. Consider that distinction with great care, if you will.
Continuing into November, the lunar apogee (currently in the RAM) also reaches the BULL and aligns to Aldebaran. Hence, from March through November 2012, humanity faces the opportunity to enact a mythical ritual of consecration wit the aim of recovering the honor of men. The Aeon Sophia herself would experience this event in a correlative phase of her recapitulation: healing the gender rift that she herself caused when she inadvertently sheared the Anthropos template.
Crew notes and talks posteed on gaiaspora.org cover these developments in real time. As noted in a recent talk, rescue by the wisdom goddess is not comparable to any other such presumed act of divine intervention, typically found in the salvationist religions. In those scenarios, intervention is scripted from beforehand and carried out by the unfailing omnipotence of a male creator god. It cannot fail, it entirely prevails over all human activity, and it operates exclusively from a superhuman dynamic.
Not so with the intervention of the Aeon Sophia: it requires human participation to succeed, and it may fail, for its outcome /is not guaranteed even by the Pleromic Aeons.
jll: 5 March 2012 Andalucia
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