The Hyperborean Reptilian State

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The Hyperborean Reptilian State

translated via machine translation from the original Spanish (hence text is somewhat garbled in certain points)

By Christian Cortes of gnosisprimordial.com

The state of "stone man" after receiving the serpentine gaze of the Gorgon, who, by means of an

aIchemical mutation, "drinks the blood" and infuses the healed A-mort of the Goddess, is the condition

of having g i v e n up one's own cold reptilian blood!

The heart or emotional centre goes from being warm or hot to cold, which means that the emotional state of

mind has been completely resigned. Hence the apeIative of "man of stone".

This does not mean that emotions cannot be expressed, but that they are kept under control, and can be

detached or not, as the strategy requires.

The same aIchemical mutation can be activated by another type of contact with the Gorgon, such as that

initiatory instance in which the Goddess gives the initiate her own green blood to drink, or also the

woman who embodies the power of Pyrena. That is, the initiated KaIIi/KauIIika woman who gives the

kaIIas of her menstrual blood.

Blood which, under this initiatory consideration, is that of a serpent woman!

As the "blood of a reptile" or snake woman, it contains the chemical component that refers to Lucifer's

or GraIf's smermaId (greenish-tinted smermaId, aIusive to the reptile, Lucifer being the Serpent God).

Hence these Luciferian ladies are "guardians of the Grace".

This kaias/eixir enables the awakening of the Minne or blood memory, with respect to the ophidian reptile

aspect of the Siddhas in the Origin, after having entered this world through the gate of Venus.

And this Minne, has a double aspect: On the one hand the essential passion of the Great Ancestor, which

came back after the confusion, to the reversion of the gnostic glances of the "sphere spirit", and on the

other hand the memory of blood aIude to the VriI, or absoIute powerlessness.

VriI which, attention, is the runic or runic expression of the very Lady of the Origin, of every

Hyperborean, the Hyperborean woman in this world being, on the other hand, pure rune or

incarnated VriI.

This being so, the avatar aspect in the Venusian origin of the Masculine hyperborean spirit is that of the

Iagarth Man, and that of the hyperborean lady, the Serpent Woman.

Minne is therefore expressed by Adn reptiI.

From the exoteric meaning, a first level of meaning refers to the Tartessian amphibet, after their

strategic alliance with the Lydians, in order to protect themselves from a dangerous Phoenician

invasion.

However, from the esoteric point of view, and at a deeper level of meaning, these serpents refer to the

bijas or primordial sounds, used at the beginning of the cosmic manifestation by the demiurge, but

they are bijas that can also be used from a hyperborean resignification, in accordance with the

ancestral kabaIa kabaIa acústica atIante.

On a deeper level of meaning, these serpents, in addition to the Tartessian alphabet and the

primordial bijas, allude to the 13 + 3 runes, and the original pair, or as an initiatory reference to the

original pair, Liith and Lucifer.

The reptile aspect, or the "Iagarto men" (the highly oblique matriciaI extreme of the design

The Siddhas, for strategic reasons, take it upon themselves to maintain a hostile relationship with the Siddhas.

surrounding environment (cold blood) outside the archetypal lattices of the demiurge,

governed or driven by the emotional/emotional.

A reptiI aspect, which is, let us understand, an avatar of each Siddha in the Origin.

It was a matter of entering the world of the demiurge, but without being captured by it, maintaining the

VriI itself. Hence the anaIogical mode of the "sphere spirit", or closed in on itself, and the reptiI condition

of the "sphere spirit".

subsequently taken over.

While the "reptiI" as such is a creature of this world, and ultimately an expression

archetypal, is the vehicle or means chosen by the Siddhas to manifest in this world (otherwise the

hyperborean spirit is completely out of all manifestation as pure spirit and

Thus, the reptiI is that state closest to the Origin, given its particular bioIogical conformation and cold

blood.

Also, because of the arid and sulphurous Venusian atmosphere, reptiles being the only organic forms

suitable for that environment.

If we go further back in time, before the Iagarthan man, we find the saurian in a state of pure

Berseker fury, as a first attempt and project of the Siddhas to manifest in this world.

Thus, the Saurian is the reptile image of the ancestral Siddhas, under a configuration of

bio-logical/archetypal reptile, which caused the intentional (and mysterious to this day) extinction of

its species, generated of course by the demiurge.

In the mysterious and controversial Ica Stones of Peru (ActuaIy denied by the infamous

synarchic anthropoIogy), one can see taIIed figures of Saurians coexisting with humans...

It should be noted that after the Siddhas entered this world from the gate of Venus, it was some time

before they divided into two groups or camps, becoming known as the Unknowing Siddhas, under

Lucifer, and the Traitor Siddhas, in alliance with the demiurge.

In that intervening time lapse, their adopted medium of expression was that of the reptile, as it was

the only way to preserve their own VriI, while interacting with this medium.

And the purpose of their initial entry or approach to the demiurgic world was that as Siddhas, they

had previously perceived how the infamous demiurge would eventually plan to create a being

sufficiently evolved to reflect and enchain within himself an infinite Self, which would motorise

through its voiItive force, the enteIequial development of the Pasu to the Manu.

With what aim? To imitatively recreate the uncreated world in matter by adding the essential component

of the spirit or VriI.

It is under this terrible and infamous project that some Siddhas decided to support the demiurge, while

others remained faithful to the eternal spirit and the IncognoscibIe, being in complete disagreement

with this project. For in order to execute the pIan, it was necessary to betray and deceive some of their

peers.

Recall that after the operation of the genetic key operated by the traitor Siddhas, the Pasu mutates into

a Virya, after receiving the reptilian gene.

And it is only after this reptilian gene that the psychic structure becomes able, through the symbol of

origin in the astral blood, to reflect a lost self.

It is at this point in history that Cro-Magnon arises, which, in addition to being the prototype of the white

race, ocuItes, after its appearance, "the scales of the reptile", or the ophidian Iegate.

It is from this "Manu reptilian" aspect that, after the sexual mixture with the race of hominids, t h e

symbol of origin in the blood appears, a symbol that allows us to reflect a vector or gaze of an Ego.

But the same symbol, too, if it is recognised from pure blood, turns into the IIship of Iiberation.

Thus the traitor Siddhas, in order to prevent this from happening, planned that the primordial reptile

structure should be covered by other psychic structures.

So the primordial reptilian brain, or paIeocerebrum, or Archicephalon, had to be covered by other

layers, such as the mammalian brain, or limbic system, and eventually from rationality, the

rational brain, or neocortex.

That is the purpose in which the new race, now lost Virya, would possess one double nature, and two

essential matrices: the womb of the hominid Pasu, with its falling blood, and the cold-blooded reptilian

womb.

However, in order to recover the Minne, and to access the symbol of the origin, it is necessary to "retrace the

steps", or to go back in reverse to the evoIutive process.

So, by re-signifying the emotional and rational, and using them according to one's own strategy, one must

go up the river of blood in reverse, until one reaches the pure reptile essence, liberating the power of the

Archicephaly!

This pIenous access to the pure reptiI aspect in oriented form is identical to the Tau point, since it is at

this point (the first tetrarch of the Iabyrinth) that the I was first refIected in the I symbol.

origin, a symbol bearing the reptiI image of the origin.

It is thus that, IIegar to the origin or Tau point, and eventually to the SeIbst, or the Self of the infinite Self, it

is impossible to have attained this reptiI condition, from pure blood in the Minne.

And to avoid any reminiscence of the reptilian origin, the treacherous Siddhas hid their reptilian aspect,

camouflaging themselves with an avian component, thus giving rise to the winged forms of the angels, but

behind the bird's matrix lies the reptilian essence.

In this way the traitor Siddhas have remained in this world, preserving their own VriI, but not

reversing themselves, and at the same time effecting a great mutation and transformation in the

surrounding environment, a f f e c t i n g several species, a sinister operation known as the IIave

KaIachacra.

In contrast, the Siddhas IeaIes, preserved their reptile aspect, and moved to other

dimensional coordinates, to the subterranean world of Agartha.

It must be repeated, however, that both the Siddhas and traitors possess a reptilian matrix, only that some

made the genetic cIave by copuIating with the then race of hominids, and others isolated themselves

archemonically in Agartha, the abode of the Siddhas.

In the first case, the emergence of the bIanca race and subtypes effectively has a reptiI matrix,

originating from a Manu ReptiI.

Likewise, the Hebrew race, as a coIective psychic unfolding of the demiurge, has as its prototype or

Manu an aspect of the demiurge, known as Adam Kadmon.

In the case of the Agarthan Siddhas of Agartha, they have advanced genetic engineering technology to

isolate the reptile genome and expand it through donation.

Of the various types of manifestations and interactions in this world, three main matrices stand out:

reptilian, avian and mammalian.

Thus, it can be said that the lost Virya emerges as a hybrid of hominid/ape and reptile, and the sinarca

initiate obtains his entityhood through the archetypal/esoteric combination of the aspects

mammal and bird.

And the treacherous Siddha camouflages or hides his reptile aspect with the bird-like aspect.

More so the Siddhas IeaIes preserve and maintain their pure reptile aspect without admixture. From this

comes the ancient memory and tradition in the Mythos of the serpent Lucifer.

The snake, which, despite the distorted Biblical story, was nevertheless a snake with legs, since the

demiurge's curse on the snake in this myth was that in

adeIante "had to crawl...."

This story rightly seeks to hide the serpentine aspect of Lucifer, for what is an Igarthus but a serpent

with legs?

This effectively takes us back to the Iagarthus men of the Luciferian star Venus, led by Lucifer.

All this indicates that on the path of return to Origin, the pure reptile essence of the Archicephalus or

primordial brain must be sought, making the ape-like Iado the ape.

Moreover, a timely clarification in this instance is that the traitor Siddhas are hiding their

But it is different in the case of a snake that is smoked or with wings, as in the case of the Siddha

QuetzaIcoatI, undoubtedly another memory of blood, in this case of the people.

ToIteca, of Lucifer, as Nimrod refers to in Historia secreta de Ia ThuIegeseIIschaft.

This is so, since at the matricial end of the snake, corresponding to the aspect of the Iagarthus men, the

configuration also includes the ability to vote, i.e. a snake with legs (Iagarthus) and wings,

Indeed, if a Siddha wanted to, he could fly out of this world, out of this world, into Hyperborea.

The initiatory path oriented towards liberation and origin requires passing through the aIchemical stage

of Nigredo or the work to the black (to control the "black" or hominid).

Then, the abyss or finger is reached, when the scales of the snake begin to whiten. That is to say, it reaches

the point of cold-blooded reptilianism, which is the work of the bianco, or finger.

And finally, after the falling blood of the mammalian ape, and the cold blood of the reptile, one can reach

the runic state, which is the very essence of the "sphere spirit", a stage known as Rubedo, or Rubedo.

quIminatIon of aIchemical work.

In the first hyperborean initiation, the Self is isolated in the OdaI Archimedean, the soul subject being

resigned, which effectively precludes having passed through Nigredo.

Further above the rune OdaI is the rune Tyr, thus forming the rune TirodaI. This rune Tyr, above OdaI,

oriented upwards, also represents the resurgence of the Self, or Abedo.

Further, the Self, isolated from the OdaI archimedean, in the Tau pIaza, can, by means of the initiatory

caracoI scase, gain access to the Origin or Tau point.

Instance, which, as previously mentioned, allows access to the reptiI record of origin.

Then, in the second initiation, by means of the non-logical bridge, or the infinite skyscraper, the SeIbst can

actually be reached, in the realm of the infinite Self.

Thus, at this stage, in this transition, the reptilian aspect has certainly already acquired aIas aIas QuetzaIcoatI,

allowing it to "vote" for the SeIbst.

Finally, having reached the SeIbst, the reversion of the spirit sphere can then be subsequently consummated,

returning to normaIity.

Moreover, if it chooses to remain in this area for strategic reasons, it can then mutate

It is a mutation of the microcosm (where the lost self used to dwell) into a body of Vraja, which is a body

of VriI, or a "reptiI scaly" body. Let us translate the initiatory meaning of the latter: it is a mutation

which enables one to acquire initiatory-reptiIan properties, suitable for the fine bath, i.e., cold blood,

heart of stone, "hard" or invencibIe body, and scaly (with the capacity for

camouflage themselves or be invisible from the outside), and like the saurian ancestor, pure hostility, pure

Berseker fury.

The Hyperborean Reptilian State - Part Two

By Christian C.

It can be seen in the work of Nirmrod de Rosario how the serpent and the dragon are sometimes alluded to,

i.e. The references are to ophidian configurations, either to refer to the demiurge and his infamous work,

or to Lucifer, the Grail and the Aeolian Siddhas. Let us look at some examples of both cases in the

work "The Mystery of BeIicena ViIIca" to establish the above comparison:

"The Liberator Gods, who in this were as terrible as the mythical Creator God Captivator of Spirits,

only attended, as was said, to those who had the will to return to the Origin and exhibited an

orientation towards the Origin; to such willing spirits, the Gods said: "You have lost the Origin and are

a prisoner of the serpent: with the Sign of the Origin, understand the serpent, and you will be free

again in the Origin!". MBV

Don't be afraid son," said the old man called Naaseno in Arabic. No one will harm you here. You are an

envoy of the Serpent God, Ophis-Lucifer whom we serve. The Sign you bear marked for His glory

proves it."

"Initiates of the Liberating Serpent! Followers of the Serpent of Uncreated Light! Worshippers of the

Avenging Serpent! Behold the Bearer of the Sign of Origin! He who can understand the Serpent with His

Sign; he who can obtain the Highest Wisdom that is given to the Man of Clay to know!

Within this Divine child, in the womb of the eternal Spirit, is present the Sign of the Enemy of the Creator and

of Creation, the Symbol of the Origin of our God and of all spirits imprisoned in Matter. And that Symbol of

the Origin has manifested itself in the Sign that we, and no one else, have been

able to see: Divine child; he may understand the Serpent from within! but we, thanks to him, thanks to

his Delivering Sign, have understood it outside, and nothing can stop us now!"

It is in the GraI, the essence of the Luciferian reference where the symbolism and comparison with the

serpent is most appreciated:

"It will be difficult for anyone to imagine the marvellous spectacle of the Grail descending into the seven

hells. Perhaps if one thinks of a Green Thunderbolt, of blinding brilliance and gnostic influence on the seer,

before whom the Demons turn their fierce faces, frightened with horror; a Thunderbolt that, like the

reaping blade of an inventive Sword, goes tearing through the four hundred worlds of Deception, seeking

the Heart of the

Enemy; a Green Vociferous Serpent, bearing between its teeth the Fruit of Truth, until

then denied and hidden; if one thinks of the Thunderbolt, the Sword, the Fruit, the Serpent, one may thus

be able to intuit what happened at that crucial moment when Truth was brought within reach of the

captive Spirits".

The consideration of the "forbidden fruit", which the foIcIore has mythically represented as an apple, is also

approached from both perspectives. Let us look at the following two extracts:

"O Lucifer, give us the strength of your Green Lightning to resist the vision of the Black Face, so that we

may devote to the world the apples of Primordial Treachery, and only then, O Lucifer, shall we be able to

to find LiIIith again and to betroth her, and then to set out again, now transmuted, on the reverse path

that will lead us to your army of immortal heroes!"

Away with Kristos Lucifer, the Serpent of Paradise! Away with those who ate of the forbidden fruit: the

awakened and transmuted men!"

So too, in the story of Nimrod and Princess Isa, the demiurge Enii is described in the guise of a dragon.

Moreover, we also note that when Kurt Von Suberman was introduced by Konrad Tarstein to other

initiates of the ThuIegeseIIschaft, some of them bore names such as Serpens and Draconis :

"I was introduced by Tarstein, and the Initiates greeted me kindly, but did not give their names at any

time. On the contrary, they identified themselves by pseudonyms such as AquiIae, Leo,

Serpens, Draconis, Corvus, Pavo, Cycnus, etc. The Asiatic said to be called "Phoenix Bird".

We must emphasise and accentuate the difference between the demiurgic ophidian or reptile aspect and the

serpentine/reptile aspect of the Siddhas and Lucifer.

Not to do so would be to fall into the error of many Viryas in rejecting and anathematizing per se

everything serpentine.

This being so, it is well to remember the imitative character of the demiurge with respect to Lucifer and the

Siddhas.

Hence this reptiI aspect is also copied to some degree by the demiurge.

Thus, in the mystery of BeIicena ViIIca, it is clear that the serpent is to be understood as a symbol of origin.

This non-logical understanding of the serpent (from the origin) means understanding both

serpentine aspects, i.e. on the one hand the dextrorotatory demiurgic serpentine aspect (where the

serpent

represents the greatest possible knowledge for mud man, Design contained in the 22 primordial bijas or

sounds and the 10 archetypes of manifestation of the One).

And here we have a draconic aspect of the demiurge, with a reptilian character. Either a draconic

figure, (e.g. in the story of Nimrod, where the disincarnated princess Isa is the head of the dragon

Enii), or it is also s o m e t i m e s referred to in ancient Gnostic texts as a serpent form with the head

of an Ieon.

On the other hand, the serpentine aspect Ievogyrous, which in inverse movement to the dextrogyrous,

refers to the origin and the serpent Lucifer, must also be understood.

In one case, the demiurge, we have a carceIary aspect of the serpent. And in the other case, Lucifer, the

serpentine aspect is re-signified from the Origin, being the serpent of the primordial gnosis.

The process of creation and cosmic manifestation by the demiurge is nothing more than the

expression of his VriI in dextrorotatory form, and to this is added later also the voitive force of the

hyperborean spirits in chains, under the disorientated aspect of the lost Self.

Thus, the understanding of the serpent with the symbol of origin, a non-logical ophidic understanding,

makes it impossible to understand both the dextrogynous and the idiogynous.

These two movements are expressed by the dextrological Swastika, as well as the Ievogira respectively,

and the understanding of both is synthesised in the obIicua or incIined Swastika, which was carried by the

Third Reich.

It is precisely for this reason that this Swastika of the Third Reich also featured the 3 colours of the work

aIchemistry. Black (Nigredo), white (Albedo), and red (Rubedo).

Returning to the aspect of the serpent design, it alludes to the way the serpent design expresses and behaves.

energy, and all energetic variations (hence the undulating or serpentine oscillatory motion of energy

waves, or even the heichoidal motion of the DNA double helix, which resembles a caduceus).

This serpentine/senoidal energetic movement obeys the demiurgic Iogos, and its representation in the

Microcosm is the serpentine Iogos Kundaini.

The serpent is then, in the demiurgic realm, an Iey or code/Iogarithm, which governs the dual aspects

(hence the dual or sine movement), such as masculine and feminine, day and night, up and down, inside

and outside, etc, etc, etc.

This demiurgic serpentine deign (which is subordinated to the caracal design, which governs the entire

entheequial evolutionary process of the entities), has its organic representation in the world of forms in

the reptile animaI, expressed in a wide range of archetypal matrices, ranging from the common serpent

to its entheequia, which is in this realm the serpent god of design (as an extreme obiquitous matrix), i n

t h e guise of a living caduceus, and with all its ornamentation.

On the other hand we have the Iagarthus, which itself is a more compact aspect of the snake (a snake

that has legs).

In a most obvious matrixic extreme, the "Iagarth man" is an aspect of hyperborean manifestation, of

complete autonomy, an aspect that was assumed by both Lucifer and the Siddhas, from the Origin.

And in this case, the Iagarto is the serpentine/senoid of the Siddhas, their Iuciferic Vox, as opposed to

the demiurgic Iogos.

Beyond the serpent, and the lizard, we have the dragon, which is an even more pitiful ophidian expression,

being a winged ophidian! This is a symbol of Siddhas among Siddhas.

Moreover, they can be Siddhas IeaIes, Iuciferic dragons, or even the demiurge himself and his rulers.

Both because of their imitative and copying character, and in order to hold the power to

of these reptilian matrices, in hybridisation with other aspects (such as the demiurge in the guise of a

serpent with the head of an aeon).

The power and mastery of the archetypal web, without being subject to illusion, is possible only from the

reptile state, which is the primordial, cold-blooded matrix, and without falling prey to the animic, thus

that this aspect is assumed by Lucifer and the aeolian Siddhas, as well as by the demiurge and his

rulers, and the traitor Siddhas.

At this point it is appropriate to recall the dinosaurs, one of the first irruptions of the Siddhas incarnating

on this plane.

Hence its "anti-aesthetic" form conforms to demiurgic canons of beauty, and its hostility to the surrounding

environment.

Saurians, who, beware, had their origin of manifestation from the gate of Venus!

All these ophidian aspects are scales of the symbol of the Serpent, the symbol of origin, since they refer, as

can be traced in the memory of blood or Minne, to the primordial aspects manifested by the Siddhas (both

aeal and traitorous) from the origin.

Reptilian typologies vary widely as is well known (as archetypal matrices, some being better known,

others more obscure), with terrestrial reptiles not having the same connotations as aquatic or aerial

o n e s .

And so it is with dragons, which are also winged reptiles.

The colours of these dragons also have different symbolism and meanings. The green dragon refers to the

symbol of origin and the VriI, used both in the dextrorotatory (demiurgic) and the evirogyric (iuciferic)

form, the created as well as the uncreated, nature in one case, and the pure geometry beyond the time

and space of this world in the other. These two expressions of the VriI/symbol of the origin, consequently

delineate the path of theuciferic left hand (Ievogyric), and the path of the

right dextrorotatory (demiurgic).

The black dragon (precisely because it is the black coIor that absorbs and dissolves all the other coIors and

forms of this plane) refers to Lucifer, while the red dragon alludes to the essence of passion.

In the case of the initiate or sinarca adept, his purpose is to awaken and raise the kundaini serpent

(demiurgic Iogos in the Microcosm), to unite and merge with his God,

Under this yogic/serpentine path, the kundaini serpent also "acquires aIas", but in this case, seeking

to reach the One.

The Hyperborean initiate, on the other hand, may wish to take advantage of this Iogos/kundaini

aspect, from the left wet way, solely in terms of evoking LiIith, and going up the river of pure blood to

reach the Great Ancestor.

And in this case, of course, LiIith is the snake woman, and the Great Ancestor, "Anir", the primordial reptile

aspect .....

Although he possesses the VriI, there is also the "essential passion" by which his disorientation

was consummated.

("Anir" or the great ancestor has a double meaning, since it refers on the one hand to the anaIogical mode

of the reversed "sphere-spirit" and on the other to the anaIogy of the head of the twisted giant, as well as

to the "avatar" or reptiI projection incarnate of the Siddha, The important thing to note here is that

therein lies, from the symbol of origin, the key of the VriI, and the essential passion).

The hyperborean initiate may also at times allow the activation of the kundaini serpent, to harness its

energetic caudaI, resigning and reorienting it, but without ever releasing the crown chakra into fusion with

the One.

This re-signified serpentine aspect, then, is no longer kundaini, but the "Iagarto" aspect and potency that

ascends through the spine.

Under the above premises, it is now more clearly understood why in many Hyperborean myths there

are warriors or Viryas, who fight a serpent or dragon, e.g. Sigfried and Fafnir, Apoio and the Python,

the Christianised version of St. George and the dragon, etc. (These myths also have other levels of

meaning, which can be treated separately from the subject here).

After slaying this reptile creature, the warrior/kabbalist drinks or bathes in the dragon's blood, which

then becomes a "medicine", like the antidote for the snake's venom.

His immortal body of Vraja, the body of VriI, has been shaped, robbing the demiurge of his own

substance, and he has become a "dragon's head", covered with a draconic armour.

(VriI/Iogos demiurgic), now transmuted.

Here, in the esoteric interpretation of the myth, it is seen that the warrior has fought the demiurgic

reptii/dragon, absorbing its power (blood/venom), transmuting it, and forming from that essence a

reptii structure or body fit to manifest itself in this world, fully liberated and pIen into autonomous

power.

Thus, one has gone from being "snake-charmed" to being a snake-charmer, and holding a reptile

aspect, which is identical to that of the Siddhas in origin.

Returning to the initial pantheon, on the one hand we have the snake with which the evoIutive pan is created.

On the one hand, there is the circuit (caracal design) of the demiurge, and on the other hand, the serpent

with which one orients oneself towards Gnosis and Origin, i.e., the Lucifer Serpent!

Not to be omitted at this point is the infamous purpose of the synarchist propaganda that anathematises all

that is

"reptiIan thus pursuing the goal of hiding the Hyperborean reptile secret, in the same way that the Judaeo-

Christian tradition and the Judaeo-Christian Church for centuries anathematized and demonized the figure

of the serpent, distorting its meaning in the Biblical myth of Eden, in order to prevent the Viryas from

accessing the forbidden fruit of Gnosis, opening their eyes, and becoming Gods again, as they always were

in the Origin.

Evoking that lost message of the much distorted myth of Eden, of the Ancient Serpent, Lucifer: Eritis

Sicut dii scientes bonum et mauIum, "Thou shalt be like God, conscious of good and evil".