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Translations from the Andromedan
CONTENTS
SLOKA ONE
SLOKA TWO
SLOKA THREE
SLOKA FOUR
SLOKA FIVE
 
Commentaries V.1

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 Five: The Physics of Beauty

sarod: Instrument of classical Indian music, not to be confused with the better-known sitar. The sarod is a large lute with two sets of strings and a metallic fretboard. The strings are plucked rather than strummed, producing a percussive sound distinct from the exotic whine of the sitar.

Sarod music is favored by Tantrikas for the manner in which it simulates the pulsing excitation of Kundalini, the Serpent Power, as it rushes through the sushumna, the central spinal channel of subtle anatomy in human beings. Although Andromedans have no comparable anatomical structure – their entire bodies being plasmatic rather than somatic – they can experience the sarod-like rush through sensations in their primary anatomical vortex, roughly comparable to the vena cava in human anatomy.

Whether coupled to a human double or not, Asuramaya can recall the sequence of his incarnations on earth in a range of nine at a time, although nine is not all there are. As he translates, he is not Asuramaya of the Vaishnava Court but is only called so in a commemorative sense. His coeternal plasmic body belongs to no single life or setting but retains the story-lines from them all. His recall of the throbbing sarod notes wells up from the pathos of terrestrial memory even though he lacks the anatomy for that precise sensation.

Pan and Marsyas: Two famous satyrs in Greek myth. Both played the syrinx or Pan-pipes, but Marsyas, it is told, had the unfortunate fate of being overheard by Apollo who deemed the playing superior to his own. Out of the jealousy so typical of Greco-Latin divinities, Apollo commanded that Marsyas be flayed alive.

Pan, the nature divinity whose human form were the Silenoi, raunchy companions of Dionysos, was not punished for the charm of his piping, but he was banished under conditions that have never been clarified. The disappearance of the Great God Pan was lamented all through the pagan world at the dawn of the Piscean Age. (The main classical source is Plutarch’s dialogue “On why the oracles came to fail.”) On M31 the Saga of the Great Sigh commemorates the unique fate of the Aeon Sophia. In Her Divinity Andromedans recognize the Godhead of Nature on earth. To Andromedans the loss of rapport with Nature is the greatest tragedy to befall their counterparts in the Gaian habitat, but at least they understand the loss while human beings seem to be completely oblivious to its true nature. Hence the human condition is a tragedy of ignorance as much as of loss.

The two riddles pondered by Asuramaya are the rational devaluation of natural beauty (that is, finding the Ideal more appealing than Natural), represented by the condemnation of Marsyas, and the denial of the wisdom of the instincts, embodied by Pan. To Andromedan sensibility both these developments are grotesque perversions due to humanity’s unique handicap, hypertrophy of the forebrain circuits.

just at the point where it turns: On M31 perception is a co-function of the environment of the perceiver. This aspect of Andromedan physics has been glimpsed intuitively by poetically inclined theorists on earth: “Perception, we must realize, is more an attribute of the biosphere as a whole than the possession of any single species within it.” (David Abrams, “The Perceptual Implications of Gaia,” in The Ecologist, Vol. 15, No. 3, 1985). The intuition is largely lost, however, due to the human species’ failure to direct sufficient attention to the dynamics of atmospheric rapport.

For natives of M31, every perception is divinatory and the omen or message to be read always reveals itself via the “turning” of the phenomenon perceived. Perhaps due to subliminal reception of the 1885 signal, Rilke intuited this secret. In the Sonnets to Orpheus, II, 12, the post-Romantic poet evokes the most famous of hamadrayads, Daphne, to elicit the exact sensation of “turning”:

Choose to be changed. O be infused with the rapture of a fire
that shows not what’s changing in it as it burns,
for the directing spirit of the earth entire
loves the figure of flight at the point where it turns.

Who cleaves to bare survival is already arrested,
and how safe is that unremarkable gray?
Faraway a supreme endurance warns against hardening
as if an invisible hammer were suspended in air.

Whoever pours out like a stream is beckoned to know
and at last is led through the play of harmonies
that end at the start and begin in the ending.

Every fortunate moment where two can cross paths,
and be astonished, is the offspring of our departure. And so
the fleet-formed Daphne, transformed into laurel,
wants you to turn into wind.

(Translation after Walter Kaufmann, who translates the fourth line as “loves the figure of flight not so much as the point where it turns.”)

strange attractor: Andromedans were delighted when earthside scientists stumbled upon a novel way of viewing nature that came to be called stochastics or chaotic physics. Fascinated with turbulent, non-predictable phenomena like steam clouds, whirlpools in brooks and leaking faucets, terrestrial investigators discovered that non-obvious patterns within apparent chaos could be approximated in mathematical models. By feeding reiterative equations into a computer they produced ornate graphic designs that repeated themselves on differing scales. Although these designs, called fractals, do not actually occur in nature, the chaotic dimension of nature produces them. The tendency of nature to generate fractals is attributed to an entity called a strange attractor, the dynamic vortex of any turbulent system.

On earth the strange attractor seems to organize nature in a hidden way but on Andromeda a strange attraction operates normally between the natural habitat and its inhabitants. Natives of M31 marvel their earthbound counterparts detect Andromedan ecology in the infrastructure of turbulent activities. This rapprochement of terrestrial and Andromedan physics is cause for huge celebration in the mirror-world because it suggests that the physics of beauty could be awakened in human imagination, the other side of the mirror. (See ahead, 49, parallel universe.)

Could be, but not necessarily will be. The alignment so ardently dreamed by Andromedans depends upon a radical adjustment in human perception: so that the act of perceiving is experienced “as a reciprocal phenomenon organized as much by the surrounding world as by [the perceiver]” (Abrams) This interactive dynamic is inherent to Andromedan perception but on earth it has to be taught and learned. The conceptual basis for the teaching is not unknown on earth but it is rarely applied to atmospheric physics. Buddhists use the term “co-emergent” in a philosophical sense, but their theoria is a long way from a sensorial beholding.

On M31, estuary bards versed in the art of divination by language are nicknamed strange attractors because of the way omens behave around them, similar to the way natural phenomena on earth behave around the entity of that name. Savoring the allusion, Asuramaya recalls that earthside sorcerers command intent with their eyes.

converts to lilting aural codes: In the visual music perceived by Shipibo-Conibo shamans, geometric figures appear, “visions of rhythmic undulation, of perfumed and luminous ornamentation, or the rapid skimming over of the pages of a book with many motifs.” This mode of hallucinatory perception approximates the norm on Andromeda but it is only taken to its highest development by poets and dancers. “The motifs appear everywhere one looks: in star formations, in a person’s teeth, in the movements of a tuft of grass. As soon as the floating network touches his lips and crown, the shaman can emit melodies that correspond to the luminous vision.” (Angelika Gebart-Sayer, Una terapie esthetica, in America Indigena, 1986, cited by Jeremy Narby in The Cosmic Serpent.)

Here earthside shamanic activity approximates one vector of divination on Andromeda: aural-visual conversion, the unity of awareness and emptiness. This vector is roughly intuited in the Dharamakaya of Buddhism, especially in the Development Stage of Dzogchen.

seeing makes the looker vanish: In Andromedan physics the speed of light is not constant but varies inversely with the depth of looking. Beyond a certain depth light slows down drastically and the observer is teleported to the sight being observed. The body follows the gaze, literally. Since teleportation is an effect of observing in depth, the seer actually dissolves into the act of seeing. This accounts for how Andromedans can tour the galaxy, sightseeing immense nebulae and other spectacular events.

Seeing in depth exemplifies the second vector of divination on M31: visual-spatial conversion, the unity of appearance and emptiness. This perceptual modality is roughly intuited in the Nirmanakaya of ninth-degree Buddhism (Ati Dzogchen).

tears well: In the creation-myth of the Winnebago natives of Wisconsin, Earthmaker muses upon the power of emanate a world: “If I wish anything it will become as I wish, just as my tears have becomes the seas.” (Eliade, From Primitives to Zen) Also, in the Vishnu Purana, the all-pervading witness, whose eyes are like a granular dew that drenches all sensate forms, is called “Lord of Tears.” Viracocha in South America is similarly named.

limpid nodes called: With the launch of the Hubble orbiting telescope, thousands of high-resolution photographs of deep space have been achieved. In one session of viewing conducted in December 1995, astronomers made 342 exposures of a region in Ursa Major believed to be particularly rich in deep-space phenomena. This area has since become known as the Hubble Deep Field. The area under scrutiny was about 1/30th the diameter of the full moon, a postage-stamp-size sampling of the outermost reaches of cosmic space. Technicians kept the telecope steady for ten days so that optical sensors could register a huge amount of data. When enlarged and closely analysed, the photos revealed 1600 distinct galaxies.

In recent studies into the mysterious presence of “dark matter” astronomers have supplemented the Hubble photos with data from the Large-aperture Synoptic Survey Telescope (LSST). Used to map the distribution of dark matter, it is 20 times more powerful than optical telescopes. A scan of 14,000 degrees of sky, calibrated to down to the 27th magnitude (the limit of naked-eye observation is generally set at the 6th magnitude), is still only capable of detecting galaxies at a distribution of 600,000 per square degree. The secret of dark matter (known as Osirian Light in Andromedan physics) seems to be that it “establishes the underlying blueprint for assembling ordinary matter into galaxies, stars, planets and life.” (“It (i.e. Life) Came from Outer Space,” by Joe Alper: Astronomy Magazine, November 2002)

In compiling his famous list Charles Messier applied the term “nebulous” to all objects in the night sky that strike the eye as vague or uncertain in shape. His catalogue of 109 objects includes open star clusters, diffuse nebulae, elliptical galaxies, globular star clusters, irregular galaxies, planetary nebulae and spiral galaxies like M31. All these are indeed nebulous, but they are not all nebulae, strictly speaking. A diffuse nebula, like the one in Orion designated M42, is a coloured gas-cloud recognized in Andromedan physics to be a Stain, discrete evidence of Aeonic projection of life. The color of the Stain reveals whether organic or inorganic life is being projected.

Terrestrial astrophysicists see in these variously tinted nebulae the ideal conditions for the birth of stars by violent eruptions in elementary matter. Hence they are called cradles of star-birth. Some astronomers maintain that the terrestrial sun, mother-star of the solar system that harbours the earth, was born in the Orion Nebula. In the mythological imagery of Asar-Osiris the area of the pendant “sword” carries phallic associations, as if the semen of the Sky Gods were discharged from this region.

Galaxies of many types appear by the billions in cosmic space, but nebular Stains indicative of organic life are relatively rare. This fact seems to confirm the reports of earthside seers who maintain that realms of inorganic activity in the cosmos far exceed those of organic activity. (Of course, the inorganic is living in its own way.) For organic life-forms to arise there must be a Stain in primordial matter, like colored breathing on a obsidian mirror. The pastel hues of beige-pink, peach and amber indicate Stains where the capacity for sentient awareness is optimal. (Cf. Castaneda, The Fire from Within) Nebular Stains indicate the inceptive conditions for organic life but for it to manifest in full-blown Becoming the setting of an earthlike planet is required. The presence of an earthlike planet in a galaxy may be indicated by coloration. M31 presents a smoky amber smudge, as if the entire aura of the galaxy were tinted by the presence within it of one organic band. The photos coming by the thousands from the Hubble telescope show in enhanced (sometimes misleading) colors the huge variety of these Stains, variously called Dumbell Nebula, Tarantula Nebula, Blackeye Nebula, according to the first mundane thing suggested by their turbulent shape.

white hole: A mathematical fiction devised by earthside astrophysicists to explain the problems raised by the bogus conception of a black hole, itself invented to explain the mathematical fiction of a “quasar” supposed to have been “observed” for the first time in the Crab Nebula, the quasar in turn being a bogus conception to explain the inexplicable massive output of “synchrotronic radiation” pouring from the Crab supernova remnant, an emission of “energy” in excess of any known laws of physics at the time it was first “detected by instruments.”

In the Andromedan view the fiction of black and white holes haunts the minds of earthside astronomers due to their lack of direct perceptual access to the cosmos. In his five rules for orgone biophysics, Wilhelm Reich noted: “The scientist will increase his errors in proportion to the neglect of his own sensory perceptions and awareness.” (Ether, God and Devil / Cosmic Superimposition) This view reflects the evidence of yogic sciences perfected in the Atlantean sunset of the chthonian romance. Yogi-hunters who accomplished long vigils of dreaming awake developed siddhis, occult or paranormal powers such as anima, perception of atomic and molecular structure, mahima, perception of the structure of galaxies, and others. Yogic method “discards completely all external aids and relies on the unfoldment of inner organs of perception.” (I. K. Taimni, The Science of Yoga, commentary on the Yoga Sutras of Patanjali. Cf. also Alain Danielou, While the Gods Play. Rather perversely, Danielou sees in Shaivite mysticism the visionary science of the Orion Men transmitted “through the chain of physical paternity, according to the information of the Linga Sharira, the genetic code.” He considers this wisdom and the supernatural magic attached to it to be the highest spiritual attainment of the human species.)

The physics of beauty posits three distinct kinds of light: atmospheric, organic and super-organic. The first is the light that manifests as a local, photochemical effect in the atmosphere of a life-bearing planet. (The phenomenon was so noted by the renegade cosmologist, Wilhelm Reich: “Light does not move at all but it is a local effect of orgone lumination.” ) Organic light is white like liquid pearl, and super-organic light is black like liquid onyx or obsidian. Photos of M31 reveal a milky center of organic light dissolving like a whirlpool into a sea of super-organic black light. There is no black hole here, only a vortex in the dark sea of awareness (Castaneda).

The supposition of a “black hole” at the center of the Orion Galaxy indicates that earthside astronomers are detecting the co-emergent play of organic light and super-organic light but misconstruing its nature. The fictive orifice is actually a vortex of super-organic light where organic light both surges up and sinks away. When black light wells it creams, the way surf creams on the ocean, or, to apply a better analogy, in a whirlpool. In this action the two kinds of light exchange properties. They even trade vast fields of sentient information. The event is attended by selfless absorption, the unity of bliss and emptiness. This activity corresponds to the third vector of divination on M31: aural-spatial conversion, enacted in the Andromedan equivalent to sexual intercourse. It is roughly approximated in the Sambhogakaya of ninth-degree Buddhism but more fully realized in practices of Hindu Tantra whose intent is to dissolve the physical body into Shabdabraham, the cosmic sound-current.

On earth in pre-Christian times the physics of organic and super-organic light was uniquely revealed to participants in the Mysteries or Mystery Schools. “With water white / Is the great tree wet.” Initiation led to the encounter with a marvelous radiance, the organic light from which the adept received instruction. Another level of initiation was exemplified in the “Black Rite of Osiris” and practices connected with the enigma of the “Black Swan.” These arcane techniques produced direct perception of the interplay of organic and super-organic light, the activity at the core of all spiral galaxies. The Mystery Schools were nurseries for Andromedan doubles.

The coincidence of Andromedan and terrestrial timing around 18 BCE was recognized by Gnostic seers as the moment to change the method of secret introduction to the organic light and go public with certain cosmological principles. Adepts in the Mystery Schools aligned with their Andromedan doubles to articulate a new message of liberation for humanity, but their initiative was violently resisted by adherents to the new religion of vicarious sacrifice, a parody of the tree-hung shamanic ordeal. The Andromedan connection that might have been announced at that time was thwarted.

Consequently the disorientation of humanity in the Piscean Age is far more profound that it would have been due to the usual and predictable trends of degeneration in last half of Kali Yuga. Piscean duality, opposing body and spirit, precludes the authentic duality of cosmic mating and mirroring. This false opposition impedes the spontaneous discovery of powers in the body (siddhis) that link human experience to its mirror-world on M31. The Mysteries taught how to recognize and cultivate these precious inborn powers.

gemmation: Theosophic term for the granular or dew-like budding of primordial matter into living forms. The granular nature of matter was postulated theoretically in the “quanta” of Max Planck, but it can be observed directly by gazing without focus into the depths of the night sky, or simply by closing your eyes.

Belated Muse: She who always comes late but never too late.

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Material by John Lash and Lydia Dzumardjin: Copyright 2002 - 2017 by John Lash.