Baptism & Initiation by Proxy

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Tau Malachi
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Baptism & Initiation by Proxy

#1 Postby Tau Malachi » Wed Jul 28, 2004 6:09 pm

In his first letter to the Corinthians St. Paul provides us with an interesting insight into spiritual practices of original Christianity during his teachings on the resurrection. He writes, "Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?" (1 Corinthians 15:29)

This clearly speaks of spiritual practices that render assistance to souls in the afterlife states - baptism by proxy being among many different practices through which Gnostic initiates are able to offer spiritual assistance to souls in transition. Yet, according to Gnostic teachings, this verse implies far more - it suggests that certain initiations can be imparted by proxy to those sensitive enough to receive them in this way. In other words, it alludes to the possibility of the Gnostic and Light-transmission apart from an actual physical proximity. After all, the Threefold Rite of Initiation, which is th first initiation of Gnostic Christianity is composed of baptism, chrism and the wedding feast - if baptism occurs by proxy, then so also would chrism and the wedding feast, and potentially other forms of Gnostic initiation as well.

Now, on one hand, this verse speaks of spiritual assistance to souls in the transition we call "death," yet, on the other hand the "dead" are the faithful or psychic individuals who, as yet, have not been awaken by the Holy Spirit to stand among the spiritual or elect. Thus, from a Gnostic perspective, this speaks to a spiritual labor among the spiritual or elect on behalf of the faithful or psychic individuals - hence an extension of Light through invisible assistance to the outer and unspiritual church. Indeed! It is from among the faithful or psychic humanity that the harvest of souls takes place, for the peak of the religious experience is the mystical experience, and where religion comes to its climax the spiritual begins. According to Gnostic masters St. Paul is alluding to this in his letter.

Verses such as this one are very interesting, for they reveal a distinctly different Christianity than what orthodoxy and fundamentalism would present to us - one that is far richer, and I dare say more mystical/magical in nature. The question becomes with such a verse: What might be seen within and behind it? What teachings and practices might be drawn from it?

Now here we may speak an open secret: Gnostic do not perform the external rites for their own sake, but for the sake of the Light-transmission to others. Indeed! The Threefold Rite to the Gnostic is completely internal and relies upon nothing external. Yet, by way of external rites the body is included, and more importantly, Light is drawn "down" into the material world so that others, perchance, might also enter into the Gnostic experience.

More can be said, but this seems to be enough to get a discussion going...

Blessings & shalom!
Tau Malachi
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Rebekah
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#2 Postby Rebekah » Thu Jul 29, 2004 6:56 am

Greetings Tau Malachi!

This brings up thoughts of the Desire to Receive for Oneself Alone and the Desire to Receive in order to Share. While we may initially begin to practice with thoughts of receiving for ourselves alone, whatever Light is manifest in the world through us benefits the Entirety. Were this not so, the cycle would be incomplete and unfulfilled.

How much more powerful is our practice with the conscious intent of preparing ourselves to become a vehicle of the Light!

On another note, while our experience of the Threefold Rite is completely internal, including the body seems to allow further purification and tikkune on a vital level. It seems that even this is ultimately a way of helping to provide invisible asistance to others.

Blessings,
Rebekah
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The Subtle Level

#3 Postby Tau Malachi » Thu Jul 29, 2004 12:46 pm

Greetings Rebekah!

When we speak of the Light from above and bringing it "down" we are speaking about the experience of an influx of spiritual energy and illumination. Yet, at the same time we experience the descent of the Light from above, we also experience a bringing forth of Light from within us, and whether for a very brief instant or a longer duration we are aware of the Light-kingdom within and all around us. This is the very nature of the Gnostic experience, and this is the true baptism and anointing of Gnosticism, and the cause of the celebration of the Gnostic wedding feast.

Once we experience the Truth and Light we labor to live according to it, and as part of that labor we enact the external rites which fully include the body-mind complex of our ordinary experience. When we live the Truth and Light we embody it and the experience of the Light-presence continues to unfold - our minds, hearts and bodies become vehicles of the Light-presence.

We are all familiar with what modern physics has said, a butterfly flaps its wing in Japan and elsewhere in the world a radical change in the weather transpires. How much more is this true of any gesture of Light-transmission? Likewise, we are aware that thoughts brought to conscious awareness tend to influence similar thoughts in others via a collective consciousness. How much more is this true of thoughts of Light or our Source? This reflects, of course, that we are not so separate or independent from one another as we might seem, but on a more subtle inner level that we are all intimately interconnected and interdependent - thus very powerful invisible assistance is possible.

Quite naturally, our own self-realization opens the way and makes it easier for the self-realization of others. Yet if we consciously direct our attention to facilitating the self-realization of others and to an extension of Light to others, our influence for a greater good becomes more powerful. For this reason many methods have been devised by adepts and masters of the tradition to do just that - to consciously render invisible assistance. One of these is baptism by proxy, both of the literal "dead" and the spiritually "dead," as well as aspirants who live at a distance. If a person receiving such invisible assistance is willing and can be involved in the process it is more powerful, but whether or not the person is consciously aware of the assistance, nevertheless help can be effectively given.

The Threefold Rite is an excellent example, for two Gnostic initiates perform the rite with a third initiate who identifies him or herself completely with the person to whom the blessing and Light is being extended. In other words, the third initiate goes through the rite as the other person in question, as though that person where present as an aspirant undergoing the initiation. In cases when this is being done for an aspirant living at a distance the aspirant is given instructions in a prayer, meditation or ceremony he or she can perform at the same time in order to consciously connect him or herself with the Light-transmission (hence "tune in"). In cases where this is done for a person who has died, typically a loved one serves as the third initiate and the soul of the deceased is invoked and during the rite is joined to the soul of their loved one. Of couse, this same method can be used for a person we might know in the outer and unspiritual church, or any person we know who is in transition in life and has need for an "opening of the way."

This basic idea lies behind the certain invocations performed during the Feast of the Bride, when we pray for souls yet to be with us in the Sacred Circle, and behind the invocations during the Feast of the Blessed Dead (these two being as poles to one another in the solar cycle of the year).

Perhaps these thoughts extend our contemplation a bit...

Blessings & shalom! :D
Tau Malachi

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reddesert
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Proxy

#4 Postby reddesert » Fri Jul 30, 2004 9:33 pm

Tau Malachi/Elder Rebekah:

The question hangs on the tip of the northernmost cloud and passes aloft, I hear, I answer.

“What might be seen within and behind it?”

It is reasonable to understand that what may be interpreted, as external rituals are not truly ‘necessary’ for the elect, for the Kingdom is within as we join and repose with Yeshua.

Yet, as the elect, we practice because we have been freed and we have knowledge and blessings ten thousand fold to perform rituals for all here, those before and those to be. To act as a sacred vessel and extension of our Lord is to accept the divine will as ours,
as a vehicle to reach those that live beyond the knowledge and unity of
Light- transmission.

The Risen Christ broke the old covenant and called forth the primordial spark of the Sun in our hearts to alight, and to leap forth.

The following verse in SGOM portrays that Yeshua, was our proxy. He stood and stands for us then, now and for all times:

SGOM54. Mary said, “The Lord laid down a ransom for your soul, yet if you do not receive the Spirit of the Lord and live as a free person, then the ransom does not take effect. Only a free person can gather and give ransom, and so set free a hostage. Everything you see the Lord do, you must also do. This is the Way of Freedom.”

The Risen Christ left us a ritual of communion that is purely an external sign, a ‘proxy’ for his body, his blood. I know that this is a practice more common in the outer church but the richness of the intent of this ritual has been lost I do believe and for that reason, I offer this reflection. Each time that we call forth communion with Our Lord, we do not eat of a host, a wafer; we consume this one body, we are of this one body.
The same body, the communion in which we take today is the communion of all spirits, a unity of all. Whether this communion is a physical host or whether we take “communion” when we do sophian practices, we are in communion with the Risen Christ. We do these practices or rituals for ourselves, for all gathered and for those who are beyond our touch; but not beyond our extension of the Light transmission.

There is something extremely profound that Christos would offer himself to us as food, don’t you think? How trusting, how loving, to offer himself as the substance and sustenance for life so that we would not taste death!
Is he not so consumed by us and; thus, we become so consumed within the Presence?
This is a wonderful contemplation for me.

So; is it toil, is it labor, of truly is it not for Love that we enter into the Gnostic practices? One love. Our love. The portal is opened every time that we call forth our Sun, within us where he dwells. We act as the proxy for those who are in the outer church, those who are not awakened, those who have not re-membered, those who have died, those who are dead, those whose eyes are open--but see not.
Let the Light shine, we call forth. Let the Light-transmission extend through me, through you, to us. Each and All.

Yes, as we draw up in light, cascading upon and throughout us is Light-eternal,
Light-divine, we transmit and open the light from our Risen Christ into the tangible, external, physical world of this space and time. Those that are awakened, and occupy this space and time are the conduits. We are the proxy, We do as Yeshua has done.

(Disclaimer: I recognize that I may be using different “terms” because I know that I am not adept in sophian teachings, but

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The Wedding Feast

#5 Postby Tau Malachi » Sat Jul 31, 2004 10:36 am

Greetings Rose!

Yes, indeed, we are to be the proxy for others, both visible and invisible spirits, or as the teachings say - for the sake of all living spirits and souls. While, as the person of Light, the spiritual or elect, we have no need of anything external, yet love and compassion are expressed by way of outward things through which the Light-transmission is extended and relationships are formed in the world. Thus, love and compassion demand that what is internal be expressed externally, and what is external brings into the mystical body the faithful or psychics, establishing them in the Sanctuary of Grace.

The Wedding Feast or Holy Eucharist in Gnosticism has an outer, inner and secret manifestation. At the level of the outer it is the body and blood of the Savior, partaking of which one is joined in union with the Savior in El Elyon (God Most High). At the inner level it is the celebration of the hieros gamos, the sacred marriage, of Logos and Sophia and is a talisman that conveys the Spiritual Essence and Presence of the Christos (the Light of the Bridal Chamber). On a secret level it is the Feast of Melchizedek, which more than something we can speak about is something we can share as an experience - the initiation that reveals the self-liberating power in us. Even celebrated at the outer level, the spiritual energy of the inner and secret levels is within the Holy Wedding Feast. What is the nature of this Holy Feast? It is the celebration of the immanence of the Divine presence and power, the Indweller of Light or God within yet ever beyond us.

There is both a mystical and magical intention in the Gnostic Eucharist - mystical in the celebration of our innate unity with Christ in God, and magical in an extension of blessing and Light to all spirits. Thus, when performed, there is an invitation to spirits, visible and invisible, to come and partake of the Holy Feast with us and to be joined to the mystical body of the Risen Savior. It is an action of divine theurgy to us.

Now, the Eucharist celebrates a holy sacrifice of the body and blood of Christ, yet it is not Christ that is crucified but rather it is the Christ-bearer, from a Gnostic perspective. Thus it is said that this "body" and "blood" are a Holy Fire and Light, which points to a secret power in us, the power of the Holy Spirit. In that it is the Christ-bearer who makes himself a holy sacrifice, so also as Christ-bearers are we called to holy sacrifice - as you say, the offering up of our mind, heart and life for the salvation of others. Indeed! There are several practices based upon this in the tradition, all of which have a connection to the Wedding Feast and Rite of Ransom, the practice of Giving and Receiving being the most basic of them.

The need for some external display seems reflected in the Gospel and the way Yeshua Messiah goes about the process of divine revelation, for he enacts outwardly the Truth and Light within, which suggests that we, too, must enact it outwardly to some degree also.

The phrase "we are the proxy" is well reflected in the Pistis Sophia when the Risen Savior speaks to his disciples and tells them that they are Saviors like himself and that they must tend the Continuum of the Light-transmission he and Lady Mary initiated.

Though you are new to the Sophian Tradition, at least in this present life, the terms you are using seem quite on track to me and could well be called "Sophian." Quite a delightful and insightful post - thank you for sharing your Light!

Blessings & shalom! :D
Tau Malachi

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Dark maid Marion
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#6 Postby Dark maid Marion » Sun Aug 01, 2004 8:38 pm

Shalom!

Iwas wondering, would initiation by proxy only go into the Nefesh if the person was aware of it and/or had the ability to receive it? or doesn't it matter because the nefesh and ruach seem to inseparably interconnected. it would seem though that to the degree a person is willing and open and sensitive to recieve, they are able to receive invisible assistence. are there certain cases though that because of karma, it would be impossible for a being to receive invisible assistance?
Blessings and Shalom,
Marion.

Tau Malachi
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Vessel of Reception

#7 Postby Tau Malachi » Mon Aug 02, 2004 3:51 pm

Greetings Maid Marion!

The spiritual energy transmitted through an initiation by proxy could be received at either the level of the Nefesh or Ruach, assuming the tikkune of the Nefesh has been accomplished and the person has received their Ruach. You see, exactly what aspects of the soul of Light are present with a person is a complex subject. In the case of many, it is primarily the Nefesh, and the aspects of the Nefesh, that are in place and not actually the Ruach proper (this is especially true in these times). Thus, typically, the transmission is to the Nefesh, though in some cases to the Rauch when it is present in a person.

(Bear in mind that our general teachings on the five aspects of the soul is the basic or beginning level. In the intermedeate and advanced studies we learn of twenty-five aspects, and of their development and tikkune, and the exichange of sparks that occurs between souls - thus it becomes a more subtle and sublime subject.)

You are quite correct, there are cases in which even though invisible assistance is rendered the spiritual energy might not be received, or is only partially received, due to karmic conditioning or the lack of the Desire to Receive. After all, human beings have free will, as well as a karmic continuum, and our methods never seek to violate the free will of others or to interfer with the life intentionality of others. It is rather like divine beings or angels who labor to assist human beings, there are certain times their help cannot be received or is not effective. However, in the extension of blessings and Light the fruit belongs to the Holy Spirit. Thus we do not concern ourselves with what is or is not received but simply enact the Desire to Share and let the Anointed and Mother Spirit bring it to fruition, all as is best for the person in question. Often great wonders happen in this way - much more than we might have imagined.

Blessings & shalom! :wink:
Tau Malachi

Sophia Fellowship

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