Threefold Rite of Initiation

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Threefold Rite of Initiation

#1 Postby Tau Malachi » Sat Oct 07, 2006 1:18 pm

Threefold Rite of Initiation: Baptism, Chrism & Wedding Feast

In our Sophian Gnostic lineage there is one single initiation, which assumes and outer and an inner form. It is called the “Threefold Rite of Initiation” because it is composed of three movements. In the outer form these three movements are baptism, chrism (anointing) and the Wedding Feast (Holy Eucharist); in the inner form they are mystic word, radiant holy breath and the laying on of hands. Through the outer form of the threefold rite an aspirant is received into our Gnostic lineage and becomes an actual member of our Gnostic church – Ecclesia Pistis Sophia. The inner form is generally communicated later as an initiate’s continuum of the spiritual life and practice unfolds and their interior life develops, and is akin to something like “Shaktipat” in Eastern traditions – a transmission of a distinct living presence and power that activates a Divine Energy within the initiate; hence, something of the “Gnostic and Light Transmission.”

Frequently, something of the Light Transmission may occur during the outer form of the initiation, as in truth it is one single movement of Divine Grace; yet, the focus of the energetic dimension is typically performed separately in space-time from the outer ceremonial dimension, allowing for a degree of spiritual maturation before the full awakening of the Serpent Power. However, there is no set rule in this, for our tradition is founded upon the play of Wild Gnosis or Crazy Wisdom – a play of spiritual transmission in the power of the moment that moves with the dance of the Shekinah of Messiah, the Holy Bride, and the Mother Spirit.

The outer form of the initiation may be imparted by any Sophian initiate – though traditionally it is imparted by two initiates acting together; the inner form is imparted by an elder or tau of the tradition who is a recognized lineage-holder and in whom the Serpent Power is awakened and uplifted, the Light-presence and Light-power embodied. All other “initiations” in our lineage assume the form of empowerments – energetic transmissions from an adept or master of the tradition that serve to empower initiates in various spiritual practices and that are often accompanied by an oral transmission of “secret instruction” associated with the practice.

In circles of Ecclesia Pistis Sophia a gnostic deacon or priest and a spiritual companion of their group or circle typically perform the outer form of the threefold rite with an aspirant together, serving as midwives to the Mother Spirit facilitating the spiritual experience of the aspirant. The symbolism of two initiates acting together runs deep, as they represent Enoch and Elijah (the spirit of the initiates and spirit of the prophets) and they represent the twin archangels Metatron and Sandalfon, and they represent the pillar of cloud and pillar of fire leading the children of Israel through the wilderness of the desert – specifically, the pillars of mercy and severity, the aspirant becoming as the Middle Pillar in the rite.

Typically, the deacon or priest will take up the role of “Enoch” in the rite – the initiate who shares the mysteries of the rite and its symbolism with the aspirant; and the spiritual companion who goes out with them will be “Elijah” in the rite – the initiate who speaks blessings and intuitive insights about the aspirant as inspired by the Holy Spirit. As the two take an aspirant out to perform the sacred rite they seek to become open and sensitive to the Divine Presence and Power of the two spiritual characters they personify, tending a continuum of prayer and meditation inwardly to invoke and allow the influence of the spirit of the initiates and spirit of the prophets into themselves – these two aspects of the Spirit of the Messiah, the Holy Spirit. Essentially, they will contemplate the esoteric mysteries surrounding this two mystical figures, both of whom according to legend where take up in ascension by divine rapture without experiencing death, and they will pray to the Divine that the sparks of these two great tzaddikim might enter into them, and will invoke their influence to flow through them – as the archangelic manifestation of these two figures is Metatron and Sandalfon, respectively, these archangels will also be invoked as they go to the place the sacred rite is to be performed. Likewise, along the way the two initiates will pray for the aspirant (or aspirants) with whom they are going to enact the rite, praying for their mystical death and rebirth in the Mother Spirit, their reception of the chrism of Divine Light, and their union to the Mystical Body of the Risen Christ.

Typically speaking, unless there is a significant reason that prevents the rite from being performed out doors in a natural setting, the rite is always performed in and by a natural body of water – a stream or river, a lake or the ocean; a stream or river being ideal as it represents “living water,” flowing water. As a symbol, the stream or river becomes the legendary river flowing out of the Garden of Eden – the river flowing from the Tree of Life in New Jerusalem, or the Sacred Jordan in which the Master was baptized by John, receiving the Holy Dove of the Messiah. There is great power in nature and the wilderness, and it is very helpful in the facilitation of a deeper spiritual and mystical experience – it allows for both the angels of our Heavenly Father and the angels of our Earthly Mother to extend their blessings and commune with us during the rite, and the trek to the place that is chosen becomes something of a sacred quest or mystical journey itself: hence, a central part of the rite.

The initiate who embodies something of the spirit of Elijah as the “opener of the way” can lead the journey to the sacred place, walking before the aspirant, and the initiate who embodies something of the spirit of Enoch can follow, walking behind the aspirant. Along the way the initiate embodying the spirit of Elijah can speak as inspired by the Holy Spirit in the power of the moment. (The opposite order is used after the rite, so that the initiate who embodies the spirit of Enoch leads the way.)

Thus, our “going out and coming in” is an integral part of the sacred rite and many wonders and blessings may transpire along the way – as in the spiritual journey of this life.

*Initiates going out to perform this rite may bear a holy staff or other sacred object – a staff is typically carried by a gnostic priest or bishop; likewise, they take with them holy oil, bread and wine, and a cup and plate for the bread and wine.

**Before the rite begins, a simple altar spot is created, the oil is put on it, and the bread and wine are laid out with sacred awareness and simple prayer, usually near the place of baptism.

The Threefold Rite of Initiation:

When all is prepared and it is time for the rite, let the two initiates perform the Kabbalistic Cross facing one another, and let them chant: Yeshua Messiah, Kallah Messiah, Io Adonai several times, invoking the blessed name.

Then let the deacon priest, embodying spirit of Enoch face the waters and trace a Celtic cross in the air – a cross with a circle surround the intersection of the two lines, envisioning a great cross of solar light over the water where the baptism is to take place. As they trace the cross, let them intone: Abba-Imma with the vertical line; Yeshua Messiah with the horizontal line; and Ruach Ha-Kodesh with the circle.

Then let them pray, saying: O Holy One, let your Divine Spirit move upon the surface of these waters; let the Shekinah of Messiah be in this place – Divine Mother, we call upon your to receive your child and to give birth to the Spirit of Messiah in them.

Let them intone: Ruach Ha-Elijah, Ruach Ha-Enoch, Ruach Ha-Messiah, Ruach Ha-Elohim

O Holy Shekinah, Queen of the Light Kingdom, come to rest upon us, come to move with, in and through us, come to manifest as us – comes as the Light of the True Cross driving out all shades and shadows, healing all illness and dis-ease, illuminating our minds, hearts and lives, empowering us as Light-bearers, Healers and Peacemakers.

In the Blessed Name of Yeshua Messiah and Kallah Messiah, come and be with us, and lead us into the Bridal Chamber
.

Let the initiate embodying the spirit of Elijah then turn and trace of banishing pentagram of spirit-space before the aspirant (or aspirants), intoning the Blessed Name of Yeshua as they trace it and saying to the aspirant: “May the Holy Shekinah of Messiah come to rest upon you this day, may the Spirit of the Messiah indwell you – may you be purified and consecrated to be received as one who is Anointed; so may the Divine Gnosis of the Human One of Light dawn in you.”

Then, let the initiate embodying the spirit of Enoch envision themselves in light-body with the Spiritual Sun blazing in their heart within a pillar of white brilliance; and let the initiate embodying the spirit of Elijah envision themselves in light-body with the Spiritual Sun blazing in their heart, but in a pillar of fire with an aura of flaming fire – as two living pillars of Divine Light and Holy Fire let them go out into the water.

When they have gone out far enough let them turn to one another and pray for a moment, then let the deacon or priest trace a hexagram with a solar symbol in the center of it between them; and then let the turn and invite the aspirant to come and join them in the living waters of the Holy Mother. (As the hexagram is traced they intone Ararita and as the solar symbol is traced they intone Ruach Ha-Shemesh in remembrance of the Spiritual Sun, the Human One of Light.)

*As the aspirant is walking out the initiate embodying the spirit of the prophets may begin speaking blessings upon the aspirant, or speaking prophecies, all as inspired.

Receiving the aspirant let the deacon or priest say: “Going down into the waters may you shed the serpent’s skin and know yourself liberated from bondage to the dominion of the demiurge and archons – renouncing the Lion-faced Ruler, dead and buried as the Christ-bearer, may you be raised up in the Risen Christ, reintegrated into the Light Realm.”

Then, just before the person is immersed in the water, let them say: “We baptize you in the name of the Living Father and Earthly Mother, the Spiritual Sun and Holy Spirit – the Holy One of Being.”

Immersing the person in the water and swiftly drawing them up let both initiates intone Hallelu Yah three times, and then say Amen.

*Throughout this cycle the initiate embodying the spirit of Elijah is softly speaking according to the inspiration of the Holy Spirit. If they are not inspired to speak blessings and prophecy, then they are praying in the spirit on behalf of the aspirant.

Then all walk up out of the water together – this concludes the rite of Sophian Gnostic baptism.

(Depending on the weather conditions celebrants may need to dry off and put on dry clothing before the ceremony of chrism and Wedding Feast.)

The Chrism:

Let the deacon priest take up the vial of holy oil in their hand, envisioning the Supernal Light and Glory in it, and standing before the novice initiate let them pray over them that they might receive the Chrism of Divine Light. Then let them say to the novice: “Having gone down into the waters and been reborn of the Mother Spirit, receive the Chrism of Divine Light, the Holy Seal of the Human One of Light that is in you.”

Putting oil on the index finger of the active hand of transmission let the deacon or priest trace the sign of an equal-armed cross within a circle upon the brow of the novice, intoning: IAO; as they do this let them envision the descent of a Holy Dove of White Brilliance upon the novice. Holding their finger in the center of the symbol after doing this, let them envision the Divine Light flowing through themselves into the novice initiate, filling the novice with the Light-presence and Light-power, and let them envision the novice radiant with divine glory – saying to them: “Be sealed by this holy sign of initiation with the Truth Body blessing, Glory Body blessing and Emanation Body blessing of Christ Melchizedek, the Risen Savior. Amen.”

Then let them say to the novice: “May you remember the sign of initiation on your brow; may the threefold flame of faith, hope and love burn brightly in your heart; and may your soul come to fruition in Divine Gnosis – enlightenment and liberation. Amen.”

Then let the deacon or priest say, “Come, let us celebrate your union with the Mystical Body of the Risen Christ with a Wedding Feast.”

At this point a Holy Wedding Feast of bread and wine is celebrated, at the fruition of which the new initiate is received and greeted as a brother or sister in the Divine Light, usually with a warm embrace. This concludes the Threefold Right of Initiation.

*At the completion of the threefold rite the deacon or priest – the initiate embodying the spirit of Enoch, gives a brief discourse on the mysteries of the rite. Throughout the rite, the other initiate continues in their movements of inspiration, all as the Holy Spirit calls them to do.

**In a traditional Sophian circle a person may receive this initiate without becoming a spiritual companion of the tzaddik of the circle – thus, a separate rite of reception is performed by the tzaddik, receiving them as a spiritual companion or disciple in their circle. It is designed this way to allow initiates to share the blessing of this rite with those who desire to receive it, whether or not they feel called to enter the sacred circle. The rite of reception is not an initiation, but is a ceremonial way of receiving a new companion in circle and serves to deepen the connection of the sacred friendship – in it chrism is celebrated, and the Wedding Feast; in this way a senior lineage-holder agrees to take a person as their spiritual companion, acknowledging those given into their care by the Mother Spirit.

Nothing of the inner form of the threefold rite can be written, but it is known by lineage-holders of the Inner Order in their experience Light-presence and is a pure play of Wild Gnosis, taking up the dance of the Holy Bride in spiritual transmission. However, within the instructions for the initiate who embodies the Spirit of Enoch there are hints regarding the play of this Light Transmission.

This sacred rite may be modified as necessary to accommodate various circumstances, situations and events, or various needs; likewise, though an example of wording is given for the rite, the intention is that words to the effect of those given are use – Sophians tend to work in an impromptu way, based upon the general pattern taught in the lineage, and rarely find reading off a piece of paper useful in a rite.

Because the rite is usually done outdoors in a natural body of water, typically the initiation is imparted between the vernal and autumnal equinoxes, or as weather permits – this allows a harmonious flow with what’s happening in life and the seasons. However, if circumstances called for it, then it could be performed indoors with a pouring of water over the aspirant’s head – but this is *rarely* ever done among Sophian Gnostics.

This proves an example of the Threefold Rite of Initiation for use in circles of Ecclesia Pistis Sophia – may it be a blessing upon all beings; Amen.

Blessings & shalom!
Last edited by Tau Malachi on Wed Sep 07, 2011 3:22 pm, edited 1 time in total.
Tau Malachi
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Tau Malachi
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Threefold Rite in the Holy Mother

#2 Postby Tau Malachi » Thu Jan 15, 2009 1:08 pm

Threefold Rite of Initiation in the Holy Mother, Kodesh Imma

As has been said above, there are many forms the Threefold Rite may assume, just as there are many forms that the Wedding Feast or Eucharist assumes in our tradition – ultimately, initiation takes place not so much by what we do or say outwardly, but rather through our inner kavvanah-concentration and devekut-cleaving, and through our openness and sensitivity to the Holy Spirit, the Mother Spirit; when true initiation or spiritual empowerment occurs it is the Light-presence (Messiah) and Light-power (Holy Spirit) in us that accomplishes it. Thus, when we go out with an aspirant to serve as a midwife of the Mother Spirit and to share the initiation we seek to let the Holy Spirit move with, in and through us, letting her illuminate our mind, speech and actions, letting her inspire and guide what transpires.

Truly, it is all about a clear and conscious intention, focused attention and passionate devotion – if we act with a good heart, cleaving to the Messiah and Shekinah of the Messiah, the Holy Shekinah will take up the movement and accomplish the spiritual work.

There are, indeed, many forms this rite of initiation may assume, and therefore it seems important for their to be multiple examples, demonstrating the larger spectrum of how we might go about this spiritual movement and providing a greater ground for inspiration and creativity.

A Threefold Rite in the Mother:

In a place near the living waters – hayyim maim, let some altar be build and layout whatever sacred objects you are inspired to layout, along with some offerings, a container of holy oil and some bread and wine; when the altar is set up, let it be purified, consecrated and blessed through prayer, dedicating it to the Holy Mother and Child, remembering the Living Father, nameless and unknowable.

As you begin the sacred ceremony speak the holy intention of the ceremony, and call upon Sky Father and Earth Mother, the Spiritual Sun and Holy Spirit to bless the sacred ceremony, and call upon the tzaddikim and maggidim, and upon the spirits of that place, to bless and bear witness – when you do this make some offering to all of the Divine Powers invoked and to the Directions, and pray that through this sacred ceremony all beings, all your relations, are blessed.

Then, going to the living waters, call upon the Holy Mother-Bride and upon the Spiritual Sun, the Holy Shekinah and the Messiah, and pray that the Divine Power of the Mother Spirit is in the living waters, and pray of the mystery of the living waters flowing from the Garden of Eden and of the original blessing of our conception in Imma Elohim, Mother God, in the image and likeness of Yahweh Elohim, our Father-Mother.

Intone the Kabbalistic Cross and then make the sign of the cross over the living waters, praying that they should be the waters of baptism in the Blessed Name of Yeshua Messiah and Kallah Messiah – and then, speak the mystery of the Holy Gospel, the remembrance of the aspirant’s true and natural being, the Human One of Light who has come from the Light Continuum, and who, in fact, has never departed from the Light Continuum; speak the mystery of the Divine Incarnation, invoking the Holy Remembrance of the Divine I Am in the aspirant.

Along with this, speak the mystery of baptism in living waters and the Spirit – the mystery of spiritual death and rebirth in Adonai Messiah, the Spiritual Sun; as you go out into the living waters, invite the aspirant to come and partake of the mystery, to be reborn of water and the Spirit.

Bless the person as the Holy Spirit inspires you, and then baptize them, immersing them in the living waters in the Holy Name of Sky Father and Earth Mother, the Spiritual Sun and Holy Spirit, and intone the Blessed Name of Yeshua Messiah as you immerse them, and when they arise from the living waters welcome them as one reborn in the Mother Spirit, Imma Ruach, welcome them as a child of the Holy Light, a sister or brother reborn as a pure emanation of the Virgin of Light.

When this is done it is time for the chrism, the anointing with holy oil – going to the altar, call upon Ha-Shem and the Holy Shekinah, and call upon the Divine Powers, the Spirit of the Messiah and the Four Winds, and let the person be anointed in the Blessed Name of Adonai Yeshua Messiah, and when the sign of initiation is traced upon their brow, holding your hand upon their brow intone: IAO.

Say to the aspirant: “May you abide in the remembrance of the Spiritual Sun, the Human One of Light within you, and may you walk in the company of the Holy Bride, all in Imma Gadol, the Great Mother; we pray that you stand among the living ones on the Day of Be-With-Us, and that you might be blessed and empowered to meet Adonai Messiah in the sky, that the Way of the Great Ascension might be opened before you in Hayyah Yeshua.”

Then, pray to the Holy Mother, the Virgin of Light, calling upon her to behold her child and to bless them and grant them her boons, and pray to Kallah Messiah, calling upon her to bless them and walk with them, guiding and protecting them in the Way, and call upon the tzaddikim and maggidim to bless them and instruct them in the Way.

When this blessing is accomplished, then say, “May you walk in the beauty and holiness of the Spiritual Sun as a light-bearer, healer and peacemaker, and may you bring the peace and joy of the Risen Messiah to the people.”

Then it is time to celebrate an essential Wedding Feast – uplifting the bread and wine, and blessings it, and speaking the mystery of the Holy Body and Holy Blood of the Messiah; let there be prayers for all of your relations, and praise and thanksgiving to the Holy One, abiding in the remembrance of the Sacred Unity underlying all and of Eheieh, the Divine I Am.

Whatever is leftover of the bread and wine let it be offered to the spirits of the place and to all spirits, the spirits of the day and the night, visible and invisible; and in offering the bread and wine, pray that the Light of the True Cross shines in all directions of endless space and pray that all beings are blessed.

In closing, pray for the End-Of-Days and the manifestation of New Jerusalem – the dawn of the Age of the Holy Spirit; with Hallelu Yah and Amen, this completes the movement of the Threefold Rite.

*As with the previous example of a Threefold Rite above, the words provided here are only intended as an example – in the ceremony you would used words to the same effect, all as inspired by the Spirit in the power of the moment.

After a Threefold Rite, it can be good to abide a while in that place, praying and meditating, and enjoying the beauty of nature, enjoying the living presence and power of Yahweh Elohim in creation, and contemplating the advent of the Messiah and the promise of the Second Coming – sometimes this may include some sacred discourse, the sharing of some teachings of the Gospel of Truth.

Walking in the Mother:


When we go out to initiate we abide in a continuum of prayer and contemplation, and we seek to encourage the aspirant to abide in a continuum of prayer and contemplation too, setting aside all mundane conversation. When we go into the great outdoors and are walking to the place of baptism, it is akin to a walk of power and along the way quietly we are invoking the Divine Powers and communing with the spirits, and naturally we watch to see what signs appear, what inspirations occur and what angels of our Earthly Mother we might encounter – the same is true during the sacred ceremony, and on our walk back afterwards; it is a time of worship and deep communion, a journey in the Spirit and Powers.

The Threefold Rite itself is really very simply – it is immersion in living waters, purifying us, and it anointing with holy oil, consecrating and sanctifying us, and it is a sacred meal of bread and wine, celebrating our innate unity with all that lives and with the Divine, invoking the remembrance of our true being, the Human One of Light (Yeshua) inseparable from the Light Continuum (Yahweh).

Unlike baptism in the outer and unspiritual church, we are not baptizing a person into a dogmatic creed or doctrine, but rather we are seeking to facilitate something of a direct spiritual and mystical experience of the Truth and Light, seeking to help restore the awareness of their innate Spirit-connection and to facilitate an experience of reintegration of their Soul of Light and Light Continuum. Through their own spiritual and mystical experience, according to their own knowledge and understanding, each initiate will have their own gospel – for our part we simply seek to facilitate the spiritual experience through which they might receive their gospel and be guided in the Way by the Holy Spirit.

Very often when we go out with an aspirant for baptism they have already received the Holy Spirit and experienced something of the Light Transmission, at other times the reception of the Holy Spirit and experience of the Light Transmission may take place for the first time during the rite, but sometimes the reception of the Holy Spirit and initial experience of Light Transmission comes later, at another time – there is no telling when, where or how the inner dimension of the initiation will occur, every initiate is a unique individual and their experience will be unique, that, and the Holy Spirit works in strange and mysterious ways, and there is no conjuring her or predicting her, she has her own ways and timing, all in due season.

In our labor as midwives of the Mother Spirit we simply seek to help co-create the conditions with aspirants in which the Spirit might move and the Light Transmission might transpire – when we go out to perform a Threefold Rite this is our basic intention, to act as a co-creator.

When we go out, we go out in faith, trusting in the Holy Spirit to accomplish the mystery; we are not the doer, but rather the Light-presence (Christ) and the Light-power (Holy Spirit) is the doer – this is the view we hold in this spiritual movement of initiation and empowerment.

May all who seek to receive be blessed to receive – May the Spiritual Sun illuminate all our relations; amen.

Blessings & shalom!
Tau Malachi

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Ecclesia Pistis Sophia

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#3 Postby Yonah » Fri Nov 20, 2009 2:18 pm

Thank you for this exploration of the three fold rite. As a Circle Leader I have performed the three fold rite several times and have seen such blessings and power through it. People are trully touched by the power of the Light Continuum through this ritual. It's great to see more details and more options to explore with each Companion. I have been lead to change the rite slightly based on the initiate, so this gives even more options and ideas.

Blessings, +Yonah
Shalom,
Yonah
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Re: Threefold Rite of Initiation

#4 Postby Bevan » Sun May 03, 2015 6:14 pm

Shalom All!

Thank you Tau Malachi for clearly presenting the ceremonies surrounding the Threefold Rite of Initiation. This first movement of ritual, symbol and intention within the context of community is beautiful! I can hardly imagine what is moving and gathering in the spiritual realms as this unfolds!

I am drawn to the following element in the post that talks about a personal gospel.
Through their own spiritual and mystical experience, according to their own knowledge and understanding, each initiate will have their own gospel – for our part we simply seek to facilitate the spiritual experience through which they might receive their gospel and be guided in the Way by the Holy Spirit.

When I hear the word "gospel" I think of a narrative of good news to be shared. Are you saying that each initiate's story in the Spirit becomes a unique gospel (microcosm) following the pattern of the first gospel of Yeshua as told in the holy scriptures (macrocosm)? Are you referring to both inner and outer events in an individual's experience? Can you explain more about this "gospel" and why you used this word and did not just use the term "spiritual experience"?

May all be blessed by the fruit of the experiences given to us by the Holy One!

Bevan.

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Re: Threefold Rite of Initiation

#5 Postby Tau Malachi » Mon May 04, 2015 8:54 am

Grace and peace to you from Hayyah Yeshua!

First, as we sojourn in the Way each of us will experience a revelation of the Holy Gospel, and as we progress in the Gospel we will have our own knowledge and understanding of the Gospel – this is ‘our gospel.’ You may recall that St. Paul writes at times during teachings, “according to my gospel,” and likewise, you may recall that the four canonical gospels are entitled “gospel according to” specific apostles, and with the four gospels we find that each tells a different version of events and imparts different teachings, though, indeed, all are expressing something of the Gospel of Truth. We too will have our own gospel, according to our experience of Christ and God, and the Mysteries.

In community, and in outreach and various exchanges, we do share our gospel with others, our knowledge and understanding of the Gnostic Path. Of course we do not go door to door and intrude upon people, and we do not push our beliefs on others as though we know the only way to heaven or enlightenment. We do, however, share knowledge and insights we might have when people inquire or the opportunity arises, when there is sincere interest and the desire to receive.

You are correct in proposing that a Gnostic understanding of the phrase “our gospel” runs a bit deeper, and is a bit more intimate than what might be taught in the outer church concerning this, for according to our understanding we are living in the Holy Gospel – the revelation of Christ and the Gospel are ongoing with us, and our lives, interior and exterior, are an integral part of the Gospel, as surely as those who walked with Adonai Yeshua thousands of years ago. Thus, our life as a person who is anointed with the Perfect Light and Holy Spirit is an integral part of our gospel. Through our life we sojourn and progress in the Gospel, and something unique and special of the Gospel of Christ is revealed with, in and through us – “our gospel.”

In this, perhaps, you may understand that the phrase “our gospel” has layers of meaning and that it corresponds with the various manifestations of our knowledge, understanding and wisdom of Christ and the Gospel – the Living Word.

As for why we use the word gospel and not just "spiritual experience," gospel indicates a revelation of the Divine in the Christian stream of light transmission - direct spiritual and mystical experience of Christ, and it does express that we are, in fact, a Christian mystical tradition. While we respect and honor other living wisdom traditions of the world we are passionately Christian in our lineage dear brother; hence, we teach the Gospel - the Good News of the dawn of Christ Consciousness among us.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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