Wedding Feast: A Holy Eucharist

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Tau Malachi
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Wedding Feast: A Holy Eucharist

#1 Postby Tau Malachi » Tue Sep 26, 2006 5:41 pm

The Wedding Feast: Remembrance of the Divine I Am
(A Ceremony of the Holy Eucharist for Ecclesia Pistis Sophia)

The altar is set up in the center of the circle and the members of the assembly are seated around it, with the elder/priest or tau/bishop seated in the eastern quarter of the sacred circle. On the altar bread and wine are laid out, as well as any appropriate symbols of the mystical rite – the wine already poured into the cup and the bread on the paten, unveiled. Typically, a single flame burns on the altar, though there may be a number of flames burning if inspired – there is no fixed rule as to how the altar is set up, save that the bread and the wine are laid out upon it.

The Holy Rite:

(The candles are lit and incense is kindled at the outset)

When the sisters and brothers have gathered and settled, the elder/priest of the assembly arises, saying, “Let us stand and face the East, and call upon the Name of the Holy One.” (Or words to this effect)

Opening Invocation:

*All initiates of the assembly perform the Kabbalistic Cross together.

Then, the elder/priest invokes, intoning:

Baruch Ha Shem
El Shaddai,
Yah, Yahweh Elohim;
El, Elohim Givor;
Yahweh Tzavaot, Elohim Tzavaot;
Ararita, AGLA.

Atoh Givor Leolam Adonai – You are heroic for the world, O Lord!

Holy One, Bornless One,
Mother-Father of the Light and the Darkness,
Creator of heaven and earth,
Source and Sustenance of all that lives,
We praise you, and we bless and glorify your Holy Name;
and we pray for that day when You and Your Name are One upon the face of the earth!

Intonation of the Shema:

The elder/priest intones the Shema:

Shema Israel, Adonai Elohenu, Adonai Achad - "Hear O Israel, the Lord is your God, the Lord is One."

(For the Wedding Feast the name Yahweh may be used instead of Adonai)

Then elder/priest proclaims:

It is written, “Love Yahweh Elohim with your all heart and soul, mind and strength.”
And also, “Love your neighbor as yourself.”
This is the way of unification, and it is the essence of holiness,
Remembering and practicing it, we are deeply blessed; amen
(The elder-priest touches their brow, heart and solar plexus with the index fingers of both hands together, palms facing in, and makes a giving gesture shifting palms to face outward after touching the heart center, while bowing slightly.)

The elder/priest asks the assembly to be seated.

Invocation of the Archangels of the Sacred Circle:

Then the elder/priest invokes, saying:

Raphael, Healing Power of God, we invite you and we welcome you; please come and be with us!

Turning to the West, the elder/priest invokes, saying:

Gabriel, Strength of God, we invite you and welcome you; please come and be with us!

Turning to the South, the elder/priest invokes, saying:

Michael, Who is like unto God, we invite you and welcome you; please come and be with us!

Turning to the North, the elder/priest invokes, saying:

Uriel, Light of God, we invite you and we welcome you; please come and be with us!

Going to the altar in the center, the elder/priest gazes upward and invokes, saying:

Torahkiel Yahweh, Prince of the Countenance, we invite you and we welcome you; please come and be with us!

Gazing downward and laying hands upon the holy altar, the elder/priest invokes, saying:

Sandalfon, Great Wheel, Angel of the Sacred Circle, we invite you and we welcome you; please come and be with us!

*Before each invocation of the archangels, the name of the archangels is intoned three times by the elder/priest and the assembly, and then the invocation is spoken by the elder/priest.

The elder/priest stands, facing the East and says:

O you Archangels who stand as the attendants of the Bridegroom, let the Gates of the Palace of Lights be opened, and let word of the Wedding Feast go forth into all realms, worlds and universes of the Entirety, gathering all who desire to celebrate the Rite of Mystical Union!

Then the elder/priest says:

Behold, the Image of Hua (or IAO), the Great Angel of the Lord, standing in the Midst; the likeness of the Risen Christ in the Bridal Chamber, saying: “Come, receive my peace and partake of my joy – as on the Day of Be-With-Us let us enter into Union, the remembrance of the Divine I Am. Amen.”

Invocation of the Great Luminous Assembly:

Then, returning to their seat, the elder/priest speaks to the assembly, saying:

Abiding in the remembrance of the Primordial and Cosmic Christ, Divine I Am, let us invoke the great luminous assembly of tzaddikim and maggidim; the spirits of the prophets and apostles of the True Light - all divine and holy emanations of the Pleroma of Light. (*All members of the assembly spontaneously speak the names and invocations of the divine and enlightened beings they would call upon to be present in the Wedding Feast, all as they are inspired in the moment, all together at once, not pausing to take turns – but the Holy Shekinah, the Holy Bride, is not called upon at this time.)

Invocation of the Shekinah of Messiah:

When the invocations of the luminous assembly are complete the elder/priest stands, asking the assembly to stand with them to welcome the Holy Shekinah, the Holy Bride. Once all are standing, the elder/priest begins a song-chant (*which the entire assembly takes up):

Kodesh Imma, Kodesh Kallah

Then, when the song-chant concludes, the elder/priest invokes, saying:

O Holy Mother, Holy Bride, the attendants of the Bridal Chamber abide with us, the guests are gathered for the Wedding Feast, and the Groom is present with us – all waiting upon you. We invite you and we welcome you, we call upon you; please enter and come among us!

The elder/priest intones:

Asher-Asherah, Asher-Asherah, Asher-Asherah, Ah-Sha-Ra-Ha

Then the elder/priest says:

O Queen of Heaven,
O Tower of the Flock,
Holy Shekinah,
We open our mind, heart and life to you,
We invite you and we welcome you:,
Come, rest upon us;
Come, and indwell us!

Uplift us now in your Ascension,
And in Union with you, let us enter the Bridal Chamber,
To abide in the Holy Remembrance of our perfection in Messiah Melchizedek –
The Divine I Am. Amen.


The elder/priest then initiates the chant (*which the entire assembly takes up):


At the conclusion of the chant the elder/priest says: I Shall Be Who I Shall Be

*The assembly responds: I Shall Be Who I Shall Be

The elder/priest proclaims: I Am

*The assembly responds: I Am

The elder/priest intones: Amen

*The assembly responds, saying: Amen

The elder/priest then says:

In this Holy Remembrance let us abide and be enthroned; let us be seated together in peace. (All are seated)

Revelation of the Mystery:

After a moment of reflection, the elder/priest tells of the ancient Rite of the Holy Grail celebrated by Melchizedek with Abram and Sarai, and speaks the mystery of the Wedding Feast and Hieros Gamos, as inspired in the power of the moment; the fruition of the teaching is brought into the Last Supper and the blessing spoken on the bread and wine by Yeshua Messiah, as Messiah Melchizedek. (The words of Master Yeshua, “This is my body,” “this is my blood” and “do this in remembrance of me” are typically woven into this teaching.)

(Traditional blessing of the bread: Blessed are you, Adonai, who brings forth bread from the earth, which nourishes and sustains the human one; blessed are you, Adonai.)

(Traditional blessing of the wine: Blessed are you, Adonai, who brings forth rain that fructifies the vine, which gladdens the heart of the human one; blessed are you, Adonai.)

Consecration of the Feast:

When the teaching of the mystery is complete, the elder/priest says:

Come, let us consecrate the bread and wine of the Wedding Feast together in Holy Remembrance of the Divine I Am. (All members of the assembly arise and encircle the altar.)

The elder/priest initiates the chant of divine names, one at a time (*and the entire assembly takes them up) – each name being chanted a number of times, all as inspired in the moment:

El Elyon

Eheieh (Ah-Ha-Yah)

Yeshua Messiah

Kallah Messiah


(*With visualization and gesture, the spiritual energy of the Divine Light is directed into the bread and wine by the assembly – the images of the Groom and Bride may be envisioned over the altar while their names are intoned, their light and fire envisioned pouring into the bread and wine, all as inspired.)

Theurgic Invocations:

At the completion of the chants, the elder/priest says:

As the Divine I Am, let us speak theurgic invocations and bring forth the Divine Grace of the Pleroma of Light into the Entirety.
(*Abiding in the Union of the Divine I Am the members of the assembly speak their theurgic invocation aloud, each according to their inspiration – all their invocations beginning with the words “I Am,” or else being spoken as direct utterance of Pure Being, Pure Knowing. During this cycle the assembly is seated, members standing when inspired to speak.)

Celebration of the Feast:

When the cycle of theurgic invocations is complete, the elder/priest says:

I Am, the Human One of Light; this is my body, this is my blood; my Body is Light, my Blood is Fire – in Holy Remembrance, let us partake.

The elder/priest breaks the bread and then performs the sign of the cross over both the bread and wine, and then says:

Let us place the Holy Seal upon our invocation.

The elder/priest takes a piece of bread and dips it in the wine and partakes; then, in turn, each member of the assembly takes a piece of bread from the altar, and dipping it in the wine, also partakes.

Perfection of the Holy Seal:

Then the elder/priest says:

Let us perfect the Holy Seal, extending the Blessing and Light of the True Cross into all realms, worlds and universes of the Entirety. (*Still standing in a circle, all turn, facing outward away from the altar.)

The elder-priest says:

May darkness be driven out of the people and the land:
May all illness and dis-ease be healed;
May all living spirits and souls receive Divine Illumination;
May all beings be happy!

Let the Blessings and Grace of the Divine I Am, Our Io Adonai, pour out upon one and all alike!

Then the elder/priest intones Io Adonai three times, along with the assembly.

After intoning Io Adonai the elder/priest, along with the assembly, intones Hallelu Yah three times; and then the elder/priest intones Amen.

Then the elder/priest says: As it is spoken, so is it done.

*The assembly responds: So it is done.

This concludes the Holy Rite of the Wedding Feast.

(After the Holy Feast is complete, the elder or priest consumes the remainder of the consecrated wine, and then takes the bread out doors to an appropriate place and casts it out as a blessing upon all beings.)

This is the traditional method for the celebration of the Wedding Feast in circles of Ecclesia Pistis Sophia on Shabbat, or on other occasions when the Wedding Feast itself is the primary focus in prayer and worship.

Throughout this rite the intention is that words *to the effect* of those provided in the liturgy are used rather than a rigid or literal following of the example of wording given. If there is no elder or priest present, any Sophian initiate can serve as the leader of the assembly, and according to the Sophian Gnostic view the Holy Eucharist is equally effective, as the power of the Divine I Am is within one and all alike, and it is Divine Grace, the Holy Spirit, through which the Wedding Feast is made effective.

This rite can be modified to be used by a solo practitioner, as well as used in its present form for a group celebration.

Blessings & shalom!
Last edited by Tau Malachi on Fri Sep 14, 2012 8:44 am, edited 3 times in total.
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Introduction to Essential Kavvanot of the Wedding Feast.

#2 Postby Elder Gideon » Thu Apr 12, 2012 2:33 pm

The foundation of our mystical worship is the Wedding Feast. Bread and wine for us hold every mystery of the Gospel. Within and behind every ceremony in our tradition are points of concentrated focus and intention: kavvanot. From the simplest kavvanot more elaborate kavvanot may grow, deepening our communion with the One Without End.

Below, you’ll find essential and direct kavvanot to contemplate and explore in your celebration of the Wedding Feast, the mysteries within which are exhaustless. As our tradition insists on direct experience, may these kavvanot inspire and open your heart, mind, and life to the spiritual sustenance present in our celebration of the Messiah.

The Holy Rite:

When we are called to stand and face east at the outset of the wedding feast, let us go within and abide within, in remembrance of the Holy Light from above, holding the conscious intention to be open to the Light of the Messiah.

Opening Invocation:

When the Kabbalistic Cross is performed at the beginning of the opening invocation, envision the Cross of Light within your body.

When the names of God are invoked by the celebrant, let the participant remember God, the Infinite and Eternal, transcendent of all creation, and let them remember the ten Divine emanations through which God interacts and interrelates with creation, and becomes immanent within creation.

When, “Atoh Givor Leolam Adonai – You are heroic for the world, O Lord!” is proclaimed, remember the Divine Emanations as the Mystical Body of the Risen Messiah.

As praise is given to the Holy One, hold in your heart praise and thanksgiving to Christ and God, the True Light.

Intonation of the Shema:

When the celebrant intones the Shema, remember the truth of One God, One Christ, and One Living Spirit: The Holy One of Being.
As the celebrant speaks the essential commandment, “To love God and one’s neighbor,” open your heart and be filled with God’s love.

Invocation of the Archangels of the Sacred Circle:

As the archangels are invoked, chant their names with the celebrant, and focus upon each as you understand them. The most essential focus is upon the presence of holy angels of God with you in the moment; abide in the awareness of the angels of God with awe and wonder.

When the celebrant takes up the invocation of Hua, focus upon the celebrant, aware of yourself in them and they in you, joined in the one Holy and Living Body of Christ.

Invocation of the Great Luminous Assembly:

As you participate with the celebrant in the invocation of the Great Luminous Assembly, let the Holy Spirit inspire you as you call out names of Holy and enlightened ones, and angels of God, and let the awe and wonder of God’s presence and power with you deepen.

Invocation of the Shekinah of Messiah:

When the Holy Shekinah is invoked, remember the Holy Mother and Holy Bride, and receive Her in the fullness of love and joy; inwardly generate great passion and joy.

When the Holy Spirit is invoked, open and receive Her in full.


As you intone the unifications with the celebrant, focus on drawing down the light from above into the good earth. Let this light shine from within you.

Revelation of the Mystery:

When the celebrant is speaking the mystery of bread and wine, giving teaching, listen and hear the Living Word of God speaking; abide in this mystery.

Consecration of the Feast:

When joining the celebrant in the consecration of the bread and wine, focus the light flowing through you into the bread and wine, and with each Divine name intoned, remember the Living Spirit of God moving with, in, and through you.

Theurgic Invocations:

As the time comes for theurgic invocations, ‘I am’ statements, inspired utterances, quotations of the Holy Scriptures, and such, remember your innate unity with Christ and God, the True Light, your innate perfection in the Light Continuum, YHVH, Yeshua.

When the celebrant proclaims the truth of the Human One of Light, “Body of Light, Blood of Fire,” once again focus upon the celebrant and your unity with them in the Living Body of Christ.

Celebration of the Feast:

When you partake of the bread and wine, abide in the perfection of union with a deep and passionate heart wish of self-offering.

Perfection of the Holy Seal:

As you’re standing and facing out, focus on the light of the True Cross extending out into the world. Envision the holy light raying out upon all beings.

Intoning “IO Adonai,” hold the heart wish of the full reception of the Bride by all, the fruition of the Second Coming of Christ in Glory. As IO Adonai is intoned three times, so is the Supernal Light drawn down into Beriyah, Yetzirah and Asiyah, and as Hallelu Yah is intoned three times, Asiyah, Yetzirah and Beriyah are uplifted into Atzilut as in the Great Resurrection and Ascension.

May all enter and remember themselves at one with the Human One!

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Invocation of the Shekinah of Messiah

#3 Postby Elder Gideon » Fri Jan 17, 2014 5:53 am

Shalom Tau Malachi:

As I'm integrating new insights of Adam Ha-Rishon, who is Partzuf of the six sefirot of Hesed to Yesod until the separation into Adam and Eve, I've been wondering about something. As Nukva-Malkut was concealed within Adam Ha-Rishon until the separation of Adam and Eve--Adam being the six and Nukva being the seventh sefirah Malkut--is this in any way parallel with why, after all six directions are invoked, we then invite the Holy Bride? Is this invitation calling Her forth from these six, as Eve from Adam?


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Re: Wedding Feast: A Holy Eucharist

#4 Postby Tau Malachi » Fri Jan 17, 2014 10:35 am

Greetings and blessings in the Holy Light of the Messiah!

On the surface, first we invoke the Names of God, the Sefirot, understanding that the Mystical Body of the Risen Messiah is composed of the Sefirot, and we give praise to the Infinite One and the Messiah. Then we invoke the archangels of the sacred circle, followed by various hosts of tzaddikim and maggidim, or “saints and angels,” as attendants of the bridal chamber. At the same time, this is an invocation of the spiritual powers of the Sefirot of Beriyah and Yetzirah, following the invocation of their powers in Atzilut, and with the invocation of the Holy Bride these influxes are received and anchored in this world by the Living Body, our innate unity with the Infinite One, the Messiah and Shekinah of Messiah, being remembered and celebrated. This is the outer level of understanding the Shabbat Wedding Feast, the invocation of direct influxes of the Sefirot through the Olamot, and the extension of the light, ruhaniyot and shefa of the Sefirot in the world, blessing all and uplifting all (Kol).

On an inner level, though, there are deeper mysteries being celebrated. As we know, in the Risen Messiah there is the generation of a new humanity, and a new heaven and earth, the Risen Messiah being the Second Adam, or Great Seth, the realization of the divine potential represented by Adam Ha-Rishon, within whom male and female are joined in one body of light, or supernal glory, inseparable from one another in the Shekinah of Yahweh Elohim. Thus, on an inner level, there is the generation of this new humanity, and the new heaven and earth within it, the Order of Regeneration, all flowing out of the Holy Light and Spirit of the Infinite one, represented by the Sefirot of Atzilut. In this the Sefirot correspond with the body of Adam Ha-Rishon emanating from Adam Kadmon, the invocation of the Sacred Circle corresponds with Supernal Adam and the invocation of the Holy Bride corresponds with Supernal Havvah (Eve), and we remember and celebrate the inseparability, and transcendence, of male and female in the Messiah, the Human One of Light; hence, we celebrate the generation of the true image and likeness of Yahweh Elohim (Supernal Humanity), which resembles the angels, but is exalted beyond the angels through the Spirit of the Messiah.

On a secret level there is an even deeper mystery being celebrated, one intimately interconnected with the outer and inner levels. On the secret level the invocation of the Sefirot, Sacred Circle and Holy Bride corresponds with the generation of the Threefold Body of Melchizedek, the Body of Truth, Body of Glory and Body of Emanation, respectively.

There are naturally other mysteries within the Shabbat Wedding Feast, for it is the expression of the Gospel of the Second Coming, and communicates various mysteries of the Second Coming and our Christian Kabbalah. As an example, Malkut is the union of the Six Directions of Sacred Circle, or Tiferet and the Six Extremities, and this is alluded to through the invocation of the Sacred Circle followed by the Holy Bride. Thus, gazing into this ceremony many mysteries can be drawn out, both of the Works of Creation and Works of the Chariot.

There is this ceremony for the Shabbat Wedding Feast performed in our lineage, but we perform the wedding feast in many different ways, from most essential to more elaborate, and the Shabbat Wedding Feast becomes a teaching of various mysteries that may be drawn out. As another example, if we are invoking influxes of the Sefirot as the Mystical Body of the Risen Messiah, the wine represents the shefa and the bread ruhaniyot, corresponding with Judgment-Gevurah and Mercy-Hesed, and the Bride and the Groom, respectively. Contemplate this well, and understand!

In “Gnosis of the Cosmic Christ” there is a “blind” reversing the attribute of shefa and ruhaniyot with the objects of the wedding feast, but what I’ve shared here corresponds with the kavvanot of wine and bread in the holy feast of thanksgiving within our lineage and tradition.

It is good to gaze into the mysteries and contemplate them through the ceremony of the Shabbat Wedding Feast; the Spirit may reveal many things to us in this way.

O Adonai, we give all praise and thanks to you for true food and drink, and we pray, please bless us to eat and drink in holiness, in the awareness of our innate oneness with you. Amen.

Messiah Shalom!
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Re: Wedding Feast: A Holy Eucharist

#5 Postby sheryl » Mon Jan 20, 2014 1:58 pm

Shalom Tau Malachi!

While much of what is shared is more luminous than my mental body can reach, I offer my gratitude to Mother for these public sharings, so that each of us might glean something that is beneficial in our unique journey.

For me, I am grateful for the correspondence of the Sefirot, the Sacred Circle, and the Holy Bride with the Threefold Body of Melchizedek.

In invoking the three fold Sanctuary, a heart connection with the outer and the inner sanctuaries arises naturally, but the secret sanctuary, for me, has remained "secret", in the realm of faith and hope. That has shifted experientially with this teaching, for by associating the secret sanctuary with the Sefirot, the Sacred Circle and the Holy Bride, a heart and mind connection is possible.

Perhaps this has been shared before. It is as though a first hearing for me.

WIth much gratitude,


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Re: Wedding Feast: A Holy Eucharist

#6 Postby Tau Malachi » Fri Jan 24, 2014 9:31 am


The correspondence might have been shared before, but not with regard to the ceremony of the wedding feast and the kavvanot within it. The Threefold Body is not as far removed from us as we might think, but rather is the underlying reality of all that appears, and in the "generation" of the Threefold Body its more a matter of the generation of the presence of awareness and purification of consciousness from the vision of ignorance in order to recognize it. Joined with Tzaddik, Great Angel and Bride, the Sefirot, Sacred Circle and Bride is a good way to contemplate the Threefold Body, they are parallel correspondences with those of the inner sanctuary.

Also, the Body of Truth may be contemplated as corresponding with the Sefirot of Atzilut, the Body of Glory the Sefirot of Beriyah and Yetzirah, and the Body of Emanation, or Manifestation, the Sefirot of Asiyah; hence, the Sefirot through all four Olamot-Universes. In this we may remember the teaching of the Christian Kabbalah that the Mystical Body of the Risen Messiah is composed of the light, shefa and ruhaniyot of the Sefirot.

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Re: Wedding Feast: A Holy Eucharist

#7 Postby Kat » Sat Feb 01, 2014 8:12 pm

Shalom Malachi,

I was wondering if there is a way of praying for the dead or dying by way of using an essentiallised version of the Wedding Feast. The Wedding Feast seems to be so much about celebrating the mystery of transcendence and the Body of the Massiah. There has been an inspiration recently to celebrate the feast this way, would one invoke the directions from Earth to Air and then Below and Above. Then perhaps concluding the Wedding Feast, kind of like dissolving into Partzuf. This is just what came to mind, but can anything else be shared about how to use the Wedding Feast in a way of dissolution.

Many thanks,

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Re: Wedding Feast: A Holy Eucharist

#8 Postby Tau Malachi » Tue Feb 04, 2014 11:05 am

Grace and peace, and blessings to you, from Messiah Yeshua!

This is the ceremony of the wedding feast we use in assembly on Shabbat, and it provides an outline for novice initiates to formulate a wedding feast in their own continuum of practice. Thus, on Shabbat all circles and study groups that gather take up this ceremony, and all initiates learn how to perform this ceremony. As I’ve written elsewhere in the “Gnostic Path” forum, there are many ways to perform the feast of bread and wine, and we are not bound to a single way. In this, perhaps, you might consider what I do when I perform a wedding feast in the assembly. Generally speaking, it is a creative affair in the inspiration of the Living Presence and Spirit, and it is virtually never the same twice. In this I point to, and demonstrate, our way with the wedding feast, they are created, formed and enacted based upon our intention in prayer and spiritual work, our theurgic intention. Thus, when we are praying specifically for the dying and the dead there are many different ways we might perform the wedding feast, depending upon the nature of spiritual assistance we discern in the Spirit that souls need.

As you know, we join the wedding feast to many different spiritual works and ceremonies, so, for example, we could pray, worship in the Living Presence, consecrate the bread and wine, and offer it as spiritual or energetic sustenance for the dead, and invite the spirits of the dead to partake as we partake, and be joined to the Body of Christ with us. Then, generating the light body of the Holy Partzuf in the image of Yeshua Messiah, gathering of consciousness into the Spiritual Sun within and behind our heart, merging with the spirits of the dead, we could perform a transference of consciousness on their behalf, uplifting them in return to God, the True Light.

We could also join the wedding feast to giving and receiving in a similar way, though first there would be giving and receiving in worship, and it would be sealed with bread and wine at the end.

Those initiates who practice the Threefold Rite of Perfect Joy could add a special self-offering at the end dedicated to the spirits of the dead, making the bread and wine their own body and blood, and offering it up as a special blessing upon the dying and dead, sealing it by partaking of the bread and wine on behalf of the dead, or setting the bread and wine dedicated to the dead in an indoor or outdoor shrine, inviting all to partake. (This method is especially good for earth-bound spirits and hungry ghost seeking to move on, desiring a new incarnation.)

Here we can also give an example of a wedding feast of dissolution and ascension:

Call upon the Holy Name, and the Blessed Name, and consecrate the bread and wine as in an essential wedding feast. Then invoke the great luminous assembly, and the spirits of the day and spirits of the night, and the spirits of the dying and the dead, and all who desire to come and partake of the Body and Blood of the Lamb of God, reminding of the forgiveness of sin and mercy of God in Christ, and reminding of the Risen Christ and Ascended Christ, inviting the spirits of the dead to join you in the Way of the Great Ascension, the Path of Return.

Then invoke by name each of the archangels, Oriel, Gavriel, Michael, Rafael, Metatron, Sandalfon and Hua, praying for the purification and dissolution of the corresponding elements of consciousness and the “three paths” with each; hence, rehearsing the outer and inner dissolution at the time of death.

When this is accomplished, having invoked the archangels in the order of dissolution of the sacred circle, then invite the spirits of the dead to ascend with you, and cleave rung to rung, Sefirah to Sefirah, invoking the Names of God of the Tree of Life in ascent from Malkut to Keter, either following the Path of the Lightening Bolt or the Path of the Arrow, all as inspired by the Holy Spirit and the need of the dead that have come.

When you cleave and unify your soul with the Holy Sefirot in this way, and joined the spirits of the dead to the Sefirot with you, then you can speak the mysteries of the seven heavens known to you, guiding the spirits of the blessed dead in ascent, culminating in the Supernal Abode, the eighth heaven. In fruition you can speak of the communion with the Lamb of God and Yahweh Elohim Shaddai in the World-To-Come and New Jerusalem, sealing this feast of ascension with bread and wine, and prayers for the salvation of all, the enlightenment and liberation of all, the living, the dying and the dead.

This concludes this wedding feast of ascension for the dead.

These, of course, are just a few examples arising in the moment. There are really many different ways, all as inspired by the Holy Spirit, and all as we intuit the needs of the spirits of the dead when we take up prayers and spiritual works for them. Above we spoke of a transference of consciousness with Yeshua Messiah joined to a wedding feast, but as you might imagine, the Mother, the Bride and Yohanan are also very common in spiritual works for the dying and dead, it all depends upon the needs we intuit. Likewise, we can intuit various other needs, like deliverance from archonic or demonic forces, or a need for divine protection, and so may invoke corresponding archangels and angels, or perhaps a need for spiritual healing, or comforting, and we will invoke corresponding angels, and so on. Thus, there are many different needs of the dead that may be woven into a wedding feast for them.

In closing we may remind that we invoke and invite all spirits who wish to come in peace to every wedding feast we perform, whether the spirits of the living or the dead, the day or the night, and so on; it is a holy feast of the Lord to which all are invited and welcomed, a prayer for the salvation of all as El Elyon intends.

May all spirits and souls be uplifted in the Great Resurrection and Ascension; may all rest in peace and know the pure joy of returning to God. Amen.

Tau Malachi

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Ecclesia Pistis Sophia

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