#ludiza

[redhandopen]

{A} Creation — Examining Myth

As mentioned earlier, much of what will be posted here — especially in the beginning — will be borrowed from a treatise I was working on before the creation of this blog. What follows is an example of such excerpt written some time ago and which any additions or clarifications are made will be made in the same style as this foreword.

To position this analysis, it follows {A} Creation as presented in {A} Creation — Revisited, comprising its own "chapter" or section. The introduction reminds the reader that Truth is not what is being conveyed, but rather truth as medium for understanding and situating these figures in "their Universe." Remember, the relation of these Forces is the focus, not the act itself. This story is not meant to be a Genesis or a Big Bang, it is a creation, not the Creation.

In the Time-Before-Time, there was Nothing: no light, no warmth, no substance, no energy, no order, no chaos.

And then there was.

From Nothing — quite spectacularly and without explanation — borne was Everything... but not as we know it now. All was One — each State, each thought, each possibility — and her name was MĀ.

In coming to Be, MĀ had distinguished herself from the Nothing that surrounded her and thus defined herself in relation to it. To the Nothing, She gave the name: OMĀ, the First Mother, who is only in that she is not.

Here, we are introduced to two Forces — or rather, one Force as it relates to its negative/complement. This is the “birth” or conception of MĀ from Nothing, or OMĀ. Existence born from non-existence both “spectacularly” (or perhaps “miraculously”) and “without explanation.” This is the introduction to a binary that later in this work will become more complex: the relation between Existence and Non-Existence. What can be said here is that from one is born the other and the limit separating each is not as defined as what might be expected.

A mention was made in "Some exposition" of Daoism. While not a direct correspondence, one could conceive of the distinction of MĀ from OMĀ as yang from yin. Of course, according to Laotzi, the Dao comes to us as and from darkness, not light. Here, the second stanza suggests that MĀ might be thought of as light in response to no-light, but such I think is too literal an interpretation. It is not a matter of MĀ being conceived of as light or as dark, only that her "birth" distinguished one from the other. OMĀ, then, could be said to represent a state with no distinction. Where all things co-exist and equally co-nonexist at once, a truly equal but null state.

A further qualifier present in stanza three states that the initial phase of Existence is/was different from the Existence we know now: a Being defined by separation, distinction, where things exist in regards to and in combination with other things. In this “time,” the singular distinction was between existence and non-existence: the former possessing all that “was, is or could-ever-be.” Every possibility. Every eventuality. All was One, All is One: a concept that will be discussed later in this analysis.

This was how Existence came to be. And for an undetermined amount of “time,” MĀ stayed in the company of OMĀ, speaking without being heard, being without being seen. This sort of being did not bother MĀ, however, for she contained within her every eventuality. When one is Whole, there cannot exist loneliness and so she was content with existing as she did for she did not yet know differentiation.

This, however, would not last.

Though she contained all that was, is, and could-ever-be, MĀ had not yet considered applying this Wisdom. Existence up until then was Blissful, Tranquil, All-Potential. It was enough simply to Be — Unconsciously. But eventually, what was “enough” was no longer. MĀ had a Thought/Dream and that Thought/Dream was action instantaneous. With the swing of Her blade, MARAKALA beheaded MĀ to bear Herself.

Several concepts are introduced here: the notions of Perception, Wholeness, Wisdom, and, most importantly, Consciousness vs. Unconsciousness.

Perception — or the lack thereof — is applied to OMĀ as MĀ is “speaking without being heard, being without being seen.” This, too, defines the Time-Before-Time as a state where Perception cannot exist and whereby MĀ has not yet developed the concept of Self outside of her relation to OMĀ. MĀ exists, but she is an existence without Consciousness, an existence that cannot be Perceived as Perception is reliant upon differentiation: differentiation of Self from Other; sense from sense; distinctions which exist within MĀ, but are not yet understood to her. This state is described as being one of “bliss,” “tranquility,” “all-potential” — it is a state of Ignorance (v. Wisdom), yes, but brimming with potential. It is the Unconscious state which will only be defined by that which comes after it: the violent birth of Consciousness, MARAKALA.

And so begins the process of differentiation. At this stage we begin to see new concepts introduced which come to define themselves in relation to their “opposites:” consciousness vs. unconsciousness; ignorance vs. wisdom; self vs. other; peace vs. violence.

Though I used "'opposites'" here, a better word might be "complements."

MĀ suffers a Thought/Dream and this period — defined by “bliss” and by ignorance — ends with violent dismemberment: Consciousness distinguishes itself and so distinguishes everything from everything. MARAKALA is born instantaneously: she is the Thought/Dream, she is the Head of MĀ severed from its body; she is the All-Potential now aware, now discerning and now possessing the tools by which to transform the potential into the kinetic. She is MĀ when MĀ becomes aware of herself, aware of every eventuality expanding infinitely inward and — soon — outward from the Source, her body.

In birthing herself from the Head of MĀ, Consciousness was born, was preserved, and MARAKALA Knew what she was meant to do. She took up her blade again, hacking at the headless MĀ: she cut Her just under the ribs, then just below the knee.

These three pieces took new shape: from MĀ’s feet formed was AAXASA, who is and rules over all which is Solid; from MĀ’s midsection formed was LUDIŽA, who is and rules over all which is Liquid; and from MĀ’s arms and chest formed was HEHENA, who is and rules over all which is Gaseous.

This was what had been ordained.

In this section, we are introduced to three new Forces: AAXASA, LUDIŽA and HEHENA — hereafter referred to collectively as the Three Sisters. The states of matter are divided between them, representing their “physical” dominions. These ownerships — along with the sections of MĀ’s body which produces them — are the first correspondences for the Three Sisters we have available: AAXASA is composed of MĀ’s feet and given ownership of that which is solid; LUDIŽA is made of MĀ’s midsection and given dominion over the liquid state of matter; and, finally, the HEHENA is portioned from MĀ’s arms and chest, ruling over the gaseous state. Though not said explicitly, these “ownerships” are a testament to each Sister’s character. Following in “birth” order and as they approach the realm of humanity, they take on further characteristics:

AAXASA is stubborn, unyielding, firmly planted; she is the eldest (after MARAKALA) and is quick to take leadership over her Sisters.

LUDIŽA is second-eldest, though is not one to commandeer as might her elder Sister; akin to the state over which she is assigned ownership, LUDIŽA is fluid, malleable, but typically of a reserved humor. She is comprised of MĀ’s midsection and deals in — where humanity is concerned — emotionality and appetites of varying sorts.

HEHENA is the second-youngest and the most “liberated” of the Three Sisters; she is unbound, the most easy-going and so, too, the most flighty; she can be difficult to pin down and bucks imposition.

Those familiar with the classical elements and their characterizations will surely recognize a congruence here whereby the Three Sisters represent Earth, Water and Air respectively. These interpretations can be useful in grappling for a fundamental understanding of their character, but should be considered neither wholly representative nor perfectly analogous. In fact, even their ownership of their respective states only hints at their character and does not and could not capture the vastness and contradictions that exist within each Sister, much less between each.

[A reminder: these Forces, though referred to by name, in the singular and in the feminine, exist far beyond comprehension. They exist beyond elements, beyond states, beyond character and correspondence. These are things that must be applied to them for our collective understanding. These are things we will explore in greater detail later in this work, but it bears repeating here at their introduction.]

A final concern for this passage is the ultimate line: “This was what had been ordained.” We are witness to MARAKALA’s dismemberment of the body-MĀ. She is shown hacking, severing, creating Many from the One, which we will see repeated later. At this juncture, the Sisters are the most Whole, divided only into three (and four, if counting MARAKALA). But this final line tells of a plan, a Fate or Destiny for All that has been created. There is Reason, even if we — reader and writer alike — are not privy to it. There is method to madness, order to chaos, creation from destruction: all made real by MARAKALA’s mind and blade.

But MARAKALA was not finished. It was with MĀ’s hands that MARAKALA had dismembered Her, and, as such, they belonged to MĀ and MARAKALA in equal measure. MARAKALA used the blade first to sever the left hand and borne was RAKALA, who is and rules over Change and Transformation. Understanding Her Purpose right away, RAKALA stole the blade from MARAKALA’s right hand and severed it at the wrist. This hand, too, RAKALA claimed for Herself.

Finally, what parts remained of MĀ — her shed Blood, the Mysteries — MARAKALA devoured for fear that those Great Secrets might escape into the Nothing. To ensure this would never happen and that MĀ could not be Reunited ahead of the Thought/Dream’s conclusion, MARAKALA sealed up Her mouth never to Speak again. Thus, MARAKALA is the Keeper of the Mysteries and the one who ensures that their powers are kept in check by wielding them with Omniscience.

There is much to unpack in this passage, as both stanzas explore the multi-faceted nature and unknowable knowledge possessed by MARAKALA:

Firstly, born is the “first” and final Sister: RAKALA, given dominion over “change and transformation.” She is the Hands of MĀ which MARAKALA uses to “birth” the Three Sisters and all differentiation following her own. RAKALA is born equally of MĀ and MARAKALA, for her “true” birth was at the conception of Consciousness when MARAKALA took ownership of MĀ’s hands. She was only made distinct, however, when MARAKALA severed the Left Hand which then took for itself the Right. Her birth is testament to her nature as disciple of Consciousness, the Intercessor. She and MARAKALA are inextricably linked, whereby MARAKALA is the All-Potential and RAKALA the All-Kinetic. RAKALA is the Hand and MARAKALA its phantom-mover. It is due to RAKALA’s connection to MARAKALA that she is often "despised" by her Sisters and which informs her nature as Trickster — a topic that will, of course, be discussed in greater detail later.

In the second stanza, we are introduced to the Mysteries — or those things which defy categorization at the time of Creation. They are represented as MĀ’s “blood” and devoured by MARAKALA so as to prevent the disparate elements now-created from reuniting and returning Existence to Oneness. This implies — and it is shown later in the myth — that despite their forced separation, the pieces of MĀ by their very nature long to return to Oneness, to be Whole. If allowed to do so, though, the Thought/Dream would not reach its “conclusion.” The nature of that conclusion is unknown and unknowable, but as already established, there exists Reason for separation: even if that separation is more imagined than real.

Given their respective functions, MARAKALA and RAKALA exist omnipresently: the former being the Laws which govern existence and the latter the one who executes those same Laws. Even the smallest particles could not move without RAKALA’s intercession; without her all is Static; she is energy and all is energy. She and MARAKALA underlie all of existence and are thusly blind to the Illusion of separation, if even it is their role to maintain it.

Lastly, MARAKALA is assigned (or assigns herself) the “Keeper of the Mysteries.” The first mention is made regarding her Omniscience, but such follows directly the act of MARAKALA sealing her mouth so as never to “Speak again.” This is another testament to MARAKALA’s nature: she is the God-Conscious, “Keeper of the Mysteries,” who presides over and comprises the laws which govern the Thought/Dream/Illusion — and she is Silent. Again, this frames RAKALA’s function as Intercessor. Though not omniscient like MARAKALA, RAKALA is most closely aligned (and even entangled) with MARAKALA. While none might commune (directly) with MARAKALA, by nature of her station, RAKALA is closest of all forces to Omniscience due to her proximity to and interconnectedness with MARAKALA. As stated earlier, “RAKALA is the hand and MARAKALA its phantom-mover.” But the hand is a curious thing, is it not? In working, it is never long before the Hand learns to move without Conscious-instruction, to complete what-is-to-be-completed without Thought.

The Three Sisters, newly born yet fully formed, were filled with anguish and terror: they had never been apart and the space between them felt untenable. Each reached out a Hand for Her Sister, but when they touched, MARAKALA spoke through RAKALA and the cacophonous force shook their every fiber. Each was broken into innumerable pieces, all of which were sent careening into the arms of OMĀ.

In the Nothing, those pieces clung to one another, taking on new, collective shapes. In time, the Sisters forgot they had been thrown apart, for they found elements of one another and began to feel Whole again. But neither MARAKALA or RAKALA felt detached like the others, for they are One and they exist in the interstices of All.

And concerning the Sisters, their pieces made so many beautiful and terrible things.

Again, the desire of disparate Forces to return to Oneness is on display: the Three Sisters reach for one another and are met with violence. Each of them is shattered and sent “careening into the arms of OMĀ” by MARAKALA who “spoke through RAKALA.” This touches again on the dynamic entanglement of RAKALA and MARAKALA, but such has been suitably explored already in this introduction.

What is more interesting here is the violence with which the Sisters are dispatched. Conscious-creation (as opposed to the Unconscious-creation of MĀ from the Nothing) is framed as a destructive force. MARAKALA’s inception was the Thought/Dream and instantaneous action of beheading MĀ/herself, followed by the swift dismemberment of what remained. Thus far, Creation has meant division, but this begins to change in the second stanza:

The Sisters — “shattered into innumerable pieces” — are at last given the opportunity to reunite. They cling to one another, group, create new things all in accordance with the Laws of MARAKALA and by the Hand of RAKALA. This is a more familiar type of Creation: one which is additive and where things we might begin to recognize can and do take shape. The Sister-pieces join to create “many beautiful and terrible things” and so the Universe-of-Substance is born.

It is of them We are made. And the Earth, the Sun, the Moon: They are All things and MARAKALA unites them as Head of MĀ. This is how Everything came to be not as a singular One, but One divided — interconnected by Dream, by Thought, by Fate, but such is a reality often forgotten by those and that so far removed from Creation.

The final stanza builds upon what was established in the earlier selection:

By way of joining pieces, the Three Sisters, RAKALA and the Mysteries (though such is not expressed directly) compose our Universe-of-Substance: atoms, elements, etc. All is MĀ: divided, yet ever-interconnected: a concept which will be explored later in this work upon a closer examination of the figures/Forces introduced here. Even still, I am sure it will fail to capture the complexity and mystery of this concept. I cannot provide all the answers because I have not been given them, I have not been shown them: such is why I am writing this, to pique the interest of fellow-seekers who might explore further or in ways I neither could nor would.