Course 9 Introduction

Course 9 in Nemeta presents a rich and varied of range of material that interfaces closely with 1 Gaian Alchemy. Intimate to both studies is the concept of the morphic field, and a tremendous concept it is.

I propose the term “biomysticism” as a gateway concept that covers a range of studies based on a single, two-part premise:

All moral and creative expressions of the human animal derive from the vital ambiance of the earth, the telluric matrix, and may be imbued with the qualities of awe, wonder, and delight to the highest degree if the human subject refers these expressions back to that source.

Awe, wonder, and delight are attributes of the mystical. As explained in Not In His Image:

Silence surrounded all the ‘Mysteries,’ a word that derives from the Greek verb myo-, meaning ‘to shut the eyes,’ or ‘to keep one’s mouth shut,’ especially ‘in fear of danger’ or, by extension, ‘in the face of awe.'” [Note 128 Luther H. Martin, Hellenistic Religions: An Introduction, 1987]

There is a common and routine assumption that contrasts all things mystic and mystical to ordinary life, so-called. But I contend that what is mystical–deep, alluring, and mysterious, instilling awe and even speechlessness–permeates life (bio). It determines the hidden subtext of life. Hence, the biomystical approach comprises those attitudes and practices by which the human animal comes to sense and express the depth dimension of its existence.

Severed Rose (in 17, The Terma and the Terton) is a testimony to a mystical life self-realized by connecting back to the source of life. The parable of that account is simple and universal: you undergo separation from the source so that you can undertake the mystical journey of rediscovering it. The rose must be severed to bring attention to the power that produces it.

The theme of Course 9 also relates intimately to the prospect of Sophianic Animism. I say “prospect” because it is just that: not something that so far exists, but might come to pass. With a chuckle and a nudge, I could say that Sophianic Animism is “PT Lite.” PT for the masses. However, in view of the fact that PT is Gnosis, and Gnosis is not another religion but an alternative to all religions, one may wonder how Sophianic Animism, postulated as a religion, might play out. And I do wonder about that.

Such considerations hover in the air throughout this Course, and I invite student-allies to ponder them with me. At the end of the day, all such considerations reduce to one insight: biomysticism reveals the richness of life in the presence of the Aeonic Mother, and that includes ordinary life even though peak moments of biomystical rapture seem to overflow it.

Alchemical effigy of Diana of Ephesus

Not in His Image, Ch. 8 Inside the Mysteries:

Brahminical teachings on the Great Goddess confirm the firsthand testimony found in Hellenistic writings. “As the feminine (shakti) of Brahma, Sarasvati is the goddess of overflowing, abundant discourse (Vac), and of revelation and wisdom,” explains noted Indologist, Heinrich Zimmer.

The vahana or vehicle of a divinity is the instrument of its revelation through the human senses.

When the Goddess is called , “radiant white one,” she is compared to the whiteness of the soft, creamy glacial cap of Mount Kailas. The milky whiteness of snow resembles the visible Mystery light. In Buddhism the goddess who represents this vision is the White Tara, who is closely associated with Amitayus and Amitabha, Buddhas of Infinite Light. Visualizations of the White Tara as the “youthful one with full breasts,” whose body “exudes the great transcendental bliss,” can produce rejuvenation and even immortality. The visionary encounter in the Mysteries was intensely vital, imparting the secrets of life—a biomystical revelation, one might say.

In Asian tradition, illumination deities such as Tara descend from prehistoric tree goddesses or from the “Mother Tree,” Mutvidr. “The World Tree, expressing its milky golden sap, denotes ‘absolute reality,’ a return to centre and place of origin, the home of wisdom that heals.”

The practice of Gnosis was full-body illumination in the presence of Sacred Nature whom Gnostics knew as a feminine divinity clothed in animated currents of undulant white light.

§ September 16, 2018 on the quartermoon (D7) of the shift of Sarasvati-Shodashi, The Beautiful One of the Three Worlds. – jll

Block 101 Between Sky and Ground: Orientation .0 + four units. No talk for this unit.

Course Curriculum

9 Gaia and Gnosis 1012 years, 10 months
9 Ruminations on the Yonic Slit 1012 years, 10 months
9 A Sheaf of Cut Wheat 1012 years, 10 months
9 Instruction by the Light 1012 years, 10 months
9.101.0 Between Sky and Ground 00:00:00
9.101.1 Tree and Well 00:00:00
9.101.2 The Magician of the Beautiful 00:00:00
9.101.3 The Heart-Head Connection 00:00:00
Illuminated Heresy: The Eadwine Psalter
Private: 9.100 Eadwine Psalter 01:30:00
Private: 9.100 Forbidden Fruit 01:30:00
Private: 9.100 Illuminated Heresy 01:30:00
Block 102 (In Development)
Private: 9.100 The Anthropogenic Morphic Field 00:00:00
Private: 9.102.1 Gaia and Gnosis 01:30:00
Private: 9.100 Mesotes Animal Powers 01:30:00
Private: 9.100 Mystic Jesus: Hanged Man and Dancer 01:30:00
Private: 9.100 Kundalini and the Alien Force 01:30:00
  • Price Options +
  • Number of Units16
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