Templar Wedding Feast: A Eucharist Ceremony & Meditation

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Templar Wedding Feast: A Eucharist Ceremony & Meditation

#1 Postby Tau Malachi » Sat Sep 02, 2006 1:22 pm

Templar Wedding Feast: A Eucharist Ceremony-Meditation

The celebration of the Wedding Feast is a central practice of Templars of the Order of St. Michael, for within the wedding feast is the mystery of the Holy Grail and the Order of the Grail, of which Templars are sworn guardians – the bread is Logos and the wine is Sophia, and in their union there is Life and Light, the Christos. Thus, partaking of the wedding feast you become the Bridal Chamber, your subtle body being transformed into the Light and Fire of the Spiritual Sun of God, the True Light of El Elyon.

The Rite of Wedding Feast:

Let the Templar lay out bread and wine in remembrance of the priest-king Melchizedek who brought forth bread and wine to Abram and Sarai when they returned from their battle with the Kings of Edom; and having laid out bread and wine, let the Templar contemplate the mystery of this Rite of Melchizedek performed by the Master of our Holy Order as the “Last Supper” – an ancient Rite of the Holy Grail.

(The Sword of the Templar is laid in front of the altar, sheathed at the outset.)

Then let the Templar light the candles on the altar and kindle incense, giving praise and thanks to El Elyon and to the Divine Order, remembering the Gnostic and Light Transmission manifest among us through the Risen Christ and all of the Light-bearers who have walked among us – all of the tzaddikim (holy ones) and maggidim (angels) of the Communion.

Taking up the sword, unsheathing it, and holding the sword before her or himself in the position of salutation, let the Templar contemplate the words of the Master to his disciples when he inquired of them, “Do you have a sword among you?” before his death and resurrection, and his response when they answered saying, “Yes, Adonai, we have one among us,” and he said to them, “Good, that is enough.”

Remembering the sword in their hands as this Holy Sword, the Sword of Wisdom, the Sword of Truth – let the Templar call upon the Maggid of the Sword to dwell in its Emanation Body (the sword), saying:

O Great Angel of the Sword, Mighty Kerub, come now into your Emanation Body, driving out all evil and darkness, dispelling all shades and shadows – purifying endless space of all obstructions to the Light of the True Cross (Shin Tau).

Let the Templar envision an aura of fiery light about the sword, the blade of the sword becoming like a lightening bolt – and let them proclaim: “Be gone, O evil spirits; be banished, O shades and shadows – Behold the flashing fire of the sword of the Great Kerub driving you out of the people and the land!” As this is said, let the Templar envision flashing fire going out from the sword into all directions of endless space, purifying all shades and shadows from internally appearing space and externally appearing space just the same – holding the awareness of all that arises and appears as the radiant display of mind, the awareness of the ain nature of mind and the ain nature all that appears.

Then let the Templar intone the divine name Agla and circumambulating let the Templar chant Atoh Givor Leolam Adonai, manifesting the Sacred Circle – returning to the East let the Templar proclaim: “You are heroic for the world, O Lord!”

With sword in hand, let the Templar call upon the Name of the LORD, intoning:

Baruch Ha-Shem

El Elyon, Eheieh (Ah-Ha-Yah), Yahweh (Yah-U-Ah), El Shaddai, Adonai

Yah, Yahweh Elohim

El, Elohim Givor

Yahweh Tzavaot, Elohim Tzavaot

Ararita

Holy One, Bornless One
Heavenly Father and Earthly Mother,
Spiritual Sun and Holy Spirit,
I praise you and give all glory to you,
I praise and bless your Holy Name,
Let your Holy Shekinah rest upon me,
And fill this space with your Divine Light,
May you and your name be one on the face of the Earth,
May the Light of the True Cross shine forth in this world!
Amen.


(As this invocation is spoken, let the Templar envision Divine Light from above pouring down through the top of their head into their heart, manifesting as the Spiritual Sun within the sanctuary of their heart – their whole body becoming filled with the Holy Light of the El Elyon, the Divine Most High, and a great aura of Divine Light shining about them.)

Then, let the Templar trace a great cross of light over the altar – in the form of a Celtic cross, intoning Abba-Imma while tracing the vertical axis; and Yeshua Messiah while tracing the horizontal axis; and Ruach Ha-Kodesh while tracing the circle in the middle.

Then let the Templar say, “Blessed are you Adonai, who brings forth bread and wine, giving Light and Life to all who desire to receive it; blessed are you, Adonai.”

When this is accomplished, let the Templar invoke the Divine Presence from the Four Direction, East, West, South and North, as inspired.

East corresponds to the divine name of Yahweh, Archangel Raphael, the Kerubic Face of the Human One, the place of dawn, Light-bearers and Knowledge-keepers, the element air and power of mental being;

West corresponds to the divine name of Eheieh, Archangel Gavriel, the Kerubic Face of the Eagle, the place of sunset, ancestors and wise ones, waters of reflection, Thunder Beings, the element water and power of vital-emotional being;

South corresponds to the divine name Elohim, Archangel Michael, the Kerubic Face of the Lion, the place of the blazing sun (noonday), martyrs and righteous warriors, the Path of the Milky Way, the element fire and power of the will and spiritual being;

North corresponds to the divine name Adonai, Archangel Uriel, the Kerubic Face of the Ox, the place of the midnight sun, Cave of Machpelah, elder races and star people, the element earth and our physical being and life.

(With each invocation the Templar envisions the corresponding archangel magically appearing; until all four are present – the visualization can be as simple as four pillars of light: golden, blue, red and green, respectively.)

When this cycle of invocation is complete the Templar turns their sword down, and invokes the blessing of Metatron and Sandalfon, the height and depth; then she or he envisions the archangels dissolving into fluid light, the light of the archangels gathering over their head and pouring down into the Spiritual Sun in their heart. Then the Templar lays their sword in front of the altar unsheathed.

(At this point the Templar may remain standing or be seated, all as she or he likes.)

From the Spiritual Sun within the Templar’s heart, let them envision a ray of light shoot forth, magically appearing as the image of the Holy Bride before them, bearing the Great Sword of the Templars – she appears robed in crimson, wearing golden ornamentations, including a golden crown with sky-blue topaz in it, as priestess-queen of the Divine Order. There is a hint of an inner robe of white brilliance beneath her outer garment, and her crown sits on a crimson veil over her head – she is radiant with heavenly glory and her face shines with what seems like sunlight.

Along with Our Lady in Red a great luminous assembly of tzaddikim and maggidim appear – in remembrance of the Cosmic Christ they assume the forms of Light-bearers from the many lineages of the Divine Order that have manifest in the world and in other worlds. (This entire body of vision is formed of translucent light, like a rainbow in the sky.)

With hands of light (and a physical gesture of hands to the heart center) let the Templar reach into the sanctuary of their heart and envision drawing out their heart as a cup of emerald light, and offer this cup up before Our Lady – let them see her touch the top of their head with the sword, then their right and left shoulders, and then see her turn the sword downward bringing the tip of the sword into the grail of their heart. As she does this, let them envision the cup filled with golden and rainbow light, and then envision her removing the sword, and let the Templar envision themselves restoring the grail of their heart to its place – let the Templar feel the Divine Love of Our Lady and Our Lord fill them, the boundless compassion of the Messiah.

Now let the Templar envision Our Lady holding the sword before her inverted, the pommel to her brow, and let the Templar take up her blessing chant: Ah Yah Ha Ma, Kallah Messiah, Shekinah Ha-Messiah. As they chant, let the Templar envision her smiling upon them and her image growing brighter, and let them envision light streaming from her blessing them – their own light-body growing brighter and brighter. Then, let the Templar envision her dissolving into fluid flowing light, which gathers on top of their head, as though a crown of light, and then pours down into their heart as they bring the chant to cessation. As this happens, let them envision the Spiritual Sun in the heart expanding to fill their whole body, and in an instant, as by magic, let them envision themselves transformed into the image of the Holy Master, the Risen Christ. (The luminous assembly does not dissolve at this point, but only the image of Our Lady dissolves.)

*The outer robe of the Master is violet light, the inner robe is white brilliance; his face shines like the sun and there is a great aura of rainbow glory about him.

Let them take up the chant of union: Ah Ha Yah Yeshua Messiah, with the conscious intention of a self-offering as a blessing upon all beings. Let the Templar envision rainbows rays of light streaming forth upon the luminous assembly – blessing all who are present as they chant; then, ceasing from the chant, as the Master, let them invite all beings to the Wedding Feast, that all who desire to receive the Spirit of Truth might partake and be blessed.

(If seated, the Templar will stand in this next cycle to go to the altar.)

Going to the altar and placing hands over the cup, as the Master let them say, “Ah Ha Yah – I Am, this is my blood poured out for you – it is Holy Fire, come and drink of it.

And placing their hands over the bread, as the Master let them say, “Ah Ha Yah – I Am, this is my body broken for you – it is Supernal Light, come and eat of it.

Then, as the Master, let the Templar break the bread, and taking a piece of the bread let them uplift the cup – intoning the divine name: IAO-OAI as they dip the bread into the cup, aware of the sacred unity within and behind all that appears, let them eat the bread and drink the wine on behalf of all living spirits and souls – all sentient beings held in the Sacred Heart of the Master, Our Lord. (Having done this, let them envision the luminous assembly dissolving into fluid light and gathered as a single light, like a brilliant seed, let them envision it shooting straight into their heart.)

Then let the Templar, appearing as the Master, say, “Do this in the Holy Remembrance of the Divine I AM,” and then let them intone: Ya Ha Sha Va Ha, Amin.” (“Amin” is used for the purpose of intonement.)

Remaining in the Emanation Body of the Holy Master, let the Templar say, “The one who lives by the sword shall die by the sword.

Then, as the Master, let them pick up the sword and sheathe it, saying, “It is accomplished – let there be peace.” Let them lay down the sword once this is done.

Then, let them say, “O children of the earth, remember yourselves as children of Light and receive my peace.

Then, as the Master, let them intone: Sha-Lom three times.

Let them then dissolve the Emanation Body into the Spiritual Sun in their heart center and intone: Hallelu Yah three times, raising both arms up in a gesture of praise and salutation.

Let them place the Holy Seal on the ceremony with a Kabbalistic Cross and the dedication of merit, praying that all beings receive this blessing and grace; that all beings might be taken up in the Great Resurrection and Ascension. This concludes the practice of the Templar Wedding Feast.

*Once the bread and wine are consecrated, but before the breaking of the bread, this is a “theurgic window” in the rite when an initiate may speak from *Gnostic Being* and things will manifest as they are spoken, or during which brief theurgic works may be accomplished on behalf of others – all as the Templar is inspired by the Holy Spirit.

If there is any wine remaining, along with the bread, it is cast out upon the earth in a respectful place with prayers for the blessing of all beings. (If performed as a daily ritual an initiate can use red juice, such as pomegranate or cranberry juice, in place of wine if they desire.)

May we abide in the Holy Remembrance of Union – Divine Gnosis; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Bevan
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Re: Templar Wedding Feast: A Eucharist Ceremony & Meditation

#2 Postby Bevan » Wed Mar 21, 2018 6:21 pm

Shalom on this week of the Feast of the Crucifixion and Resurrection!

I have been curious about the following line for a while:
Remaining in the Emanation Body of the Holy Master, let the Templar say, “The one who lives by the sword shall die by the sword.”

Then, as the Master, let them pick up the sword and sheathe it, saying, “It is accomplished – let there be peace.” Let them lay down the sword once this is done.

If I look at the passage where Yeshua speaks of the sword in Matthew 26:52, it appears as a warning by Jesus after a disciple cuts off the ear of the slave of the High Priest to keep the religious authorities from taking Yeshua. What is meant by this saying in the context of the Wedding Feast?

Looking for some context, I found a post by Tau Malachi where he states:
Now, the sword of Edom is the power of the Other Side, the dominion of the klippot, the dominion of archons and demons, which, as has been said, has its roots in the primordial Sefirot, which, at the outset, had no means of tikkune, no means of teshuvah, and therefore shattered. Through his self-offering on the cross, giving himself as the ransom of souls from bondage, Yeshua Messiah conquers the Kings of Edom, diminishing their power, and in so doing he takes the sword of Edom into his hands.
viewtopic.php?t=2225#p9261

This reminds me of the teaching that serpent and Messiah are the same spiritual forces. Now the sword is the power of the Living God. In the hands of Edom, it is ignorance and death. The same sword taken taken back by Yeshua Messiah is knowledge and life. Could it be said that the one who takes up the sword of Christ is carrying their cross in order to die a mystical death on it?

May many follow in the Way of Yeshua living from the Sanctuary of Grace,
Bevan.

Tau Malachi
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Re: Templar Wedding Feast: A Eucharist Ceremony & Meditation

#3 Postby Tau Malachi » Sun Mar 25, 2018 9:47 am

Grace and peace to you in Hayyah Yeshua!

First it must be understood that the ‘holy war’ and ‘good fight’ engaged by the spiritual warrior is internal, not external; the way of the Templar is a perpetual striving against the spiritual forces of the Other Side, the klippot, or archons and demons. These correspond with the ego, and ego-cherishing, desire and fear, and all of the negative, impure thoughts, emotions, imaginations that arise in this state of ignorance, this great darkness that rules unenlightened society. The initiate in the Templar way has vowed to strive for victory, for the manifestation of the kingdom of heaven on earth and the glorification of God, striving with all of their skill and strength, the full force of their will and desire, and very life, until all enemies are vanquished, that or until their exhaustion and death in battle. The ‘sword,’ the ‘spear of destiny,’ and so on, these are their ‘weapons,’ but then so also the Holy Grail. Contemplate the meaning of this until there is understanding!

If understood the very intention of this holy war is the cessation of the ego, complete self-annihilation; understand, when a warrior is willing to die, unafraid of death, they are fearless and they are a great force in the field of battle, and they will be successful and victorious, regardless.

Now it is given that the spiritual warrior strive with all their might and faculties to overcome the spirit of the Other Side, the Adversary - the ego; but they do not strive alone, and their victory will not be accomplished by their own efforts alone, or their own power alone, but rather with the help of the Holy Spirit, Divine Grace. In truth, the holy war of the Templars is already won, the victory, glory and righteousness having achieved in the Risen Messiah. Indeed, and striving, so they will come to no-striving, no longer being the doer, but rather, the angel of the Holy Shekinah will go before them, Michael and his angels will accompany them, and El Elyon, God Most High, will deliver their enemies into their hands.

With the sheathing of the sword you may consider this, the angel of the Holy Shekinah taking up the fight and bringing victory; but also, as the term ‘wedding feast’ connotes, the victory achieved, so unity, oneness, with the Messiah in God, the Most High - the ego having passed away, so the Divine Self, the Sun of God, shines from within, and there is peace, true repose.

I’ll share an open secret, if you wish. The sword of the Templar is like the sword of the great kerubim that guard the path to the Tree of Life, a sword of flashing fire turning this way and that way. Understand, if a soul seeks to sojourn that path they must face the kerubim and the power of that great and holy sword, and it is not that some are struck down, while others are allowed to pass by untouched, not in the least. No! All are struck down, and raise up, some go to heaven, some to hell, but then there are those who indeed attain the Tree of Life - true salvation, or enlightenment and liberation. Praise God!

Understanding this, so perhaps you may understand why it’s called the ‘sword of Spirit,’ the ‘Spirit of Truth,’ for the truth of things is revealed by it.

In closing, concerning the ‘sword of Edom’ I can share that there is One Spirit that animates all things, that is the existence of all things, whether human, angel, archon, demon, and so on; it is Ruach Elohim, the Holy Spirit. So it is that all things return to God, what is real finding its true being and existence in the radiance of the Absolute Light that the One God Is, what is unreal, never having truly existed, passing into non-existence, the ‘outer darkness,’ the ‘second death.’ In this we may understand the ‘Judgment’ connoted by the sword, but then so also the Great Mercy it is. Consider this well, and understand!

O Holy One we give praise and thanks to You for the raising of the dead, the resurrection, and the gifting to us of the peace of eternal life, the remembrance bornless being in Your Pleroma of Light! Hallelu Yah! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Bevan
Posts: 146
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Re: Templar Wedding Feast: A Eucharist Ceremony & Meditation

#4 Postby Bevan » Mon Apr 09, 2018 7:36 pm

Thank you Tau for this direction! Here are some further thoughts.

On the spiritual path, Victory (Netzach) in battle is found in Submission (Hod) so that only God is the doer. In this state of oneness we can see that the enemy is an illusion, light-energy to be freed from klippot. Spiritual weapons align with the Sefirot in us to reveal our True Nature, the Attributes of God, to free the sparks. In my work, I can feel the tensions and anxieties in consciousness that need to be dissolved with the Belt of Truth, which holds the Sword of the Spirit. I feel the fiery arrows of doubt and uncertainty with the Shield of Faith as I push deeper into emptiness.

Essentially, speaking of Mary Magdalene as the Grail, the female counterpart of Lord Yeshua, the Gnostic teachings mean to say that he poured himself out into her, imparting the full Gnostic and Light-transmission to her. viewtopic.php?t=187#p443

Can we say that when we die in battle the blood of Messiah (Tiferet-Bridegroom) pours into our Holy Grail (Malkut-Bride) imparting full Light-transmission? What is the role of Tzaddik (Yesod) in this union which finds its fruition in the Bridal Chamber (Da’at-Gnosis)?

...if a soul seeks to sojourn that path they must face the kerubim and the power of that great and holy sword
and
to be able to sojourn a secret path (netivah) or pass through a gate into inner realms and worlds in ascent, or into various heavens, or various chambers of the great palace, a soul must have a resonance in energy and vibration - light and love, and in effect they must be able to match and merge with the energetic and vibrational environment of that inner space. Only in this way will a kerub, a guardian of a secret path or gate, give way and let a soul pass.

Also remember, the kerubim are driving forces, movements of great spiritual power, intimately connected with movements of the Spirit of God (Ruach Elohim), and as we have explained for such movements to occur there must be a resonance and merging with the Spirit, or spiritual power, to become the vehicle, channel, of that energy-intelligence.

In this, perhaps, is a hint concerning the image and likeness of the Son of the Human One, for as we know, on a spiritual level, resemblance is nearness and unification, and if we wish to receive revelations of inmost secret teachings we need to resemble the Son of the Human One, or the Holy Tzaddik - Sacred Tau.
viewtopic.php?t=3509
Kerubim are associated with Yesod. Is there a relationship with the Kerubim guardians and Tzaddik?

My understanding is that the death of the warrior joins the bread (Christ the Logos) with the wine (Christ the Sophia) to experience the fruition of the Wedding Feast. I also understand that after the Holy Bride conceives she give birth to the eternal Son of God in us? It makes me think of the verse:
I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (Galatians 2:20)

Praise God that the Victory is Already Won!
Bevan.

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Re: Templar Wedding Feast: A Eucharist Ceremony & Meditation

#5 Postby Tau Malachi » Mon Apr 16, 2018 10:11 am

Blessings to you in the Holy Light of the Messiah!

The true holy war, the true battles of the Templar, are spiritual and are within themselves, the overcoming and vanquishing of the ‘enemy’ within, the ego, and the play of ego-grasping, desire and fear. The great battle is wrestling with God, like Jacob who was named afterward Israel, ‘one who struggles with God and is victorious.’ Indeed, it is striving for God, for the knowledge of God, for the manifestation of the qualities of Christ and God, the True Light, and for conscious union with Christ in God. One who ‘dies’ in this ‘holy war’ will be raised from death to life, will be brought out of the darkness of ignorance into the light of awareness and knowledge of God, and they will be victorious in the Lord.

As we know, there are many grades of light transmission, and many grades of nearness and union, or realization and revelation in the ‘unveiling’ and ‘self-disclosure of God’; concerning the inmost grade of light transmission between a tzaddik and their companion, the tzaddik and companion vanish in the supernal radiance of the Holy One in that moment and there is no ‘other’ but the Holy One, the Absolute Light. This cessation, this ‘mystical death,’ is the realization of bornless being in the Eternal One; hence, ‘eternal life,’ ‘endless light.’

Now understand, the Great Teacher, The Holy Tzaddik, corresponding with Yesod of Atzilut, is the Messiah, the Holy One - God, and the living tzaddikim who embody the Light-presence and Light-power, fullness of the Divine Attributes and Actions, the ‘Shekinah of the Messiah, are like gates of light into that Pleroma of Light, or like clear mirrors reflecting the Holy Light and Spirit that is within us, and ever beyond us. When God wills it, when Divine authority and permission is given, so tzaddikim engage in the play of light transmission, and the imparting of blessings and empowerments from Christ and God, giving as God wills and ordains, all according to the grade or station of the one God wills to receive. Within and behind this play of tzaddik and companion, there is the Holy Tzaddik, the realization of this corresponds with the inmost grade of light transmission, for in it is the full witnessing of the Holy One, the true Holy Tzaddik, within and behind all that appears and transpires in heaven and on earth.

You are correct. There is a secret association of the kerubim with tzaddikim and God as the Holy Tzaddik - Righteous One. Indeed, the Holy Kabbalah teaches us that the seraphim worship the Most High and stand guard in the Interior Shekinah, the Holy Shekinah, Divine Presence, as it is with the Supernal One, God Most High, and it teaches that the kerubim worship the Most High and stand guard in the Exterior Shekinah, which corresponds to the manifestation of the Holy Shekinah, Divine Presence, in creation and the world, the essential focal points of which are tzaddikim and spiritual communities. In this world, quite naturally, as ordained by God through the succession of prophets and apostles in revelation, tzaddikim and spiritual communities are gates of the path to the Tree of Life teaching and initiating souls into the Way.

Remember, the Grail is the continuum of light transmission, corresponding with the unveiling and self-disclosure of God, the True Light, and the ‘Order of the Grail’ is the succession of messengers sent by God who are ordained to impart the light transmission in this world; hence what may be called the ‘gnostic apostolic succession’ - lineages of knowers of God in whatever form they might assume according to the revelation of God they have received. Templars are zealous guardians of the ‘Grail’ and this ‘Holy Order,’ and quite naturally their initiation comes from this Holy Order and they seek they seek the experience of realization, revelation, corresponding with that ‘Holy Order.’

One might say that the way of Templar Initiates is something like that of those holy angels called ‘kerubim,’ reflecting something of that order of angels in the human world.

These are a few thoughts I can share with you my brother.

May God deliver your enemies into your hands swiftly! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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