Sunday, August 6, 2017


Article first seen at
John Lamb Lash

Based on the Gnostic Teachings from Nag Hammadi scrolls




In a close parallel to Philip K. Dick’s vision of “the Empire,” Wilhelm Reich saw the rise of a similar syndrome which he characterized as “the mechanico-mystical” complex (see The Mass Psychology of Fascism.)

Its signature is “authoritarian ideology,” the mindset of fascism and patriarchal domination.

Significantly, archon was the common term for “governer,” or “authority” in Roman times.

In some translations of the Coptic materials, archon (plural, archontoi) is rendered as “the authorities.”

Reich’s analysis of what I propose to call the mystico-fascist complex focuses on National Socialism, the Nazi movement, which he experienced first-hand, but The Mass Psychology of Fascism contains ample references to Catholicism and the Holy Roman Empire, the millennial ancestor of the mystico-fascist program.

ABOVE is from here:




Karmapolis : Some authors (like Paul Von Ward) denounce YHVH or Yahveh as an advanced being, an extraterrestrial entity who wants to rule our world with not really pure and nice intentions. Do you believe that YHVH is an Archon or the representative of the Archons?

John Lash : Gnostic texts clearly state that Jehovah is the “Lord Archon,” a reptilian type of alien predator who dominates the hive-mentality of the embryonic or Grey aliens. Jehovah, whom the Gnostics called Yaldabaoth, is truly an extraterrestrial being whose realm is the planetary system independent of the earth, sun and moon.

He is not an “advanced being” (i.e., more evolved than humans) but a demented alien with certain superhuman or deific powers. Gnostics taught that Jehovah infects humanity with the belief that he is their creator god, but in fact he cannot create anything.

The NHC is very clear that Jehovah-Yaldabaoth is the commander of the Archon species.

Karmapolis : What are the conceptions of heaven and hell in Gnostic terms?

John Lash : There is no conception of heaven and hell in Gnostic teachings.




Organic Light, the living plasmatic luminosity of the galactic core, is the natural energy form of the Aeons or cosmic divinities. It is not electrical as such but carries a light electrical component. This fact is evident in direct contact with the OL, inducing in the witness a subtle surge of stimulating force, like a mild electric shock, that produces a fine cold sweat.

Significantly, Crosse’s experiment only required a light electrical charge to generate the insects in an inorganic medium of particulate matter comparable to the dema of the galactic arms. I rest my case.

Considering this cosmological event, the emergence of the Acari-like Archons prior to the formation of their eventual habitat, the solar system, it is important to bear in mind the cosmological sequence as Sophia herself lived through it:

1, In the Pleroma or galactic core Sophia in tandem with her consort Thelete (“the Intended”) engineers the human genome, the Anthropos. They encode it with evolutionary capacities in a fivefold manifold: ennoia, metanoia, dianoia, epinoia, all variations of nous (divine intelligence), and charged with enthymesis, passion or desire.

2, The Anthropos is seeded in the galactic arms, deposited in a molecular cloud in the Orion Nebula where it could spread via free-floating spores (propagules) and take root in various planetary systems. Hence panspermia, stated by Gnostic seers millennia before Svante Arrhenius in 1903.

3, The Aeon Sophia engages in unilateral dreaming, without a consort or Aeonic counterpart. Doing so, she envisions a three-body system where one strain of the Anthropos could emerge and evolve according to her designs, her preconception of a divine experiment in novelty and learning—a totally open-ended experiment that does not terminate in any final event or outcome determined beforehand by Sophia or any other Pleromic divinity. She sets the initial conditions and leaves the outcome open. In other words, Sophia envisions the experiment unfolding within certain guidelines consistent with the capacities endowed in the Anthropos, but without imposing a prescripted “divine plan” of that species. She herself does not know the end-result or ultimate fruition of the experiment. In keeping with the sublime generosity of the Aeons, Sophia wishes to see how the human experiment plays out independently, on its own terms.

4, Due to the intensity of her own enthymesis, desire, Sophia is drawn away from the galactic core, the Pleroma, realm of infintie potential. Outside the defining boundary, she falls or plunges into the region of the Kenoma, the realm of shadow matter and finite potential.

The goddess actually undergoes contradiction and confusion: now she is dynamically involved in the experiment for which she has not determined a specific outcome. No longer detached, she is implicated in the outcome! As the initial conditions of the experiment with the Anthropos unfold, so does Sophia’s hypostasis, her downscaling enmeshment in the physics of the carousal arms of the galaxy. This is an anomalous and unanticipated development in the cosmic order.

5, Sophia’s impact in the dema, the dense elementary matter arrays of the galactic limb, produces a fracture zone where the locust-like Archons arise by spontaneous generation, like the Acari insects in Crosse’s experiment. This is the first unanticipated event in Sophia’s adventure in the carousel arms.

6, The Archons swarm in a circular mass like bees. They are a mimic species with a hive mentality, possessing none of the capacities or attributes encoded in the human genome. They are inorganic drones, robotic in nature, yet they excel in imitation and simulation, HAL, the technique of virtual reality.

Sophia encompasses this bizarre swarm with the plume of her Organic Light, shaping herself into a kind of uroborus, a serpent biting its own tail. In this way she attempts to bound them off, herding them into a space with definite frontiers. Witihin these boundaries, the protoplanetary disk of the emergent solar system will take form.

7, Stranded in the galactic arms, and gradually losing contact with the Aeons of the core, Sophia hovers in proximity to the Orion Nebula where the human genome is deposited like a pattern of dew in a spider’s web.

At the same time, she confronts the Archons and witnesses the emergence of a violent mutation in their midst. A drakonic or reptilian figure assumes the role of hive-master: the Lord Archon, Ialdaboath, also called Samael and Saklas, “the blind one.” This is the second unanticipated event in her adventure outside the galactic core.

Here the myth gets rather complex. Interactions between Sophia and the Lord Archon involve several cosmological episodes on a vast scale. I will cover these events in detail in another essay… For now, let’s consider the scene described in On the Origin of the World:

8, Sophia confronts the Lord Archon by invoking the presence of the Anthropos, which that entity cannot see or comprehend. She tells him,”There is an immortal luminous child, the Anthropos, who came into existence before you and who will appear among your modelled forms (plasmata).”

With her own attention fixed on the Anthropos, she reads the Lord Archon his fate: to be defeated by humanity at the moment when he consummates his work, that is, the act of deception by which the human race is deviated from the divine experiment as Sophia originally dreamed it.

In a nutshell, this is the pistis of the wisdom goddess: her confidence in humanity to detect and overcome the Archontic powers, the Authorities or Rulers.

Dialogue of the Savior, NHC III, 5.85:

Judas said, “Behold, The authorities (Archons) dwell above us, so it is they who will rule over us.”

The savior said, “It is you who will rule over them. But only when you rid yourselves of jealousy, and take on the protection of the Light, and enter the nymphion (bridal chamber).”

From the scant surviving textual evidence of the myth, it is clear that the telestai imagined that Sophia could foresee the threat of the Authorities to humanity and the divine experiment of her original dreaming.

Fine, yes, but the question to be asked now is: Did she anticipate the extent to which that influence would go before it was detected and defeated?

Even before the earth was formed by the metamorphosis of her own energetic currents—another unanticipated event in her adventure!—Sophia reckoned on the intrusion of the Archons upon the divine experiment.

But was she able to foresee the full extent of that intrusion?

Perhaps even the wisdom goddess herself did not anticipate how far the Archons would penetrate human relaity and deviate the divine experiment she previsioned for the Anthropos. This might explain, in mythological terms, why it takes until the last minute before she catches the error and initiates her correction.

On the Origin of the World presents a kind of prophetic warning pronounced by the wisdom goddess, suggesting a last-minute turnaround:
“For at the consummation of your work, the entire defect that will have become visible in the light of truth will be abolished, and will be as if it never had been.”

In this scenario, Sophia, before she morphs into the earth, foresees a moment when the Archontic powers will be defeated, the moment of the consummation of their works. In other words, their defeat comes at the moment of extreme desperation when they complete their agenda, the eleventh hour.