The nature of the cosmic Christ

Moderator: Tau Malachi

Message
Author
malochim
Posts: 86
Joined: Fri Jun 15, 2007 6:38 am
Location: Gothenburg, Sweden
Contact:

The nature of the cosmic Christ

#1 Postby malochim » Fri Feb 10, 2012 3:39 am

Shalom,

I'm contemplating the following passage in the Gnosis of the Cosmic Christ.

"At the level of Asiyah, there is one black hole-big bang from which our universe has come into being - the Cosmic Christ. At the level of Beriyah there are countless black hole-big bangs generating countless universe, yet at the level of Adam Kadmon and Atzilut, all of these cosmic events are a single primordial event - the primordial Christos."

Could the cosmic Christ of this particular universe be seen as the presence or emanation of the primordial Christ at this point in space-time and if so, could each cosmic Christ of each universe be seen as distinct "individuals" or emanations manifesting different attributes of the potential of the primordial Christ? Akin to that of nefesh and ruach manifesting the potential of neshamah, hayyah and yechidah.

I imagine this would affect the laws and rules governing that particular universe and the sentient life arising there.

Does the 12 saviors in the gnostic cosmology relate to the attributes of the indwelling or cosmic Christ? The fullness of human experience represented by the 12 saviors, being that of the indwelling Christ? Which in turn is a part of the experience of the cosmic Christ and so forth?

Also it is said in the tradition that the being and power of Metatron spans the whole universe including Atzilut. And that he/she is aware of parallel cosmic cycles. How does Metatron relate to the cosmic Christ, the primordial Christ and how does the cosmic cycle relate to the cosmic Christ and primordial Christ?

Blessings,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

Tau Malachi
Site Admin
Posts: 5647
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Primordial & Cosmic Christ: One and Many

#2 Postby Tau Malachi » Fri Feb 10, 2012 1:18 pm

Greetings and blessings in the light of the Messiah!

The correspondence of the Big Bang with the cosmic Christ is, of course, a metaphor, and yet, in the material dimension because this is the beginning of the universe, or great cosmic cycle, and the potential of all that will ever be in it, then within and behind it there is the Word and Wisdom of God that generates and structures the physical or material universe, metaphysical dimensions giving rise to the material dimension. Thus, the cosmic Christ is within and behind the Big Bang, and all that transpires following it. As St. John teaches us, nothing comes into being apart from the Word of God, or apart from Christ.

The primordial Christ is, in truth, unknowable and unspeakable in this dimension, completely transcendental of the great cosmic cycle; in the inmost part of our soul, yechidah, there may be a most subtle and sublime radiant awareness, a “knowing,” if you will, of the primordial Christ, but in these bodies and this world it is always makifin, encircling or transcendent. This is also true of the inner aspects of the cosmic Christ emanating from the primordial Christ, but the outer aspects of the cosmic Christ we are able to acquire knowledge and understanding of, and it is possible to embody something of these outer aspects as our self-realization in Christ unfolds; hence, these outer aspects of the cosmic Christ can become p’nimi, internalized, realized in us.

There is, indeed, a unique and individual emanation of the primordial Christ with each universe or great cosmic cycle, and therefore, there is a cosmic Christ within and behind the generation of each universe or great cosmic cycle, and with each universe or great cosmic cycle the manifestation of the cosmic Christ is unique and individual. On the inmost level, all being rooted, as it were, in the primordial Christ, all are interconnected and inseparable from one another, and yet, on the outer level, in manifestation, they are distinct and different from one another, completely individual emanations. This reality of the emanation of One and Many, of course, corresponds with the Name of Yahweh Elohim, which is the Name of God corresponding with the Human One as the image and likeness of the Divine.

The cosmic Christ does correspond with the laws upon which a universe or great cosmic cycle is founded, and naturally with each universe or great cosmic cycle the laws are different. In fact, from one universe or great cosmic cycle to another the laws can be radically different, such that there are universes or great cosmic cycles that it would be completely impossible for us to conceive or imagine, for their reality is so very different and strange to our reality, completely “alien.”

As you might surmise, within a universe or great cosmic cycle, reflecting the emanation of the primordial Christ as the cosmic Christ in countless universes, there are, in truth, countless emanations of the cosmic Christ. In any world-system that generates intelligent life, “human beings,” and a Christ-bearer appears, there is a corresponding emanation of the cosmic Christ within and behind that appearance. Likewise, that emanation of the cosmic Christ may become a multiplicity of emanations, and this is what the Pistis Sophia is hinting at when it speaks of the “Twelve Saviors.”

In this world-system, or star-system, the twelve saviors, as we know, correspond with the twelve zodiacal gates through which souls enter into incarnation, or the twelve “types” of humankind in the human life-wave within our world. On one hand, naturally, these twelve emanations of the cosmic Christ are transcendent of any single individual, and yet, individuals can and do embody something of the Light-presence and Light-power of these saviors as they become realized in Christ. At times, though, it is possible that a soul of a very lofty grade may incarnate, and may embody the fullness of one of these saviors, and likewise, at times, one may come who embodies the fullness of the cosmic Christ within and behind these twelve saviors, or even one who embodies the Habad of the “Great Cosmic Christ,” as we witness embodied in Adonai Yeshua.

Always, though, no matter how great the enlightenment or realization, when incarnate in the physical, the greater knowledge and power of the cosmic Christ is transcendent, at least until there is a radical transformation of the substance of matter composing the physical body. Thus, when we read the Pistis Sophia, we hear of three light-vestures restored to Hayyah Yeshua following the crucifixion and resurrection, when he passes up in the ascension; light-vestures apparently in some way removed from him, or transcendent, until the resurrection and ascension. These light-vestures correspond with various gradations of knowledge and power of the cosmic Christ, and the inmost corresponds with the enlightenment and liberation that is the knowledge of the primordial Christ.

As we know, when this great and supreme Divine Presence was revealed to the disciples they were completely overwhelmed, and they pleaded with the Master to “put the likeness of Jesus back on,” the form with which they were familiar and could endure. In compassion, the Risen Christ did just that, and then began imparting the inner and secret teachings of the Holy Gospel. If we consider the immeasurable vastness and glory of the Great Cosmic Christ and Primordial Christ, we certainly can understand how they were overwhelmed. Quite literally, it was “mind blowing!”

In this, perhaps, we have a greater hint at what it means that Yeshua, Jesus, is the Son of the Human One and Son of God. Very truly, he is the Son of God, the One Anointed with the Supernal Light of God, through whom we also are anointed with the Supernal Light, the Supernal Spirit! Hallelu Yah! Praise the Lord!

Although the realization of our Lord and Savior may be unfathomable to us, or seem far beyond us, the way to this realization has been revealed and opened to us, and through the Divine Grace manifest in the Risen Christ it has become possible for us; as our soul develops and evolves in Christ, we also will enter into the greater enlightenment of Christ, the greater knowledge and power of Christ.

When we speak of the indwelling Christ, this corresponds with the unique and individual emanation of Christ within each of us, and to our holy soul as it is in Christ, and it corresponds with whatever we are able to embody of Christ. Naturally, as we pass from one gradation of self-realization in Christ to another, in a manner of speaking, this Living Presence and Power of Christ grows and increases in us, the manifestation of the indwelling Christ becoming greater. At first it is like an implanted Seed of Light, but as our self-realization unfolds through Divine Grace it may become as a great star, a true Spiritual Sun in us, and we may reach into cosmic and supernal gradations of being and consciousness, experiencing various grades of Messianic Consciousness.

As we look into these mysteries of Christ, indwelling, cosmic and primordial, it is important that we understand that there is, in fact, One Christ, just as there is One God, the True Light; although there are many, countless, emanations of Christ, at many, countless levels or gradations, we are speaking about The Christ, the only begotten Son of God. In the midst of apparent plurality, all in a great and supreme mystery there is only the One Anointed, Messiah.

Now, with regard to Metatron, this is the archangelic emanation of the cosmic Christ, and we may say that Metatron also holds knowledge of the primordial Christ. As the many names of this great and holy angel suggest, just as there are countless emanations of the cosmic Christ, so there are countless emanations of the archangelic manifestation of the cosmic Christ, Metatron. The mystery of Metatron and Sandalfon, and their inseparability, which we call “Hua,” reflects the truth of the cosmic Christ in myriad emanations into myriad world-systems, Sandalfon, as it were, representing the archangelic emanation of Christ moving with the Christ-bearer in this world (or any given world), Metatron representing the transcendent archangelic emanation within and behind this (or all of these). Hua, thus, represents the inseparability of Metatron and Sandalfon, for inwardly, of course, they are one presence and power, transcendent and immanent.

Understanding this, if we contemplate the legend of Enoch (the Initiate) who walks with God and is taken up by God, and who it is said is translated into Archangel Metatron, we may understand that he embodied Supernal or Messianic Consciousness, receiving the anointing with Supernal Light; hence, from very early in this human life-wave on earth God intended the advent of the Messiah, and so it is in any world-system that generates intelligent life, “human beings.” At the time of Enoch, however, there was no matrix of souls able to receive this Supernal Influx with him, and therefore he did not come into being as the Messiah. It was not until the time of Adonai Yeshua that a matrix of souls came into being able to receive the Supernal Influx, therefore it is with Yeshua that the advent of the Messiah transpires. With Enoch, though, we may say that a Supernal Light Seed was planted in the consciousness of humankind on earth, which comes to fruition in Adonai Yeshua Messiah, and in those who are with him forming the Matrix of Reception. Praise God!

This seems enough for one time. Here I am inclined to be silent, waiting upon the Holy Spirit.

O El Elyon, we pray, anoint us in full with Your Supernal Light that we might be true light-bearers with our Lord and Savior, Messiah Yeshua, and so fulfill Your Divine Intention in this world. Amen.


Peace be with you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

malochim
Posts: 86
Joined: Fri Jun 15, 2007 6:38 am
Location: Gothenburg, Sweden
Contact:

Re: Primordial & Cosmic Christ: One and Many

#3 Postby malochim » Sun Feb 12, 2012 10:35 am

Blessings,

Thank you so much for the answer, I feel that it will help me a lot. It will take some time to contemplate. Some thoughts that arose this first iteration of the answer was the following:

In the Gnosis of the cosmic Christ we learn that the primordial Christ relates to Keter, the cosmic Christ to Da'at and the indwelling Christ with Tiferet. If the cosmic Christ could be likened to the big bang, could then the indwelling Christ be associated with the sun? And if so, does also Raphael that is associated with Tiferet and the sun somehow connect with the indwelling Christ?

We often speak of Christ as the Sun of God. I remember reading about Emanuel Swedenborg's experiences in the upper heavens and how he described Christ as appearing as a spiritual Sun always at the zenith of the spiritual world.

"There is a sun in the spiritual world, and another in the natural world; and the spiritual world has existed and subsists from its sun, and the natural world from its sun. The sun of the spiritual world is pure love, from Jehovah God, who is in the midst of it, and the sun of the natural world is pure fire. All that proceeds from the sun of the spiritual world is alive; and all that proceeds from the sun of the natural world is dead. Hence everything which proceeds from the sun of the spiritual world is spiritual; and everything which proceeds from the sun of the natural world is natural. Jehovah God, through the sun, in the midst of which He is, created the spiritual world; and mediately through this, He created the natural world.

...

Two things, namely, heat and light, proceed from Jehovah God through the sun in the midst of which He is; and the heat thence proceeding is love, and the light wisdom. The light thence proceeding is the splendor of love, which in the Word is meant by "glory." That light is life itself.

...

So the Lord says that He is in the midst of them, and that He is in them and they in Him. But as He can be received by no one as He is in Himself, what He is in His essence is made manifest as a sun above the angelic heavens, and what goes forth from that sun as light is Himself in respect to wisdom, and what goes forth as heat is Himself in respect to love. That sun is not God Himself; but the Divine love and Divine wisdom as they most nearly proceed from Him, all about Him are seen by the angels as a sun. He Himself within the sun is a Man. He is our Lord Jesus Christ, in regard both to the Divine from which [He is] and to the Divine Human, because the Itself which is love itself and wisdom itself was His soul from the Father, that is, the Divine life, or life in itself."

Shalom,
Jonas
”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

Anna
Posts: 537
Joined: Sat Jun 18, 2011 2:00 pm
Location: Fredericksburg, VA

Three-fold Body

#4 Postby Anna » Sun Feb 12, 2012 10:42 pm

Greetings and blessings in the Light of the Risen Christ!

As we look into these mysteries of Christ, indwelling, cosmic and primordial, it is important that we understand that there is, in fact, One Christ, just as there is One God, the True Light; although there are many, countless, emanations of Christ, at many, countless levels or gradations, we are speaking about The Christ, the only begotten Son of God. In the midst of apparent plurality, all in a great and supreme mystery there is only the One Anointed, Messiah.


It comes to mind that the Primordial, Cosmic and Indwelling Christ might correspond to the three-fold body, which contains countless levels of three-fold bodies. In contemplation I see Primordial Christ as Truth of Truth Body, Cosmic Christ as Truth of Glory Body, and Indwelling Christ as Truth of Emanation Body. It would be delightful to learn if there actually are correspondences here and how they might unfold in the teachings of the Tradition.

Shalom!
Anna

Anna
Posts: 537
Joined: Sat Jun 18, 2011 2:00 pm
Location: Fredericksburg, VA

Pleroma and Entirety

#5 Postby Anna » Tue Feb 14, 2012 8:36 am

Blessings of the grace and peace of our Io Adonai!
In further contemplation it comes to mind that the Pleroma, the Fullness of God, might correspond to the Primordial Christ, and the Entirety to the Cosmic Christ. Then the Indwelling Christ might be the spark of the Divine in every particle of matter, in every being, bringing to mind the saying from the Gospel of Thomas:

77. Jesus said, "I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there."


May all beings be uplifted in the Great Ascension!
Shalom!
Anna

Tau Malachi
Site Admin
Posts: 5647
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Gazing further into Christ

#6 Postby Tau Malachi » Wed Feb 15, 2012 1:38 pm

Greetings and blessings in the light of the Messiah!

The pleroma of light is Adam Kadmon and Atzilut, the realm of yichud (unity), and the entirety is Beriyah, Yetzirah and Asiyah, the realm of perud (separation). Adam Kadmon corresponds with the reality of the primordial Christ, and the primordial Christ reaches into Atzilut, Abba (Father), through Atik Yomin (Ancient of Days) and Arik Anpin (Big Face); hence, through Keter of Atzilut. The cosmic Christ, the inner aspects of which may rightly be called the “supernal Christ,” span from Keter of Atzilut through Beriyah, Yetzirah and Asiyah. Thus, the reality of the primordial Christ is within the pleroma of light, and is the pleroma of light, and likewise, the inner aspects of the cosmic Christ are within the pleroma of light, and are the pleroma of light, while the outer aspects reach into the entirety and contain the entirety.

If we speak of the supernal Christ, as perhaps you might imagine, this is the interface between the primordial and cosmic Christ, and it indicates the true Divine Nature and Being of Christ, the Human One of Light, and it indicates that the true and full knowledge of the cosmic Christ comes in the experience of Supernal or Messianic Consciousness.

Now, here we may say, the indwelling Christ is seated in our heart, and often we call the indwelling Christ the Spiritual Sun within and behind our heart. “Spiritual Sun” is a common name of Christ in many lineages, for it reflects our experience of the Living Christ in us, a distinct Light-presence. The indwelling Christ is, indeed, seated in our heart, but the cosmic Christ is enthroned on the top of our head, and the cosmic Christ is like a “Sun of White Brilliance,” or as the “Sun within the Sun,” or “Secret Sun.” Essentially, the indwelling Christ in us is a unique and individual emanation of the cosmic Christ, completely inseparable from the cosmic Christ, and as such the indwelling Christ holds the knowledge, understanding and wisdom of the cosmic Christ, or the good and truth of the cosmic Christ, which is love and faith. Thus, through the recognition and realization of the indwelling Christ we receive the knowledge, da’at, of the cosmic Christ.

Basically speaking, the indwelling Christ is Christ in us, and the cosmic Christ is Christ in us and in all – the supernal and primordial Christ, this is the true Divine Nature and Being of Christ, who in the beginning was with God and was God, the True Light.

As much as Christ is in us, though, so also we are in Christ, for while Christ is within all, so also Christ encompasses and contains all, and is ever-beyond all; this is the greater truth and reality of the cosmic Christ, Christ within, and yet ever beyond, creatures and creation. Thus, in Christ we know the Lord of lords, and the King of kings, the Spiritual Sun who is the light and life of all, our Adonai!

If we contemplate the Divine Incarnation of Christ in the person of Yeshua, or Jesus, we may understand that there are many gradations in the realization of the indwelling Christ, and we may understand that, in full realization, the indwelling Christ “grows and expands,” as it were, into the cosmic Christ, and that not only the outer aspects, but the inner aspects of the cosmic Christ may become embodied. This is what transpired through Yeshua Messiah, or Jesus Christ, the outer and inner aspects of the cosmic Christ were embodied and revealed, and the pure radiant awareness of the supernal and primordial Christ was in him – full Divinity, full Enlightenment.

This greater embodiment and revelation, of course, happens through the Risen Christ, for it is through the Risen Christ that these inner aspects are made manifest in the world, the Living Christ being imparted to the disciples, the Body of Believers. As we know, this transmission of the Living Christ and Holy Spirit continues to this very day, and receiving this Light Transmission we labor in the Life Divine for an ever-greater realization of the indwelling Christ, and so an ever-greater knowledge and love of the cosmic Christ. Quite literally, in this play of transmission of a Living Presence we are the Body of Christ, and something of the kingdom of heaven is embodied and manifest in us.

Now here it must be said that the kingdom of heaven must be within us, for if it is not within us, although our soul might be uplifted into the highest, inmost heaven, we could receive and accept nothing of that heaven. The ascension of the soul through the heavens is founded upon the realization of the kingdom of heaven within the soul, and corresponding to the degree of the realization of the kingdom of heaven in us is the heaven that the soul is able to enter and experience in the afterlife. As we know and understand, Christ is the kingdom of heaven, for as Yohanan and Yeshua proclaimed with the coming of Christ, “Repent, for the kingdom of heaven has come near!” Christ is the kingdom of heaven, and Christ must be realized and embodied in us, and the greater the realization and embodiment in this life, the greater the soul’s ascent into the heavens in the afterlife. If we ask what it means to realize and embody Christ, or to strive for a greater realization of the indwelling Christ, it is intending and doing the good and truth that Christ is, living within and from Christ in us, the Spiritual Sun.

In this we may remember the commandment of the Lord, “Let your light shine.”

If we ponder the nature of this light, or this good, we may remember the commandment of the Lord, “Love one another as I have loved you.” That love is the very essence and nature of the True Light is perfectly clear in the experience of the heavens, for from one heaven to another we experience greater and greater Divine Love, greater and greater nearness to God, until eventually there are experiences of union with God, the fulfillment or fruition of love.

If we ponder truth, and the nature of truth, it is faith, and it is knowledge, and while it is true that through faith we come to greater knowledge, if we are to speak of true and passionate faith, it is born of direct spiritual experience of Christ, and therefore born of knowledge. “Truth” as faith is not blind, or ignorant, but it is seeing, hearing and knowing, and it is because of this that it is a great spiritual power, healing, illuminating and bringing about all manner of wonders, miracles.

Thus, intending and doing the good and truth that Christ is, is living according to love and faith, letting our life flow forth from love and faithfulness, living according to the light and truth revealed to us in Christ. There is an outward and an inward way with this, and the inward is superior. The outward way is through thought and memory, and our intellect, thinking and remembering what is good and what is true, intending and doing it through the will of our intellect. In this outward way, generally speaking, we will do this because it is what we believe we are supposed to do, and more or less we will do this for the sake of the generation of merit under the law, or a reward in heaven. The inward way, however, comes from a deeper place in us, our heart and soul, or our spiritual and heavenly being, and it is not so much in thought or thinking, or remembering, but this righteousness is our passionate desire and intention, a natural and spontaneous expression of the good and true in us, and it is done for its own sake, for more than our own delight, it is the delight of Christ, the Lord. In the outward way often we will think that what is good and true that arises comes from us, but in the inward way we will realize that everything good and true comes from the Lord, that it is Divine Influx; thus, in the outward way, we are the doer, but in the inward way more and more the doer vanishes, and it is the Lord and the Holy Spirit who are the doer, Christ in us. Of course, the nature of this “vanishing” is that our person and life is merged with Christ completely, and therefore intention, thought, emotion, desire, speech and action flows from Christ in us and is the direct expression of Christ, the embodiment of the indwelling Christ.

If we look into the heavens, according to the masters of the tradition, there are exterior, astral heavens, and interior, spiritual heavens, and there is the inmost kingdom of heaven within and beyond these, the supernal kingdom of heaven. There are seven heavens, and an eighth heaven beyond them. If we look into the works of Emanuel Swedenborg, likely influenced by St. Paul’s comment about being taken up into the third heaven, and unaware of the Hebrew teachings of the seven heavens, he speaks of only three heavens. If we look into his description, in general, his “third heaven,” which he calls “inmost,” corresponds with the fifth heaven, Ma’on, for that is the heaven within which Christ appears Spiritual Sun in the center, and in which there remains a subtle separation between God, the True Light, and souls; it is an interior spiritual heaven, not the inmost supernal kingdom of heaven.

If we consider the kingdom of heaven and all of the various heavens and their realms or dwellings, through out much of a soul’s journey in Christ, Ma’on is perhaps the most significant heaven or attainment, at least until the time comes for a push for full self-realization in Christ, or for the full breakthrough into Supernal or Messianic Consciousness. In a manner of speaking, throughout much of our journey, as we labor through the outer church Ma’on is the inmost heaven into which the soul can enter; but as souls are called into the interior church, the Mystical Body of Christ, the greater interior heavens open to them, and so also the supernal kingdom of heaven.

Here we may say, Ma’on is the image and likeness of the supernal kingdom of heaven, but formed of spiritual light instead of supernal light, and remaining in a subtle and sublime dualism, instead of non-dual gnostic awareness. Thus, Ma’on serves as a great preparation of souls for their eventual realization of the supernal kingdom of heaven, and in Ma’on tzaddikim or apostles generate many light realms, or many schools or communities for souls to receive greater knowledge, understanding and wisdom of Christ and the Gospel, and to mature in their love and faith.

The fifth heaven, Ma’on, corresponds with Tiferet of Beriyah, and as we know, Rafael, the “healing power of El,” is the manifestation of Tiferet at the level of Beriyah. Thus Ma’on is a heavenly abode of the Lord’s healing power. As reflected by the spiritual works in Ma’on, our true healing is spiritual and is a healing of our soul, this healing, or restoration to wholeness, being the cessation of the illusion of separation, the realization of our innate unity with Christ and God, the True Light; hence, our eventual full reintegration with the Light Continuum, Yahweh, Yeshua.

As we know, healing was at the very heart of Adonai Yeshua’s earthly ministry, and so also it is at the very heart of his heavenly ministry – as much as healing human beings, so also he heals spirits and angels, and more than healing physical bodies, he heals spiritual bodies and souls. In fact, any physical healing he performed we may also understand as a spiritual healing, which is the greater need, restoring spiritual sight, spiritual hearing and spiritual speaking, restoring our ability to action in the presence of God, purifying our subtle body of all that is unclean, ungodly, and restoring the light-power to our body of light, raising us from death into the Life Divine, granting us eternal life. A healing of the physical body, the flesh, cannot last forever, but our spiritual healing abides forever, it is true and lasting healing, wholeness of being. In this we may know and understand that our greater healing lays beyond the body, in the Great Resurrection and Ascension, the Great Exodus.

There is, indeed, a direct correlation between the threefold body and the three aspects of Christ, indwelling, cosmic and primordial; the indwelling Christ corresponds with the emanation body, the cosmic Christ with the glory body and the primordial Christ with the truth body – the reality of One Christ corresponds with the unity, entirety, of the threefold body as One Holy Body of Christ, one great light body. If we contemplate teachings shared elsewhere concerning the threefold body of Melchizedek they can provide further insight into these three aspects or dimensions of Christ taught in our tradition.

Here I’m inclined to pause again, and wait upon the Holy Spirit.

May we abide in the kingdom of heaven here and now, and so receive the Light of Christ in full this day. Amen.

Peace be with you!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


Return to “Christian Kabbalah”

Who is online

Users browsing this forum: No registered users and 1 guest