Sophia and the Dragon
āPerhaps all the dragons in our lives are princesses who are only waiting to see us act, just once, with beauty and courage. Perhaps everything that frightens us is, in its deepest essence, something helpless that wants our love.ā
ā Rainer Maria Rilke, Letters to a Young Poet
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"Sophia is a spontaneous image produced by the individual or collective psyche when the soul, longing for understanding and clarity, is awakened from the dull slumber of consumer consciousness and obedience to social and institutional conditioning. When the longing of the soul responds to the call of aliveness of the soul of the world, the process of personal initiation and cultural change is triggered.
This "dull slumber" has been described countless times through the ages by sages, poets, visionary philosophers, and seers as a kind of death, sleep, hell (Dante), a cave (Plato), Ialdabaoth (gnosticism), or as the sublunary realm of images. This condition is depicted in cultures around the world as a dragon who guards a jewel; sometimes as a crocodile, Typhon (Egypt), or other reptile. The jewel is the place where we connect to the power of wisdom: when we speak from this condition of conscience and consciousness, it rouses the dragon.
To reclaim the jewel of our own conscious aliveness is to encounter the dragon and engage in a life-death struggle. To prevent being overcome by isolation, scapegoating, exclusion, and ridicule requires us to activate wisdom: the faculty of clear perception or discernment. We must free our intelligence from its slavery to gathering and manipulating information and disengage it from the presuppositions of the cultural myths which keep it bound to unexamined habits. This consists of the entirety of what has gone before in the form of language, beliefs, dogma, and all of the social conditioning that we obey without questioning.
The encounter is accomplished through the form of inquiry that seeks to understand what lies underneath and outside the parameters of marketplace/ consumer consciousness, that looks at the underbelly, questions the presuppositions of the current myths, be they religious or scientific and strives to free itself from slavery to social and institutional norms. This path pits the individual against the mass mind--the emotional glue that binds large numbers of people to prejudice, to past tropes, to the habits of conditioning and past behavior--good and evil--that I call the dragon. This struggle has also been variously named and described in the literature as purgatory (Dante), the rational realm on the divided line of Plato, the "Great Work" of alchemy.
The successful outcome of this struggle has been the focus of spiritual philosophy and yogic practices around the world and is the fulfillment of the soul's longing. This is the heavenly Sophia, the anima mundi or soul of the world, Perfect Nature, the paradise where Beatrice awaits Dante, the celestial form of the zodiac, the inerratic or realm of fixed stars of Plato. The vital soul has reclaimed itself from the past and no longer alone and fixated and bound to its conditioning is instead situated between the dragon on one side and Sophia on the other. The vital soul no longer is in danger of being swallowed and used by the dragon. Instead, that Old Master of the Sublunary realm--the dragon--now serves the soul who has freed itself from slavery. The sage is one who has gained control of the power of life, who uses the dragon in service to the soul of the world. Sophia and her companion of power, the dragon, are reunited in service to the unfolding intelligence of the universe through the agency of the human psyche.
Kathleen Damiani,Sophia and the Dragon: A Modern Alchemy of Personal and Collective Initiation
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Guan Yin riding the Dragon













