the gnostic circle

anonymous asked:

Rayati. Thank you for responding to my question. It actually now seems to me more fit to call the holy daughter "zoe" on the grounds that she rekindles the light of our true selves and shows us the love of our divine and eternal mother, who truly is our beloved mama in the end. Anyways, i've just been researching the history of Ishtar/Inanna. There is to many connotations to war and lust for my liking... p.s, i'm very sorry for coming off a bit rude.


Don’t worry, you didn’t come off as rude. Zoe isn’t that well known outside of Gnostic circles, and not even all Gnostics acknowledge Her much, so I probably needed to explain my decision to still identify Her with the Holy Daughter in my own personal practice. 

I don’t know too much about Inanna/Ishtar myself, but She seems to be very much pan-cultural, having been adapted into many different pantheons across the Middle East, linking to Isis, Asherah, Astarte, Aphrodite and more. War and lust seem to be only a couple of Her aspects but She seemed to represent a variety of powers for the many different cultures that worshipped Her. I can understand if some of that may put you off.

However, it is important to remember that the ‘Inanna’ of Orthodox Filianism refers primarily to the Holy Daughter - who, as you said in your first ask, is all loving. She has several different aspects to her personality, represented primarily in the Seven Janati, and these reflect the different forms people throughout history have known Her. Her identity as a warrior, for example, would be linked to Sai Vikhi (Kyria Nike). Maidkind’s relationship and understanding of Dea can be warped by fear and ignorance, turning virtues into vices, and manipulating aspects of Deity to suit a political agenda. 

At the end of the day, all are free to call Our Lady what they wish. She did not exist in one place at one time. Her identity spans multiple worlds. Her story occurs outside of time. What She does for us, Her sacrifice, is an event that has happened at the beginning and continuing throughout eternity, until all souls are reunited back into the Great Mother of Mystery. 

Egyptian concept of time is represented by the hieroglyph ‘Neheh’, which means ‘eternal repetition’, or, in a more esoteric sense, “repetition of the original” which is the definition of a fractal process unfolding.  

Shekinah is the English transliteration of a grammatically feminine Hebrew/Egyptian word that means ‘the dwelling or settling’, and is used to denote the dwelling or settling of the Divine Presence of God, especially in the Temple.

Neheh Shekinah then, appears to mean the “eternal repetition of the original divine presence of God”.  And shows a fundamental quality of God that is cyclical, eternal, and changing.  The very substance of reality as a ‘process fractal’ or Monad.   

-Richard E. Gordon III, 32

“The squaring of the circle” is one of the most important interpretations and definitions of the Great Work of Alchemy. The Circle represents Unity, the First Matter of our work, and the Square represents the Four Elements of Nature which emanate from and return to the Circle. In Alchemy it is asserted that the metals are composed of the Four Elements, which the ancient philosophers called Fire, Water, Air, and Earth. The actual differences between the metals are the result of the particular proportions in which the elements are combined in the metals. Gold itself is the natural result of a particular combination of the elements. The other metals of Alchemy are also combinations of the elements. By extracting and purifying the elements in the base metals, thereby reducing the metals to their pure state of Prima Materia, and then by skillfully converting the actual proportions in the combinations of the elements which constitute the life of the metals, the metals can be transformed into gold. By purifying an object of the Four Elements we are left with a fifth element which we call the Quintessence and the First Matter of our work. In WoMan this fifth element is called his/her Spirit. Now in Mystical Alchemy the elements represent the human senses. Fire is the sense of sight, Water is the sense of taste, Air is the sense of smell, Earth is the sense of touch, and Spirit is the sense of sound. The fifth element of Spirit, unlike the others, has a direct link with our True Self, which is the Crown of our alchemystical work. To attain this fifth element we must first purify or deprogram ourselves. Then must we recreate or reprogram ourselves in accordance with our True Will. When the True Self is attained through its so-called purification, or, in other words, when we rise above the elemental senses, it is then that we are able to properly recreate ourselves, to reprogram our systems, or to recombine the elements to fit in with our new perspective. But first we must purify our systems; only then are we truly fit and freely able to properly consecrate ourselves to the Great Work, to reprogram ourselves in accordance with our True Will, and to effect the Supreme Transmutation. To deprogram ourselves is not really an act of elimination but of purification. In this case the elemental senses are to be purified. The senses, as commonly applied in the world, are material in nature, causing an identification of consciousness with the material plane at the expense of the spiritual. But we cannot realize our True Self if our senses are bound to the material world; they must become the vehicles of our True Self.