August 29, 2014
One of the very important things I am learning from the Blue Kachina right now is that humanity is uniquely positioned today to achieve our greatest fulfillment of self if we so choose. What this means, moreover, is that fulfillment can and even must come from ourselves. In other words, this is not a time for us to be waiting for some Messianic force to drop from the skies and save us from our sins and sufferings. We ourselves are the key to our own fulfillment as human beings. Only through our own choices and actions may we fully develop our inner Heart capacities that will best express our inner potential, our Highest Being. This is not a time for Messiahs, in other words, unless by Messiah we mean our inner selves—each of us seeking our full flowering into the greatest expression of our inner beauty and capabilities as we seek higher union with all beings on our planet and throughout the cosmos.
Perhaps most ironically or perplexingly is the fact that we must not seek a new Messiah in the coming of the Blue Kachina. The Blue Kachina has suggested that, beginning with the closing pages of Frank Waters’s Book of the Hopi, the general depiction of the Blue Star Kachina Prophecy has tended to be interpreted through the Western Messiah paradigm based on the Second-Coming-of-Christ motif. For a people acculturated in stories from the Bible that inform our very sense of human history and destiny, any new story of seeming salvation from a being from the stars will almost automatically be read as a new version of the post-apocalyptic End of the World presumably predicted in the Book of Revelations.
Even when the likelihood of the mistranslation of the Greek scriptures is taken into account and we recognize that what Jesus actually talked about was the End of the Aeon, the End of an Age, and not some ultimate End of the World, we today in the West are still prone to read these epochal shifts as being led by some great archetypal Messianic figure who will serve as the individual representative of humanity as a whole. Whether we are talking about final ends or epochal transitions, we still tend to see such large super-historical events as the result of some heroic figure leading us out of our own darkness and despair.
The point that the Blue Kachina is stressing is that each person individually, and ultimately humanity as a whole, must seek our own inner fulfillment. What is meant here by fulfillment is that each of us, as the depositories of aeons of soul experience and karmic transmission, comes into this world with inner potentials waiting for their development. It is up to each of us to find how we might foster the best development of our own soul potentials under whatever circumstances we find ourselves in—circumstances that might in fact be of our own choosing before entering this life specifically as the challenge in the face of which we might best meet our fullest capacities.
While there is indeed an entity who goes by the name of the Blue Kachina and who provides knowledge and guidance, the Prophecy of the Blue Star Kachina might better be understood as a prescription for self-development under the guiding principles and energetic harmonics of the Blue Kachina, as well as many other beings devoted to human and planetary fulfillment. In a sense we can see ourselves collectively as the Blue Star Kachina of the Hopi Prophecy as described by Waters once we begin to seek those qualities within ourselves that best fulfill our own Blue Star nature. By Blue Star nature I am led to understand that potential within each of us to achieve our highest possible inner evolution in accordance with the principles of cosmic harmony being presented by the Blue Kachina, the Hathors, and many other beings with similar missions.
To better explain how we ourselves could be the Blue Star Kachina in this sense, let me speak to some similar circumstances of what could be called group fulfillment of individual identity. My first example comes from an experience I had in the early 1990s while I was an English professor at Ohio State University. One day around noon as I was walking along High Street in order to get lunch at one of the little restaurants right off campus I was approached by a group of young men holding out something for me to take. My immediate assumption was that they were handing me a flier of some sort. But to my surprise and confusion, what they actually handed me was a miniature menorah along with instructions for proper use of it.
Later that day I asked a Jewish friend and colleague of mine what the purpose of such a gift might be, and her answer was that these young men were young Jews hoping to hasten the coming of the Messiah. She described them as fundamentalists, literalists who were seeking to enact a popular Jewish saying that states, “On the day that all Jews light the menorah, the Messiah will come.” These young men were hoping to encourage all Jews they met to light their own menorahs with the hope that eventually on one particular day all Jews would do so. On that day, then, the Messiah would come.
My friend went on to explain that for more liberally-minded Reform Jews, not so given to such literal interpretations of scriptures and sayings, the saying “On the day that all Jews light the menorah, the Messiah will come” can better be understood figuratively and collectively. What this means is that on that miraculous day on which all Jews actually fulfill their spiritual path and light their menorahs—each and every one of them—the Messiah will have come in and as that very act. In other words, this collective act of obedience and devotion would not usher in the arrival of a being who as an individual would be the Messiah. Instead this very collective act itself—the collective devotional act of all Jews in unison—would itself be the Messiah! The Messiah, then, is not to be thought of as an individual savior who will come to rescue everyone but rather everyone together when they act in unity of purpose. That moment of unity of devotional purpose is the very condition that the Messiah as individual would have ushered in. In this case, the united collectivity of Jews themselves enters into this higher state of being and thereby creates on the spot their own salvation.
My frequent meditations on the mechanics of this collective fulfillment of symbolic individuality in time led me in a moment of inspiration to recognize an analogous situation in terms of Christianity. (I was in fact attempting to make a point to my students at Ohio University about Martin Heidegger’s own meditations on the function of the Temple-space within the ancient Greek temple, which further illustrates the universality of this logic of collective substantiation of Messianic identity—although he would never have used those exact terms.) I found myself for some unknown reason quoting the statement of Jesus in the Gospel of Matthew in which he says, “For where two or three are gathered together in my name, there am I in the midst of them.” I explained this in the same terms as the menorah example, namely, that on a literalist level we might imagine two or three people gathering together in Jesus’s name and then his sudden miraculous appearance to them there. But if we follow the performative logic of the Reform Jews’ understanding of the menorah lighting and the Messiah, what Jesus is saying is that it is the coming together in my name that is itself the manifestation of Christ being. Christ here is the result of an action that comes to characterize that action itself.
Another lesser-known example from the Christian texts is in the Gospel of Thomas, saying 77, in which Jesus says, “It is I who am the light (that presides) over all. It is I who am the All: it is from me that the All has come, and to me that the All goes. Split a piece of wood: I am there. Lift a stone, and you (plural you) will find me there.” Jesus here is the particular manifestation of the All, the One whose indeterminate universality is mediated and particularized by Jesus. But again it is important not to simply read this on its most literal level, wherein Jesus claims to be the All and that therefore all (including sticks and stones) find themselves in Him and Him in themselves. The performative logic we have examined before suggests rather that it is in the splitting of the wood and in the lifting of the stone that Jesus can be found—not as a material or spiritual constituent of the stick or stone but as that communal spiritual nature that becomes manifested in plural actions guided by spiritual intention. In other words, when we lift a stone, our act of lifting makes us like Christ, for in this act we recognize before we even begin that the All is in all. Our act of splitting makes us like Christ, again because such actions are carried out in the foreknowledge of the divine unity of all existence. These acts are devotional acknowledgements of this knowledge and ritual re-enactments of the moment of Creation itself. We find the Christ Being in our devotional actions, not in some external entity who blesses us for performing those actions. We are Christ when we consciously and ceremonially perform such actions of re-creation.
Just so, we are the Blue Kachina when we consciously engage in the ceremonial creation of the conditions of global transformation that would bring about the coming of the Blue Star Kachina and the shift from the Fourth World to the Fifth. For what characterizes the condition of a humanity who has evolved enough to enter into the Fifth World is exactly the activities we must at this moment carry out to ensure such a transformation. Like the Jewish Messiah which we are on the day that every Jew lights the menorah; like the Christ Being which we are each time we gather together in his name to split wood and lift stones; so are we the Blue Star Kachina when we seek to align ourselves to the vibrational register that best synchronizes with the shift of the Planetary Being from one World to the next.
So to return to the comments made by the Blue Kachina: The fulfillment of the Prophecy of the Blue Star Kachina lies not in our waiting for his appearance as he dances in the plaza but in our own dancing as the Blue Star Kachina. We are the savior we have been waiting for. What this also means is that the “we” spoken of here must be seen as a global, universal we. This is not the time for the non-Hopi seekers of the Blue Star Kachina to imagine that one particular tribal entity might function as our universal saviors. Such cultural fetishism leaves us bound to the idolatry of literalism that underlies all fundamentalist expressions of divine being. When we have properly prepared ourselves for our assigned task as a united humanity, then one day we will very likely see the Blue Star Kachina’s appearance as the manifestation of our own collective intention and loving communion with all beings dancing on this planet.
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