According to Against Heresies by Irenaeus (fl c. 150- 200 AD)
BOOK 1 CHAP. IV. ACCOUNT GIVEN BY THE HERETICS OF THE FORMATION OF ACHAMOTH; ORIGIN OF THE VISIBLE WORLD FROM HER DISTURBANCES.
NOTE: Additions in brackets [ ] are mine. Also, my italics added: like an untimely birth. In this phrase Ireneaus adopts the striking image from the Gnostic materials which use the Coptic word houhe, "abortion, premature fetus." This bizarre metaphor is unique to Gnostic cosmology. It applies in a general way to the accidental impact of the goddess upon the realm of atomic matter in the spiral arms, i.e. a splatter effect, like a half-cooked omelette spilled on the kitchen tiles. Her impact on elementary matter outside the galactic nucleus quite simply produces a terrible mess.
In a more specific sense, the untimely birth / abortion / premature fetus image indicates the species of locust-like entities that erupt from this impacted zone, the archons. The fallen goddess does not merely produce a messy spash in the outer regions of the galaxy, the Kenoma. Due to her superanimating powers as an Aeon, she unwittingly causes an anomalous species to spring to life. The archons take the form of her messy accident, like an untimely birth. That is, they have the form of a prematurely born human being, "neonate."
It so happens, big surprize, that the embryonic-neonate form is the way humans have come to imagine alien intruders, the Gray ETs. The power of the Gnostic metaphor is this: it is not just a metaphor. Rather, it is a kind of probe that can extract from human imagination a phantom presence looming in the depths of the mind, and in the depths of the universe as well.
In Castaneda’s final book, The Active Side of Infinity (1998),
don Juan challenges Castaneda to reconcile man’s
intelligence, demonstrated in so many achievements, with “the
stupidity of his systems of beliefs... the stupidity of his contradictory
behaviour.” Don Juan relates this
blatant contradiction in human intelligence to what he calls “the
topic of topics,” “the most serious topic in sorcery.” This
topic is predation. To the horrified astonishment of
his apprentice, the elder sorcerer explains how the human mind
has been infiltrated by an alien intelligence:
We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don’t do so...
Sorcerers believe that the predators have given us our systems of beliefs, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed and cowardice. It is the predators who make us complacent, routinary and egomaniacal.
Consistent with the metaphor of untimely birth, I make the archons out to appear like Grey ETs: the species that springs up in the impact zone produced by Sophia's plunge from the galactic center has the same characteristics of the impact. Such is the logic of imagination in this crucial passage of the scenario. It may seem like quite a stretch from the messy impact to the species spawned from the impact. But in the natural world, all species are a product and mirror of their environment, aren't they?
Directly following this passage on the Christis intercession, Ireneaus presents a paraphrase of the morphing of the Aeon Sophia into the material elements of the biosphere and solid earth:
Note that Irenaeus is writing against the Gnostics, so he accuses them of selling their obscure teachings (my italics), which was not the case. There is no record that teachers of the Mysteries charged to recount this myth. Irenaeus's claim is unfounded and inconsistent with the transpersonal spirit of the telestai, the veteran seers and teachers in the Mystery Schools who were selflessly dedicated to the higher education of the human race. Those who were aimed by this story did not hold it in secrecy as a power-play, or to fleece the public, but as a cautious measure to preserve its special character. The myth requires deep participation, intimate involvement, and "great labour," not likely to come from those who are "in love with falsehood." It is easy enough to lie and make things up. It is even easy to maintain a lie in the face of exposure. It is far more difficult to maintain, and test, the veracity of a vast exercise in imaginative learning. Such was the Sophia Mythos.
jll: October 2010 Andalucia
Material by John Lash and Lydia Dzumardjin: Copyright 2002 - 2018 by John L. Lash.