Mysteries of the Bridal Chamber and the Wedding Feast

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Mysteries of the Bridal Chamber and the Wedding Feast

#1 Postby Misty » Sun Sep 23, 2012 11:57 pm

I really felt the need to know the mysteries of wedding feast and it's importance to the joining of the bride and bridegroom in the Bridal Chamber.

From Wedding Feast on Shabbat I hear:
~This is my body, this is my blood, do this in remembrance of me"~

I feel whats being said is that wedding feast brings us the intelligence/wisdom/knowing of our true self and whenever we partake of the wine and bread we are taping into that connection of the Christos within. We are learning to remember what our true self is. Our physical body as well as our spiritual body is nourished, the bread filling our physical as the wine brings the fiery intelligence filling our spiritual self.

So when we take up wedding feast on the Shabbat, the day of rest for the Human One, we actually step into the bridal chamber and begin to learn deep mysteries from the beloved one of light. Such an intimate learning experience in the privacy of the bridal chamber bringing together heaven and earth so that all mysteries may be known in full and remembered.

Would love to have more insight on wedding feast and the mysteries of the Bridal Chamber.

Shalom <3,

Brother Brian
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#2 Postby Brother Brian » Mon Sep 24, 2012 4:25 am

Shalom Misty

I think you will find this thread very helpful!

Elder Gideon goes over the concentrated focus and intention: kavvanot.

Brother Brian

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Joined: Wed Aug 22, 2012 2:15 pm

#3 Postby Misty » Mon Sep 24, 2012 6:51 am

Thank you!

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Whole in the Body of Christ

#4 Postby Marion » Mon Sep 24, 2012 10:32 am

Shalom Misty,

A companion and I were just discussing this subject yesterday! I feel inclined to share some of the insights that were brought up. First was that when we take in the bread and wine we take in the body of Christ and so become the body of Christ. It becomes a remembrance that we ARE in the body and we ARE the body of Christ. Who we are as we are in God versus who we are in ourselves. The second insight was that this portion of bread and wine that we take is part of a larger whole. This portion represents our portion of light power, what we have received and what we have given. Together, all of these pieces make a whole body and a lot of light power! It becomes a prayer that all of our brothers and sisters in community realize who they are in God, in Christ and that the light power generated from this realization rays out to the World!

O Adonai, May we know our Wholeness in You (Atoh)!

Blessings and Shalom!


Tau Malachi
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Feast of Embodiment & the Great Gesture

#5 Postby Tau Malachi » Mon Sep 24, 2012 12:10 pm

Grace and peace to you in Messiah Yeshua and the Magdalene!

Adonai Yeshua institutes the feast of bread and wine with his inner circle of disciples before enacting his self-offering, saying, “Do this in remembrance of me.” Thus, along with baptism, secluded prayer (hitbodedut), fasting, charity and sacred discourse (preaching the gospel), the feast of bread and wine is among the essential spiritual practices he taught to his disciples, and it represents the cornerstone, as it were, of community prayer and worship for followers of the Way, and is a central vehicle for the communication of the Christ-Spirit among us.

As we know, baptism, anointing and the feast of bread and wine form the essential initiation of our lineage, the fruition of which is the inner form of initiation through the communication of a mystic word, radiant holy breath and laying on of hands, or the experience of Light Transmission.

The feast of bread and wine, of course, does not begin with Adonai Yeshua, but rather it begins with Melchizedek who appears to Abram and Sarai, blessing them, and blessing the Name of El Elyon, God Most High, following the defeat of the Kings of Edom. Once they encounter Melchizedek, and partake of this holy feast with him, receiving this initiation from him, soon after they receive new names from the Spirit of God, and are able to fulfill their dream of having a child together, and it is as though they are reborn from above, transcending the stars of their birth. Thus, that Yeshua Messiah takes up this feast of bread and wine, proclaiming the bread as his body and the wine as his blood, holds deep spiritual significance, deep esoteric mysteries.

Melchizedek means “King of Righteousness,” and as we know he is also called king of Salem, “King of Peace,” and these are titles that properly designate Melekh Messiah, “King Messiah.” This Melchizedek appeared out of nowhere to Abram and Sarai, and this implies a pure emanation of holy and enlightened being, as though one who has come from heaven, and Messiah Yeshua teaches us, saying, “Before Abram I am,” linking the Messiah with the appearance of the priest-king Melchizedek. The original holy feast was celebrated after a victorious battle against the Kings of Edom delivering Lot from bondage, and as we know the Kings of Edom correspond to the dominion of the klippot, the dominion of the demiurge, archons and demons. The ultimate victory over these spiritual forces of darkness, as we know, comes through the crucifixion and resurrection – hence this feast taken up by Yeshua Messiah in remembrance of the mystery of the crucifixion and resurrection, celebrating our liberation in him.

We might add that according to tradition Lot is a key ancestor in the genealogy leading to the birth of the holy one who would become the Messiah, the Anointed of God.

Now, joined with this, Adonai Yeshua celebrates this holy feast of bread and wine with his disciples in the midst of the Feast of Passover, celebrating the exodus of the children of Israel from their bondage in Egypt. The final plague in Egypt was the coming of the angel of death and slaying of all the firstborn, and to protect themselves the children of Israel were told by God to sacrifice a lamb and put its blood on the doorframes of their homes, and seeing this they were promised that the angel of death would Passover their home and not enter. Egypt, as we know, also corresponds with the dominion of the klippot, and Pharaoh corresponds with the Chief Klippah, and so the Passover celebrates an exodus or liberation from bondage to the dominion of the klippot. The exodus of the children of Israel, however, was fraught with sin, error, and the prophet Moses was not able to receive and embody the Spirit of the Messiah in full, and as such, true enlightenment and liberation, or the Great Exodus, did not transpire; but the exodus of the children of Israel did foreshadow the Great Exodus that Yahweh Elohim intended with the Messiah. Offering himself as a holy sacrifice for the sins of the world, an offering of redemption and peace, or a “ransom,” so Adonai Yeshua becomes the Lamb of God, and the true Passover is accomplished.

Bondage to the gilgulim, sin and death, is brought into cessation on the Holy Cross, and the way of the Great Exodus, the Great Ascension, is opened with the revelation of the Risen Messiah. Hallelu Yah! Praise the Lord!

What is the difference between the sacrifice of an animal, a lamb, and that of the Lamb of God, the Messiah, a human being? It is simple. An animal does not choose to offer itself, but is slain against its will; only a human being can engage in a conscious, willing, self-offering on behalf of all for the love of God, and so only a human being can enact the Great Gesture that enlightens and liberates living spirits and souls.

This offering of blood and flesh, however, is not to Yahweh Elohim, as though Yahweh Elohim feeds on blood and flesh, or death, but rather, it is an offering for the pacification, enrichment and subjugation of the dominion of the klippot, a ransom, as it were, offered to the archons and demons, releasing the energetic cords of sin, negative karma, that bind souls to their dominion, the gilgulim. There is, of course, much more than this to the mystery of the crucifixion and resurrection, but this is an integral part; hence, the “remission of sin,” or “purification of sin,” through the Blood of the Lamb.

The Body of the Lamb, as taught by Adonai Yeshua in the Gospel of St. John, corresponds with the “bread of heaven,” the substance of heaven, and one who eats of it has eternal life, and so in the Body of the Lamb is all blessings and bounty, and it is the increase of merit and length of life. Thus, through the Blood of the Lamb sin, negative karma, is purified, and through the Body of the Lamb righteousness, positive karma, is increased; hence, the Body as Light and Blood as Fire, the Holy Light illuminating, or enlightening, and the Holy Fire purifying and sanctifying those who eat and drink in holy remembrance, or holy awareness.

Wine according to the Kabbalah corresponds with Judgment (Din, or Gevurah) and bread corresponds with Mercy (Hesed). Blessing the bread on the Eve of Shabbat a cup of wine is held in the right hand, and in this way Judgment is unified with Mercy; when this is done on the Eve of the Shabbat on Passover by Messiah Yeshua, it is the invocation of Supernal Mercy, Supernal Grace – the Supernal Light Transmission that flows from the Risen Messiah.

The Gnostic Apostolic Succession in the Second Coming embodies this Supernal Light Transmission, and when a Gnostic Apostle has received the full influx of the Supernal Light, the true Christ-Spirit, and takes up this holy feast of bread and wine, so the bread and wine become the vehicle of this Light Transmission; as we cleave to the Risen Messiah and the Apostle, and we receive this Holy Light, so also with the Apostle we embody this Holy Light as the Living Body of Christ in the Second Coming – as we perform the feast of bread and wine together, we celebrate this Light Transmission, and yet more, we enact this Light Transmission, becoming a living temple and vehicle of this Holy Light.

Now, the mystery of the bridal chamber is twofold, corresponding with Christ within us and Christ ever-beyond us. The mystery of the bridal chamber, or place of union below, corresponds to Christ within us, and it is our person and life in This World when our soul is united with the Holy Light, the Christ Spirit – hence when our soul is wed, as it were, with the indwelling Christ. The mystery of the bridal chamber, or place of union above, corresponds to Christ ever-beyond us, and is our supernal zelem (image) in the World-To-Come, and is the unification of our soul in Christ with El Elyon, God Most High.

Here we may say that the mystery of the bridal chamber is in the Book of Revelation, the vision of the Lamb and New Jerusalem, or the Lamb and the Holy Bride.

We are celebrating this great and supreme mystery in this holy feast, and yet more, we are abiding in this mystery, embodying this mystery; this Kingdom of God, the Living Presence of the Lamb and New Jerusalem, being made manifest in the place we celebrate this holy feast.

Truly, when we celebrate this wedding feast of the Lamb of God and the Holy Bride, the “kingdom of heaven has come near,” and it is made manifest on earth, here and now in that place!

This holy remembrance is not a memory of the past, but of an ongoing revelation and embodiment in the present – the celebration of a Living God and Living Presence within and all around us, and beyond us.

There is something more to the term “wedding feast” for this feast of bread and wine among us, for with a King there must be a Queen; God is Father and God is Mother, Two-in-One, and so in the full revelation of the Human One of Light (Christ) there must be Son and Daughter, male and female joined in One Body of Light – the Great Seth, or “Second Adam.”

When Christ the Logos appears, so also Christ the Sophia appears, fullness of the Christos, one Christ.

With the appearance of the Messiah, so also there is the Shekinah of the Messiah, for only in this way is the Spirit of the Messiah revealed and embodied in full; men and women alike embodying the Spirit of Messiah, Ruach Elohim.

This mystery is in the Name of the Spirit of God itself as given in the Holy Scriptures, for Elohim is a feminine noun with a masculine plural, and so implies Mother and Father, Female and Male; and so the fullness of the Spirit of God, Ruach Elohim, can only be revealed and embodied in full through a holy man and holy woman together – and the fullness of the Living Body can only be manifest through men and women together as counterparts and co-equals.

Thus, as we remember our Elder Brother, Adonai Yeshua, so we remember our Elder Sister, Mirya of Magdala – the Magdalene, the Holy Bride. She takes up the role, not only of the inmost disciple of Yeshua Messiah, but is his spiritual consort, his spiritual counterpart in women’s form, and is co-preacher of the Gospel and co-redeemer with him, the Apostle of Gnostic Apostles, those who most intimately know the Messiah, embodying the fullness of the Spirit of the Messiah.

The mystery of the bridal chamber is Two-in-One, God the Father and God the Mother (Yahweh Elohim) above, and the Son and Holy Bride below, One God, One Anointed of God. This is our faith, and this is why we are called “Sophians.”

As we know, the Second Coming of Christ in Glory is the revelation of God the Mother and the full reception of the Holy Bride, and this ceremony of the wedding feast, which is a ceremony revealed to an Apostle in the Light Continuum, is an invocation for the ongoing revelation of the Mother and greater reception of the Holy Bride; hence, an invocation of the fruition of the Second Coming, the Great Transformation.

Here we may say that this revealed wedding feast is, itself, a Gospel of the Second Coming enacted as a ceremony; and one might say, it is a “Tantra Yoga” of the Second Coming, understanding that phrase from Eastern Traditions – hence, an embodied Union, and embodied Self-realization.

As the Living Body of Christ in the Second Coming, on the material level, in our physical body, we are the bridal chamber on earth, and on a spiritual level, in our body of light, we are the bridal chamber in heaven.

This is true of us as a Community, all together, and this is true of us as individuals – for what the Bridegroom and Holy Bride represent is a Divine Presence and Power in each and every one of us.

The Bridegroom is the Holy Light from above, and the Holy Bride is the Serpent Power awakened, uplifted and brought into repose; receiving the Holy Light from above, awakening and uplifting the Serpent Power to the heart, brow and crown, this is the consummation of the Sacred Marriage in us, the mystery of the Bridal Chamber.

This is the play of Light Transmission, or the communication of the Christ-Spirit, that we experience with true Gnostic Apostles; hence, this Holy Light awakening the Serpent Power in us, and uplifting and redeeming the Serpent Power, reintegrating this Divine Power with the Light Continuum, Yahweh-Yeshua.

The Serpent Power uplifted and reintegrated corresponds with Shin in the Blessed Name of Yeshua, and so the Name of Seth, “Shin-Tau,” the “Serpent uplifted upon the Cross,” the “Light of the True Cross.”

We pray, we invoke, we labor as midwives of the Holy Mother for this awakening and uplifting in all; and therefore, celebrating this awakening in us, in the fruition of the rite we extend this Holy Light from the Bridal Chamber above and below, blessing all, seeking to awaken and uplift all in Christ, the Great Seth (the Sacred Tau).

All are invited to the wedding feast that seek peace.

There is something more that must be said concerning the Gnostic Wedding Feast, for ours is not a vicarious salvation, as though in a vain and idle belief souls are enlightened and liberated from the gilgulim; true faith and love in Christ is not idle, but it is active compassion, and an active self-offering, taking up the Great Gesture, enacting the Rite of Ransom for the sake of others – hence it is a co-labor with our Elder Brother and Sister in an ongoing harvest of souls.

You see, when the celebrant says “this is my body, this is my blood, my body is light and my blood is fire,” she or he is offering her or himself, and in that we are all joined as one Living Body with the celebrant, so are we offering ourselves for the awakening and uplifting of all; we are taking up the Holy Cross (Tau) and following in the Way, as Adonai Yeshua called us to do, loving one another, loving all of our relations.

We labor to progress in the Gospel, and labor to be and become Christ-like, but yet more, as Gnostics in the Second Coming, we labor to embody the Christ-Spirit in full as Yeshua and Mirya did, and so we labor to be and become Christ; in the fruition of our soul’s realization in Christ and God, so will we embody the Christ in another world-system, taking on the “sin,” or karmic continuum, of other souls for their “redemption,” their enlightenment and liberation.

We do not only remember and celebrate the Great Gesture enacted by Messiah Yeshua and the Original Apostles, but we are pledging ourselves, as it were, to live and enact the Great Gesture, a complete self-offering in surrender to Divine Grace.

In this regard, our understanding of the Gospel of Christ, and our way, is very similar to Mahayana Buddhism and the Bodhisattva Vow that is at the very heart of it; we also believe in the generation of the Sacred Heart (active love and compassion), the enacting of the Great Gesture, and a spiritual evolution to an actual enlightenment and liberation in Christ, becoming Christ. This is our faith, and it is why we are called “Gnostics.”

We eat and we drink of the Holy Feast prepared for us by our Elder Brother, but so do we offer ourselves that others might eat and drink, and be fulfilled – we participate in this “rite of ransom.”

Yeshua took up the feast of bread and wine initiated by the priest-king Melchizedek, and enacting the Great Gesture he became a high priest of that Holy Order; the Order of a Universal and Primordial Enlightenment – in this Holy Feast we are remembering this Great Liberation and how it is realized and embodied, and yet more, we are actively laboring for this Great Liberation of All (Kol).

Of the realization of this enlightenment and liberation in Melchizedek it is written:

“Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever” (Hebrews 7:3).

We are all called to resemble the Sun of God, the Sun of Heaven, and let our light shine to facilitate the enlightenment of other living spirits and souls, and so “giving eternal life,” the remembrance and realization of bornless being in the Light Continuum, Yahweh.

There is more that can be said, but this seems enough for the moment.

O Adonai, please bless and empower us as we enact the Great Gesture, and let us bring our faith and gnosis to fruition in You (Atoh). Amen.

God bless you and keep you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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#6 Postby Misty » Sun Oct 21, 2012 7:12 am

Thank You Tau Malachi!

I really feel a great knowing of these mysteries deep inside now. I really appreciate you taking this time to tell me of them. I am in awe of the feeling and understand more the importance of my role in the Wedding Feast. I know when I take up wedding feast on this Shabbat I will do so with the understanding of my role as the participant, and only be able to revel in the joy of being an embodiment of the bridal chamber and light presence in heavenly and earthly realms, and hopefully doing my part in spreading that to others. My prayer is always that all begin to remember this Light within themselves.

<3 Misty

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