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Translations from the Andromedan
Commentaries III.2

NOTE: The commentaries on Translations from the Andromedan present snatches of an alternative myth of the prehistory of the earth. The myth is not complete or sequential in these notes, but it can be gleaned from the highlights. Selected themes are indicated in the table of contents in assist in navigating through these notes.

Sloka Three: Aengus and Etain

Ariadne’s thread: Secret you hold in the breath streaming between your teeth.

Primary bard am I to Elphin: The Hanes Taliesin, a recitation of the "past lives" of the Welsh bard, cited from The White Goddess, Robert Graves, translation by Celtic Revivalist Lady Gregory.

Carnac: Site of megalithic ruins on the west coast of Brittany in France where over a thousand menhirs (standing stones) are erected in parallel lines oriented toward the Atlantic.

Sexual fatality: The staggering variety of animals in the Gaian cradle of species made it a realm of hunting magic unparalleled in the Orion Galaxy. The kill was initially a sacramental act of power-sharing. But immersion in the Gaian habitat infused the Orion Men with inordinate mana and they exceeded their quota. They went wild with stalking. Ironically, it was priestesses of the Huntress Strain like Artemis, those who had lost their parthenogenetic powers by taking up the bow, who were most insistent in demanding male sacrifice to preserve Gaian symbiosis.

Some of the Sidhe remained curiously unaffected by this situation, however. They cultivated erotic liaisons with the Orion Men and lured them away from the hunting magic with their twilight talk. They made dreaming more attractive then stalking. Many of the Sultress Strain were hamadryads, others were water-nymphs and still others were of the Kerali, like Vulka, Asuramaya’s consort. All later acts of sacred union, including the hieros gamos by which a Gaian priestess empowered a man to be a theocrat, devolve from these remote chthonian romances.

Women of the Sultress Strain provided the foundation for the erotic arts that in turn provided the basis for civilized societies, before civilization arose. In their line of descent appeared generations of ferocious witches and tutelary bitches: Hecate, Lilith, Cybele and the descending Goddesses, Eurydice, Eriskigal, Persephone. The Maenads were Huntress women who converted late to the Sultress cults, bringing with them the mad ecstasy of the hunt and often turning it against men when their primal resentments got the best of them. Kore in Hell was their martyr. Descent was into reproduction, a blood-swilled vortex where humanity foundered and founders still.

Others among the Sidhe refused to take up archery. They resisted the furious Men and renounced hunting magic, dedicating themselves to total identity with the earth. These dissenters headed the lineage of native women who developed agriculture from intricate rituals of dreaming. They are called the Parthenic Strain, from parthenos, "virgin". They alone preserved the traits of the Kerali Strain, the pre-Orion Sidhe. Of all women native to Gaia, they retained parthenogenic abilities to a very late era. Among these are Rhea, Demeter and Kore. The transition from Demeter to Kore represents the last phase when parthenogenic birth assisted by the powers of the earth was superceded by sexual reproduction. Hence Kore was "raped" by Pluto, and Persephone descended into Hades (an allusion of the entrainment of the iron-rich bloodstream by the magnetic field of the earth). The prehistorical core of this myth is sexual but the consequences of the shift were largely cognitive, for the act of sexual union incited a hypertrophy of forebrain circuits in both sexes. Historically this mutation emerged between 2100 BCE and 600 BCE. One result was peak speciation in the Greeks, producing the rational virus of narcissism for humanity as a whole. These early (recorded) historical events were the culminating, split-second developments of psychoanatomical changes millions of years in the making.

The Orion Men openly resented the demand for sacrificial exchange, but not because they were disinclined to die. Death for them was a blackout that produced immediate return to the Pleromic Stain. Their genital thread performed the miracle without their intending it, but the sacrificial rite demanded by the Huntress women changed that. Those who were sacrificed had to die intentionally, not merely as a side-effect of a hunting contest or accident. But there was a trick involved: to die in that way, in a voluntary manner, open and vulnerable, weakened the genital thread. Less and less did the sacrificed Men tend to return to the home nebula upon death. Instead, they lingered among the Sidhe, they even verged on bonding with the earth.... Sacrifice of a male life was a rite that demanded the man become utterly vulnerable. This act of surrender provided a model for other hunters who were romantically enmeshed with Gaian women, especially the tree-nymphs. They achieved the same effect when they came to die ecstatically in the arms of the hamadryads. For the Orion Men the turning- point came when the lure of chthonian romance inspired them to die for love, rather than for excess. They climbed willingly into the trees and expired in co-emergent dreaming with their tree-born consorts.

In sexual fatality they found the liebestod, love-death, and it freed them to become true men at last.

Some of them, anyway. The rite of the mortalizing tree-ordeal were crucial to the future exploits of the Orion Men. It opened for them a quest for adventure in love. This was primordial spirituality in the Gaian habitat, deeply fulfilling to Men and Sidhe alike. But the chthoniam romance was tainted by the seed of enmity. As the eons passed the primal identity of the Anthropos fractionated into a kaleidoscope of totemic fixations and the sacrificial rites mutated into weird, abased forms. Rather than undergo loss of identity in the arms of the Sidhe, deviant stalkers among the Men retained their identity by arcane and sinister methods. Long after the romance faded, shamans hung around in trees all over the world, or erected leafless poles where trees were scarce, or constructed ladders of real wood or imagined ladders made of smok (On the lighter side, some madcap brujos and brujas still play in the trees when it pleases them.) Late descendants of the Orion Alpha-males hung themselves in futile arboreal rites, blindly imitating what had originally been a sublime act of surrender.

The male initiation rites finally devolved into crucifixion, a grotesque parody of the tree-ordeal. But a glorified victim, spuriously identified with the Anthropos, could not restore humanity to itself. This religious delusion is deeply appalling to natives of M31, yet they understand its bizarre logic: how the ersatz religion of sacrificial love, falsely imputed to cosmic intervention, became an endgame for humanity, while the true passional love between the Orion Men and the Sidhe faded into oblivion.

gone for a passing lust, your sacred trust: The fate of Alizan recalls that of a Tibetan adept and treasure-finder, Tshultrim Dorje, author of The Seminal Heart of the Dakinis.

For Alizan past lifetimes in an open sequence determined the elegant trajectory to liebestod: Silenus in Atlantean mist, then a leopard-lady of Zhang Zhung, then a Persian ninja of uncertain gender, then Asuramaya at the court of Krishna, then Nefer-Hat-Shu, the hierophantic daughter of Mut-Hathor, then Timotheos of Naxos who cautioned Daedalus in Minoa, and Priam, the tragic prince ransomed by women. Then, by instruction from a Mantinean sibyl, Diotima, he realized in a Greek lifetime the whole-body vision of Eros, arreton and delectation. Reckon a fourth-century interlude with the Sabians, a sect of Gnostic star-gazers from Parthia, before he reappeared in Ireland among the Dalcassian clan by the river Shannon. The long haul from Asia had looped ecstasy into dialectic and, with Alissandra de Monfaucon, back again to ecstasy, this time the lyric kind, this time with all the glamour of Celts. His pores exuded Gaelic like a fragrance. Beauty like to Cuchulain blazed on his brow.

The terma (spiritual treasure) consigned to Alizan was a pair of decorated books, the sacred testament of Aengus and Etain. Two volumes, white and green, beautifully engraved by the Children of Dana, they described the romance of the mythical pair of Celtic lovers as if it were seen from M31. The purity and purpose of human passion in all its shape-shifting wonder was recorded there, once and once only.

Charged by a family vow, the son of the Monfaucon was to deliver the precious books to a Celtic enclave on the Ariege, not far from Monsegur. The mission failed. Due to trouble in a liaison with a local chatelaine, he died caught in a deer-trap set in the forest behind her chateau. It happened in Flanders, late in August, 968 AD, not far from what is now the French-Belgian border. Devastated by sorrow, the little troupe was scattered to the winds. To this day the books have not been found.

Tshultrim Dorje [1291 - 1317] was the reincarnation of the eighth-century Tibetan Princess, Lhacam Pemasel, who was brought back to life by Padma Sambhava. He was a terton, a treasure-finder of the Nyingma Pa. Around 1313, when he was still in his early twenties, Tshultrim Dorje transcribed The Seminal Heart of the Dakinis, a meticulous record of Nyingma magic containing secrets of the twilight tongue spoken on M31. More termas were revealed, but the young adept failed to complete them. "Tshultrim Dorje died under mysterious circumstances, in which an ill-fated sexual liaison with a woman and an inability to keep his Treasure revelations secret while he mastered his own contemplative practice of their teachings was rumored to have played at part." ("Long Chen Pa and the Possession of the Dakinis," in Tantra in Practice)

Be forever dead in Eurydice: Rilke, Sonnets to Orpheus. The Greek myth of Orpheus and Eurydice preserves in fragmentary and elusive form the passion play of those Orion Men who initially devoted themselves with noble intentions to certain women of the Huntress Strain, such as the Thracian Maenads who dismembered Orpheus. Late in the chthonian romance the heroes ceased to climb into the trees and expire ecstatically in the arms of the hamadryads. They died at the trunks of the trees or, like Alizan, in the nearby fields. Sometimes dakinis attended their passing:

Like the vila or death-priestess of central Europe, and the Dakini of the Far East, the banshee could be as benevolent as the sacred women who used to sing the dying gently to sleep. "When the banshee loves those she calls, the song is a low, soft chant giving notice, indeed, of the proximity of death but with a tenderness of tone that reassures the one destined to die and comforts the survivors; rather a welcome than a warning." (Barbara Walker, The Woman’s Encyclopedia of Myths and Secrets, citing Elizabeth Pepper and John Wilcock, Magical and Mystical Sites.)

retromingent: Anatomically adapted for dorsal sexual congress. "There is one physical characteristic of prime importance essential to the priestesses of the higher mysteries: she should be retromingent." (Kenneth Grant, Cults of the Shadow)

Postures conducive to "atavistic resurgence" of Eros were preserved in Tantric and Gnostic sexual mysticism down to very late times. Originally these postures were random love-acts performed by the Sidhe who often shape-shifted into animals when consorting with the Men who hunted animals. Most animals copulate by dorsal coupling and the sexual habits of the human species followed this norm well down into prehistorical times. The orgies of satyrs and maenads, wild nymphs of the woods covered with a fine pelt of lanugo, represent the last riotous phase of chthonian romance before sexual intercourse turned ventral.

For the human species, erotic magic rose in the sweet afterglow of the eonic conjugations of the Orion Men and the Sidhe, the primordial rites of plasmatic intercourse. Sex was performed in that manner before it became anything like carnal knowledge, and even well before the two sexes realized they were two sexes. The lockdown into biological union devolved with infinite and painful slowness. As the plasmatic bodies receded and the somatic bodies consolidated, the Eros-current of Kundalini phase-locked at the base of the spine, but in the Andromedan doubles this does not occur because there is no internal anatomy to mold the lock. What comes down must go up, so Kundalini ascends for earthbound mortals, but for Andromedans it descends. Whenever they inhale.

With human anatomy "reversion of the current" is induced by dorsal congress, eliciting special nectars from the consort. "The turning back of the force applies not to breath alone but to fire itself, and that is why – in poetic imagery and temple sculptures – the priests exhibited the maiden with eyes upturned in oblique (i.e., retroverted) apanga. Apanga occurs only when the Goddess is suffused with the flow of Amrit, the nectar emitted from the flowers of the inturned sensualities, the fragrance and glow of the Elixir of Life itself." (Grant) Arching her back Rohini accesses memories of millenia of dorsal intercourse, but the recall is "still and passionless" because love-making Andromeda-style is a rite of ventral transfusion through which story-lines held in the lovers’ gazes are separated and rewound like threads of recombinant DNA.

Material by John Lash and Lydia Dzumardjin: Copyright 2002 - 2018 by John L. Lash.