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Originally posted by siahchi
reply to post by Wobbly Anomaly
I'd really like to hear some of your music, as well as the priciples used behind it's composition. It's always been a subject of fascination for me although i'm not the best of musicians.
You could try to talk this over with someone at the meeting... Isn't beer a great way to get the wheels turning when dealing with complex subjects
I'm really enjoying this thread, I look forward to your next post
Here's the interesting thing, if you study gnosticism (neo-platonism and gnostic christianity) then that's exactly what is said! YHVH is equivalent to lucifer, because YHVH is not the creator of all, he is an emination of the creator of all. The creator is everything already, however it has to create to KNOW itself as the creator.
This original God went through a series of emanations, during which its essence is seen as expanding into many successive "generations" of paired male and female beings, called "aeons." A frequent complaint concerning gnostic texts is the complexity of their narratives and the numerous characters within them. Some gnostic texts posit as many as twenty of these aeons (Valentinius listed thirty-three such pairs). These can be seen as representative of the various attributes of God, themselves indiscernible when not abstracted from their origin. In this sense, the aeons and their emanation are more akin to a poetic device. They allow an otherwise utterly unknowable God to be discussed in a meaningful way amongst initiates. Collectively, God and the aeons comprise the sum total of the spiritual universe, known as the Pleroma.
At this point in the myth the universe was still entirely non-material. The increasing fragmentation of the nature of God into more and more aeons led, eventually, to instability within the primordial universe. This growing problem reached its climax with the appearance of the lowest aeon, called Sophia (Gr. "wisdom"). In several versions, Sophia attempts to surmount the rigid hierarchy of the divine nature, trying to approach close to God himself. (Recall that though the aeons comprise God in his totality, they are nevertheless at the same time individual characters abstracted from him, otherwise we would have the paradoxical situation of God divided into many essences.) In other cases, Sophia imitates God in performing an emanation of her own. In both cases, this intransigence causes a crisis within the Pleroma, leading to the creation of Yaldabaoth, a "serpent with a lion's head" (Apocryphon of John). This figure is commonly known as the Demiurge, after the figure in Plato's Timaeus (Gr. demiurgos - "one who shapes" (typical translation); "Tame Worker / One Who Domesticates" (literal translation)). This being is at first hidden by Sophia, but later escapes, stealing a portion of divine power from her in the process.
Using this stolen power, Yaldabaoth creates a material world in imitation of the divine Pleroma. To complete this task, he spawns a group of entities known collectively as Archons, "petty rulers" and craftsmen of the physical world. Like him they are commonly depicted as theriomorphic, having the heads of animals. At this point the events of the Gnostic narrative join with the events of Genesis, with the Demiurge and his Archontic cohorts fulfilling the role of the creator. The Demiurge declares himself to be the only god, and that none exist superior to him.
From here the events follow in the familiar fashion. God creates Adam, during the process unwittingly transferring into Adam's body the portion of power stolen from Sophia. He then creates Eve from Adam's rib; the two are tempted by the serpent, and fall. However, the addition of the prologue radically alters the nature of this event; rather than attributing the fall to human weakness, gnostics locate the ultimate cause of the fall in the instability of the divine nature itself. The 'fall' of Adam and Eve thus becomes something of a redemption, and the serpent in the Garden of Eden becomes a heroic, salvific figure rather than an adversary of humanity. Eating the fruit of Knowledge is the first act of human salvation from cruel, oppressive powers.