Introduction to the Commentaries
In Dzogchen, Garab Dorje is the first human teacher of the quintessential view of intrinsic self-originating Awareness (Rigpa in Tibetan, comparable to Pronoia in Gnosticism). In the imaginal reworking of the Fallen Goddess scenario into the Gaia Mythos, Garab Dorje could be considered as an overseeing presence, a sublime guardian of the mythopoetic process. The project mascot, if you will.
Dozgchen teaches that all subjective states of mind, and all material phenomena alike, arise from the self-originating Awareness. In a parallel manner, Gnostics taught how the Pronoia of the Originator expands into the world-generating activity of the Aeons, including the Aeon Sophia, who becomes the Earth Goddess. The Prajna Paramita Hrdaya of Buddhism, "the supreme insight-generating wisdom of the heart," is identical to the Sophia principle, the insemination of Gnosis in humanity. To evolve our precious wisdom endowment, it helps to see how it is reflected in our experience of the natural world.
The ultimate framework of nature is the universe at large, consisting of billions of galaxies. Both Gnosis and Buddhism teach us to be mindful that when we picture events on the cosmic scale, we are looking into our own minds. The correlation between mind and cosmos is more intimate and deeply involving in Gnosis than in Buddhism, however, because Gnostics used their visionary powers to trace the world-generating miracle down into the realm of nature, into the very physics of the biosphere. Thus they were able to discern the conditions that pertain specifically to our world-system. Guided by the cosmic insight of Gnostic seers, we can co-evolve with Gaia and the myriad species.
The Commentaries for Part One of the Gaia Mythos recount the drama of the Fallen Goddess with frequent allusions to astrophysics and the structure of our galaxy as it is known today. The notes provided here are not essential to getting the story, for the story stands by itself. But they may be helpful in our efforts to comprehend how the Dreaming of the Goddess Sophia produced and sustains our world.
As children of Gaia we still have a lot to learn about "the Hostess with the Mostess." But learning is not merely a process of accumulating facts, amassing content, and storing mental material. More essentially, learning involves attuning heart and mind to whatever is truly worth knowing. All that we love to know individually weaves together into a vast tissue of wisdom, the narrative of our species. It is fascinating to see where individual predelictions for learning converge, and where they diverge... The process of learning does not impede or cancel the mindfulness by which we rest in the emptiness of knowing. It as if the deepest learning really involves just watching how we learn and unlearn.
As Garab Dorje watches, seated in the Mandelbrot Set in a sea of exquisite fractal flame.
In Gnosis as in Dozgchen, we innately discover what we seek to know through an outer quest for knowledge. The teachings of Gnosis can provide the "disinhibiting instructions," (as Philip K. Dick called them) by which we access the core teaching that lives in each of us, heart-bound and mind-perfect. Learning is a process, like breathing, sleeping, eating or playing. But the process remains superficial unless we are deeply affected by what we learn, and can learn. In A Mantis Carol, a rendition of the creation myth of the San Bushman of the Kalahari, Laurens van der Post wrote:
Sophia's experience is described in story form in the Mythos, and the purpose of the story is to generate empathy for the Goddess, as stories do. The Commentaries explain the background of the Mythos and clarify certain terms, but also, beyond that, they elucidate the secret dimensions of Her story.
jll: Andalucia, October 2004
(Return to the Story)
Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon high mountains, and upon the hills, and under every green tree; And ye shall overthrow their altars, and break their pillars, and burn their idols with fire; and ye shall hew down the carved images of their gods, and destroy the names of them out of that place.
The Mosaic command, Thou shalt hold no other gods before me, implies that there are other gods, competing deities who who must be suppressed. The monotheistic god can be defined as the one that demands supremacy over other gods and, finally, total exclusivity. The devotees of Pagan religious cults were free to worship polymorphous forms of the same deities, all subsumed in the same divine presence which they held to be grounded in nature, though not limited exclusively to the terrestrial realm, because nature also includes the outer cosmos beyond the boundaries of Earth.
Without the monistically based, polymorphous view of divine beings, it is impossible to develop any kind of coherent creation mythos. Hence the sacred texts of Judaism, Christianity and Islam, are lacking in cosmology.
deity, divinity Regarding capitalization, my preference is to avoid it as much as possible throughout the Mythos. Capitalization tends to reinforce the assumption of substance, an issue addressed elsewhere in these Commentaries. Hence, I will leave the two words, deity and divinity, in lower case. Generator and Originator are special terms that set up the metaphysical perspective and as such ought to be highlighted. They refer to ultimate principles rather than theological entities. Goddess, in reference to Sophia and otherwise, will be capitalized to balance out the long-standing convention of capitalizing the male variant, God.
a Goddess who fell from heaven Normally, Aeons emanate the conditions that produce worlds but they do not physically, dynamically engage in the worlds so produced. Due to a cosmic anomaly, the Aeon Sophia impetuously surpasses cosmic boundaries and falls to earth. More precisely, this Aeon becomes the indwelling divinity of the Earth. No other Aeon in the company of cosmic gods is comparably involved in our sensorial world. Earthside mythologies tell no other story of such involvement, although other cases are possible, given the infinity of worlds.
The exceptional situation of Sophia was of supreme interest to Gnostics. The fall of the Goddess was in fact the central motif in their complex and far-reaching cosmology. This event had some most particular consequences. A line in the Gospel of Philip alludes to them in this way, The world-system we inhabit came about due to an anomaly. (Nag Hammadi Codex, abbreviated NHC, II, 3.75.) But the line is usually translated, The world came about through a mistake. This translation slurs the allusion to the violation of cosmic order perpetrated by Sophia, and leaves one thinking that Gnostics must have rejected this world, the planet earth, as an inferior and flawed object. On the contrary, they revered the Earth as a dwelling of Wisdom, the Goddess Sophia. Worship of the Magna Mater (Great Mother) was the central and uniting theme of the Pagan Mysteries in which Gnostics served as teachers and guides.
Gnostic recognition of Sophias indwelling of the Earth was also reflected in the mystical tradition of Jewish wisdom literature, such as the hauntingly beautiful Odes of Solomon. To promote Judeo-Christian doctrines, the Sophianic elements of wisdom literature were veiled and suppressed, if not totally eradicated. For an account of theological editing, see Raphael Patai, The Hebrew Goddess, and Anne Baring and Jules Cashford, The Myth of the Goddess, especially Chapter 12, The Hidden Goddess in the Old Testament.
Although Gnostic materials contain the most dramatic account of a Goddess who fell from heaven and became transformed into the Earth, this story is not limited to Gnostic-Pagan sources. It also occurs in indigenous traditions. One example, among a dozen or so that might be cited, comes from the Thompson Indians of the Pacific Northwest:
At first Kujum-Chantu, the earth, was like a human being, a woman with a head, and arms and legs, and an enormous belly. The original humans lived on the surface of her belly [The legend recounts how the Old One] transformed the sky woman into the present earth. Her hair became the trees and grass; her flesh, the clay; her bones, the rocks; and her blood, the springs of water. (Charles H. Long, Alpha: The Myths of Creation, p. 36-7.)
In this account the "Old One" would be equivalent
to the Gnotic Originator. As the story unfolds we will see how
Gnostics described a similar metamorphosis of Sophia into Gaia,
the Earth Goddess.
(Return to story)
A Photographic Atlas of Selected Regions of the Milky Way, published by 1927, was the work of E. E. Barnard [1857 - 1923], a founding father of modern astronomy. This collection of immaculate black-and-white photos "laid the foundation for understanding the true nature of dark nebulae." (Michael E. Bakich, "Barnard's Milky Way," in Astronomy, August 2004.) Barnard's photo of the North American Nebula, taken on September 4, 1905, illustrates what astronomers call "dark nebulosity" and what I am here calling "white darkness," after Maya Deren. Is the phenomenon seen here the result of white light splattered on a black background, or blackness emerging from a white background? At first it seems we are looking at white powder splatted on black velvet, but the more one looks, the more difficult it is to determine what actually is the background.
hollowed-out form that turns into all forms Technically,
a torus, a donut shape. One attribute of the torus is that the
inner face that defines the hole of the donut is uniform with
its outer face, the outer edge of the donut. These two boundaries
comprise one surface, in the same way that the two sides of paper
in a Moebius strip are continuous. The torus is the paramount
model of emanation, the form from which all other forms can be
derived by topological conversion. The adjective is toroid.
This is a tight paraphrase of Vedantic philosophy, with a typical
emphasis on the transcendent Self, but in Tantric teachings the game is
viewed rather differently. The assertion of playfulness is common
to both views, however. We cannot realize what the cosmos really
is if we take it too seriously. In fact, the word delusion comes
from Latin de-, away, from, and ludere, to play. This
derivation suggests that if you cant play with an idea or belief
or experience, it may be delusional. Whatever leads us away from
playfulness is a delusion.
coal-black plasma Currently known as dark matter,
and believed to comprise as much as 95 percent of the mass in
the universe. Hence, hidden mass, possessed of extremely occult
properties. Originally proposed as an hypothesis to explain certain
anomalies in cosmic calculations, the idea of dark mass introduced
more anomalies. Astrophysicists continually exchange papers in
arcane debates about whether or not dark matter exists, if it
has the properties attributed to it, if it exudes from black
holes or gets sucked into them, and so forth.
A close-up of the molecular cloud in Orion (from Gribbin, p. 31) shows the characteristic smoky pink flush with obscure figures of light looming above it. Astronomers do not regard such a cloud as harboring organic compounds, so the notion of the Anthropos, the template for the human species, floating out there like a dewy membrane is preposterous and unacceptable — for the moment. Rather, modern scientists believe that nebulae are loaded with inorganic elements that provide the basis, the infrastructure, for organic matter. The mystery of how organic life can arise from inorganic bases is just that — a mystery. Technically, this is called abiogenesis, "the development of living organisms from non-living matter, as in the supposed origin of life on Earth." (Oxford Dictionary of Earth Sciences) Scientists today are unable either to validate abogenesis or to argue it down.
Some experts take a different view of how organic life developed, however. Fred Hoyle and Chandra Wickramasinghe regard prestellar molecular clouds, such as those of the Orion Nebula, as the most natural cosmic cradles and believe that processes occurring in such clouds lead to the commencement of dispersal of biological activity in the Galaxy. (Lyall Watson, Lifetide, p. 36.) The key word in this sentence is commencement. While most astronomers believe that biological processes arise on planets circulating around stars born in nebulae like M42, after the planets are provided with precise conditions that favor life, Hoyle and Wickramasinghe maintain that biological life commences in the molecular clouds. The forms it assumes are minute spores, units of nucleic acid called propagules, that contain sections of the genetic code. Lynn Margulis has also suggested that molecular life in the form of propagules may exist at large in the cosmos.
The Sun is recognized to be both an other-than-human person and the ultimate animating life principle: this ontological position is one of becoming rather than stasis, and therefore is significant for environmental ethics. Moreover, it is not the Sun as a static being in the world (as the Western tradition views it) to which the Blackfeet pray, but to a being who is in the world as a person, who is both present and in process (Dolores LaChapelle, Sacred Land, Sacred Sex, Rapture of the Deep, citing Jay Vest, p. 124)
To say that Sophia suffers grief and remorse is not an anthropomorphic projection of human feeling upon an imagined divine entity. It is merely a way of indicating that all we can feel as beings limited by the human condition is not limited to our experience but belongs to the larger frame of the cosmos considered as a living, sentient, conscious organism. To say that gravity feels the thrill of the plunge is, in some minds, to attribute to a blind law of nature emotions that only occur in sentient creatures such as us. This objection will certainly be raised. But I submit that we do not know what gravity feels, and to deny that it does feel something merely blocks the investigation. Where there is force, there is feeling. Where there is relationship, pattern, there is awareness, one thing or action revealing itself through another. These are the laws of organic pathos, contrasted to the blind laws of unfeeling nature.
Everyone is free to choose the laws by which they live.
My choice of language in describing the Aeon Sophia is as careful
I can make it, but even so it calls for qualification. When I
write, By a rare exception, there, on Earth, deity is wonderfully
revealed. On Earth nature is the revelation of a supernatural
presence. (Prelude), I do not wish to instate Sophia as a divine
substance outside nature that somehow divinizes the dead matter
of the planet. Nature is a divine presence in itself, and operating
through nature is an intelligence peculiar to a cosmic power,
a super-terrestrial activity that normally remains bounded in
another dimension. This is the unique teaching of Gnostic metaphysics
concerning the anomaly of Sophias indwelling of the Earth.
The poet Rainer Maria Rilke was deeply sensitive to intensities.
In the Duino Elegies he invoke the presence of the "angels," sublime
allies who store intensities for us, as bees store honey. To
Rilke what we feel is not felt by us alone, but belongs to the
living continuum of the entire cosmos. In his itroduction to The
Selected Poetry of Rainer Maria Rilke, translated by Stephen
Mitchell, Robert Haas writes: "Human feeling is not so problematical
here. It does not just evaporate; it flows through things and
constitutes them... Feeling, after all, belongs to the angels.
They are the masters of intensity." (p. xii) Haas says that
the Duino Elegies are "an argument against our lived, ordinary
lives." (p. xiv) The problem in living is not what we feel
or don't feel, but how deeply we feel anything at all. Like the
Duino Elegies, the Gaia Mythos is an invitation to feel deeply
into ourselves to the point where we are no longer just ourselves.
Abandon is essential to Gaian empathy.
A panoramic edge-on view of our galaxy clearly reveals the central bulge and the spiral arms or limbs. According to a recent mapping, the Two Micron All Sky Survey (2MASS), there are more than 500 million stars in this regular lenticular spiral. The slight asymmetry, showing more extension on the right, is thought to indicate the presence of a bar pointing toward the solar system.The two blotches ( lower right) are irregular companion galaxies, the Greater and Lesser Magellanic Clouds, named after the navigator, Magellan. They are only visible only from the southern hemisphere. Needless to say, it is impossible to photograph or electronically scan the galaxy from outside. The above image is a simulation. (Photo from "Redesigning the Milky Way," in Sky & Telescope, September 2004.)
The extent across the limbs is estimated to be 110,000 light years (LY), and the central bulge, or galactic core, is about 15,000 LY in diameter. Our solar system is located on the right about three-fifths of the way from the central bulge. The extension of the arms is more then seven times the thickness of the bulge. Relatively speaking, the limbs are nearly wafer-thin. As the immense armature rotates (clockwise, viewed from above), the composite stars of the limbs stream away like drops of water spun from a rotating sprinkler head. Our sun, one of those drops, is mysteriously propelled from its supposed point of origin in the Orion Nebula, so that it moves by "proper motion" through the limb it occupies. Rather like a salmon, it appears to be swimming upstream toward the galactic core. Not all stars exhibit this particular type of proper motion.
In the Gaia Mythos, I equate the Pleroma of Gnostic cosmology with the central bulge of our galaxy. Astronomers now propose that a massive black hole occupies the bulge, but I suggest another hypothesis: the core consists of high-porosity, mass-free star-light, like a compact globe of shaving foam. Within this globe of organic white light is a hub of super-organic black light or "Osirian Ore." At the unmoving point of the hub of black light is the Originator. Because the core consists of stellar material in a mass-free state, it keeps the entire starry carousel afloat. In my mythopoetic conversion of modern cosmology, the limbs of the galaxy are composed of heavy dark matter, chaotic elementary fields, the dema, perforated with blazing suns. The immense carousel of the spinning arms rotates on the mass-free hub. Thus, there is no hypothetical black hole at the center. I would object on poetic grounds, and more, to equating the Originator with a black hole!
Current mapping techniques for galactic structure have not changed
the picture much in twenty years, as far as our local region is
concerned. In 1984 I sketched the region of the local limbs for
classes I was giving at the time. Although recent modelling suggests
a fifth arm in what what assumed to be a uniform four-armed structure
("Redesigning the Milky Way," Sky & Telescope,
September 2004), the general picture remains largely unchanged.
My sketch shows the sun with its fleet of planets situated in the third of four arms or limbs that encircle the galactic core. Because it was intended for use in naked-eye skywatching, I proposed a "sphere of observability" with a modulus of 4300 light-years. All the stars that we see with the naked eye, and all the constellations formed of those stars, lie within this sphere, which comprises an area of about 3 percent of the entire galaxy!
The four Arms pictured (left to right) are: the Centaur Arm, tightly wrapped around the galactic core, the Archer or Sagittarius Arm, the Orion Arm, and the Perseus Arm. These Arms cannot be seen, so they are named by what can be seen. That is, they are named by the constellations we look through when we look in the directions of these Arms. The component stars of those constellations are not out there in the Arms, but in the sphere of observability.
From within the Orion Arm, we see almost no stars in the other arms. One notable exception is the Trifid Nebula, located on the edge of the Archer Arm, right next to us in the direction of the galactic center. The Milky Way is the concentrated bands of stars we see by observing the thin edge of the Orion Limb from within it. Above and beyond the dense stellar population in the limb are extra-limbic regions where stars are widely dispersed, yet still associated with our galaxy's organic structure. The Big Dipper, for instance, lies high above the plane defined by the dense stellar populations in the Orion Limb.
I estimate that the most distant star visible to the naked eye of the average person is chi Orionis at a distance of 4300 light-years. (This distance gives the modulus for the sphere of observability.) When we view the constellation of Orion, we are looking down the galactic limb we occupy, in the direction where it disperses. In effect, we are looking into the past, "downstream" in spacetime. When we observe Deneb in the constellation of the Swan, we are looking "upstream" in spacetime, toward the future. This is the direction in which the sun itself is moving within the galactic limb, propelled by its autonomous force (this is called the "proper motion" of the sun).
Many orientations to cosmic structure are indicated by the constellations: for example, the flight of the Swan leading the sun "upstream" in the galactic arm, ahead in spacetime. The recent discovery of the mysterious tunnels extending laterally from the galactic core into the limbs presents the opportunity for extended orientation, but this requires an act of imagination, for these tunnels cannot be seen.
Overview of the galaxy, looking down, allows us to visualize how a current erupting from the galactic core (dark gold) could extend into the limbs. The full extension of the Orion Limb from the center to its dispersing end is shown in light blue. This limb is located about three-fifths from the central bulge. The diameter across the limbs is estimated to be 110,000 light years. (I apologize for the quality of this image, lifted from dusty old files. I will try to come up with a better resolution to replace it.)
In astronomical terms, Sophia's Plunge from the core can be visualized as a power-surge causing the core material to shoot across the rotating limbs. The torrent of mass-free energy leaves a tunnel behind as evidence of its passage. The tongue of the Sophianic power-surge extends to a specific location in the third limb, the molecular cloud of the Orion Nebula. Astronomers assume that our sun was born in this cloud and ejected from there to commence its voyage upstream in the galactic limb.
they lithely turn into gendered gods It may be argued that God, Divinity, Spirit (or whatever word one chooses to designate ultimate reality), is beyond sexual gender, but it can as well be argued that the divine element permeates sexuality and so cannot be entirely excluded from gender categories. If the Divine sexualizes itself, it is not inappropriate to describe it in terms of gender. This is the perennial viewpoint of Asian visionary wisdom such as Dzogchen, Tantra and Shaivism.
In Lao Tzu the Tao is sexualized into the male part, yang, and the female part, yin. As noted above, Tao as pure process is identical to Aeon as a dynamic-relational nexus, rather than a substantial entity as understood in Western metaphysics after Plato. I highlight this point, even at the risk of becoming tedious, to keep the Mythos clear of the Greek-language trap described by Dolores LaChapelle.
female and Male Elohim, Devs and Zuras The sexuality of the Gods was basic to the Pagan religious spectrum. I characterize the sexes of the Aeons by the two ways in which currents of force can be visualized: male, Zura, power encored on its source, female, Dev, coreless expulsion of power. These polarities are centering and decentering aspects of a single turbulent activity. The play of the Aeons is pure chaos, complexity as now understood in the new science that goes by that name.
Both singular and plural terms for Gods are used in the Old Testament. Elohim is plural. Much has been made of this point in turf wars over who knows best what the Bible says.
I borrow the language for the Mythos from Hindu and Persian mythology where Devas and Azuras are divinities at the highest level of cosmic activity. The word Deva comes from the root div, “to shine, radiate,” related to the I-E root, –dyaus and Latin deus. Divinity is that which radiates by a power innate to itself, free and autonomous, not derived from elsewhere. Deity is the self-sufficient source of radiant power.
The origin of Azura (also spelled Asura) is unknown but seems to connote sexualized divinity of a male type. The Vayu Purana says, “Asuras were first produced as sons from the loins of Prajapati.” (John Dowson, Hindu Mythology and Religion, p. 27) Prajapati is a Sanskrit name for Divinity manifested in biological reproduction through meiosis, the fusion of the genetic material of two different cells into a third, unique unit. This form of reproduction is widely apparent in nature, but it is less widespread than mitosis, cell division producing two new nuclei with the same composition as the original cell nucleus. Mitosis, or asexual reproduction, is the norm for the microbial and bacterial forms that comprise the greater part of life on earth. Humans reproduce by meiosis, amobae reproduce by mitosis.
In a twist that has occasioned much perplexity among mythologists, Azuras are considered in Hindu myth to work against Devas, the good gods, but in the Persian parallel myth, Devas are evil and Azuras are good. I suggest that the ambivalence here may indicate the way that biological reproduction by meiosis, while serving to manifest Divinity, can also work against our recognition of how it does so. It may also indicate how the two forms of reproduction, meiosis and mitosis, can work against each other.
The issue of meiosis versus mitosis runs deep into the species’ destiny and provides a major plot-factor in the Gaia Mythos, especially in Part Three, The Gender Rift.
Her consort is Theletos, the Intended Gnostics material vary on the question of how the Aeons of the Pleroma are paired. There seems to be quite a lot of -partner switching in effect among the Gods. This certainly indicates how Gnostics saw in the Pleroma a reflection of their initiatic cells where sexual swapping was common. Sophia is most commonly paired with Christos or with Thelete, but Christos figures much more strongly in cosmological scenarios. Nothing is known of the Aeon Thelete but the name. This is the case with dozens of Aeons.
"Consort" in Greek is paredros, used in the
sense of a permanent couple. Mary Madgalene is described as the
companion, koinonos, of Jesus, in the Gospel of
Philip and elsewhere, but her title in the Mysteries would
have been paredros.
singularity This is the most mysterious theoretical entity in modern science. The standard definition is less than satisfactory: "a point of infinite density and zero volume." According to current astrophysical theory,
(John Gribbin, Space: Our Final Frontier, p. 87-8)
Gribbin refers to Belgian astronomer Georges Lemaitre, an ordained priest of the Catholic Church and the father of Big Bang theory. (Watch out for what comes out of Belgium, folks!) In the 1930s, Lemaitre picked up on the discovery of Edwin Hubble that our galaxy floats in a huge vast black sea populated with other galaxies, or "island universes." From this observation, astronomers rapidly deduced that the Universe (when capitalized, Universe indicates the totality of the island galaxies, not merely the galaxy we inhabit) was expanding in all directions at once. Lemaitre assumed that if this were so, the Universe "must have been in a superdense state long ago, with everything ... packed together in a single lump of stuff with the same density as the nucleus of an atom (or a neutron star)." (Ibid., p. 88) When this superdense mass exploded, the galaxies were produced, and they still continue to drift apart due to the residual effects of the initial explosion, the Big Bang. Lemaitre called the original core of the explosion the "Cosmic Egg."
Gribbin notes that "Lemaitre didn't try to explain where the Cosmic Egg had come from." If it was just there, then the Big Bang theory fails to really explain the origin of the Universe. If it was there as a result of a previous Universe that had expanded to the maximum and then collapsed upon itself, then Big Bang theory falls into the more inclusive model of the cylic emanation, the cosmological model of Asian metaphysics. Emanation theory assumes no absolute beginning or end for the Universe. This is also the assumption of the cosmology inherent to the Gaia Mythos.
If there is no beginning or end to the cosmos, there is no need to explain a beginning and end. What calls for explaining is how novelty arises in a continually self-recycling cosmos. To my mind, this is one of the Top Five Big Issues of astrophysics. In the Mythos I use the term singularity for the arising of novelty, the introduction of a new story line or new plot element in an old story line. Thus I adopt the term for my purposes, exploiting its narrative possibilities, but in doing so I am not obliged to accept any standard theoretical notions about singularity. The problem with Lemaitre's theory is that it relies on the conception of superdense matter and totally ignores the possibility of mass-free matter.
I believe that the matter at the galactic core is mass-free, and thus able to float the heavy apparatus of the rotating limbs. The dynamic signature of mass-free matter is porosity. Due to incomplete knowledge of colloidal states, modern science is unable to approach a working concept of porosity. In the Gaia Mythos (Episode 6) the image of coral is used to convey the dynamics of high porosity.
So far inside their embrace Because the gods live through whatever they project, yet without overwhelming it by too strong an intrusion of their powers, they are inside us and we are in their embrace, simultaneously.
The late Romantic poet Rilke was intensly sensitive to the mystery of living-through. He experienced the world as a place of " infinite mutability, interchangeability, and openness," and this perception was closely reflected in his poetic diction. "Most of Rilke's linguistic innovations... have to do with this fluidity and interpenetration. A typical instance is his use of the word ausgefuhlt... 'felt through,' by analogy with 'worked through' or 'thought through.' This 'feeling through' the most diverse material was Rilke's special strength as a poet, his weakness and inadequacy as a man." (Michael Hamburger, An Unofficial Rilke, p. 17)
As a man and a poet, Rilke was painfully aware that what is closest to us is most likely to elude our grasp. That which is so far inside our embrace, seems strangely distant. When we love deeply, no matter what we love, if the feeling is true and not delusional, the effect of our loving passes right through us and pervades the world, then comes back to us from the world as if by a distant transmission, or a soft glanincg blow of chance....
The Mythos suggests that the dynamics of love may be the same for the Gods and human beings. For them as for us, love when it's real will never lend itself to states of identity or possession.
The impulse of no single god, no one Aeon alone