The Angelic Appearance of the Risen Savior

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The Angelic Appearance of the Risen Savior

#1 Postby Tau Malachi » Tue Apr 13, 2004 2:18 pm

In the Pistis Sophia we are told that the names of God, all archangels and angels, all aeons and dominions, all archons and all spiritual beings-forces are in the Light-vestures of the Risen Savior. Spiritually speaking, the name of a spiritual being-force is its presence and power; thus we are told that all spiritual powers are in the Savior's Body of Light (the Resurrection Body).

From the Kabbalah we understand the Savior's Body of Light as a pure emanation of Adam Kadmon (the Primordial Human Being); hence a body composed of the Light-emanations of Atzilut. The idea of the Risen Savior's Divine Body being composed of names of God and spiritual beings-forces reflects this, and also proves an interesting contemplation, for the Body of Adam Kadmon is composed of holy letters or the essential energy-intelligences that form the names. The letter Alpeh is akin to the Soul and Spirit of the Human One, and Mem and Shin are akin to the descending and ascending forces of the Serpent Power in the subtle Body of the Human One. The seven double letters are akin to the interior stars or centers in the subtle Body of the Human One, and the twleve single letters are the twelve archetypal emanations of the Human One. Thus, the Body of the Risen Savior is an emanation of this Great Body of Adam Kadmon; composed of names, which are composed of letters.

In speaking about the Light-vestures of the Risen Savior we spoke about the threefold body of Melchizedek. The Body of Truth is composed of the energy of the three mother letters, and Body of Glory is composed of the energy of the seven double letters and the Emanation Body is composed of the energy of the twelve single letters; thus the names of God and all spiritual forces exist in the threefold Body of Melchizedek, according to the tradition.

Essentially, this is a body of supernal or supramental consciousness, which is to say a body of non-dual gnostic awareness. The nature of this Divine Body is Ain (No-thingness) Ain Sof (Infinite) Ain Sof Or (Infinite Light), and thus the whole of the Pleroma and entirety is within this Body of Light - it contains all realms and worlds of creation, and all creatures in creation from great to small. It is a Divine Body of the union of Macrocosm and Microcosm, and in this Holy Body the soul of the human being is consciously united with God and Godhead. Thus, the Body of Glory and Body of Emanation can assume any form of appearance, whether the appearance of things animate or inanimate, and arising from the Body of Truth all spiritual powers are in it.

This is reflected in the Pistis Sophia in a number of ways, one example of which is an angelic appearance the Risen Savior assumes when he enters into the lower Aeons - he appears as the archangel Gabriel, who is the archangel of the Aeons, above and below. In other words, the Risen Savior emanates himself as Gabriel, though, indeed, Gabriel remains a distinct and individual entity at the same time. It is in this form that he goes among the archons of the Aeons, diminishing their power and authority, and reordering their dominions.

Here we might mention what is suggested by Gabriel attirbuted as the archangel of the Aeons. Gabriel is the archangel of Da' at-Yesod (Knowledge-Foundation) on the Tree of Life, and Yesod represents the astral planes while Da'at represents the peak of the spiritual planes and threshold of the Supernal Planes. This reveals the place of the lower and upper Aeons, respectively, though the essence of the Aeons is rooted in Hokmah-Wisdom.

The appearance of the Risen Savior as the archangel Gabriel relates to teachings on mystical attainment as well as divine theurgy in the tradition. Previously, in speaking about the generation of the Body of Light, we mentioned this Divine Body as a body of consciousness of a significantly higher vibration. When the Pistis Sophia says the Body of Light of the Risen Savior is composed of names it alludes to the practice of the intonement of divine and angelic names as a method to increase the vibratory frequency of consciousness, as well as a way of activating the light and spiritual energy in cells of the physical body. Yet the teaching of the Risen Savior appearing as Gabriel points directly at a common practice in divine theurgy of assuming divine forms when enacting a theurgical working; hence the forms of partzufim and archangels and so on. Like the intonement of divine and angelic names, this also serves to uplift the vibration of consciousness and to activate energy in both the subtle and physical bodies. Thus, the gospel is speaking directly of spiritual practices as much as imparting metaphysical and cosmological teachings.

In theurgic practices in the Sophian Tradition initiates learn how to assume divine forms with the subtle body, as well as how to form Light-bodies in the images of divine forms and how to transfer consciousness into those Light-bodies, effectively projecting their consciousness into the inner dimensions for spiritual work. In the attainment of the threefold body of Melchizedek a great adept or master could emanate innumerable bodies of Light of various divine forms to engage in the Great Work; hence numerous archangelic and angelic forms. The methods of divine theurgy, of course, are spiritual practices aimed towards this supernal self-realization.

In this light, though seemingly fanciful, the Pistis Sophia is akin to a manual of practices for mystical attainment and magical workings - for everything written in it relates directly to the truth of the soul of Light and Christ-self in us, and how we might recognize and realize this Divine presence and power in us.

One might well say we are also destine to an angelic appearance, though ultimately our evolution will carry us beyond the angels.

May be empowered in the Great Work for the sake of all beings - may all beings experience Divine Illumination; Amen.

Blessings & shalom!
Last edited by Tau Malachi on Wed Jan 04, 2006 1:49 pm, edited 2 times in total.
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the body of light

#2 Postby Marion » Wed Jan 04, 2006 2:26 am

Dear Malachi!javascript:emoticon(':D')

I remember once hearing someone describing an experience of the palace of lights being within each particle of matter, that each particle was composed of this palace, and yet, the entire display of the universe was also composed of one great palace of lights. And yet, each of the palaces, great and small were the utterance of the chant of the practice. I am wondering if this experience perhaps describes something of what is meant by, “thus we are told that all spiritual powers are in the savior’s body of light…” ?

I was contemplating how you say, “ the body of Adam Kadmon is composed of Holy letters…” I remember a teaching from Zohar discourse when it was said that the seven days of creation are the generation of the body of Adam Kadmon, and the creation of Adam – the first human one, is the creation of the soul of Adam Kadmon. Does that mean that the body of the risen savior contains the first seven days of creation? What does that mean? Does it have something to do with how it seems that, in a way, the seven days of creation are a generation of beings forces in the subtle dementions of creation? However subtly this might be meant?

I was also contemplating why it is said that the risen One appears as the archangel Gabriel. I remember hearing that Gabriel is the herald of the messiah, compared with Hua who is in the bridal chamber (Did I hear that correctly???) so, Gabriel is the outer manifestation and Hua the inner manifestation. Does Gabriel as the archangel of the aeons have anything to do with how the Pistis Sophia says that the Risen One makes the archons turn six months to the right and six months to the left? I suppose I am perplexed as to why the risen one would appear as Gabriel, because I have always heard the risen one appearing as Hua, and what is it saying that Gabrielis the outer manifestation of Hua and the Risen one is appearing as Gabriel?

Blessings and Shalom!
:D :D :D

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The Savior & Gabriel

#3 Postby Tau Malachi » Wed Jan 04, 2006 1:46 pm

Greetings Sister Marion!

In the Christian Kabbalah it is said that the mystical body of the Risen Savior is composed of the Sefirot of Atzilut, the Light-emanations of the Supernal Universe; hence it is composed of the power of the Divine Names and Partzufim. At the level of Atzilut the Sefirot are the Divine Names and Partzufim, at the level of Beriyah they are the Archangels, at the level of Yetzirah they are the Orders of Angels and at the level of Asiyah they are the Celestial Spheres. If the mystical body of the Risen Savior is composed of the Sefirot of Atzilut, then at the level of Beriyah, Yetzirah and Asiyah it may assume the corresponding appearances, for the whole of the Pleroma of Light and Entirety is in it.

Gnostic Scriptures are replete with passages that speak of the “illusory appearances” of the Christ and that speak of the Christ as assuming an appearance corresponding to the sentient beings to which he appeared, appearing like those to who he appeared. Pistis Sophia essentially says the same thing, though according to Pistis Sophia the Risen Christ reveals his true image in the Resurrection and Ascension. Thus, descending from the First Mystery the Christ assumes the appearance of the sentient beings of the realms and dominions he enters, but ascending he reveals the image of the True Light, the Perfect Human Being – the Enlightened One (Christ Melchizedek).

When he appears to the Archons and divine beings of the Aeons he assumes the form of Gabriel, the Archangel of the Aeons. This reflects an essential practice in the teachings and practices of divine theurgy, for enacting a theurgic working the initiate assumes the corresponding astral and spiritual form of the Divine Power they are invoking and working with. This, of course, necessitates a certain degree of realization, the awakening of the Serpent Power in us and generation of the Body of Light – an actual spiritual development. However, it is a spiritual practice for attainment and with a degree of attainment becomes an actual capacity of the adept.

Why would the Master appear as Gabriel and not as Metatron as he entered into the dominion of the Upper Aeons? On the one hand, it is a restriction of the Light-presence and Light-power in him so that something of the True Light could be extended to sentient beings in these dominions and so they could draw near to cleave; on the other hand, there is a Divine Potential to be actualized and realized through the Divine Incarnation – a potential not actualized until the Resurrection and Ascension. Hua or Metatron would be an overwhelming Light-power in the realms, worlds and universes of the Entirety; Gabriel, however, would not overwhelm with his Light-power, for he is like a single ray of that greater glory represented by Hua or Metatron/Sandalfon.

Here we may say: The True Light conceals itself in order to reveal itself – concealing is revealing, as taught in the Holy Kabbalah.

Of course, in speaking about the three “Light-vestures” of the Risen Christ we are speaking of the Threefold Body of Melchizedek: the Body of Truth, Body of Glory and Body of Emanation. The enlightened ones arise from the Truth Body, generating the Glory Body and Emanation Body as an active expression of their compassion, extending the Light to sentient beings – from the Truth Body innumerable Glory Bodies and Emanation Bodies can be generated, and they are inseparable from the realms, worlds and universes in which they appear.

The Truth Body is the underlying essence and nature of the Pleroma and Entirety – Ain; thus, it pervades and encompasses all that appears. The Glory Body is the essence of the primordial elements, which is Light, and is the Pleroma of Light within and beyond the Entirety – Ain Sof; thus, it is the infinite self-generation of all. The Body of Emanation is the manifestation of this Light localized at a point in space-time, the Entirety, which by nature is inseparable from the whole Entirety and Pleroma of Light – Ain Sof Or. Such is the Body of Christ, the Body of Enlightenment, which is Fire and Light – Pure Spirit.

Who is speaking in the Pistis Sophia? It is the Risen Christ, the Cosmic and Primordial Christ – the Primordial Enlightened One, the very essence of Enlightenment. This is the Enlightened Nature of all beings, and is all beings – the one Light-presence and Light-power, the One True Light. Thus, this Holy One appears as all forms Enlightenment assumes – as all enlightened ones! If we encounter a single emanation of Enlightenment, then, in effect, we have encountered all Enlightenment – all of the enlightened ones of the past, present and future, for the Light-presence and Light-power is one and the same.

Now we may say, Yeshua is Christ (“Jesus is Christ”), and we may say he is all Christ; yet, Christ transcends the person of Master Yeshua – as the Pistis Sophia says, Yeshua is a “robe” or “light-vesture” the Christ puts on to appear on earth to humankind. In truth, there is no separation between the Christ-bearer and the Christ in the Self-realization of the Perfect Master. Yet there is a distinction between the Christ-bearer and Christ in the sense that Christ is not isolate to Master Yeshua, but is the Truth and Light within all beings, and is the Truth and Light beyond all beings – the Supernal Light.

The Christ appears as Lord Yeshua, and as Gabriel, Michael and Hua, and assumes other appearances as well; the Christ is known by many and diverse names, and assumes many and diverse forms – the Christ assumes the name and form that corresponds to those to whom the Christ appears. Those who say Master Yeshua is the Christ speak the truth, and those who say Master Yeshua is not the Christ are in error; yet, those who say Master Yeshua is the Christ, but deny Buddha, Krishna, White-Buffalo-Cow-Woman, or any other appearance of the True Light, are also in error – for as yet they lack the Gnosis of Christ, the Gnosis of the Risen Savior.

You may recall, at the outset of the Gnostic and Light Transmission recorded in the Pistis Sophia, the disciples are overwhelmed by the appearance of the Risen Christ for his Light-presence and Light-power pervaded and encompassed the Pleroma and Entirety – in it were all Light-emanations and Light-images, the fullness of Enlightenment, God and Godhead. Thus, the disciples say to him, “Adonai, if it is you, withdraw your Light-glory into yourself so that we may be able to stand; otherwise our eyes are darkened, and we are agitated because of the Great Light which is about you” (Pistis Sophia 1:6). In compassion, the Risen Christ responds by restricting his Light-presence and Light-power, and assumes the form of the teacher known to the disciples, Master Yeshua. In this name and form the disciples could receive him and cleave to him, and were receive the Gnostic and Light Transmission from him. So it is with any appearance of Enlightenment, the Christ, it is the skillful means of love and compassion – the Christ assumes any name and form necessary, and that name and form is the Christ to those who receive the Light of Christ through it.

Quite naturally, a great adept or master will restrict the Light-presence and Light-power as necessary to teach and initiate those for whom he or she has come to work with; in a manner of speaking, they assume the karma of those whom they teach and initiate – they are refined to the refined, a barbarian to barbarians. They will do whatever it takes to facilitate the enlightenment and liberation of sentient beings. If they appear as a human being in the human realm, what will they appear like in a god realm, demigod realm, animal realm, hungry ghost realm or hell realm, or any realm into which they might emanate? Indeed, they will assume a name and form corresponding to the realm, world or universe in which they appear.

Yes, in the cosmology of the Christian Kabbalah it is said that there are infinite microcosmic realms, worlds and universes contained within a particle of matter; which suggests on a macrocosmic level our own realm, world and universe exists within a particle of matter at the level of another realm, world and universe – such is the nature of the Reality-Truth-Continuum realized in the enlightenment experience, the great magical display of the Divine Mind. This points to how the enlightened ones emanate into the fields of sentient existence, for all that appears is the radiant display of the mind, consciousness or soul – all is Mind, all Mind is One.

Though in occultism the “ceremonial magician” attempts to assume astral forms in a practice of “magick” catering to their personal desires, which only serves to bolster bondage to the egoistic self, in the practice of divine theurgy this shapeshifting is a practice founded upon the enlightenment experience and aims at enlightenment – the realization of Ain-Ain, the emptiness of self, which is the Divine Fullness of the Christ Self. The purpose of divine theurgy is the enlightenment and liberation of sentient beings, for in its practice we rehearse the truth of enlightenment and take up the compassionate activity of the enlightened ones – it is a spiritual labor to recognize and realize the True Light and to extend the Light of the Cross among Gnostic Christians.

Perhaps this extends the contemplation a bit further…

May we be blessed to abide in the company of the Shekinah of Messiah, the great luminous assembly of tzaddikim and maggidim – all in the Light; Amen.

Blessings & shalom!
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Body of Emanation

#4 Postby Elder Gideon » Sat Jan 07, 2006 1:48 pm

Greetings Tau Malachi!

These are beautiful teachings on the vestments of the Risen Savior!

I'm intrigued how this topic of vestments and gradations of the True Light continues the dialogue on "Tzaddik as the Fifth Element" begun last summer in Kabbalah in this forum. We learned above that archons could relate with the True Light in the form of Gabriel. Likewise, the disciples could relate and receive the Risen Savior only after concealing itself.

In Atzilut, the Body of Truth is Tipharet, the Body of Glory is Yesod and the Body of Emanation is rooted Malkuth. Atzilut is the Pleroma and overwhelming to beings in the Entirety. Entering into concealment, this Body of Emanation becomes Tipharet of Beriyah and then Keter of Yetzirah. A question naturally arises: How does the Body of Emanation (as Keter of Yetzirah) materially express itself within the physical world of Asiyah?

To Keter of Yetzirah are attributed the four Hayyot Ha Kodesh, Holy Living Creatures, each with faces of a human one, lion, eagle and ox. At Keter of Yetzirah, these faces rapidly turn, revealing all potential physical life forms of this cosmic cycle, earthly and beyond. From the perspective of Asiyah, this is as inconceivable as the moment before the Big Bang--Reshit ha-Gilgulim.

How then is a Body of Emanation able to materially form in Asiyah? Companions discussing this recently considered the process of the involution of Keter of Yetzirah to Yesod of Yetzirah; all the shefa (everflow), ruhaniyut (radiant holy breath) and mochin (mind) of the sephirot of Yetzirah are gathered into Yesod. We know that this ingathering into Yesod of Yetzirah manifests materially by way of Da'at of Asiyah, for these two sephirot are concealed and revealed aspects of each other in the Great Tree.

This is roughly where we paused in the contemplation, unclear where to step next for insight into the Body of Emanation--the Tzaddik. Therefore, I'm specifically curious to hear how the Pistis Sophia might speak to the mystery of the incarnation of the tzaddikim and maggidim by way of the Body of Emanation.



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Tzaddik: Strength of God

#5 Postby Tau Malachi » Sat Jan 07, 2006 4:51 pm

Salutations Brother Michael!

This contemplation is really very interesting in light of the Pistis Sophia, for the Christ appears as the archangel Gabriel to the archons of the aeons and those who dwell in the aeons, and appears to Mother Miriam as Gabriel. This is the form the Logos assumes, according to Pistis Sophia, when emanating himself into the womb of the Holy Mother, as well as when he draws down the soul of the prophet Elijah into the womb of Elizabeth and draws the powers of the twelve saviors into the wombs of the mothers of the disciples – all of this occurs through the agency of the Christ arising in the form of Gabriel.

The teachings on the correspondence of the Threefold Body to Sefirot and Olamot of the Tree of Life cannot be taken too literally, or in such a fixed and linear fashion as they might sound at first; for all such teachings are provisional and various correspondences are given, depending upon what is being taught about the Threefold Body. In the teachings that give the correspondence of the Threefold Body to Tiferet, Yesod and Malkut of Atzilut, respectively, we are being told that all aspects of the Threefold Body are composed of Supernal Light and all have their root in Atzilut – the World of Supernal Light or Pleroma of Light.

Indeed, with the dawn of Supernal or Supramental Consciousness, we realize the Supernal Light that is “above” is equally everywhere “below” – it is akin to a spiritual nuclear fire hidden in every particle of matter, the very essence of the elements composing matter, which is the “Supernal Light.” We look and see the Pleroma of Light above and below, within and all around us – Moses saw a burning bush, but we see the entire world aglow with Supernal Fiery Light!

Taking the teaching of supernal correspondence that you have cited, consider the nature of Keter at the level of Yetzirah, which manifests as the Hayyot Ha-Kodesh (holy living creatures). It is said that all life-forms have their root in this order of angels – they are within and behind the generation of all life-forms in all realms, worlds and universes. This suggests that all bodies are, in their essence and nature, bodies of emanation; they are “karmic” to the extent that the elements, and sense consciousnesses that form from them, arise in impurity – that impurity, however, is illusory in nature.

To the extent that bodies, and the realms, worlds and universes in which they appear, are formations of consciousness and are formations in consciousness, the distinction between a karmic body and Emanation Body is in the state of consciousness. It is simple, a karmic body is an arising in a dualistic state of consciousness, whether gross or subtle dualism, and a Pure Body of Emanation is an arising in a non-dual state of consciousness, Pure Radiant Awareness (Gnostic Awareness).

The enlightened ones have generated consciousness beyond the body, recognizing and realizing the Supernal or Supramental Essence of Mind – Divine or Enlightened Mind, and their bodies are infused with Supernal Consciousness – Pure Radiant Awareness. It is the generation of a continuity of the awareness throughout all states of consciousness; thus, directing their mind or soul-stream into incarnation, the continuum of Presence of Awareness is maintained – as the body-mind complex develops within space-time the Light of Awareness naturally and spontaneously dawns. The realization of consciousness beyond the body is “restored” and that body of incarnation is infused with Supernal Consciousness – there is Holy Remembrance.

Generally speaking, the reincarnation of great adepts and masters occurs through a womb. Though in the case of a few great masters their entrance through a womb may occur by seemingly miraculous means – immaculate conception, typically they project their mind or soul-stream between the father and mother seeds at the instant of conception, and enter into incarnation in essentially the same way as sentient beings enter, only enlightened beings are not bound to a karmic continuum in the same way as ordinary sentient beings. Thus, they enter through the agency of the Hayyot Ha-Kodesh and other Divine Powers within the Great Matrix; but arising in the Great Dream of the collective, unlike most ordinary sentient beings, they are awake and remember that they have arisen in the Great Dream.

Now we may inquire: Are Asiyah, Yetzirah or Beriyah anything different than Atzilut in their essence and nature? Is the Entirety anything different from the Pleroma of Light in its essence and nature? Is the appearance of dualism “real” or “illusory” in its nature?

Here is a secret, dear friend, which we may consider. Keter of Asiyah is the formation of matter and the material; Keter of Yetzirah is the formation of the Atom; Keter of Beriyah is the formation of the nucleus (subatomic); Keter of Atzilut is the essence of it all – Clear Light Force. All is in the Divine Mind – all is the radiant display of mind, consciousness or soul.

Where is the World of Supernal Light, or where is the Pleroma of Light?

As for the Entirety appearing separate from the Pleroma, we may say it is the shadow cast by dualism, in a manner of speaking; hence, an illusory appearance.

Where is the gap in between?

Contemplate this extension of correspondences: Ain of Ain (Tiferet), Ain Sof of Ain (Yesod) and Ain Sof Or of Ain (Malkut) – Threefold Body at the level of Atzilut.

Ain of Ain Sof (Da’at), Ain Sof of Ain Sof (Tiferet), Ain Sof Or of Ain Sof (Yesod) – Threefold Body at the level of Beriyah.

Ain of Ain Sof Or (Da’at), Ain Sof of Ain Sof Or (Tiferet), Ain Sof Or of Ain Sof Or (Yesod) – Threefold Body at the level of Yetzirah.

The three aspects become nine by extension and the nine reach to Yesod of Yetzirah – Tzaddik in the World of Maggidim (Angels), which is Da’at of Asiyah – portal to all realms, worlds and universes of material sentient existence (material incarnation).

The terms of this teachings are daunting if contemplated at the level of the ordinary mind, but in meditation, as we shift into higher states of consciousness and enter into the actual Gnostic experience, knowledge and understanding dawn and these terms become a direct expression of the spiritual and mystical experience to which they point – hence, a direct expression of Divine Gnosis.

The extension of the Threefold Body of Melchizedek through nine aspects into Yesod of Yetzirah is especially interesting in light of what the Pistis Sophia says of the Messiah arising in the form of St. Gabriel, for Yesod is the ninth Sefirah of the Tree of Life and is called “Tzaddik.” Likewise, Yesod at the level of Yetzirah manifests the Order of the Kerubim, over which Gabriel is said to preside; it is the gateway of souls entering into incarnation.

Having pointed to Pistis Sophia 1:7-8, where the first mention is made of the Christ appearing as Gabriel occurs, we should also note a distinction the gospel makes between the souls of the elect and souls engendered by the demiurge – it directly suggests the distinction of pure emanation versus the karmic continuum, or suggests an auspicious karmic continuum which may give rise to the realization of the Body of Pure Emanation.

Arising in the Image of the Risen Messiah, and intoning the Blessed Name, may we be empowered to manifest the Strength of God, the Healing Power of God, the Likeness of God and the Light of God – the Divine Fullness of the Shekinah of Messiah; Amen.

Blessings & shalom!
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The Womb of the Holy Mother

#6 Postby Elder Sarah » Sun Jan 08, 2006 8:39 pm


Praise be to the Holy Mother and Praise be to those birthed through her!

Upon reading these most illuminating posts a few questions arise in regards to the story of the Pistis Sophia and the Light Vestments. In the part where the Savior emanates as Gabriel to the Holy Mother it is said that," I spoke with her in the form of Gabriel and when she had turned herself to the height toward me, I cast thence into her the first power which I had recieved from the Barbelo- that is the body which I had borne in the height and instead of the soul I cast into her the power which I have recieved from the Great Sabaoth, The Good, who is in the region of the right."

In the above quote the Savior says that it is a Power rather than a Soul that is cast into the Mothers womb. I was wondering what this distinction might be saying in regards to how it was said in the previous post that all bodies in their essence and nature are bodies of emanation and that they are karmic to the extent that the elements arise impure? Also too it is said that the Mother looks to the height, is this looking to the height synonymous to how Pistis Sophia looks to the height, yet in the case of Pistis Sophia the light is put outside of herself, while with the Mother the light is somehow integrated, becoming part of her and is then birthed from her. This contemplation raises many questions as to the Partzuf of the Mother and this Gate or portal said to be Da'at of Asiyah. In this Gate, if one looks to the height, does something of the matter continuum shift?

Following the lines of this same contemplation I was wondering what happens to the World when a Body of Emanation incarnates? Is it possible that the World becomes a Body of Emanation when an Enlightened One comes into being? In this way it is almost as if Mother Mary bacame a Body of Emanation so to be able to birth the Savior. It is curious that she is able to do this through redirecting desire energy, she doesn't become pregnant through matter but instead through Spirit. This seems to be a teaching on questioning what we are birthing and are we birthing ourselves through our karmic continuum or can we be birthed through the continuum of our Soul Being, the continuum of consciousness?

Praise be the Womb of the Holy Mother!

Blessings and Shalom
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Gates of Light

#7 Postby Tau Malachi » Mon Jan 09, 2006 2:43 pm

Salutations Elder Sarah!

When we study and contemplate the Holy Scriptures, and when we pray and meditate, seeking a Spirit-connection and knowledge of our source, God Most High, the True Light, we “turn to the height” and “look to the height” – to the Highest of Life. Quite naturally our nefesh (vital soul) and ruach (intelligence) are joined and we receive the influence of our holy neshamah (divine nature); to the extent that we become open and sensitive, Divine Grace moves with, in and through us, and we receive the Light from above. Praise El!

Every time a person in the world turns to the height and receives something of the Light from above, drawing “down” the influence of their Supernal Soul, the consciousness of humanity and the world is uplifted – something of the Light Kingdom is made manifest in the world. In the case of the Light-bearers, the incarnations of great adepts and masters, the Light Kingdom is fully manifest among us and the emanations of the True Light are extended in the world – our spiritual life and practice is strengthened and encouraged by their presence, and their presence opens the way before us, making our attainment easier. The Matrix of Light manifest in the world by the faithful and elect serves as a vehicle of the Light Transmission and Great Ascension.

Here in the Pistis Sophia “soul” is implying the karmic continuum – that which is drawn from the dominion of the demiurge and archons, while “power” is spiritual energy or Light-power drawn from the Pleroma of Light – our divine or bornless nature; hence the influence and presence of our Supernal Soul. “Power” alludes to the aspects of the soul that transcend the karmic matrix; yet it also alludes to Divine Powers that may be drawn in through our Soul of Light, such as the presence and power of angelic beings.

The mind or soul-stream embodied in most ordinary individuals in the world is nefesh and ruach, the neshamah being relatively rare among us as yet, let along the attainment of hayyah (life-power) and yechidah (divine spark or unique essence). States of higher vital and mental consciousness are somewhat common, but the actual attainment of Supernal or Supramental Consciousness remains fairly rare – “soul” implies what is common and “power” implies what is uncommon.

All gradations of vital and mental consciousness are “karmic” and remain within the dominion of the demiurge, the Entirety; this includes lofty attainments of the gradations of cosmic consciousness, the peak of mental being, in which a subtle dualism remains. It is the Supernal or Supramental Consciousness alone that transcends the Entirety, which is a state of Pure Radiant Awareness (Gnostic Awareness). When this Pure Radiant Awareness dawns there is an influx of Supernal Light-power, something more than is ordinarily spoken of as the “soul” of sentient beings; hence, the presence and power of the Enlightened One, the Anointed.

In states of higher vital and mental consciousness we come into contact with spiritual beings-forces of the Entirety – the Great Matrix. Generally speaking, what are contacted are local divinities or lesser divinities, and even if greater galactic or cosmic divinities are contacted, still they are of the Entirety, not the Divine Powers of the Pleroma of Light – Atzilut. Those who ascend through gradations of vital and mental consciousness, and bring the vital and mental consciousness into cessation, allowing the Supernal or Supramental Consciousness to dawn, access the Divine Powers of the Pleroma of Light and embody them. The result is a shift in the hierarchy of spiritual beings force that compose the metaphysical matrix of our solar system and world – for something of the Pleroma of Light has entered in and the Light Kingdom is made manifest in the subtle and material dimension of the earth. This is the purpose of the Divine Incarnation – the ongoing incarnation of the Light-bearers on earth, and all worlds in which intelligent life-forms (“human being”) emerge.

In this we may gain some insight into the play of cosmic and spiritual forces, and their tendency to suppress and obstruct the attainment of higher states of consciousness, especially Supernal or Messianic Consciousness; they generate fields of energy-intelligence that, in affect, cut off beings from the greater power of their Soul of Light and the Pleroma of Light. Essentially, on account of cosmic ignorance, they put themselves in the place of El Elyon (God Most High), the True Light. These oppressive fields of energy are extremely potent, so that even souls of very lofty grades are enter incarnation are affected – it requires very strong spiritual adepts and masters of the Divine Order to enter this world and take up the Great Work for the Light Kingdom to be manifest in it, and it requires the assistance of the Divine Powers of the Pleroma of Light, the influx of Divine Grace. In much the same way as we observe at the level of the material evolution of life in the world, evolution on all levels, whether material, psychic or spiritual, requires an incredible struggle against a downward and backward pull, and against great forces of resistance. Yet, there is an innate evolutionary principle at play – a Fiery and Divine Intelligence, and there is divine assistance, so we do not struggle or labor alone for conscious evolution beyond the Great Matrix. However, were it not for Divine Grace, the Great Ascension would be impossible.

This may provide some insight into the esoteric meaning of the Risen Christ changing the movement of celestial spheres and spiritual dominions, causing them to “turn to the right” for six months” and “turn to the left for six months.” In other words, spiritual resistance and obstruction is reduced in certain periods, creating “widows of opportunity” for souls to ascend in consciousness, like Gates of Light for the Great Exodus. It is this shift in the metaphysical matrix within and behind the material dimension that brings about a change in the world when an Emanation Body appears in it – for the Emanation Body spans multiple dimensions, material, astral, mental, higher vital and spiritual. The Emanation Body is the appearance of an enlightened one in the Entirety, the Great Matrix, and this shift in the Matrix occurs because the Emanation Body is inseparable from the Glory Body, which is the appearance of an enlightened one in the Pleroma of Light, the supernal dimensions. In a manner of speaking, inseparable from the Glory Body and Truth Body, the Body of Emanation is like a channel-way or portal of the Pleroma of Light manifest within the world in which it appears – and relatively speaking, the world is transformed by this Light-presence and Light-power.

This reflects something we find written in the Gnostic Gospel of St. Philip, “Do not despise the lamb, for without the lamb you cannot see the door.” This “door” is the Body of the Resurrection, the Glory Body within and behind the Body of Emanation (the “lamb”).

This also reflects something of the Spiritual Continuum kept by Gnostic initiates and the purpose and meaning of divine theurgy as an integral part of the Continuum of the Light Transmission. Through divine theurgy Gnostic initiates tend a balance in the play of spiritual forces that compose the metaphysical matrix of the world, and help create openings in the fields of energy-intelligence through which the souls of sentient beings might pass in ascension – they serve as Openers of the Way. In this context you might consider your experiences of the Great Convocation of Divine Powers in the Continuum and what you have heard and seen and know of the Shekinah of Messiah.

Quite naturally, in the presence of a Holy Tzaddik manifest in a Body of Emanation there are fields of divine or enlightened energy-intelligence, and there is a constant coming and going of divine powers and luminous beings; the Shekinah Consort manifests as a great luminous assembly of tzaddikim and maggidim. On one hand, we may speak of this great luminous assembly as composed of distinct and individual divine and enlightened beings; yet, on the other hand, at the same time, we may speak of them all as emanations of the Holy Tzaddik – it is a play of multiplicity and oneness, without contradiction. In any case, when such an Emanation Body is manifest in the world there is a raying out of the Light-presence and Light-power, and a constant coming and going of divine and luminous beings from the Pleroma of Light – in a very real way a Gate of Light is manifest in the world.

Generally speaking, as we see in the Pistis Sophia, a Holy Tzaddik does not manifest alone, but a group of souls of various higher grades enter with the Holy Tzaddik – as though a Matrix of Light; thus, in effect, the Sacred Circle of a Holy Tzaddik is like a Palace of Light, all of their spiritual companions being like Gates of Light through which the Light-presence and Light-power is extended into the world. In this sense we may speak of the extension of the Body of Emanation as the Sacred Circle – the whole spiritual community that forms around a Holy Tzaddik.

From a Sophian Gnostic perspective, as taught in Pistis Sophia, the Holy Mother, Elizabeth and the Prophet, the Holy Bride and the entire First Circle, along with Master Yeshua, is the Body of Emanation. To the extent that the true Gnostic and Apostolic Succession remains in the world, this Body of Emanation remains in the world – such is the nature of all living streams of the Light Transmission, in whatever forms they might assume.

In the dualistic state of consciousness two continuums appear to interweave to form the reality of our experience: the consciousness continuum and the matter continuum. In truth, however, they are not actually separate and apart from one another, but matter is a dense manifestation of consciousness – an impure arising of the elements of consciousness. Thus, in the fruition of non-dual realization the matter composing the body may be translated into the essence of the elements, which is Supernal Light (Clear Light); hence the Body of the Resurrection and Ascension, or attainment of the Rainbow Body (the Divine Rapture).

Here we may say, Gnostic Christians do not believe in an eventual paradise on earth, but rather believe in a development and evolution of the mind or soul-stream beyond the need for material or physical incarnation – hence, the Great Resurrection and Ascension. When we speak of the Great Transformation of the world, we are speaking of a greater advent of Supernal or Messianic Consciousness among peoples of the world – the potential of an ascent in consciousness within the experience of many more people than has transpired thus far in the present human life-wave. As for Planet Earth, as all that appears in the material dimension, and all that appears in the metaphysical dimensions of the Entirety, it is an impermanent phenomenon – Planet Earth will enter destruction (or cease to exist in the material dimension) at some point in space-time, one way or the other. In the meantime, however, it serves as a vehicle of our coming into being, our enlightenment and liberation, and presents us with a precious opportunity in the journey of our mind or soul-stream. Those who are wise, quite naturally, will seek to realize the truth of the Divine Rapture – the Body of Light.

May we be empowered to generate the Light-body and to realize the Pleroma of Light within and all around us; so may we be blessed and empowered to extend the Light of the True Cross; Amen.

Blessings & shalom!
Tau Malachi

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Hand in Glove

#8 Postby Elder Gideon » Tue Jan 10, 2006 8:07 pm

Greetings Tau Malachi and Elder Sarah!

Marvelous! I deeply appreciate the clarity with which the body of emanation is being presented here. How could the world not be changed by such emanations?

This very much assists an image of an experience in the context of the continuum of matter and spirit, which, if I'm understanding correctly, are the Entirety and the Pleroma AND Becoming and Being respectively. How these overlap and interpenetrate once inspired a (somewhat silly) image of how we too often forget that we are emanations of the Pleroma and get stuck in the swirlings of the Entirety.

Imagine with me here a kind of clear, glass tank as large as a room which is entirely sealed above, below and on all sides. Nothing can enter except for the gloves (or body suits!) which protrude into the tank, as we might see in medical or technology labs where sterile or dust-free environments are critical to the research inside the tank. To enter and alter anything requires that one inserts their hands (or body) into the gloves of the tank walls. Everything that transpires within the tank is by way of such a glove-like apparatus, into which one from outside must insert part or all of themself.

The point is this: do we remember who's wearing us? If we mistake the hand for the glove entering inside the tank, then we're the doer engendering karma.

The specific insight, which I'm still contemplating, is the rather radical notion that in our essence, nature and energy, we have been, are now, and forever shall be entirely free from the tank. We only forget this while incarnating into the Entirety. Is this life MY personal karma ACTUALLY? Is the zodial gate through which my nefesh entered mine specifically, like a social security number? Are these gloves MINE with which I interact with the contents of the tank? Or, is all of this far less personal than the Entirety would have me believe? Was it A zodical gate among countless through which this one called "me" entered to uplift? Is simply THE karma generated by some phantom stranger of the past what I as a light bearer of the Pleroma have entered to uplift and release?

I sensing with deeper and deeper penetration of these teachings in Pistis Sophia, that the Entirety and all its subjects have it all upside down. Our habit first is to identify with our karma and then spiritually seek to purify it. From outside space-time, however, we are all Light Bearers entering into the Entirety to uplift sparks trapped in matter. Our "beginning" is in the Light. Of course until we see the choice that this view presents, we're bound to the ignorance, which is forgetfullness--the glove in the tank itself. Embracing the choice, daring to meet the Hand, reinterprets this waking dream of incarnation into a body of emanation.


A sacred depiction of the emanation bodies from the Father suddenly flashes through my mind, from the apse of a sixth century church mosaic in Ravenna, Italy. It is an image of the Transfigured Yeshua, over which is a small, downward-pointing hand of the Father, implying the words heard in the transmission: "This is my Son, the Beloved, with whom I AM well pleased." In this context, it seems like Yeshua took off his body gloves before the disciples and revealed that He was an emanation from the True Light all the while.

Where the continuum of Matter ends and of Spirit begins can't be nailed down, neither in words nor to a Cross.

Praise be the Tzaddikim and Maggidim,
daring us to look and see, listen and hear and remember the Light Presence wearing us!

Amen and amen!


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Cathari: The Perfect

#9 Postby Tau Malachi » Wed Jan 11, 2006 12:50 pm

Greetings Brother Michael!

I enjoyed reading your analogy of the hand, glove and container! It accords quite nicely with what the Pistis Sophia says, hence that Yeshua was a “robe” or “light-vesture” the Christ (the Light-presence) put on – it is a beautiful image!

Indeed, at the level of neshamah, our divine nature, there is no karma, and sin and death do not exist, for we are perfect – bornless being. In the inmost part of our holy soul, yechidah, our unique essence or divine spark, God and Godhead indwells, and we have never been separate from the True Light, El Elyon (God Most High). In our true essence and nature we are Pure Emanations of the Holy One, all in the Light.

We are “robes” the Christ puts on!

Thus, though appearing in the world, we transcend the world and the Entirety; though in the world, we are not of the world – to recognize and realize this is our liberation. In this sense the movie, “The Matrix,” is akin to a Gnostic tale, though lacking the Gnosis of the Resurrection and Ascension, and the Pleroma of Light – also lacking the King of Peace.

Continually throughout the Pistis Sophia the phrase “your Light-power prophesied” is used in reference to the Holy Spirit moving through the ancient prophets and sages, implying that all are emanations of the Christ, the True Light – one Light-presence and one Light-power speaking in all of the prophets and apostles, and all of the avatars and buddhas. Of course, this is the truth of every soul-stream, for all are emanations of the Light-continuum, and what we call Christ (the Light-presence) and the Holy Spirit (the Light-power) is within all. To have faith in Yeshua Messiah and Kallah Messiah is to have faith in Christ and the Holy Spirit within oneself – such is the Gnostic faith (knowing faith).

We are a Person of Light who has emanated from the Pleroma of Light, and who, in fact, has never departed from the Pleroma – know and believe that the appearance of separation is an illusion, and all appearances arising in dualistic consciousness are illusory, for this is the foundation of your enlightenment and liberation, and it is true faith in the Risen Christ.

Consider this: When you awaken in the morning from your dreams, where do all of the people in your dreams go and where does the world of your dreams go? While you were asleep and dreaming they were real to you, yet when you awaken, as it turns out, they were illusory, and so was all that transpired in the dream. When you die and depart this world, where will all of the people appearing in this life go and where will the entire world go? Though we run and return in this body throughout our life time, and this life-display appears to have a certain consistency and stability, in its nature is it so different from our dreams? From one incarnation to another it is a karmic continuum that arises – habitual patterns of thought and emotion, which shape consciousness and desire-energy; our neshamah, however, remains unchanged and is bornless. These lives are like a series of dreams arising during a long night’s sleep – when we awaken they are no more or less!

In this we may understand the Gnostic term Cathari – the “Perfect.” In our essence and nature that is what we are – perfect, as Christ is perfect.

Does this mean, then, that we can abandon righteousness and truth to enact darkness and falsehood? Certainly not! For the experience of the dreams/incarnations engendered is all too “real,” as is the sorrow and suffering, and this natural perfection is righteousness and truth – through righteousness and truth we embody the Perfect Light. Obviously, one who knows the True Light will enact the Truth of the Light, which is righteousness, and which leads to peace and joy. Indeed, one who is a Gnostic of the True Light will live in the Light, reintegrating her or himself into the Pleroma of Light, and will active labor for the reintegration of others as well. The Perfect know that there is no other way to live, there is no other reality!

When one recognizes and realizes this, in that very instant it is as though the Light-presence and Light-power enters in and takes up the incarnation – as though, truly, one’s personality and life display is a “robe” the Light-presence puts on. It is as though the soul generated by the demiurge is removed or transformed, and a new soul enters into the incarnation – one’s Soul of Light, the Christ. However awkwardly and comically it might be stated in the “Second Treatise of the Great Seth” and various Gnostic Scriptures, this exactly is the realization that is pointed to in Christian Gnosticism, and it is reflected directly in our own experience when Supernal or Supramental Consciousness dawns in the non-dual realization. The general idea of the “walk-in” is true on an experiential level, for one is not the same person in the experience of this baptism, chrism and wedding feast.

Here you are and here I am, but are we as we appear to be? Is anything what it appears to be? Any time one experiences a higher state of consciousness the appearance of others and the world changes, more or less, and in some states of consciousness the change in appearances can be radical – how things appear depends upon our state of consciousness and angle of perception. It is completely relative, and in this sense, completely subjective.

In this we may perhaps understand the power of View as a spiritual practice, for if the appearance of reality is dependent upon our point of view, and is a radiant display of our own consciousness, akin to a dream, then View is a very real power – in fact, it may be everything!

Of course, to maintain the View is to master the mind, voice and body – one’s thoughts, speech and actions, all according to the View. The View in Gnosticism, of course, is not an idle and blind belief, but rather comes from direct spiritual and mystical experience, our own experience of the Truth and Light (Christos, the Logos and Sophia). Entering into the Gnostic experience of Christ, we take up the View, living according to our experience of the Truth and Light – in so doing, quite naturally, we embody something of the Truth and Light, for it is our Real Being (the Christ).

What is the nature of the Gnostic experience? Pure Emanation! Hallelu Yah!

Generally speaking, all of our struggles with sin and guilt are a distraction, for while preoccupied with this struggle we fail to recognize and realize the Truth and Light, and we become further bound up in darkness and falsehood. One might say that it is the great trick of the “devil,” the great deception of the demiurge (the ignorance), for all we do is remain preoccupied with self-grasping, desire and fear, bound to a self-identification with mortal name and form that is fated to death and destruction. It is far more productive to generate a self-identity with fully evolved and realized being, the Person of Light in us, Christ in us. Isn’t this the wisdom of the rite of ransom, the mystery of the crucifixion for the sake of the “remission of sin,” that sin and the sinner are crucified with Christ, and therefore in Christ we are raised up in the natural perfection of Bornless Being – Life Eternal?

What is the name of this salvation, the realization of Pure Emanation? It is Divine Grace – it is Pure Grace!

If I cleave to the play of saint and sinner, and illusory appearances, then I am bound to the law and condemned by the law; but if I cleave to the Perfect Tzaddik (Messiah) – the Light-presence and Light-power in me, I abide in the Sanctuary of Grace, free from the law and transcendent of the Entirety: I abide among the Perfect in the Pleroma of Light, Pure Emanation, Pure Supernal Grace.

In the Risen Christ we have the vision of our Natural Perfection – Pure Emanation! Hallelu Yah!

May we cleave to the Lord and experience the rapture of Union; Amen.

Blessings & shalom!
Tau Malachi

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#10 Postby newbee » Fri Jan 13, 2006 9:26 am

Greetings Tau Malachi, Sunrey and Brother Smiley.
I am filled with gratitude and awe at what my soul is just beginning to understand. I looked in the mirror this morning and saw a face I didn't totally recognize. Only days ago, I would have been fearful about this, but today I could only smile at that face (and it actually smiled back at me). Pistis Sophia is changing my life profoundly and I don't even know what that means. I feel so blessed to be at the threshold of a realm of Light that I know will keep getting brighter as I journey into my Divine Self. Thank you for being Light Bearers for me and for us all.
May I join you as I find my Light within, and let it shine. May we all shine brightly! Blessings and Shalom! Christine

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The True Light

#11 Postby Elder Sarah » Sat Jan 14, 2006 10:02 pm

Greetings Christine!

I appreciate your comment on not completely recognizing your face as you look in the mirror and being ok with this. The story of Pistis Sophia is a story of just this, a disolution of attachment to name and form and a reintegration of the True Light, the Light that we are into the Light Continuum. In contemplating the movement of this dissolution and re-integration the funny thing is is that it has already happened it is just a matter of recognizing that we are the True Light. In the story, the whole fall and redemption happens because Pistis Sophia looks outside of herself thinking that the True Light is outside not inside. Anytime we attach completely to name and form and personal history we are, in that moment, looking outside of ourselves thinking that the False Light is the True Light and we get deceived into thinking that our purpose here is to prove we exist in this isolate form separate from our source. It is quite interesting that the name Pistis Sophia means Faith Wisdom, this seems to imply that it is through our Faith and through our innate Wisdom that we come to know that which is already, that we are the True Light.

It is wonderful to smile back at the face that one doesn't completely recognize! This smiling seems to indicate a sort of acceptance and love for oneself. It is good to accept the vehicle of our Soul and to treat this vehicle as a Divine Chariot in which God's Holy presence and power can abide, for that is our True nature!

Many Blessings and Shalom!
Elder Sarah

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The Face of Christ

#12 Postby Tau Malachi » Sun Jan 15, 2006 11:53 am

Salutations Christine and Sarah!

The contemplation of “face” and “reintegration” strike me this morning. I cannot help but think of the many artists over the centuries struggling to depict the face of Christ, or the millions of faithful seeking to discern the image of their Lord and Savior – people seeking a tangible and vital link with Christ. Then my mind turns to the sayings of the Master, such as, “Whatever you do to the least of these, you do to me,” or “Split a piece of wood, and I am there; lift up a stone and you will find me there.” It seems that every face is a face of Christ, and the whole of creation is the Body of Christ – this Light-presence, this Light-power.

In the experiences of Supernal or Supramental Consciousness it is clear, we are a Person of Light that has emanated from the Light-continuum and, in fact, who has never departed from the Light-continuum; for all that appears is the emanation of the Light-continuum – the Divine Light is within everyone and everything, and is everyone and everything. What is there to “reintegrate”?

Yet, the teachings speak of reintegration, and we experience reintegration – redemption. The word “reintegration” is the esoteric meaning of “repentance,” repentance being a turning away from darkness and falsehood, and turning towards the Truth and Light. What is the nature of this reintegration, repentance? It is Holy Remembrance – the remembrance of our True and Divine Being, Bornless Being (Christ Melchizedek). Hallelu Yah!

Whatever the face the artist paints or sculpts or fashions, it is the face of Christ; whatever the countenance into which we gaze, it is the countenance of Christ – whether actualized and realize or not, the Light-presence is within every person. This explains the teachings of the Master in the gospels, which in essence say, “Be aware of Christ in all things, and deal with everyone as the Christ” – for in their inmost being they are the Christ!

Does this mean that I will give way to evil? Certainly not! Yet, confronted with evil I will remember Christ and seek the liberation of Christ – shattering the klippot (husks of darkness) and reintegrating the holy sparks. Perhaps from the perspective of the absolute sphere it is all an illusory play; yet, in the relative sphere, it is a relative reality – I must engage in a conscious response within the relative sphere, abiding in the awareness of the absolute: God, the True Light.

Thus, indeed, there is tikkune-healing and reintegration, founded upon Holy Remembrance – as the Lord said of the Wedding Feast, the Holy Eucharist: “Do this in remembrance of me.” Hallelu Yah!

In Faith-Wisdom there is something of a mystery, for established in the Sanctuary of Grace, we are established in the Resurrection and Ascension – already we stand in the Light on the Day of Be-With-Us, raised up to repose in the Living Father. It is this that informs and empowers of conscious evolution in the relative sphere – this truth of the absolute, which is the Light-power of the Christ in us, to which all spiritual forces are subject, all reintegrated into the Light Body of the Risen Christ.

If we can speak of Faith-Wisdom, then we can also speak of Hope-Wisdom and Love-Wisdom. Hope-Wisdom is the conscious aspiration, the conscious evolution to Christ Consciousness that fulfills the Divine Intention of the Incarnation, and Love-Wisdom is the holy awareness of Christ in all, as all, which is expressed in active compassion in mind, voice and body – the Christ Mind, the Sacred Heart and the Great Work to which it leads us, service. In this we actualize and realize Christ Consciousness in us – devotion and service.

We may speak of lofty gradations of Self-realization in Christ, yet devotion and service are the foundation of them all. This is good news, for devotion and service is accessible to us all – it is in the here and now, and the aspect of the spiritual life and practice each and every one of us can take up. It is reintegration and it is the awareness of every face as the face of Christ.

Often I am asked, “How one can discern one’s call or life’s intentionality?” If I look and see how and where I can serve, and look and see where I shine, there is my call. It is right in front of my face, it is my face – it is what I am in the Light of Awareness. Looking and seeing, with devotion I may serve, with passion I may take up the work to be done – and in this we embody something of the Anointed, the Christ. (This seems to reflect self-acceptance.)

This was the contemplation inspired by your posts, so I thought I’d share it. It seemed to ground the more lofty and esoteric aspects of our discussion in the practical.

May we be blessed to serve – to love; amen.

Shabbat Shalom!
Tau Malachi

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The Faces of Christ

#13 Postby Steven » Sun Jan 15, 2006 3:48 pm

Greetings All!

I cannot help but be moved by Tau Malachi's comments on seeing the image of Christ in others and in all of creation. The more I grow spiritually, the more this seems to me to be the essence of the gospel message ("His name shall be called Emmanuel, meaning God is with(in) us"). I recall the advice of a wise priest a few years ago who suggested that we don't need to spend a lot of money on icons (Gr., ikon: "image") if we want to see images of Christ, but should just go downtown and look at the faces of the poor and destitute (of course, Christ is in the rich and famous as well, just not as apparent :lol: ). I am also reminded of the Hindu salutation "namaste," which I believe means something like "I salute the divinity within you."

I am also struck by the idea that "reintegration" and "repentance" are facets of Holy Remembrance of our true nature. As Elder Sarah points out, "anytime we attach completely to name and form and personal history [i.e., ego-illusion] we are . . . looking outside of ourselves thinking that the False Light is the True Light." I appreciate the suggestion that the way of "remembering" and dissolving the illusion of separateness is through devotion and service, and particularly Tau Malachi's statement that "devotion and service are the foundation" of Self-realization. I have been thinking a lot lately about the admonition of many of the early Desert Fathers to transform vices into virtues. When one contemplates the difference between vices and virtues, it becomes apparent that vices are all ego-centered, whereas virtues are all other-centered, or at least represent different aspects of self-less-ness. One can see why many "devotional" paths that involve true humility and selfless service to others enable some to attain Christ consciousness in this incarnation.

Thank you Tau Malachi for "grounding" this discussion in the practical a little. As much as I love and look forward to "the more lofty and esoteric aspects" of the discussions on the forum (indeed, that is why I read it), I find it encouraging to be reminded that the Great Work is a path of action we are called to and able to participate in no matter where we are in our spiritual development.

In the Light of the Anointed,


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