The Three Light-vestures

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The Three Light-vestures

#1 Postby Tau Malachi » Fri Jan 13, 2006 1:54 pm

In answer to a question:

According to the Pistis Sophia the Risen Christ has three Light-vestures, which differ in quality and intensity of light:

It was of threefold kind, and the one kind was more excellent than the other…The Second, that in the midst, was more excellent than that which was below, and the third, which was above them all, was more excellent than the two that were below. And the first glory, which was placed below them all, was like unto the light which had come over Yeshua before he had ascended into the heavens, and was like only itself in its light. And the three light-modes were of diverse type, one being more excellent than the other” (Pistis Sophia 1:4).

Generally speaking, in Sophian teachings the three Light-vestures correspond to the Threefold Body of Melchizedek, which we discuss in detail elsewhere. Yet, aside from the teachings on the Threefold Body, there is also another correspondence given to the three Light-vestures in the Sophian teachings, which aligns the Light-vestures with the Olamot (Universes) of the Tree of Life and provides alternative teaching on the generation of the Body of Light, the Body of the Resurrection.

Elsewhere in the Pistis Sophia the personality and life display of Master Yeshua is called a “light-vesture” or “robe” the Christ puts on. Thus, the appearance of the Master in the world corresponds to Asiyah, the Universe of Making or Action. The three Light-vestures would therefore correspond to Yetzirah (Formation), Beriyah (Creation) and Atzilut (Emanation); they are the Glory of the Light, the Light and the Essence of Light, as it were, each corresponding to Light of a higher grade – the appearance of Master Yeshua being the Glory of the Glory.

The Risen Christ is the Cosmic and Primordial Christ, which is to say the Christos transcendent of Lord Yeshua, beyond any single or localized appearance. The Risen Christ corresponds to the realization and fulfillment of Adam Ha-Rishon (the First Human Being or Supernal Human Being) and Adam Kadmon (the Primordial Human Being); hence, the title that is applied to the Risen Savior, the “Second Adam” (Bet Adam).

This is reflected in the Christian Kabbalah of the Sophian tradition which says that the Body of the Risen Christ is composed of the Light-emanations (Sefirot) of the Supernal Universe (Atzilut), which naturally includes and encompasses the Light-emanations at the level of Beriyah, Yetzirah and Asiyah. Essentially, in Gnostic terms, the Body of the Risen Savior is the Pleroma of Light and is the Entirety joined, the Entirety being reintegrated into the Pleroma of Light through the Resurrection and Ascension.

To understand the distinction between the Cosmic Christ and the Primordial Christ you may contemplate it in the following way: The Cosmic Christ is the Christos as the Pattern-That-Connects within the Entirety, the Sacred Unity underlying the Entirety, whereas the Primordial Christ is the Christos in the Pleroma of Light, the Eternal Realm, transcendent of the Entirety (or great cosmic cycle). The Pleroma of Light is Atzilut, and the Entirety is Beriyah, Yetzirah and Asiyah in the Gnostic Christian Kabbalah.

If the Body of the Risen Christ is composed of the Sefirot of Atzilut, then it is composed of the Divine Power of the Names of God and the Partzufim (Divine Personifications), for at the level of Atzilut the Sefirot are the Divine Names and Partzufim. This is the inmost or “highest” of the Light-vestures, corresponding to the Essence of Light, Clear Light. The Light-vesture in the “midst” would therefore be composed of the Sefirot of Beriyah, the Divine Powers of the Archangels, and the outermost or “lowest” Light-vesture would be composed of the Sefirot of Yetzirah, the Divine Powers of the Orders of Angels. The appearance of the Risen Christ as Lord Yeshua following the resurrection is a focal point on earth (within space-time) of this Divine Presence and Power (Shekinah of Messiah).

In the teachings of exoteric Christianity Lord Yeshua is viewed as “God come down in the form of a human being,” and esoteric Christianity agrees with this view, though it does not believe that the phenomenon of the embodiment of Christ is isolate to the person of Lord Yeshua – esoteric Christianity recognizes many emanations of the Christ on earth, many avatars, bodhisattvas and buddhas (light-bearers). Here, in Pistis Sophia, with this teaching of the Christian Kabbalah on the three Light-vestures, we are given some dimensionality to this faith in Divine Being manifest in human form – insight into the nature of Self-realization in Christ. It is akin to what we read in the Bhagavad-Gita, when Lord Krishna reveals himself to Arjuna at Arjuna’s request – a Vision of Divine Being that is fundamentally the same as the appearance of the Risen Christ to the disciples on the Mount of Olives in Pistis Sophia, which is overwhelming to the disciples at the outset, just as it is to Arjuna in the Gita.

Faith in the Divine Incarnation and the essential events of the Gospel is integral to Christianity, whether exoteric or esoteric, orthodox or gnostic, for apart from that faith there would be little point to calling oneself “Christian” and the Christian Path to Enlightenment represented by the Holy Gospel would be null and void. The Sanctuary of Grace embodied in Yeshua Messiah is dependent upon faith, and the fruition of Grace is Gnosis of the Risen Christ in Christian Gnosticism. Indeed, as taught in the Gnostic Gospel of St. Philip, one is first Christian, and then one becomes Gnostic, one’s faith coming to its natural fruition in Divine Gnosis: the Self-realization of Christ.

In the second book of Pistis Sophia Lord Yeshua is called the First Mystery, which understood in the context of the Christian Kabbalah is Keter of Atzilut, corresponding to the Divine Name Eheieh (I Am or I Shall Be), and also to the Divine Name El Elyon (God Most High). This Divine Name is strongly reflected in the Gospel of St. John, which has been called the “Mystical Gospel” and the “I Am Gospel” because of the frequent “I am” sayings recorded in it, alluding to the realization of the Divine I Am, the Divine or Christ Self – the Self of selves, Soul of souls: Bornless Being (Melchizedek).

This is the inmost essential Light-emanation of the inmost Light-body, and it was through this Light-power that the prophet Moses was initially called as a prophet of God by the Angel of the Holy Shekinah at the burning bush – though this Divine Power was not realized and actualized by the prophet, for he was not able to embody the Spirit of Messiah, neither were the children of Israel ready and willing to receive the Messiah of God. In place of the Sanctuary of Grace, the Covenant of the Law was given and received; hence a lower grade of the Light Transmission. In the Continuum of the Light Transmission, the Covenant of Law remains in place until the advent of the Risen Christ, the realization of the Divine I Am.

The Law corresponds to the Entirety, to the Dominion of the Demiurge, for it is the expression of the universal truth of Cause and Effect – the karmic matrix. Grace, the Risen Christ or realization of Divine I Am, corresponds to the cessation of the Law and to realization the Pleroma of Light, for it is the singularity of Union, non-dual realization. The Pistis Sophia points to this Self-realization when it calls the First Mystery the First Commandment: “You shall not put the gods of others before me.” Indeed, for in non-dual realization there is no “other,” for the Divine I Am is the Source of All-Being, the True Light, which is all Light-emanations, all that appears. Quite naturally, this Self-realization is the cessation of the Law, the cessation of Cause and Effect – there is only the Holy One of Being.

In this we may understand the phrase from the Gospel of St. John, “the only begotten Son,” for it is the direct expression of Self-realization in Christ – there is no “other,” only the Beloved, the Holy One. What is the appearance of multiplicity? It is the quantum manifestation of the One; all the emanation of the One – each emanation equally the Pleroma (Divine Fullness) of the One; thus, oneness and multiplicity without any contradiction. Such is the realization of Supernal or Supramental Consciousness – Messianic Consciousness (or Christ Consciousness).

This is reflected in the teachings of the Christian Kabbalah on the three Light-vestures: The Christ as the quantum manifestation of Being-Consciousness-Force: all being-consciousness-force, the One and the Many.

May we be blessed to wear the Body of Vision and realize our True Being – the Messiah of God; Amen.

Blessings & shalom!
Tau Malachi
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#2 Postby Elder Gideon » Tue Jan 24, 2006 8:50 pm

Greetings Tau Malachi:

This post is powerful, even radical!

I'm wondering if the three vestments also have relationship with the image of the Human One Enthroned in the visions of the prophets. For example, in Ezekiel 1.28, the prophet describes the Presence before him as

the image of the likeness of the glory of the YHVH.

Curious, the vestments here upon YHVH! May the LORD (YHVH) here represent Atzilut, the glory as Beriyah, the likeness Yetzirah and the image as what is seen, namely (pun intended :lol:) Asiyah?



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#3 Postby Marion » Thu Jan 26, 2006 1:15 pm

Dear Malachi and Michael!

I was thinking about how you say that the body of the Risen Savior is composed of the Sefirot of Atzilut. And then I was thinking about what faith in the risen saviour means in this context. So I was wondering, If the body of the risen one is composed of ALL light emanations, then, if we have faith in this, it naturaly seems that when Gnosis of this dawns, would one be inseparably interconnected to everyone and everything? In a sense, Is this faith, a faith in the light presence in all of creation? Truly, then, the risen one is the pattern that connects!

All Blessings! :lol:


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Attributes & Unity

#4 Postby Tau Malachi » Fri Jan 27, 2006 10:56 am

Greetings Michael and Marion!

Yes, indeed, perhaps we can contemplate the correspondences as you mention them Brother Michael - it presents an intriguing contemplation.

Yes, Marion, when it is said that the Body of the Risen Savior is composed of the Sefirot of Atzilut it points to Christ in all things - the Risen Savior is the Cosmic Christ.

In Christ Consciousness, quite naturally, we become aware of our interconnection with everyone and everything, and with God and Godhead; hence oneness and multiplicity. It is an experience of unity and love.

May we be taken up in rapturous union - the perfection of devekut; Amen.

Blessings & shalom!
Tau Malachi

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The Body of Light, the Spiritual Sun of God

#5 Postby Tau Malachi » Mon Aug 24, 2009 11:29 am

Greetings and blessings in the Light of the Messiah!

There is much that can be said of the three light vestures or the threefold body of the Risen Messiah – in Christian Gnosticism, at least in the Sophian tradition, the generation of the body of light, the spiritual body of the resurrection, is at the very heart of our spiritual practice, as is the development of the capacity to transfer our center of consciousness into that body of light at the time of death.

If we look into the Pistis Sophia, in the tenth chapter of the first book we find a description of the divine powers contained in the three light vestures, and what is said can extend and build upon what has already been shared previously.

In the first or inmost light vesture, corresponding with the Body of Truth (Amet), according to the Pistis Sophia is the “whole glory of all the names of all mysteries and all emanations of the orders of the spaces of the Ineffable. As has been shared, this is the Sefirot of Atzilut, but this light vesture would also include the Sefirot of Adam Kadmon – the whole Realm of Yichud (Unity). The body of truth, of course, is a body of clear light and represents an experience of being in pure spirit, a formless continuum of being, and yet, in non-dual realization, supernal realization, it is also an experience of being in the most subtle and sublime forms of translucent light, an awareness and experience of the inseparability of form and formlessness – form is formless and formlessness is form in the body of truth, the Ain Nature of all being recognized and realized.

In the second light vesture, corresponding with the Body of Glory, is the “whole of the names of all of the mysteries and all emanations that are in the orders of the two spaces of the First Mystery. This corresponds to the Sefirot of Beriyah, which is to say to archangels, greater divinities, great cosmic forces and souls (neshamot). As such, visitation by a holy tzaddik in body of glory is often called a visitation by the “angel” or “maggid” of the tzaddik, and as we see in the inner sanctuary the “great angel” is the second object of refuge, corresponding with the body of glory in the secret sanctuary.

The third light vesture, corresponding with the body of emanation, proves very interesting, for according to the Pistis Sophia it is far more than the physical or material appearance of a holy tzaddik or apostle of light – there is a very long and detailed list of divine powers given that are contained within this dimension of the body of light. Essentially, it encompasses the Sefirot of Yetzirah and Asiyah, the world of angels and spirits, the heavens and celestial spheres, as well as all appearances of the tzaddik in incarnation throughout all space-time; hence, the emanation body is the energy-intelligence within and behind all incarnations of a holy tzaddik or apostle in the realms of sentient existence for the sake of the harvest of souls, the Great Work.

Although we may speak of three light vestures or three light bodies, in truth, this is one light vesture, one light body, raying out and arising in various dimensions, from the supernal to the material dimensions, from Atzilut to Asiyah, and while, indeed, assuming various forms within the realms, worlds and universes of creation, the fields of sentient existence, at the same time it contains the whole of the entirety and the pleroma of light is within it, and on every level, truth, glory and emanation (or manifestation) this holy body is infinite, immeasurable – the Body of the Human One of Light, the Messiah.

If we look into teachings on this holy body of light, and yet more when known on an experiential level, while emanations of an astral body might be generated and contained in it, it is far more than an astral body – it is composed of countless gradations of the Light of the Infinite (Or Ain Sof) far more brilliant, glorious, refined, subtle and sublime than astral light, and its nature and essence is supernal, is clear light, the “perfect light.”

According to the Gospel of St. Phillip, “putting on the perfect light,” the clear light, a soul cannot be seen by the archonic powers so as to be bound by them – indeed, in the realization of our Clear Light Nature, the Great Natural Perfection, dualism is brought into cessation and all self-liberates as it arises, know and understood for what it is, a radiant display of this Clear Light Nature, the Ain Nature.

Now we are told that the names of all the mysteries and all the emanations are in this body of light – all of the names and mystical words of power, and this implies sound-vibration, and it implies Divine Gnosis, a state of direct knowing liberated from the dualism of subject and object, a knowing inwardly of all within oneself, inseparable from oneself: hence, a state of Gnostic Being, “knowing being.”

The principle of sound-vibration is key in the generation of the body of light – from the clear light, sound-vibration arises, generating essential lights and rays of the pure primordial elements of being, consciousness, and these in turn give rise to geometrical patterns and light-images or light forms, the various emanations of the body of light at the level of the truth body, glory body and emanation body. Essentially, the shift from one level or dimension of the body of light occurs through a shift in the frequency of vibration in consciousness and a shift in the level of energy, a restriction of the light-power, this corresponding to the intonement of various names and mystic words of the divine powers, or to a shift through silent volition or intention of Supernal Being.

This, of course, draws out the deeper esoteric meaning of Christ as the Logos, the Word of God, the True Light – a play of sound-vibration and light-power. This is the activation of Christ as Sophia, the Wisdom of God, the True Light, the salvation of all through the realization of the emptiness or infinite spaciousness that is at one and the same time fullness of being, the Pleroma of Light inseparable from the Entirety – the Christos being the union of Logos and Sophia, the dawn of this Pure Radiant Awareness that enlightens and liberates the soul, and from which the Body of Light is generated.

In moments of Light Transmission with a living tzaddik or gnostic apostle in the continuum we encounter this light body on an experiential level, beholding the radiant or magical display of these metaphysical worlds and dimensions, and their spiritual forces, in the space around them, and beholding all of this at the same time within them, manifesting as them, and as our experience deepens and our capacity for recognition increases, we become aware that this is the truth of our being, our consciousness, as well – we realize that we are meta-dimensional beings, raying out of the Divine I Am.

Some, in speaking of the realization of the Divine I Am speak only in terms of “being,” so as to say that in this realization it is all about being, and nothing more; but that is a partial truth, and to an extent a partial falsehood from the perspective of the non-dual realization, or supernal realization, for the pleroma and the entirety, being and becoming, are recognized as inseparable, and as much as repose, this realization sets into motion – it is an action of being, understanding Being as inseparable from Consciousness-Force and its movements.

Thus, in the Gospel of St. Thomas it is said that the sign of the Living Father in us (Hayyah Abba), supernal realization, is movement and repose.

Indeed, while just being in this self-realization in Christ, the Divine I Am, brings in, holds and anchors the Supernal Influx, the Supernal Light, this realization of Christ is an impulse of compassion and love, and inspires full action in the play of Light Transmission; hence, the generation of the Body of Glory and Body of Emanation through which true gnostic apostles “preach the Holy Gospel” and engage the Continuum of Light Transmission, the play of the Gnostic Revealer and Savior.

This Divine Action, this Great Work of Salvation, takes place on multiple levels via the Body of Light raying out into realms, worlds and universes in countless dimensions of space-time, all in skillful means, all as inspired by the Divine I Am, this Light-presence (Messiah) and Light-power (Holy Spirit) of God, the True Light (Ain Sof Or).

The Pistis Sophia places emphasis on this Divine Action of Supernal Being by relating to us the heavenly ministry of the Risen Christ, continuing from his earthly ministry, and yet more by relating the secret generation of the souls of the disciples of Christ, with whom light-powers of the twelve saviors are joined – souls not of this world and the archonic dominion, but of the pleroma of light from among elder races. The implication is one of an active labor in the harvest of souls, an active engagement of the Continuum of Light Transmission by all who entertain this play of self-realization in Christ.

This, of course, is made manifest through the force of will and love, and through the mind, heart and body, or through thought, word and deed, and in that we are in the body, in this world, we are here to work.

In this Divine Action, this Divine Play, however, we are not the doer, but the Light-presence and Light-power is the doer, moving with, in and through the Threefold Body – in this sense we may speak of being in repose, while the Light-presence and Light-power acts on multiple levels.

Here we may speak something of an open secret – already we are in this Light Body of the Risen Christ, already we are members of the Mystical Body of Christ; it is simply a matter of remembering the Divine I Am in us, and of recognizing and realizing the Light-presence and Light-power that is the truth of our being – our realization in Christ is letting this Holy Light shine from within us, letting it illumination or mind, heart and life, and take up all actions.

Of course, in speaking of this Threefold Body of the Risen Christ (or Melchizedek), we are speaking of the power of the Great Name of Yahweh and the Blessed Name of Yeshua – the generation of this holy body through Divine Grace is the “putting on of the Blessed Name.”

As you might surmise, the generation of this Body of Light is the creation of a conduit of the Supernal Influx, so that generating this Body of Light a soul becomes a channel or vehicle of the Supernal Light in this world, and in worlds beyond – something like a portal or gate of the Pleroma of Light in the entirety.

Also as you might surmise, name and form, and personal history, assume a very different context as we unfold this self-realization in Christ – we become rather like a vesture Christ wears, or that this Light-presence and Light-power puts on; on the level of our personality and life display, in our experience, it seems that it is the Blessed Name that puts us on!

Perhaps this might extend our contemplation and discourse of the three light vestures a bit further, and perhaps it might invoke new angles of insight into this great mystery of coming into being in Christ.

May the Light-presence and Light-power take us up in the Divine Action of Salvation and may we be of benefit to many living spirits and souls. Amen.

Blessings & shalom!
Tau Malachi

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Purification of the light of Beriyah, Yetzirah, and Asiyah

#6 Postby Elder Gideon » Sat Aug 18, 2012 1:02 pm

Shalom Tau Malachi:

Your most recent response in the Christian Kabbalah forum to a post on the topic of "Divine Names and the Directions" inspires my inquiring here in this forum of Supernal Malkut in light of the Three Light Vestures.

Understanding this, the greater Divine Action of the Risen Christ is in the “heavens” and among the spiritual forces that form the great matrix of creation, and so it is with Gnostic Apostles. The greater power of this Divine Action, however, becomes manifest when the Christ-Spirit and true kingdom of heaven is embodied in this world, on earth, for then the circuit, the channel-way, is formed for the full outpouring of Supernal Grace, Supernal Mercy.

This, of course, is the very intention of this invocation of the sacred circle, corresponding with Malkut of Atzilut.

I'm so grateful for our Christian Kabbalah, which, while so different from the extinct Coptic school transmitting this Gnostic gospel, allows another frame to integrate the largest points, as you've done already years ago in this topic below: the Three Light Vestures are the Threefold Body in one context and in another context, they may also be contemplated as the three olamot of perud: Beriyah, Yetzirah, and Asiyah. Your writing in "Divine Names and the Directions" not only renovates the Great Convocation of all beings-forces formerly invoked in base rituals of the Supreme Pentagram and Lesser and Greater Hexagram, but their new replacement formula of Sacred Circle also fulfills something prophesied of Second Coming as Pistis Sophia. I pray Ma can clearly guide what is now felt.

What we've explored primarily in "Divine Names and the Directions" is how who we are as we are in ourselves is revised by the appearance of the Savior, introducing us to who we are as we are in God. Not only us, but even spirits, angels, and archangels! Beings of the Entirety, Perud, did not know who they were as they were in God, until the advent and received transmission of Messiah in the physical plane. Lady Mary is the first to receive this transmission. Through her and all of the Apostles she continues to birth, there is access, in whatever gradation, to who one is as they are in God.

It occurred to me last night under the Milky Way while sharing this contemplation with Elder Sarah, how the Perfect Master taught in St. John (3:13) of the same process recounted in great, apocalyptic detail in Pistis Sophia: "No one has ascended into heaven except the one who descended from heaven, the Human One." How this is so is now unfolded very beautifully and integrally from your writing of the Sacred Circle in the Second Coming, which has said for the first time in my hearing, that all beings-forces are united to the Human One by way the conscious reception of its appearance in This World and ascent through the heavens. Through the teaching of the Three Light Vestures, may Ma clearly reveal how.

I will tell you the mystery of the universe and the fulness of the universe; and I will hide nothing from you from this hour on, but in fulness will I perfect you in all fulness and in all perfection and in all mysteries, which are the perfection of all perfections and the fulness of all fulnesses and the gnosis of all gnoses,--those which are in my Vesture. I will tell you all mysteries from the exteriors of the exteriors to the interiors of the interiors. But hearken that I may tell you all things which have befallen me.(I,9)

Yeshua was crucified, entombed, and raised by Grace. The account in Pistis Sophia is the transmission of the Risen Savior to his disciples of his ascent through the heavens "returning to the Father," the essence of this power of the resurrection being the three vestures themselves, the unified display of zama zama ōzza rachama ōzai. This is how I've always heard this context. If it is accurate, we're learning through this Coptic school, of great detail of the beings-forces composing inner planes through which the Savior ascended, gathering the purification of the light of myriad beings-forces comprising each olam. What is gathered is the transmission of who they are as they are in God.

All of these beings-forces above have diverse reactions to the Risen Savior, just as the disciples below have diverse reactions to his appearance among them, transmitting this apocalypse, this hidden revelation disclosed. We know this because some tzavaot praise and adore the Savior, while other tzavaot are agitated or even hostile, resisting surrendering the purification of their light power. It has become vital for me to fully consider this resistance in particular, which is much more diverse, admixed, and disorganized, comprising all of the transmission of the Second Book of this gospel. Inside this admixture, is Pistis Sophia herself, whom the Savior finds and redeems. The parable of her fall and redemption unfolds microcosmically our own process surrendering ignorance for awareness, who we are as we are in ourselves for who we are as we are in God. The purification of our light, is this we're consciously offering to unite.

You've already said below, years ago, that each vesture is an olam of perud: Beriyah, Yetzirah, and Asiyah. If we provisionally imagine each vesture in a descending pattern, may Beriyah be the first vesture and Yetzirah the second? If so, the turmoil throughout the heavens recounted in the rest of Book One of this Gospel sheds new and relevant light on our experience here in Asiyah. Also, each vesture in each corresponding olam is really tzavaot, hosts upon hosts of beings, their gradations of light, presence, and power arrayed according to their resonant olam. How we know that each vesture is tzavaot is evidenced in the multiplicity of their appeal to the ascending Savior:

Now, therefore, are we all come to meet thee at the last limit, which also is the last mystery from within; itself is a portion of us. Now, therefore, have we sent thee thy Vesture, which hath belonged to thee from the beginning, which thou hast left behind in the last limit, which also is the last mystery from within, until its time should be completed, according to the commandment of the First Mystery. Lo, its time is completed; put it on thee. (I,10)

What they are as a discrete vesture is power, held formerly in ignorance in their resonant olam of the awareness of who-what they were in themselves. In the appearance of the ascending Savior, they see who they are as they are in God. This vesture that they're surrendering is who they are as they are in God. The light power hidden in ignorance--who one is as they are in themselves--is the same in gnosis--who one is as they are in God. The distinction of these states of light power in vestures is the conscious choice of giving up what is mysteriously called, "the purification of the light." Unpurified, one is as they are in themselves: Self-Willed. Purified, one is as they are in God: Surrendered.

What's now present in evidence since your experience descending and ascending two years ago in between life and death, is the ongoing revelation of this mystery of our needing to surrender the purification of our light--a metaphor for awareness itself--for yet another gradation. If at any point, a mystic holds on or won't release what is known for what is yet to be known, they are self-willed, religious, refusing to offer up the purification of their light, their present awareness, in exchange for what is to be unfolded, furthered, and revealed: Second Coming.

The ongoing transformation of astral and spiritual beings-forces, from Asiyah to Beriyah, is prophesied and is now so in the six directions we're now taught to invoke. As the Savior, we too must gather the purification of light and power from ourselves and from as many who are willing on earth as in heaven, for this that is gathered is the same that gathers more souls, all as Ma wills. This that is gathered (in Hurtak's translation of her Seventh Repentance) Pistis Sophia calls, "The region of the World to Come, which is the Treasury of Light." (I,46:14) As we're gathered, so we gather. This that is gathered is the Second Coming. Ma be praised.

May all who encounter who they are as they are in God
know this as the World To Come,
and serve all with all their heart, soul, mind, life, as themselves.

Elder Gideon+

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