Holy Feast of the Apocalypse
We celebrate the Feast of the Apocalypse at the time of the autumnal equinox – the threshold in the solar year to the increase of darkness as we move towards winter solstice. The Feast of the Apocalypse stands opposite in the solar year to the Feast of the Crucifixion and Resurrection, both equinoxes representing and dynamic balance between light and darkness necessary for the development and evolution of souls, and their awakening in Supernal or Messianic Consciousness.
The Apocalypses represents the Second Coming – the advent of Supernal or Messianic Consciousness within a larger segment of collective humanity, and as taught in Gnosis of the Cosmic Christ and Living Gnosis, it is the opposite movement to the creation depicted in Genesis; Genesis is the involution and descent of souls into the Great Matrix or Entirety, specifically the material dimension, and Revelation is the evolution and ascent of souls into the Pleroma of Light, their enlightenment and liberation, *transcendence*. Esoterically, the Apocalypse is the reception of the Holy Bride, the advent of the Aeon of the Holy Spirit, as represented by the image of New Jerusalem.
As taught in the Christian Kabbalah within Sophian Gnosticism, creation and the Apocalypse are not single or one-time events of the past and future, but are constantly ongoing in the present, transpiring now, always; and when we look to the Book of the Apocalypse we find a dance of great beauty and great horror as the Divine Revelation unfolds, its fruition being the union of the Lamb and Holy Bride, Supernal Tiferet and Malkut – *Divine Beauty*. This life, this reality display, is a dance of beauty and horror, creation and destruction, life and death, light and shadow; this play of radical dualism pervades the unenlightened condition of the Entirety, from the spiritual dimensions on the threshold of the Supernal Abode to the material dimension. Yet, this movement is inherently *liberative*, and its culmination is Divine Beauty, the realization of the True Light, the Holy One.
There is a question to ask in the Feast of the Apocalypse. Is there a secret center of peace and joy within us – a beingness that transcends the play of beauty and horror, happiness and sadness, wellness and illness, living and dying, good times and bad times, and the appearance of light and darkness?
This secret center is the inmost part of our soul that God and Godhead indwells (yechidah, unique essence); the very essence and nature of our mind-stream that, in truth, is bornless; the Light-presence and Light-power we call the indwelling Christ and Holy Spirit. Of this beingness in us the illumined author of the Book of Hebrews teaches us, saying, “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the [Sun] of God, [he-she] remains a priest forever” (7:3).
In our celebration of the Feast of the Apocalypse we seek to remember and celebrate this Divine I Am within us that is beyond the play of light and shadow, and all dualism – the Holy Tzaddik (the Righteous One); hence, our perfection in Christ. Likewise, we seek to remember and celebrate our divine destiny, and aspire to its fulfillment, to be and become the Messiah of God (Anointed of God), the realization of Supernal or Messianic Consciousness.
The First Coming is as the implanting of a Light Seed, and the Second Coming is as the fruition and harvest of souls in the Pleroma of Light – this is the reception of the Holy Bride, the Shekinah of Messiah, and accepting Kallah Messiah we have faith in the Messiah incarnate as Adonai Yeshua, but also we have faith in the Messiah indwelling us, embodied in us – the Gnosis of the Cosmic Christ, Logos and Sophia joined in the Supernal Abode, the Bridal Chamber.
The Book of the Apocalypse is a deep Scripture of the Holy Kabbalah, and from year to year we explore its mysteries and secret knowledge in our holy rites of the Feast of the Apocalypse – from one year to another emphasis is placed upon different points of the Divine Revelation, all as inspired in the flow of what’s happing in the Continuum of the Sacred Circle and the lives of the companions of the Circle; yet always, there is the Holy Remembrance of the Divine I Shall Be, and a cleaving to our “secret center,” Pure Being transcendent, Messiah Melchizedek.
Traditionally, regardless of the point of focus and whatever passages might be drawn out to be read and used theurgical in the rite, in the background of this sacred ceremony there is a reader who reads aloud the entire Book of Revelation – this action is a theurgic invocation of the Apocalypse, an active prayer for the resurrection and ascension of this Good Earth, the fruition of the Divine Plan.
As with all of the Holy Feasts celebrating the mysteries of the Gospel of Truth, a Wedding Feast is performed, and following the rite a communal meal is offered.
Always, as in all of these Holy Feasts, a sacred environment is created for the rite as a talismanic prayer, and a sacred psycho-drama is performed exploring some mystery of the theme, and there is prayer and meditation, and perhaps music, song and dance – all as the Mother Spirit, the Creative Spirit, inspires us each year.
The art of creating sacred environments and the art of creating sacred ceremony is typically something taught through involvement with spiritual community in lineage – it is an art form that is taught by being demonstrated and experienced; but whether or not one has been able to apprentice with a skilled initiate in this art, ultimately it is all about one’s creative capacity and one’s spiritual education in the symbolic and mystical language of the tradition, the play of correspondences, and the tradition’s teachings and practices.
This Holy Feast opens the way to the Feast or the Blessed Dead or Feast of St. Lazarus that transpires at the halfway point between the autumnal equinox and winter solstice on the first day of November. Following the Feast of the Blessed Dead, the cycle begins again as we follow the Path of the Spiritual Sun according to the Gospel.
*Always it must be remembered that the cycle of Holy Feasts is opposite in the southern hemisphere of the planet, as the intention is to follow the path of the sun and seasonal changes in our experience where we live – all in the flow of what’s happening in our relative experience. Thus, there is a natural flow of corresponding energy in the Nature Sphere to the theme and spiritual work of the Holy Feasts, a correspondence that makes them have their full theurgic effect as intended.
May all klippot be shattered and all holy sparks be uplifted in the Great Resurrection and Ascension, the Apocalypse; amen.
Blessings & shalom!
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