Zachariah: Bread & Wine

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Tau Malachi
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Zachariah: Bread & Wine

#1 Postby Tau Malachi » Sat Jan 14, 2006 3:58 pm

Zachariah: Bread & Wine

On that day Yahweh Elohim will save them for they are the flock of his people; for like jewels of a crown they shall shine on his land. For what goodness and beauty are his! Grain shall make the young men flourish, and new wine the young women” (Zachariah 9:16-17).

In the Gospel of St. John when Lord Yeshua transforms water into wine, according to the oral tradition it is the invocation of the Holy Bride – wine representing the Sacred Feminine. Thus, in the Wedding Feast (Holy Eucharist) the most common attribute of the wine and bread is the wine as the symbol the Bride and the bread the symbol the Groom – their union Perfect Delight, the Bridal Chamber.

This verse from the prophet Zachariah is from an oracle given to the prophet by the Spirit of Yahweh – the promise of the redemption of Israel (the faithful and elect). Quite naturally in these two verses masters of the Christian Kabbalah see a prophecy of the Messiah, and specifically the Rite of Melchizedek, the Wedding Feast.

Yahweh Elohim is the union of Abba-Father and Imma-Mother above, which implies a union of the Groom and Bride below – “goodness” is Malkut, the Kingdom and Holy Bride, and “beauty” is Tiferet, the Christ Center (Priest-king) and Groom. Bread and wine correspond to Hesed and Gevurah, respectively; hence, the balance of Mercy and Judgment in Compassion is implied.

Why is wine attributed to Gevurah and the Sacred Feminine? Because there is judgment in the wine, for drinking strong wine it may be the “wine of wrath” or “wine of rapture,” all dependent upon the state of mind of the one who drinks it – what the wine becomes reflects one’s own karma. The Sacred Feminine is the mutable and changeable appearance of Divine Being, the karmic continuum of one who looks and sees determines the appearance; likewise, it is associated with the ascending force of the Serpent Power, which like wine can become “wrathful” or “blissful,” depending on one’s state of mind.

Why is bread attributed to Hesed and the Sacred Masculine? Because it is ever the same and constant, as is the Mercy of God, for even in the appearance of sever Judgment, nevertheless, it is God’s Mercy acting to liberate from klippot – the husks of impurity and darkness. In terms of the association with the Sacred Masculine we may understand it in the following way: From the instant of conception the male remains the same, but the female changes, conceiving, gestating and giving birth; hence the “sameness” attributed to the masculine. Eating bread there is no judgment, for the bread is the same to one and all alike, and eating of it one’s heart and mind are not exposed as with the wine.

Now here we may say: To eat bread and drink wine mitigates the judgment in the wine, for as everyone knows it is better to drink while eating or on a full stomach – the wine of rapture is more likely that way. Thus, the union of bread and wine is Compassion – True Justice, which is the mitigation of Judgment with Mercy. The symbolism is perfect when contemplated in this way.
Of course, in the Sophian view these verses point to the Messiah and Shekinah Consort of Messiah, Lord Yeshua and the Holy Bride – for in the union of male and female is the image of the Perfect Human Being, the Holy and Anointed One.

These two verses become a delightful contemplation on the Wedding Feast and mystery of the Bridal Chamber (hieros gamos) with these keys in place – I offer it for your consideration.

May we embody the Union below to invoke the Union above – all through Divine Grace; Amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Marion
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Keter and Malkut

#2 Postby Marion » Tue Jan 17, 2006 9:15 pm

Dear Malachi,

I was thinking about the association of bread and wine to Hesed and Gevurah; and I was wondering if one could also attribute bread and wine to Keter and Malkut? because it is said in the teachings that Hesed is Keter below the abyss, and it is also said that Malkut stems from the side of Judgement, Gevurah.

Blessings and shalom!

Maid Marion :D

Elder Gideon
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Gnostic Wedding Feast

#3 Postby Elder Gideon » Tue Jan 17, 2006 10:09 pm

Greetings Dear Maiden!

What a perceptive insight! I heard an echo in it from an extensive dialogue to which you contributed some great contemplations last summer! You'll see them in the Index under "Gnosis and Gnosticism: Gnostic Wedding Feast". It's so beautiful to watch the grand tapestry this forum is weaving!

Like you, I'm all ears to hear what more may be drawn out in light of this stunning find in Zachariah!

:D

Blessings,

Brothersmiley

Tau Malachi
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Location: Grass Valley, Ca.

Crown & Kingdom

#4 Postby Tau Malachi » Wed Jan 18, 2006 4:05 pm

Greetings Marion & Michael!

Yes, the bread and wine may be ascribed to Keter and Malkut, respectively; yet more truly, to Tiferet and Malkut, for Tiferet is the active manifestations of the power of Keter – Supernal Grace called “Beauty.” This is the LORD and Holy Shekinah, the LORD who does not change His mind, and the Shekinah who is the appearance of the LORD that changes according to the one who is looking, whether peaceful, blissful or wrathful countenance. This play, of course, is embodied in Lord Yeshua and Lady Miriam, the Anointed Groom and Holy Bride.

In the midst of this contemplation I cannot help but think of our Lord and our Lady, specifically the ascension of our Lord to repose in the Living Father and the vow of our Lady to continue to incarnate in woman’s form until the Second Coming, when all is fulfilled – he in repose, she in movement, as reflected in the bread and wine of the Holy Eucharist.

Keter is associated with Pure Grace (or Mercy), for Keter is the All-Giver, and Malkut is associated with Pure Judgment, for Malkut is the All-Receiver; yet, through the agency of Tiferet, Judgment is mitigated by Mercy – there is Initiation, Light Transmission, in the Wedding Feast!

This is my body, broken for you; this is my blood, shed for you. My body is Light and my blood is Fire – the Light of illumination and Fire of transformation; eating and drinking you become as I Am – Eheieh.” These are words common to the Gnostic Eucharist – this mystery rite and initiation of Christian faith. Also, “Do this in remembrance of me – the Divine I Am.”

When the Groom and Bride are joined, the Image of the Human One is made manifest, and the Crown is set into the head of the Human One – the enlightenment of the Christ Self, the Divine I Am. This is the holy mystery we celebrate in the Gnostic Wedding Feast. Hallelu Yah!

We may also say that the bread corresponds to the descending force of the Serpent Power, the Light from above, and the wine corresponds to the ascending force, the Fire Snake proper; hence the Crown Star and Root Star, the union of the two forces being in the Sanctuary of the Heart. Quite naturally, the Serpent Power is awakened in the Gnostic and Light Transmission – the purpose of the Divine Incarnation is the awakening of this Fiery Intelligence in us.

Lord Yeshua and Lady Miriam are, indeed, realized individuals, yet on a more esoteric level they personify these two forces of the Serpent Power in our experience, the Light from above and the Fire Snake. Thus, this is also part of the mystery celebrated in the Gnostic Eucharist, and partaking of the Holy Eucharist consecrated by a Gnostic apostle – a Christian adept or master, one might well experience something of the Light from above and arousal of the Serpent Power, a phenomenon of initiation we are well acquainted with in our own experience of the Wedding Feast.

Here we may speak a mystery of Grace and Initiation, for Keter is Pure Grace and Malkut is Initiation – and in between Keter and Malkut are various gradations of Light Transmission, from the most restricted form of Spiritual Transmission to Pure Grace. Initiation is a down grading of the Light-power through the agency of the apostle that transforms it to a level at which it can be received and integrated by the disciple – in initiation there is the apostle and the disciple. Yet, shifting from one gradation of the Light Transmission to another, the distinction between apostle and disciple begins to vanish, until in the inmost essential Light Transmission “apostle” and “disciple” disappear altogether and there is only the Messiah of God, the Holy One.

Until Initiation is brought to its fruition in Divine Gnosis there is a natural play of Mercy and Judgment; but when Supernal Grace is fully received the play of Mercy and Judgment is suspended – such is the nature of the Divine Gnosis we seek, it is Supernal Grace, the True Light (El Elyon).

Partaking of the Body and Blood of Christ, the Logos and Sophia of God, may we be empowered to bring our faith to fruition in Divine Gnosis – all in the Grace of Christ; Amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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