The Father & Virgin of Light

Tau Malachi
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The Father & Virgin of Light

#1 Postby Tau Malachi » Fri Apr 26, 2019 12:07 pm

The Father & Virgin of Light

“It is good to speak of mystery, especially because the Father of All joined with the Virgin who came down, and on that day a fire shone over him. He came to the bridal chamber. So on that day his body came into being. And on that day he left the chamber with the splendor of what passed between Bride and Bridegroom. Through this force Yeshua did everything. It is good for each of his disciples to go into the chamber and rest."

(Gospel of Phillip)

“It is good to speak of mystery.” Indeed, for in the speaking of mystery faith may be stirred, and when the Holy Spirit is in the speaking, so the Spirit may illuminate hearts and minds, and communicate knowledge of secrets to those who listen and hear in faith and love. No one can explain a great mystery of God to another person, but in speaking a mystery in knowledge and understanding, so the Spirit can move communicating the mystery, bringing knowledge and understanding to others who listen and hear. Just as Adonai Yeshua often said following healings, “Your faith has healed you,” so it is when a mystic, gnostic, speaks a mystery, if knowledge and understanding has dawned in a hearer it may be said, ‘Your faith has enlightened you.”

Concerning spiritual mysteries, mysteries of God, the Infinite and Eternal, understand, unlike the so-called “mystery” in something like a cheap detective’s novel, the “mystery” being able to be solved long before the end of the book, spiritual mysteries are infinite depths, they have no final solution, even in the World-To-Come they remain mystery. Therefore, truly, there is no end to the speaking and contemplation of the secret mysteries of creation and God, and there is no end to the revelation of the mysteries by the Spirit of God, or to insights into the mysteries and knowledge of the mysteries the Spirit of God can bring. It is for this reason that we speak of secret mysteries often in the Gnostic Path, delighting in the mysteries and the love-play of the Holy Spirit giving knowledge and understanding of them, and gifting us with their wisdom.

Now this passage appears to be like notes to a sermon of a Gnostic Apostle, and this seems to be true of many of the passages contained in the Gospel of Phillip. On account of this at times distinctions regarding what is being spoken can be obscure, the deeper meaning being held in the heart and mind of the Gnostic preacher. Here in this passage, there seems to be reference to the Father and the Son, but without distinction. Aside from brief notes for a sermon, though, this lack of distinction does perhaps convey a hint of one of the inmost mysteries of the Holy Gospel, the inseparability, unity, of the Father and Son, such that it may be said that ‘God became a human being so that human beings might become God’ through the Incarnation of the Son.

The speaking of this great mystery begins: “The Father of All joined with the Virgin who came down, and on that day a fire shone over him.” Understand, the ‘Father’ is God Most High (El Elyon), the Eternal One (Yahweh), and the Virgin is the Virgin of Light - uncreated Primordial and Supernal Wisdom, Supernal Shekinah, and so understand that ‘inwardly’ they are inseparable from one another, emanations, manifestations of the One God, the Absolute Light, but then ‘outwardly,’ in manifestation, there is distinction, apparent separation and unification, just as with the Infinite One (Ain Sof) and all the Divine Attributes (Sefirot).

Regarding the Virgin of Light, as we know, the outer aspect corresponds with Binah-Understanding, the inner aspect corresponds with Hokmah-Wisdom, and the secret aspect corresponds with Keter-Crown; hence the Supernals. The Infinite One issues, conceives, the Soul of the Messiah in the ‘womb of the Supernals,’ the Virgin of Light, and so the Soul of the Messiah emanates from her, an emanation of the Virgin of Light ‘descends,’ the Soul of Messiah being in her, merging with the soul and body of Mother Miriam, becoming incarnate, embodied, in the Holy Mother.

“…on that day a fire shone over him…” this Holy One is the Soul of the Messiah, ‘Son of God,’ and then we read, “He came to the bridal chamber,” as though something like a soul entering at the moment of conception between a woman and man. Following this, “On that very day his body came into being,” hence, God Most High calling into being the soul and body of the Christ-bearer, the one in whom the Soul of the Messiah was destined to be incarnate, embodied. “And on that day he left the chamber with the splendor of what passed between the Bride and Bridegroom” - Virgin of Light and Infinite One; hence the Soul of the Messiah emanated, descended, at the time of the conception of Yeshua in the womb of Miriam, and it may be said that even in the womb the Soul of the Messiah was joined with the soul of Yeshua, though in non-manifest potential, not actualized and realized, and so made manifest.

“Through this force Yeshua did everything,” - Supernal Grace, Supernal Influx, the Soul of the Messiah, ‘Sun of God.’ Here we may note an important distinction among Gnostics of Christ and Christ-bearer, understanding that from a Gnostic view we are all to be and become Christ-bearers, our souls merging with the Soul of Messiah - this emanation of the Holy Light and Fire of God Most High, just as with Messiah Yeshua. Yet, at the same time this passage indicates Yeshua as a Perfect Human, Perfect Tzaddik - a pure emanation with the Soul of the Messiah; hence, complete unification with the Messiah in God Most High in his soul and body, person and life, the First Born, Second Adam, Son of the Human One, Son of God - the Messiah.

Now all of this is initiated ‘above,’ in Supernal Grace, influx of the Supernals, but then as we know, it is a stirring below that brings about a stirring above - so the conception of Yeshua, and his soul entering into the womb of Miriam may be said to generate this stirring above; but then this, too, is indeed a manifestation of the power of the Almighty (Shaddai), or the grace and mercy of God Most High - it all transpires in God, the True Light, below and above.

In conclusion we read: “It is good for each of his disciples to go into the chamber and rest.” First we may understand the bridal chamber as the heart of our soul, and understanding that it is in our heart and soul that Christ and God are unveiled and disclosed to us, so indeed it is essential that we learn to go within and ‘rest’ within, in deep prayer, meditation, or the contemplation of silent love, open to the ongoing revelations of the Soul of the Messiah and the Eternal One. There is, of course, something more, for as we know, being reborn from above - the Supernal Abode, merged with the Soul of Messiah, so our soul may ascend through higher and higher stations and states, and may experience the Supernal Abode, Pleroma of Light, while as yet in this world; in so doing we may experience the corresponding ‘rest’ or ‘repose’ that is the natural expression of full passing away in Oneness with the Messiah in God Most High. As you might imagine, these two experiences of ‘bridal chamber’ are intimately interconnected, for the revelations of Christ and God in our hearts is inseparable from the ascension of the soul into higher grades, or stations and states - it’s one and the same Divine Action.

This is something of a brief overview of this speaking of the mystery of the Divine Incarnation in the passage, but this seems to be enough for the beginning of a deeper contemplation, and so here I’m inclined to pause and rest, waiting upon the Holy Spirit.

May you be blessed to be gathered into the bridal chamber and receive the intimate knowledge of Christ and God that is gifted in it! Amen.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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