11 Astrea/Dec. 8
O, Madria Thema, Jana of Justice, Order and Harmony, be with us.
May the Pure Stream of Your Virtues flow within me, in this world and in all the worlds to come.
There have been a number of articles posted this week, beginning with Sorella (Sister) Sophia’s articles on the interpretation of the Creation Mythos.
As we know, our scriptures were compiled from a variety of sources, mostly of Greek origin. These sources were adapted and applied as a Feminine Mythos in order to explain the Cosmic Truths of the Divine Mother and Holy Daughter.
We also know that many pre-Patriarchal age, pan-European myths were originally about a Great Mother Goddess, who later became demoted. The same thing happened with the myths of the Divine Sophia. (1-2).
While it recently came to our attention that the Creation Mythos was based, in part, on the Kosmopoiia, an obscure ancient Greek text, research proved to be impossible.
However, our Sorella Sophia managed to locate a French translation of the document, which she then used various online translators to obtain the English version.
Here, for those who are very familiar with the Creation Mythos text and who understand its inner meaning, we find many of the main characters (though some are male rather than female), along with the order of Creation. We also find that according to the Kosmopoiia, Creation came about from laughter.
We must keep in mind that the Creation Mythos was also based upon the Pelasgian Mythos. (The Pelasgians were pre-Classical, pre-Olympian).
My own opinion is that the Creation Mythos was also based, in part, on Gnosticism (the Pleroma, Primordial Ideas, etc.). Of course, Gnosticism has Greek, Egyptian and Hebrew origins. (Along with Syrian, Babylonian, etc.)
The following is the English translation of part of the text of the Kosmopoiia with commentary by Sorella Sophia.
Again, we thank Sorella Sophia for her meticulous research.
A mention in SOLARIZATION OR ENLIGHTENMENT IN THE GRECO-EGYPTIAN HERMETISM
Greek Magical Papyri (=PGM), cit., pp. 282-284 and 294-297. Vid. S. Sauneron, “
La lé gende des sept paroles de Methyer au Temple d’Esna”, in Bulletin de la Société Française d’Égyptologie (BSFdE) 32 (1961), pp. 43-48. The first part of the PGM XIII mentions an “account of the creation”. Its resemblance to the cosmogony of CH I is amazing: “When the god laughed, seven gods were born (who encompass the cosmos…).
Helios was the personification of the Sun in Greek mythology. Creator in The Kosmopoiia “The divine light of the world”. (For us, of course, the Celestial Mother is the Supernal Sun. A. M. Pamela) Divine Laughter creates, it also allows the Divine and human to communicate. From the divine names article: Greek Demeter and Egyptian Hathor being cited as influencing reconciliation stories for this part of Kosmopoiia.
Genna, divine personification of the seed. (My opinion about the meaning: the Note 61 states “Genna [Generative Power] controlling Spora [Procreation]” which is not in this version of The Kosmopoiia. Perhaps seed means all the potentials of manifest life as this creation leads to Moira [Fate] being created next.)
“« the soul of the statue, the god” » The ritual contexts of this logos generally evoke the appearance of a divinity in the light of a lamp.” (article on the divine names) In my opinion this is why The Catechism of The Children of The Goddess has a lit classical Roman/Greek oil lamp on the cover. (Interesting as the oiled lamp is my personal symbol. A. M. Pamela)
There is the goddess of justice – righteousness Moira created, with balancing scales. Hermes becomes her rival.
God said, “Of you two shall be righteousness, but the man shall be under the dominion of Moira.” (The Kosmopoiia)
Hence the concept of the feminine being higher than the masculine becoming the root of Madrian doctrine, perhaps this inspired The Heart of Water scripture. God creates from laughter and great joy Kairos; Time and Royalty.
The creation of Psyche / soul leads directly to God causing the earth to produce a snake who knows beforehand all things.
God terrified by the snake creates 2 further gods who seem to be duality.
God gave one of them Iaô the power over 9 gods and “the same for the seven planets”. (The Kosmopoiia)
[Which in my opinion lead the Madrians to include the Pelasgian creation myth with the associated creation of the Titanesses].
Comment “Serge Sauneron saw the birth of Thoth coming from the heart of Re in a moment of bitterness. This myth is represented on column (2) of the hypostyle hall of the temple of Esna: from the seven words of the goddess Methyer-Neith, the primordial cow, emerge seven primordial divinities whose names are pronounced as a result.” (divine names article)
4. Genna appeared, holding the seed. “(one that still retains or reborn)” (The Kosmopoiia) / “Its meaning would be “Chief Justice”…
“This collaborator assumes the appearance of a Horus-Soleil with the face of a lion, which must be reproduced on a stone serving as a talisman, a whip and a globe in the hand and surrounded by an ouroboros. Below the image, on the basis of the stone, is transcribed the recipe to attract the god: three Greek words, which obviously transposes the seven fragments to laugh at the Kosmopoiia.”
“The ritual contexts of this logos generally evoke the appearance of a divinity in the light of a lamp. …in relation to its ritual use would be the copte bain touwt vnou, « the soul of the statue, the god ».” (divine names article)
5. “God laughed for the fifth time and, laughing, darkened (became gloomy) and Moira appeared holding a scales in her hands to show that in it resides justice. But Hermes entered into rivalry with her, saying, “It is in me that righteousness dwells.”
And it was she who received the scepter of the world, whose name in the form of anagram is great, holy and illustrious… (The Kosmopoiia) / “As for the darkening or tears of the god when creating Moïra, it is possible that there is an allusion to the distance of his eye and to a provisional management of cosmic justice, to which Thoth is opposed.” (divine names article)
6. Laughter with great joy creates Kairos holding the scepter that signifies royalty (The Kosmopoiia) / “« The mouth of fire », « I am the eye of Horus », The other magic words, on the other hand, remain obscure. …could refer to the verb copt brbr, “bubbling” …the creator god fears that the earth is deaf to a god” (divine names article)
7. Creation of “…Psyche, and while laughing God wept. At the sight of Psyche, God whistled and the earth rose in a round mass and bore the Pythian serpent who knows beforehand all things… (sparkling light)” (The Kosmopoiia).
“According to version B of the Kosmopoiia, the god who is in charge of the role of guide to Psyché, the soul, born of the seventh burst of laughter, is, as it should be, Hermes. With the birth of Psyché, the universe fills with pneuma and between moving. Psyché does not have a barbaric name, but its creation recalls the sequence of events evoked in the fragment of Stobee XXIII, in other words the Korè Kosmou. Hermès is the mediator between the demiurge god and the divine beings. All these, in effect, are immersed in inactivity and ignorance. It is the same for the world inferior in the grip of despair and tears, when he contemplates beauty of the higher world and the sky, « image of the god still unknown ».
This situation of impasse is resolved when the demiurge, by an act of his will, decides to confide the secrets of heaven to the soul of Hermès. The revelation of these mysteries, contained in the books written and hidden by Hermès, triggers the triple rhythm of « research, discovery and success » desired by the demiurge.
Proceeding then as an alchemist, the demiurge produces Psychôsis, a substance from which the souls of all beings are formed. He fabricates it « by wishing that the higher world no longer remains inactive, that is to say by having decided that everything will be filled with pneuma, so that the things do not remain immobile and inactive even in part ».
The hypothesis advanced by Michel Tardieu to see in the young Psyche a representation of the « mistress of the house » Egyptian, Nephthys, is very interesting.
…this same Psyche may well also be Hathor, whose name signifies precisely « house of Horus. »
…A tradition attested in Denderah gives rise to Hathor’s tears in the eye of Re in the midst of a lotus in the primordial waters, which would explain the bursting of the god’s sobs in the Kosmopoiia when Psyche was created (Version A)”
(divine names article)
There are 2 further gods created;
“At the sight of the dragon, God, seized with terror,” (The Kosmopoiia) / “the god again slams the tongue and whistles. …the warrior Phobos …« Almighty, Master of the Masters, Master of the house »” / …which would mean « god of the gods (repeated three times), eye of Horus, shining splendor, great serpent, spirit of darkness ».” (divine names article)
“At the sight of the warrior, God was again seized with terror, as if he had seen a stronger being (than he): he feared that the earth had excreted a god. Casting his eyes toward the earth, he said Iaô, and from the echo (of the name) was born a god, who is the lord of all.” (The Kosmopoiia)
“Is the appearance of the armed Phobos and the sonorous divinity (Iaô) constructed on the schema of the myth of the quarrel between Seth and Horus?” (divine names article)
[My comment: Is this the appearance of duality?]