by John Lamb Lash
Writings attributed to ancient seers known as Gnostics describe an
outpouring of energy from the center of our galaxy that eventually
forms the planet earth.
This event and its
consequences are recounted in the narrative of the fallen goddess
Sophia, whose name means "wisdom."
My summary of this
"creation myth" uses a transposition of it mythic features into
terms consistent with modern cosmology.
Following the summary is
an evaluation of what the myth tells us about life on earth, and how
it may be corroborated by scientific finding, on the other hand, and
mythology, on the other.
This entry is linked to the
Reading Plan for the
Framed in mythological language, this fallen goddess scenario
describes the core of our home galaxy as a vortex of infinite
potential (Pleroma: fullness, plenum) consisting of massive
serpent-like entities or torrents.
The gods and goddesses of
the Pleroma are called Aeons in the Gnostic writings.
They are gendered
male and female to describe different types of dynamic activity,
like positive and negative charges of electric current, or the
attractive and repulsive poles of a magnet.
The Aeons are
that is, luminous,
radiant, emanating light.
They are also alive and
intelligent and capable of feeling, perception, and desire, but on
the level of cosmic consciousness.
From the glossary of Not
in His Image:
"god," "divinity," "process," "emanation," "time cycle") Gnostic
term for a cosmically pervasive process, aware, animated, and
sensory worlds by dreaming, rather than by the artisan-like act
of creation attributed to the biblical father god. Adj., Aeonic.
An Aeon might be
envisioned as a massive current of living luminosity capable of
sentient response, gesture, speech.
The standard metaphor
for such energies is "serpent."
The Aeons are serpentine
but not reptilian.
A snake is a reptile but
distinct from a lizard, iguana, chameleon, etc. All things snakey
and serpentine ought not to be contaminated by association
with the dubious label, "reptilian."
The "outpouring of energy" in the FGS describes the central event in
how one of the
massive luminous serpentine currents swirling the galactic core
burst beyond the boundaries of the core.
Science today recognizes
that the galactic core has a boundary, but a soft, porous one, like
the yellow of an egg.
The structure of our
galaxy conforms to a standard model, the regular lenticular spiral:
a egg-shaped rotating
core surrounded by limbs or spiral arms.
The extent of the
rotating arms is vast, but the arms themselves are thin, so the
entire galaxy has the shape of a pancake with a central bulge.
The dynamics of the core,
the Pleroma, differ from the dynamics operating in the spiral arms,
called the Kenoma, "deficiency, incompletion."
This is the difference
between infinite and finite potential. The core is like a fountain
head perpetually erupting with boundless, undefined potential.
In the spiral arms, this
cosmic potential scales down into the relatively limited, but still
immense, potentiality of celestial events, including planetary
systems where experiments in life can unfold.
The galactic core or hub consists of a
concentrated mass of high-energy currents,
the cosmic gods.
Its composite mass is
pure stellar energy, the stuff that stars are made from, in a
state of excitation that precedes and impedes the appearance of
any particular form.
Form arises in the Kenoma,
the realm of finite potential. The composition of the outspreading
galactic arms is not pure stellar luminosity but residue, the
granular elements of past worlds.
The entire galaxy is a
vast glittering pinwheel that acts like a mill, grinding out future
worlds from the residue of former ones.
dense elementary matter arrays in the spiral arms, have some
self-organizing properties but for the most part they are inert.
The dema can
produce suns, planetary systems, comets, nebular clouds, and so
on, due to its own inherent dynamism, which is largely
inorganic; but to produce living systems it requires activation
from the galactic center.
Hence, suns may be born
and planetary systems formed in the dema, but for sentient
life capable of self-awareness to appear in those worlds there must
be a "input" from the galactic core.
In the normal course of cosmic events, Aeonic currents remain
dynamically within the boundaries of the galactic core. To produce
experiments in worlds arising in the galactic limbs, Aeons project
their power of intention (ennoia) outward while remaining
where they are.
Consider the analogy of
massive kleig lights inside a white canvas tent.
The power generators,
bulbs, and mounting apparatus of these lights remain within the
tent, but they can project beams through the canvas walls.
So do the Aeons, the
cosmic divinities, project their intentions and designs into the
Kenoma without engaging dynamically in the dema,
the dense elementary matter arrays.
Then they observe
what happens in the interaction between the inorganic field of
the dema and the sentient-organic projections they have
"seeded" into it.
It could be said that the
gods, the Pleromic Aeons, project myriads of Kenomic
experiments to entertain themselves.
This view of divine
purpose recalls the Asian concept of Lila, "divine play."
And so it goes in the usual course of cosmic events.
The designing powers at
the galactic center - Aeonic headquarters, if you will - allow for
free play of boundless potential, trial and error, novelty and
innovation, in the experiments they initiate.
The divine powers do not
interfere with an experiment in progress, otherwise they would not
be able to see how it plays out on its own terms.
But there can be
exceptions in the cosmic order, and Sophia's plunge is one of them.
"The world as we know
it came about due to a mistake."
Gospel of of Philip)
The "mistake" is an
anomaly rather than an out-and-out error.
Sophia commits a misstep
or overstepping of cosmic boundaries and a mistake arises as a
consequence of her audacity. Sophias's becomes enmeshed with the
experiment she has projected, forced by her own compulsion, as it
were, to go interactive with the subjects and conditions of the
The dilemma faced by the
goddess is the crucial plot factor of the fallen goddess scenario.
Of course, there may also be other Kenomic experiments where
something similar occurs. Gnostic cosmology is a multi-world
perspective, even a multi-galaxy perspective.
The texts assert that
there are many Pleromas.
It may be that we will
get optimal insight and benefit from the fallen goddess scenario if
we consider it to be unique to our world, describing conditions
specific to the earth.
If the Myth of the
Aeon Sophia specifically describes an event in this galaxy with
particular consequences for the planet earth and humanity, as I am
convinced is so, then we would do well to concentrate on our unique
situation before speculating on what happens elsewhere or,
ultimately, what happens in the scope of
the Universe, the totality of all galaxies.
The recognition that the fallen goddess scenario tells the story of
OUR planet exclusively, and so engages humanity in an urgent and
intimate way with the "earth goddess, " presents a block for some
people, I have noted. Interest in this particular galaxy, the planet
earth, and the conditions of human existence in this unique habitat
where we are, may act as a deterrent or self-selection factor.
I have noted that some
people don't care for this limited scenario, preferring to go beyond
it toward a larger picture.
I would argue that the
larger picture will come into view when our perspective here on
earth is clear, including our view of the origin of the earth and
the role of the human species in terrestrial design.
But this earth-first view is not attractive to some people who (it
seems to me) assume that some abstract vision of the larger picture
will automatically make our situation on earth clear and
comprehensible, if not purposeful. A Gnostic would advise cautious
scrutiny of any cosmic perspective that overlooks the particular
fate of the home planet, Gaia.
The Sophia Mythos, as it may be called, is not, technically
speaking, a creation myth like the Biblical account of creation in
Rather, it is an
emanation myth consistent with the Aboriginal paradigm of the
Dreamtime and the Hindu mytheme of "Vishnu dreaming," i.e., the
From Greek oneiros,
"dream." Oneiric: of or relating to dreams or dreaming.
Atypical image of the paternal deity or Father God
creating the world and its creatures. Unlike the
male creator, Sophia does not make this world of
ours, she makes herself into it. She does not create
the animal species by divine fiat, she dreams them
empathically. Theologically, emanation is a paradigm
of immanence, placing the generative force of
divinity with and in the world, permeating it. No
matter how hard apologists try to say otherwise, the
Father God does not permeate the world. The creator
remains distinct from his creation, transcendent,
omniscient, off-planet. The above image is atypical
because shows the creator in the midst of his
creations, rather than stationed in the clouds
(i.e., some heavenly zone beyond this world).
The analogy to dreaming
is a metaphor, if you will, but not just that.
The oneiric paradigm
describes a dynamic process in which life on earth is sustained in
the way a dream is sustained by the dreamer. The characters in a
dream exist and act as long as the dreaming continues.
In the creationist
paradigm, the creations persist after the initial fiat of the
creator that brings them into existence. In Sophia's dreaming,
called apporia in the NHC, terrestrial life persists as the dream
activity concurrent with it unfolds.
The creationist paradigm
allows for humans to have a relationship to the off-planet deity,
usually realized in an act of faith, but relating to Gaia-Sophia is
interactive and experimental.
in the immediate sensuous presence called nature, but interacting
with her dreaming requires a dialogue with the mind of nature, the
indwelling intelligence or Anima Mundi ("soul of the world").
In short, this habitable world of ours has not been created as an
artifact, like a pot made by a potter, but is continually being
emanated by the Aeon who dreams it.
The assertion that the
world was not created once and for all but is continually
emanated is a first-hand truth of experimental mysticism,
attested by many mystics and
psychonauts who have enjoyed this
mysterious dynamic perception both with and without the use of
Well-known image of the Anima Mundi from an
alchemical text. It shows the continuity from an
extraterrestrial Pleromic realm (cloud with
Hebrew lettering and extended hand) to the
Divine Sophia to the rational mind of humanity
(squatting monkey), with many divisions of the
celestial and terrestrial elements. The entire
ensemble might have been conceived with this
line in mind: "All natures, starting from the
revelation of chaos, are in the Light that
shines without shadow, and indescribable joy,
and unutterable jubilation" (The Sophia of Jesus
Christ, NHC III, 4. 20). The Light that casts no
shadow is the Organic Light, the primary
substance body of Sophia and all the Aeons,
contrasted to her planetary body, the earth.
Consider again the "mistake" that produced this particular world of
the compulsion of an
Aeon to be engaged in an experiment projected from the Pleroma,
the galactic core.
The FGS describes how
Sophia actually morphed into the planet earth. Her mass of living
luminosity of Organic Light turns into the planet we inhabit by a
process of condensation and densification.
Sophia does not create
the earth at all:
she becomes the
Nor does Sophia create
humanity. At least not in the way the paternal deity of the Bible
creates Adam and Eve "in his image."
Gnostic writings explain
that the Anthropos, the genomic template for humanity, is at
first a featureless singularity produced from the Originator,
called propater in the Greek loan-words in the Coptic books.
is the monistic source of the multiple Aeons.
Then the featureless
singularity, an explosion of pure undefined possibility, comes
to be configured by the Aeons of our galaxy into an experimental
projection that will be implanted into the galactic arms.
Variations of this event can be found in different texts.
One version says that two
Aeons, Sophia and Christos, undertook
the encoding of the human genome (Anthropos).
These two Aeons are as it
were the "parents" of the human species, but not in a biological
sense. Christ and Sophia make a syzygy, a dyad or cosmic
Once they have configured
the ground plan for the human genome, encoding it with countless
capacities and talents, they join the entire Pleromic company to
release it into the galactic limbs.
The Anthropos then
emerges from the cosmic center as a projection of the divine
imagination of the gods, not a creature made in the image of any
Such is the grand
vision of the Mysteries on the origin of the human species...
Gaia Mythos is a
multi-world scenario, so the Anthropos template may be conceived as
the matrix of many strains of the human species, able to emerge in
many Kenomic experiments unfolding in the galactic limbs.
But again, the Mythos is
about one particular strain of humanity on that one particular
planet subject to the anomalous plunge of the Aeon Sophia.
The uniqueness of this
story cannot be overemphasized.
Although allusions to a feminine deity identified with the earth are
widespread in mythology and indigenous lore, they are fragmentary
Gnostic materials present
the unique case of a complete and coherent scenario describing how
such a deity on the cosmic level turns into a planetary body.
Only the FGS of
Gnosticism presents such a complete narrative about a goddess who
morphs into the planet earth.
Sculpture by Binna Green. The tendency to
represent the planet earth or the totality of
nature by woman's body is universal. Why? In the
Hero - Manhood and Power, I pointed out that
models of the abstract totality of the universe
almost always use the male body, whereas some
intuition in us sees this planet and the natural
world as female. This is not mere
anthropomorphism; rendering something non-human
in human terms. The earth is Sophia's body,
literally speaking. This is not a metaphor.
Due to the sparse and fragmentary condition of the surviving textual
evidence, the fallen goddess scenario has to be reconstructed,
sometimes by extrapolations from slim and scattered clues.
The lamentable state of
the NHC requires imaginative reworking of the mythos. This task
benefits from a transposition of the mystical and symbolic language
of the Gnostic materials into astronomical terms, as seen above.
Modern science itself is largely an imaginative exercise - the
fantastic scenario of "black holes," for instance.
For more on
extrapolations and astronomical language, see
Coco de Mer, Part One - The Human Role in
Gaia's Dreaming, and the Commentaries on the Gaia Mythos.
The complete scenario can be summarized in nine episodes:
the potential for a unique divine experiment, emerges in the
galactic center (Pleroma)
Two divinities (Aeons)
in the galactic core, Sophia and Christos, configure the
singularity into the Anthropos, i.e., they encode template
of the human species
The divinities of
the cosmic center collectively project the Anthropos into
the galactic limbs where it can emerge and evolve
experimentally in many worlds
Fascinated by the
possibilities of the human experiment, and compelled by a
desire to be involved in it, the Aeon Sophia plunges from
the galactic center
and anomalous act ("the fall of the wisdom goddess") sets
off a bizarre side-effect on elementary matter in the
galactic limbs, producing the Archons, an inorganic species
with a hive mentality that proceeds to construct a planetary
system under the direction of a reptilian overlord,
densification of Sophia's energies assumes a globular,
planet-like form, eventually to become the earth, a newborn
sun (the Mother Star) emerges from a nebular cloud in the
spiral arms and churns the chaos of the proto-planetary disk
into a system of centralized orbits. The terrestrial globe
becomes captured in this system of celestial mechanics. The
Mother Star affects a "structural coupling" with the unique
planet arising from Sophia's metamorphosis of Sophia, so
that the two bodies, sun and earth, will be symbiotic
originally a mass-free current of living luminosity,
gradually solidifies into the earth, morphing into the
elements of terrestrial habitat. In a final definitive
condensation of Sophia's energies, the terrestrial globe
secretes the moon like a massive pearl, thus completing the
three-body system, earth-sun-moon with special properties
distinct from the rest of the solar system
Sophia cannot manage the prodigious explosion of biological
diversity she produces, the divinities of the galactic
center send the Aeon Christos to configure and coordinate
the instinctual life-plans of her progeny. This is the
With the full
metamorphosis of Sophia into Gaia, the living earth,
humanity emerges as a unique part of her experiment
but without knowing how it is so. Thus, the "mistake" of
overriding cosmic boundaries leaves Sophia in a dilemma
regarding how to achieve her "correction," that is, the
coordination or harmonization of her experiment in the
galactic limbs with its origin in the galactic center.
Of these nine episodes, 1
through 6 are pre-terrestrial.
They concern events that
occur before Sophia turns into the earth, preparatory to the
conditions of terrestrial life, for instance, the capture of the
organic earth in the inorganic planetary system of
7 describes the formation
of the planetary body, the biosphere, and the appearance of all
species, including our strain of humanity, the outgrowth of the
Anthropos template. With the definitive morphing of Sophia into a
planetary globe, problems arise.
Episode 8 describes the
emergence of rampant biodiversity on that globe - a chaotic
situation that evokes a "rescue call" on the part of the Aeons in
the galactic core.
Episode 9 is ongoing,
here and now. It involves current and future events unfolding in the
biosphere, and poses a sublime challenge: the prospect of
co-evolution of our species with Gaia-Sophia, the planetary animal
People writing to me at this site have occasionally objected to my
apparent literalization of the Sophianic narrative.
Isn't it just a
metaphor? they ask.
I am warned of looking
like a Biblical fundamentalist by taking it literally. How
can I respond to this objection?
Well, first off, let's be clear about what a metaphor is.
Here's what the internet
oracle Wikipedia says:
Metaphor is the
concept of understanding one thing in terms of another.
A metaphor is a
figure of speech that constructs an analogy between two things
or ideas; the analogy is conveyed by the use of a metaphorical
word in place of some other word.
For example: "Her
eyes were glistening jewels".
So, for instance, a TV
anchor is someone who presents the news each night.
"Anchor" is a
metaphor for the newsreader, one term being used in place of
I take it then that a
metaphor is always a term chosen to stand for something else.
If "Sophia's fall" is a
metaphor, a term chosen to stand for something else, what does it
stand for, what is the something else?
I submit that the
Sophia narrative, if it is to be considered metaphorically,
presents imaginative terms chosen to describe something that
actually happened, a real event.
It presents in
mythological language an account of events that actually transpired.
In this respect, consider Plutarch's comment on the Egyptian
Mysteries of Isis and Osiris,
applieth these allegories to the blessed Divine Nature, deserves
to be treated with contempt. We must not however believe that
they were mere fables without any meaning, like those of the
They represent to us
things that really happened".
Not in His Image)
The task of piecing together the FGS relies on longish passages and
isolated clues in the Nag Hammadi Codices (NHC) and in
paraphrases of Gnostic cosmology found in the polemics of the
The NHC materials are
wildly inconsistent in how they present the full-scale cosmological
narrative. The most consistent, near- complete versions of the FGS
occur in four documents, the longest in the NHC.
Nag Hammadi Codices, earliest surviving bound books.
Apocryphon of John. Found in three versions of
various lengths in the NHC and in one fragmentary version in a
non-NHC text. This is most comprehensive text on the Sophia
mythos, giving a relatively coherent overview of all nine
Hypostasis of the Archons.
Omits features 1 and 2, presents crucial details on the activity
of the Archons and Sophia's correction (feature 8).
Origin of the World. 30 pages.
Found in two versions in the NHC. Omits features 1 and 2,
presents a detailed treatment of features 4 and 5, including the
Gnostic narrative of Adam and Eve. Ends with a rare apocalyptic
passage referring to feature 8.
Tripartite Tractate. longest in the NHC. Describes
the Sophia Mythos without using the name of Sophia.
Sophia's plunge (feature 3) is called "The Imperfect Begetting
of the Logos." Refers to the chief Archon as the Demiurge, a
term found in Plato and the
Hermetica. Contains important
details on episodes 4 through 8, with an emphasis on the
salvific action of the Aeon Christos.
This text presents
the Demiurge as an artisan assisting the Pleromic gods, rather
than as an aberration and adversary to them and, by extension,
to humanity. In this and other elements, Tri Trac is not
Rather, it more
closely resembles Hermetic texts that develop a favorable view
of the Demiurge (i.;e., the Archons) as an "artificer" who
assists the Pleromic gods in engineering the world-process.
Excerpt from the
commentary on the Tripartite Tractate in the
Nag Hammadi Reading Plan:
describes the fall of the goddess Sophia in terms of the
drama of the spiritual Logos, logos pneumatikos.
Sophia as such is
not named in the text. The Archons are named outright, and
their chief, the demiurge, is specified in sections 6 and 8.
Section 5, "Aeonic Life," proceeds in the lofty metaphysical
idiom of the opening passages.
It states that
the Archons do not resemble the eternal beings, the Aeons
(71.5), and further explains how the Originator selflessly
confers generative power on the Aeons, acting from pleasure,
sweetness, and love.
"Each one of the
Aeons is a name, a code" (73.5): that is to say, the Aeons
are generative powers that encode the infinite undefined
potentiality of the Originator.
is like a process of extension," i.e., emanation, compared
to a wellspring of many currents.
literal, artifactual creation attributed to the father god,
Aeonic emanation proceeds "in an imaginary way" (78: 5). I
have explained what this means at length in the chapter on
"Dreamtime Physics" in Not in His Image.
Trimorphic Protennoia. A revelation discourse
presenting the descent of the Aeon Sophia in obscure mystical
language. Rich with allusion, although it contains almost no
concete elements of cosmology.
For an extended
discussion of this text, see
Sophia's Passion in Coco de Mer,
Paraphrase of Shem,
like The Tripartate Tractate, presents the FGS in
abstract language, but even more vaguely. This text is
allegorical rather than mythological.
named, but not as a main character. Paraph Shem
features Darkness, Spirit and Nature as the three principal
actors in the cosmic drama. In allusion to feature 4, the
emergence of the Archons, it refers to an "afterbirth" rather
than an "abortion."
It is difficult
to extract anything relevant to the FGS from this material.
describes the Pleroma and paired Aeons (feature 1), omits 2, the
projection of the Anthropos, and treats 4 in a manner specific
to the Valentinian School, contrasted to the Sethian School,
whose version I follow in reconstructing the mythos.
refers to feature 6 by the phrase, "Jesus and Sophia revealed
the creature," and other obscure clues relating to the
mysterious co-action of these Aeons in the formation of all
describes Sophia laughing despite Her unexpected exile from the
Pleroma; in short, amusing Herself as She can.
contains the memorable, almost taunting line:
the Devil is one of the divinities."
Gnostic view that Ialdabaoth, the chief Archon, who is a
diabolic entity working against humanity, is still entitled to
divine status, of a kind.
Valentinian Exposition, episode 8, the intervention of the
Aeon Christos in behalf of Sophia, tends to be treated
separately from the evolutionary narrative.
manner in which Christos assists Sophia, and the ongoing effects
of this intervention for humanity, are deeply problematic issues
in Gnostic study.
Some texts make
Christos and Sophia the paired Aeons who project the Anthropos,
the template for the human species; hence, presenting them as
the divine parents of humanity.
occurs within the Pleroma, before Sophia falls. There follows an
intervention of Christos into Sophia's evolving world.
Some clues on
this feature of the scenario occur in the parallel texts The
Sophia of Jesus Christ and Eugnostos the Blessed.
detailed account of the Christic intercession is not found in the
NHC or any Coptic Gnostic materials but in Against Heresies
by the Christian ideologue Irenaeus.
In the process of
recovering and restoring the FGS I was continually amazed by what
the story tells us, and how much it tells us.
The scope and
richness of the narrative is unparalleled, in my experience. Others
may not be so impressed, assuming that it is just one creation story
like any other.
But my impression
is based on the privilege of a lifetime of research in comparative
mythology, which most people have not enjoyed.
I have seen a lot
of parallel material to compare to it, so I can assure you that the
material of the FGS is incomparable. In scope, richness, coherence,
and explanatory value, it wins hands down over any other creation
It is the unique
case of a genuine, full-blown, participatory
myth of planetary evolution.
Consider some of
what the FGS shows us and tells us:
fractal beauty of the Aeons, the gods dancing in the
generosity of the Originator, the Prime Aeon, who offers
undefined singularities to be developed by the generating
Aeons - a perfect compromise of monistic and polytheistic
emergence of humanity as a singularity in the galactic core,
an upsurge of the Originator
encoding of the singularity into the human genome (Anthropos)
of the human species as an imaginative project of divine
of a divine being for the human experiment, leading to
the fall of the wisdom goddess
of the Aeonic endowment of Nous, divine intelligence
of an alien species or cyborg-type inorganic race, the
Archons, due to the impact of the fallen Aeon on elementary
matter in the galactic arms
embryonic and reptilian (drakonic) forms of the Archons
delusional god-complex of the head Archon, Ialdabaoth
of plane, "error, going astray," distinguished from evil
mindset, tactics, and motives of the Archons, including
their hallmark of simulation (HAL)
insanity of the lord archon, Ialdabaoth, who wishes to
convince humankind that he is the sole and supreme creator
# The failed attempt of the Archons to "rape Eve" (genetic
Sophianic endowment of "luminous epinoia," imagination, to
enable mankind to resist the Archons and participate in her
structural coupling of earth and sun that allows life on
earth to thrive even though the solar heat would render the
spontaneous organization of Gaian life-plans after
extinction, without the need to re-evolve any species
(Cambrian explosion, related to the Christic intercession?)
or intermediary, an intra-psychic phantom providing to
humanity a way to see itself as a species and recognize its
exceptional but not superior status among animals
Not in His Image, Ch. 23, The Species-Self Connection:
Christos of the Mysteries was understood to be, not an
indwelling divine essence, but something that directs us to
our animal-human nature. Against the God-self equation,
Gnostics asserted the species-self connection.
ancient seers, Christos had the unique role of an
intermediary who connects us as self-conscious individuals
to our species identity, and through that identity,
to all other species.
is the specific term for the intermediary as an intrapsychic
presence, accessible to every human being, all the time.
the intercession of the Aeon Christos for Sophia’s sake
occurred in remote times, it produced a permanent effect
that is only evident, however, at the species level of
it mean for a human individual to be self-conscious at the
kind of awareness that comes with the humility to see
oneself as a member of the animal world, yet belonging to a
particular species of animal.
that we own our humanity most deeply when we sense the
sublime modesty of being a human animal.
Contemporary image of the "vision quest," a solitary vigil
in nature with the aim of meeting a power animal, an epiphany of
the Mesotes or Intermediary.
status of the earth as an organic planet captured in an
derivation of delusional religious belief from the
intrapsychic spell of the Archons
Interactivity of the living earth and the human species in
Sophia's correction, i.e., alignment of her experiment with
the Aeonic designs of the galactic core
And that is a
partial list, just off the top of my head. I am still amazed every
time I go over the entire myth and consider its ramifications, such
as the Gnostic theory of error.
What impresses me
most of all is the coherence of all these features into a single
plot trajectory leading to the present moment of human existence on
earth, and pointing ahead.
The "story arc" (to
borrow a term from screenwriting) of the fallen goddess scenario is
utterly clear: everything leads up to Sophia's correction. To be
involved in it or not is a choice for each person to make, for
coevolution with Gaia is a volunteer system.
No involvement is
possible, however, without coming to know and love the story. In the
vision of the Mysteries, the story is the savior.
The FGS answers the
two great questions, What are we doing here? and Are we alone?, more
thoroughly, clearly, and coherently than any other religious or
Whether or not it
is verifiable in all points, the sacred narrative of the Mysteries
is without question the most lucid and comprehensive existential
cosmology produced by the human mind. It goes the whole nine yards.
have been channeled since the days of Blavatsky, of course. Consider
the Pleiadian scenario of Barbara Marciniak or the ramblings of
proliferates with all manner of sci-fi comic book detail, some of
which may resemble the FGS, especially the Archon episodes. But as
far as I know, the emphasis of channeled material is on the divinity
of humanity, our heritage as star children, progeny of the gods,
does not emphasize or even include the divinity of the earth, or
Sophia's interactivity with humanity, on the one hand, and the
Pleromic Aeons on the other.
and the like may contain elements of the FGS, figmens and fragments,
but they cannot top it for its overall coherence and applicability
to the human condition. The Sophianic myth is the story to guide the
species, by which other versions may be evaluated.
Such is my
conclusion as a comparative mythologist and experimental mystic.
For those who need
it, there is considerable scientific correlation to the cosmology of
the Sophianic vision story.
astronomets detected a double helix at the center of our galaxy. If
the Aeons were trying to signal us with the news that the human
genome originated in the galactic core, they couldn't have chosen a
better way to do it.
Also, I have
mentioned the discovery of a tunnel from the galactic center running
laterally into the spiral arms, suggesting the after-effect of
Not in His
Image presents extensive correlations between the FGS and
Gaia Theory of Margulis and
Clues and fragments
of the Sophia Mytho show up in countless different
mythologies all around the world. Sacred lore world-wide present
aspects of the earth goddess and her story.
are particularly rich in such allusions.
They are too
numerous to list here, but here is one example from Not in His
To be compelled
by her solitary passion and fall out of the Pleroma - such is
the unique fate of the goddess Sophia...
recalls the many accounts in myth and folklore of a female deity
who falls from heaven or becomes embodied in the earth. For
instance, the Thompson Indians of the American Northwest recount
At first Kujum-Chantu, the earth, was like a human being, a
woman with a head, and arms and legs, and an enormous belly.
humans lived on the surface of her belly [The legend recounts
how the Old One] transformed the sky woman into the present
Her hair became
the trees and grass; her flesh, the clay; her bones, the rocks;
and her blood, the springs of water.
(many others could be cited) show that Gnostic cosmology is
deeply rooted in indigenous wisdom and reflects a sophisticated
version of the native sense for life on earth.
As to objections
regarding my possible idiosyncratic additions to the sacred
narrative, there are only two:
I state that
the Anthropos template was deposited in the Orion Nebula (M-43)
"like the pattern of dew on a cobweb," and I propose that the
moon emerged from the earth as a final surge of the Pleromic
plume, a terminal condensation of Sophia's Organic Light
secreted externally like a pearl.
There is no textual
basis for either of these assertions in the Gnostic Coptic materials
so far under study.
David Icke has said that the
moon is an
artificial satellite constructed by aliens
and is being used for a broadcasting station to program humanity
into a state of blind enslavement.
Needless to say,
this is quite a contrast to my view of the moon as an index of
dakini instruction related to the Shakti Cluster:
in other words,
an accessory to the Gaian mind and an instrument of enlightment
I understand that
Icke may base his view on the teachings of the African shaman
I have a lot of
respect for Credo Mutwa, an extraordinary man of genius and heart.
His account of ET abduction is chilling. And highly veracious, I
I believe that he
accurately depicts the predatory alien threat detected by Gnostic
seers in the presence of
John Mack (whom I met through
the Marion Institute) interviewed Credo Mutwa who gave him a profile
of alien predation that I compared closely to Gnostic materials when
I was writing early drafts of Not in His Image.
attributes some of the information he shares with David Icke to the
ETs who abducted and tortured him.
This may include
the claim that the moon is an artificial body constructed by those
same aliens, or may in some way contribute to that claim. However,
if much of what Credo Mutwa says is true, all of it is not
Curiously, the Zulu
shaman himself notes that the predatory aliens are liars, a fact
well-known in his tradition, apparently. They are in Gnostic terms
agents of error and deceit - as I have exhaustively argued on this
site, in interviews, and in Not in His Image.
Severed Rose I explain how I fell
for the Archontic lie of salvationism, even though I
attempted to see it in a mystical framework rather than as an item
of dogmatic faith.
The point is, I
saw the lie and corrected it.
Well, I wonder if
Credo Mutwa would tell the world what lie, if any, he has
heard from the alien predators...?