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Friday, September 28, 2012

GREAT DEITY & ‘HALF-CHILD’ IN LODA MYTHOS


GREAT DEITY & ‘HALF-CHILD’ IN LODA MYTHOS

Erle Frayne D. Argonza

A story of quite wide distribution is that of the half-child. According to the Loda version, the first man and woman lived by a river, on whose banks they had a garden. A boy was born to them, but later, when a second child was about to be brought into the world, a great rain and flood came and washed away half of the garden, whereupon the woman cursed the rain, the result of her malediction being that when the child was born, it was only half a human being and had but one eye, one arm, and one leg. When Half-Child had grown up, he said to his mother, "Alas, what shall I do, so that I may be like my brother, who has two arms and two legs?" Determining to go to the great deity in the upper world. and beg him to make him whole, he climbed up and laid his request before the god, who, after some discussion, agreed to help him, telling him to bathe in a pool which he showed him, and at the same time cautioning him not to go into the water if he saw any one else bathing. Half-Child went to the pool, found no one else there, and after bathing came out restored to his proper shape and made very handsome.
Returning to his home, he found his brother eating his dinner, and the latter said to him, "Well, brother, you look very beautiful!" "Yes," said Half-Child, "the deity, granted me to be even as you are." Then his elder brother asked, "Is the god far away?" and the other replied, "No, he is not far, for I was able to reach him easily." The elder brother at once went up to see the divinity, and when asked why he had come, he said that he wished to be made as handsome as his younger brother. The deity replied, "No, you are now just as you ought to be, and must remain so"; but since the other would not be satisfied, at length the god said, "Well, go to that pool there and bathe; but you must not do so unless you see a dog (i. e. the image or reflection of a dog) in it, in which case you must bathe with a piece of white cloth tied round your neck." So the elder brother went to the pool, tied a piece of cloth around his neck, and bathed, and behold! he was turned into a dog with a white mark around his throat; whereupon he returned to this world and found his brother, Half-Child, at dinner. "Alas!" said the younger brother, "I told you not to go, but you would do so, and now see what has become of you!" and he added, "Here, my brother, you must always remain under my table and eat what falls from it."
REFLECTION

The process of anthropogenesis in the mythos curiously seems like processes in the Initiation of a disciple into Adeptship. One begins with a stage of ‘half-child’ and then mutates into a ‘full child’. Surely intriguing a mythos.

Going to the start of the narrative, it narrates first of the sexed humans of the mid-Lemurian aegis (‘man and woman’). They ‘lived by a river’, referring to the hydrological societies of antiquity who thrived on water systems. That was when humans were still a bit higher in vibratory frequency than today.

Those ancients were still in touch with the higher dimensions, signified by the ‘garden’. That is the same ‘garden of Eden’ in Semitic myth. The ancients described bred two (2) races, the first and second. The second race evolved at a time of a great flood, which refers to possible polar shift and consequent inundations in antiquity.  

‘Half child’ signifies the gross state that happened to the affected race. They were of incomplete breeding and enculturation, and so were described as ‘half child’. Yet they were able to restore their looks and even looked handsome, which indicates the recovery of culture and relative civility after the flood.

The ancients were also in touch with the great deity, which is another indicator of their access to higher dimension then. Their paranormal faculties were pretty much working, in other words.

The narrative ends with the other race becoming a slave of those who recovered from the trauma of the floods. The earlier race or ethnicities turned out to be primitive, ‘became a dog’  which signifies their docility and tendency for subordination to a more cultured group.

[Philippines, 29 June 2011]

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Wednesday, September 26, 2012

‘7 BROTHERS’, UNDERWORLD, NEW BREEDS IN CELEBES TALE


‘7 BROTHERS’, UNDERWORLD, NEW BREEDS IN CELEBES TALE
Erle Frayne D. Argonza

A still more characteristic version is told in Celebes. Seven brothers were hunting and drying the meat of the pigs which they had killed, but, as in one of the trickster tales, a man appeared who stole the food and made away with it, the brother who had been left on guard being unable to stop him. When the turn of the youngest came, he succeeded in spearing the robber in the back, but the culprit ran off and disappeared with the spear still sticking in him. Now the spear belonged to the boys' grandfather, who, angry at its loss, demanded that they find it and return it." The brothers, therefore, went to a great hole in the earth, from which, they had discovered, the robber usually emerged. Taking a long vine, the others lowered the eldest, but he, soon terrified at the darkness, demanded to be hauled up again; and thus it went with all six older brothers, only the youngest being brave enough to reach the bottom. Once arrived, he found himself in the underworld and there soon discovered a town. Asking if he might come in, he was refused admittance on the ground that the chief was suffering from a great spear with which he had been wounded, and which was still embedded in his back. The young hero thereupon declared that he could cure the sufferer and was accordingly admitted to the chief's house; but when he was alone with the patient, he killed him, pulled out the spear, and hastened to regain the place where he had been let down. On the way he met seven beautiful maidens who wished to accompany him to the upper world, and so all were pulled up together by the brothers stationed above, and each of them then took one of the girls for his wife. The occurrence of this tale in Japan," and on the north-west coast of America 18 is a feature of considerable interest.
REFLECTION

‘7 brothers’ theme is hereby narrated, akin to those of related ethnicities. ‘7 brothers’ signifies 7 racial families of a sub-race, 7 ethnic communities of a racial family, likewise 7 sub-races of a ‘root race’.

Let us take our case as that of 7 ethnic groups who comprise a larger group approximating a race. These ethnicities encountered another set of humans, who were of the ‘underworld’ where supposedly a ‘town’ was discovered.

In this myth, the ethnicities involved were the ones in the ‘above’ world, who had to travel down the ‘underworld’ via ‘vines’ which signify the silver cord. It’s a case here of higher subtle bodies doing reconnaissance in more dense worlds, where they discovered the presence of other peoples.

‘Underworld’ could also signify the ‘inner space’ of mankind, where hidden are ‘robbed’ objects—meaning, the treasures of wisdom and knowledge. This space if often the place of retreat of any Adept during sessions of meditations, and in that space the same Adept can retrieve knowledge from the Akashic records (4th plane records).

The descent from a higher world to a lower or ‘under’ world also signifies the devolution of ancient human souls down to the more denser planes, such as the physical plane. Breeding new pedigrees or ethnicities were a function of descending down dense plane, after which the ascent back to the divine spheres will be traversed.

[Philippines, 29 June 2011]

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Monday, September 24, 2012

BLACK & YELLOW LEMURIANS: ANOTHER POLYNESIAN LORE FROM INDONESIA


BLACK & YELLOW LEMURIANS: ANOTHER POLYNESIAN LORE FROM INDONESIA
Erle Frayne D. Argonza / Ra

A tale wide-spread in the Archipelago, and interesting because of its further extension elsewhere, introduces the theme of the descent to the underworld, though not as in the Polynesian examples of the Orpheus type. As told by the Galela, it runs as follows. Once upon a time there was a man who was accustomed to keep watch in his garden to prevent its being plundered by wild pigs. One night a pig appeared at which the man threw his spear; but the creature was only wounded and ran away with the missile sticking in its back. Next day the man followed the trail of the stricken animal and after a long chase found that the tracks led to a deep cleft in the rocks, which conducted him down into the earth, so that at last he came out in the middle of a town. The tracks led directly to one of the houses, which the man entered, and looking around, he saw his spear leaning by the door. From a neighbouring room he heard sounds of crying, and shortly a man appeared, who asked him who he was and what he wanted. When he replied that he had come to find his spear, which had been carried off in the body of a pig the night before, the owner of the house said, "No, you speared my child, and her you must cure. When she is well again, you shall marry her." While talking, the man who was in search of his spear happened to look up and saw hanging from the rafters a bunch of pigs' skins, which were the disguises that the people of this underworld assumed when they visited the upper earth to plunder the gardens of men. He finally agreed to try his skill in curing the woman whom he had thus unwittingly wounded, and in a short time she had wholly recovered. Some time after he had married her, she said to him, "Come now, you act just as if you had forgotten all about your wife and children," to which he answered, "No, I think of them often; but how shall I find them?" A plan was proposed which he accepted, and in accordance with which they were both to put on the pig disguises and visit the upper world. No sooner said than done, and for three months he lived in the underworld, visiting the gardens of his own town in the upper world in the guise of a pig. Then one day, when he and others had come to the upper earth, they said to him, "Now, shut your eyes, and don't open them until we give the word. After this, when you make a garden plot and the pigs come to break in and make trouble, do not shoot at them, but go and call out, saying that they must not come to this field but go to some others; and, then they will surely go away." He did as they commanded and closed his eyes, but when he opened them, he was back once more in human form in his own garden and his spirit wife of the underworld he never saw again.
REFLECTIONS

‘A man keep watch by the garden’ signifies that very ancient phase of evolution. The aegis seems to reveal the Adoma or ‘paradise’ (signified by the ‘garden’) in North Pacific, then a subcontinent of Mu. Earth humans were already reproducing by sexual form, as the mythos reveals.

The focus ethnic group encounters a ‘maiden’ from among habitu├ęs who cleverly disguised as ‘pigs’. ‘Pig’ here could be referent for dark skinned humans, as the sexually-producing Lemurians were so described. Lemurians who ‘disguised in pig skin’ were ethnicities that were not of ‘pig skin’, meaning they were light in hue, which is a referent for light-skinned genotypes of the Lemurian ‘root-race’.

Supposedly, there were darker humans from the ‘underworld’, which signifies the more dense-vibrating peoples of antiquity. ‘Underworld’ could in fact signify cave-dwelling remnants of previous epochs who survived the earlier polar shifts and catalysms. They encountered the more evolved pedigrees of theirs, among whom are the light-skinned Lemurians notably the first of Yellow-hued gigantic ancients.

The ancients of those mid-Lemurian epochs were all giants in stature, as Theos Sophia had clarified. The blending of the ‘underworld’ and ‘above-world’ Lemurians then generated new ethnic families that could have become seeds for future racial families that were of shorter stature than the mid-Lemurians.

[Philippines, 29 June 2011]

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Friday, September 21, 2012

REPTILOID & HUMAN HYBRID IN SOME INDONESIAN LORES


REPTILOID & HUMAN HYBRID IN SOME INDONESIAN LORES
Erle Frayne D. Argonza / Ra

The narrative sample below continues with the narratives, coming from Indonesia and shared by certain Melanesian and Polynesian communities across the South Pacific, that reveal the role of ‘maidens from above’ in the breeding of a new race of Terran humans.

In the representative version below, the ‘lizard man’ appears as genotype. The presence of the ‘lizard’ is a referent to those reptilian humanoids from diverse parts of the galaxy, who might have been involved in genetically breeding new humans then, with some Terrans already bearing with them the genes of the same Reptiloids.

Among the Reptiloid-hybrid Terrans were certain ethnic groups that could have encountered the human streams from other parts of the galaxy. The same human ‘visitors’ dovetail into the ‘solar pitris’ articulated in divine wisdom or Theos Sophia who intervened to help move Terrans to the next phase of their evolution, or more accurately to help reptilian-bred Terrans to move back to the human lifestream.

Insofar as the ASEAN myths are concerned, the mid-Lemurian aegis is revealed as that particular phase of human evolution when Reptilians began to intervene in the genetic breeding projects on Terra. Divine wisdom traces that aegis to be around 18 million years ago, which is surely so deeply embedded in our collective memory.

[Philippines, 29 June 2011]

Many of the stories in Indonesia are based upon the theme of the animal disguise, or "Beauty and the Beast," the following being typical of this class.' Once there was an old woman who lived alone in the jungle and had a lizard which she brought up as her child. When he was full grown, he said to her, "Grandmother, go to the house of Lise, where there are seven sisters; and ask for the eldest of these for me as a wife." The old woman did as the lizard requested, and taking the bridal gifts with her, went off; but when she came near the house, Lise saw her and said, "Look, there comes Lizard's grandmother with a bridal present. Who would want to marry a lizard! Not I."
The old woman arrived at the foot of the ladder, ascended it, and sat down in Lise's house, whereupon the eldest sister gave her betel, and when her mouth was red from chewing it, asked, "What have you come for, Grandmother? Why do you come to us?" "Well, Granddaughter, I have come for this: to pre-sent a bridal gift; perhaps it will be accepted, perhaps not. That is what I have come to see." As soon as she had spoken, the eldest indicated her refusal by getting up and giving the old woman a blow that knocked her across to the door, following this with another that rolled her down the ladder. The old woman picked herself up and went home; and when she had reached her house, the lizard inquired, "How did your visit succeed?" She replied, "O! alas! I was afraid and almost killed. The gift was not accepted, the eldest would not accept it; it seems she has no use for you because you are only a lizard." "Do not be disturbed," said he, "go tomorrow and ask for the second sister," and the old woman did not refuse, but went the following morning, only to be denied as before. Each day she went again to another of the sisters until the turn of the youngest came. This time the girl did not listen to what Lise said and did not strike the old woman or drive her away, but agreed to become Lizard's wife, at which the old woman was delighted and said that after seven nights she and her son would come. When this time had passed, the grandmother arrived, carrying the lizard in a basket. Kapapitoe (the youngest sister) laid down a mat for the old woman to sit on while she spread out the wedding gifts, whereupon the young bride gave her food, and after she had eaten and gone home, the lizard remained as Kapapitoe's husband. The other sisters took pains to show their disgust. When they returned home at night, they would wipe the mud off their feet on Lizard's back and would say, "Pitoe can't prepare any garden; she must stay and take care of her lizard," but Kapapitoe would say, "Keep quiet. I shall take him down to the river and wash off the mud." After a while the older sisters got ready to make a clearing for a garden, and one day, when they had gone to work, the lizard said to his wife, "We have too much to bear. Your sisters tease us too much. Come, let us go and make a garden. Carry me in a basket on your back, wife, and gather also seven empty coconut-shells." His wife agreed, put her husband in a basket, and after collecting the seven shells, went to the place which they were to make ready for their garden. Then the lizard said, "Put me down on the ground, wife, so that I can run about," and thus he scurried around, lashing the grass and trees with his tail and covering a whole mountain-side in the course of the day; with one blow he felled a tree, cut it up by means of the sharp points on his skin, set the pieces afire, and burned the whole area, making the clearing smooth and good. Then he said to Kapapitoe, "Make a little seat for me, so that I can go and sit on it," and when this was done, he ordered the seven coconut-shells to build a house for him, after which he was carried home by his wife. The older sisters returning at evening, saw the new clearing and wondered at it, perceiving that it was ready for planting. When they got home they said to their sister, "You can't go thus to the planting feast of Ta Datoe. Your husband is only a lizard," and again they wiped their feet on him.
The next day Lizard and his wife went once more to their clearing and saw that the house had already been built for them by the coconut-shells, which had turned into slaves; whereupon the lizard said, "Good, tomorrow evening we will hold the preliminary planting festival, and the next day a planting feast." Ordering his seven slaves to prepare much food for the occasion, he said to his wife, "Let us go to the river and get ready," but on arriving at the stream, they bathed far apart, and the lizard, taking off his animal disguise, became a very handsome man dressed in magnificent garments. When he came for his wife, she at first did not recognize him, but at last was convinced; and after she had been given costly new clothes and ornaments, they returned toward Lise's house. As they came back, the preliminary planting festival had begun, and many people were gathered, including Kapapitoe's elder sisters, Lise, and the old woman. The six sisters said, "Tell us, Grandmother, who is that coming? She looks so handsome, and her sarong rustles as if rain were falling. The hem of her sarong goes up and down every moment as it touches her ankles." The old woman replied, "That is your youngest sister, and there comes her husband also," whereupon, overcome with jealousy, the six sisters ran to meet their handsome brother-in-law and vied with each other for the privilege of carrying his betel-sack, saying, "I want to hold the sirih-sack of my brother-in-law." He, however, went and sat down, and the six went to sit beside him to take him away from their youngest sister, but the lizard would have none of them.
Next day was the planting, and his sisters-in-law would not let the lizard go in company with his wife, but took possession of him and made him angry. Accordingly, when Lise and the sisters were asleep, the lizard got up, waked Kapapitoe, and taking a stone, laid four pieces of bark upon it and repeated a charm, "If there is power in the wish of the six sisters who wipe their feet on me, then I shall, when I open my eyes, be sitting on the ground just as I am now. But if my wish has power, when I open my eyes, I shall be sitting in my house and looking down on all other houses." 10 When he opened his eyes, he was seated in his house high up on the mountain, for the stone had grown into a great rock, and his house was on top of it. His sisters-in-law tried to climb the cliff, but in vain, and so had to give up, while he and his wife, Kapapitoe, lived happily ever after.
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Thursday, September 20, 2012

NEW RACE BREEDING BY EXTRATERRESTRIALS IN JAVA LORE


NEW RACE BREEDING BY EXTRATERRESTRIALS IN JAVA LORE

Erle Frayne D. Argonza / Ra

One more version of this theme may be given, in this instance from Java. A poor widow found in the forest an infant that had been abandoned and left at the foot of a tree, and in pity she took the child home with her, bringing it up as her own. The boy developed into a keen hunter and used to wander in the forest with his blowgun in search of birds, until one day he saw a very lovely one at which he shot and shot in vain. He followed it far into the jungle, and at last, losing sight of it entirely, he found himself on the margin of a beautiful pool, to which, as he looked, he saw a number of heavenly maidens flying down to bathe. From his hiding-place he beheld them lay aside their wings and enter the water, when he quietly reached out, and possessing himself of one pair, made a slight noise. At this alarm the bathers took fright, and hastening out of the water, seized their garments and flew away, — one, however, being unable to escape because the youth had possession of her wings. She begged him to return them; but he refused, saying that he would give her other garments if she would agree to be his wife; and being forced to assent to this proposal, she accompanied him to his home. One day she went to the river to wash clothes and left her husband to mind the kettle in which the rice was cooking, warning him on no account to take off the cover of the pot or to look within. After she had gone, he could not overcome his curiosity to see what it was she did not wish him to observe, his inquisitiveness being especially keen since she had always been able to provide abundant meals although he had given her only one measure of rice. Accordingly he raised the lid, but saw nothing in the pot except boiling water and a single grain of rice; and so, replacing the cover, he awaited his wife's return. When she came, she hurried to the pot and looked in, only to find the single grain of rice, since the magic power by which she had hitherto been able to produce food miraculously had been destroyed by her husband's curiosity. This, of course, made her angry, because henceforth she was obliged to labour and to prepare rice for every meal in the usual manner. The store of rice in the bin now rapidly decreased, and one day, when she came to the bottom, she found her magic garment which her husband had hidden there. On his return she informed him that she must now go back to the sky, though she said that she would leave with him their child, which was still but young, and told him that whenever the baby cried, he was to climb up, place it on the roof, and burn a stalk of rice below, and that then she would descend to give her daughter food. When she had said this, she took a stalk of rice, lit it, and rose up to the sky in its smoke. The sorrowing husband followed her commands, and the child grew up to be as beautiful as her mother.
REFLECTION
This is another version of a lore whose theme of ‘maidens from above’ who later intermarried with ‘humans below’ cuts across ethnic groups. In this version, it is already shown that the humans of Earth have evolved to more dense forms, ready for next stages of human development. The signifier for the techno-economic engagements then prevailing was the hunting & gathering phase, with ‘blowgun’ archetype to emphasize that epoch.
The ethnic group identified was just in its ‘infantile’ phase of development, as signified by the ‘infant abandoned in a forest’. A parent pedigree involved in its making is suggested by the lore, that pedigree later abandoning its ‘child’ ethnicity. That is an embed of a possible fact that certain extra-terrestrial breeders neglected their own offspring breed.
Fortunately, that ethnic community was to encounter a breed of visiting extra-terrestrials of higher dimension root (signified by the maidens). These visitors, possibly among the ‘solar pitris’ who aided in improving the 3rd ‘root race’ of  Lemurians, possessed high knowledge inclusive of alchemy.
The visitors could actually teleport to their source, notably their interdimensional vehicles, as the myth suggests. Installing a stalk or rice atop a home is an indication of installing homing devices to contact source vehicles or starships. ‘Smoke’ in some occult circles is signifier for etheric substance.
[Philippines, 29 June 2011]
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Tuesday, September 18, 2012

OBJECTIFICATION/DESCENT, GALACTIC INTERVENTION IN HALMAHERA MYTH


OBJECTIFICATION/DESCENT, GALACTIC INTERVENTION IN HALMAHERA MYTH

Erle Frayne D. Argonza / Ra

A version from Halmahera 3 shows a further development. A man once had seven sons. Attacked by a mysterious illness, he gradually turned to stone, and the sons, wishing to seek for medicine with which to cure him, determined at once to set out in search of it. The youngest son, however, being very ugly and covered with sores, was left behind; but he, resolving to do what he could, started off alone in another direction and came to the house of an old woman, who took pity on him, cured his sores, clothed him, and listened to the story of his quest. When she had heard his tale, she told him to hide among the bushes near a pool of water which was close by, and he had not been there long before five maidens came to bathe. They took off their garments and laid them on the bushes under which he was concealed; and while they were bathing, he stole the clothes of the youngest. The  others, when they came out, put on their winged garments and flew away, but the youngest, unable to escape, begged in vain that he would return to her magic robes, only to have him re-fuse and take her home as his wife. When he had told her of his quest and had asked her if she could help him, she immediately called for her flying-palace, and in it they both ascended to the sky. She brought her husband to the presence of the lord of heaven, who gave him, after hearing his story, the medicine for which he had been seeking, and with this the son now returned to his father, thanks to the aid of his wife's magic flying-house. There he cured his parent; but his six brothers returning empty-handed, and being angry because the youngest had succeeded where they had failed, were later turned into dogs, while the hero and his wife lived happily ever after.
REFLECTION

The Septenary Law again is revealed here, in the 7 sons of a man. The man ‘turned to stone’ signifies the further descent of early Earth humans into the dense sphere of existence.

Amusingly, the narrative of maidens coming from ‘above’ is indicated here. The maidens came from a ‘flying palace’ which is a direct referent for the inter-dimensional ships of extraterrestrial humans of a higher dimension. The ‘ugly son’ out of 7 brothers—possibly 7 ethnic groups comprising a racial family of a Lemurian-era sub-race—was fortunate to have interbred with the visitors from above.

The ethnic community was to inherit knowledge, signified by ‘medicine’, aside from being ‘volunteered’ as hybridization vehicles for a new race of sorts. The ‘lord of heaven’ signifies the ‘solar pitris’ articulated in Theos Sophia, who aided in accelerating the breeding of new humans during the 3rd ‘root race’.

[Philippines, 29 June 2011]  

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Sunday, September 16, 2012

3rd PLANE BEINGS BREED TERRANS IN MELANESIAN LORE


3rd PLANE BEINGS BREED TERRANS IN MELANESIAN LORE

Erle Frayne D. Argonza

Another tale from the same tribe shows a more typical form of the story. According to this, seven parakeets one day flew down to bathe, doffing their bird garments and laying them on a bench while they made merry in the water as beautiful maid-ens. Magoenggoelota crept up and stole the garment of the youngest, who, realizing that something was wrong, called to her sisters, "Whew! I smell human flesh," at which the others were vexed and said, "Oh, how could any mortal come here? You are joking." Soon they all went out to resume their garments, but though the older sisters found theirs and donned them, the youngest was unable to perceive her own until she saw a man who held it in his hand. Her sisters had disappeared, for they had flown up to the sky; and when they arrived, they said to their mother, "Kapapitoe has gone away, for someone took her dress," at which their mother shed tears and berated them for abandoning their sister, so that they did not dare to go bathing any more. Meanwhile the younger sister wept and begged Magoenggoelota to give her back her feather garment, but he refused, saying, "Come, stop your crying. I shall do you no harm, but shall take you to my house as my wife," to which she answered, "Very well, if you will, take me with you; but first give me back my clothes." When she had promised not to fly away, he returned her feather garment, but when she put it on, he held her fast until she said, "You don't need to hold me; I will not go away, for I do not know the road. If you are fond of me, put me in your betel-box," and accordingly he took out his betel-box, put her in it, and took her to his home.
REFLECTIONS

The ‘swan’ archetype in one mythos now appears as the ‘parakeet’ archetype in another. In this current version, the parakeets mutates to humans as they descended to the ‘water’ to take a bath’. It was during such descent, while their over-garments were taken off from them, that humans crept upon them, till the conclusion was the breeding with the humans.

The ‘parakeets’ were of course beings coming from the mental plane or 3rd plane (governed by air element), and were on their way down in the devolution phase of their own development. During the descent to ‘water’—the 2nd plane or astral plane (governed by water element), that the breeding with Terrans occurred.

The lore reveals that there could have been sentient beings on Earth at that time of descent of the higher dimension beings. The higher beings could be interpreted as those coming from higher level planets, who came to infuse knowledge in creating a new breed out of the morphing Terrans at that time, and they in turn embodying in those new forms.

Theos Sophia is very succinct about the coming of the ‘lunar pitris’ and ‘solar pitris’ who aided in bringing life to the almost lifeless (phlegmatic, almost animal ‘mind’ proto-humans then) forms then habituating the planet. Nature unaided cannot produce humans, as divine wisdom clearly declared as axiom.

[Philippines, 29 June 2011]

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