‘About the Author [Malschi Eben He Eljah ie modern mystic. Hi journey on the pi tual path began when he was young boy, when he encountered atu ‘ofthe Sophian tradition of Grostic Chrstanty, Tes Ej ben Mira He received the ral ation of Sophisn Gnosticism fom Ta Elia, an hasbeen a student and procettoner of Gnostic Christianity for over {hirey-4ur year In 1983 he founded Sopha Fellowship as an expres: ‘son of the radian and has been teaching and stating others loro (Christian Gnosticam,Rosirucian philosophy, and the Holy Kabbalah ‘nce ths tine. He iran insite of Ordo Sones Coss and holds the recognition of ah elder and ta of the Sophian radon ‘lose wth his studies in the Wester Mister adion, Tae Malach Ins ruciedexteneively in rveral Eastern traditions, suc 2 Vajrayana Bak uninand Veda, a6 wel scying and practicing = Mile Est ‘ern tadionof Sf. Wile Gnostic Chastanty has lays been his hearpath and spintial home, Malachi speaks of himsel as» traveler ‘ed explerer ofthe spit and tut, and his journey has taken him to nary sacred place and into dvene Wisdom ators. For many years Tau Malachi served asa hospice volunteer, a volun teerttineand fora peri oftime asa hospice chaplain, Although he ‘wots with patients seffering om vacious fons of terminal ln Inich of is work focused on iva living wich FV and AIDS Toray fe nes inthe Sir fothls, i» Nevada Cay, Caonnia, VING GNOSIS LI A PRACTICAL GUIDE TO GNOSTIC CHRISTIANITY TAU MALACHI Llewelyn PoblctonsLang ht Pil ar Gs Canty © 205 by Ta alc Al his Footed No prtof th bonk ay be edo epee nary manner we (Sec edngincoe eye, sau ween porno ro Lice abe ‘Sint ccopin eco fel ouatane embdce mental vets Parser odes ona Wii an Conic Cerca Goon isan Duly ‘ep it Henig Sind” 17h. cs ow 641065 Freeh Sine ne Pa © 90 by Pv Wi Soper gee by Vee ilerine Uevva naire aero wl Word, Lad. sno a Congres Cologne fubenon Dats Nags praca wide to norte Canty Ta Mah ed Cade bitegraie werrcesand ide Susana fovesaedcas ia “Forins mane nik core pnw pe ol Werden Be Betalan Bre Dep O87 8 ‘och, iN s5155.998 USA sevcetynsom Prandin ihe Und Si of rece CONTENTS Acloooetgness Iran ‘Ore: Goosis and Gnosticism ‘The Meaning of Gaon Csi Cronica “The Nag Hanmsdl bray, Sophian Gros “Two: Gnosis of the Living Yeshua The Name of Namee Groce Secret Knowledge “TheLivea Yeon Goose Tino Acauiing Goo“ Cone “Tarcey The Enlightenment of dhe Messiah Son ofthe Haman One r Seu ofthe Light beset “The Trai of che Massa Job the Bape thf the Mote Emergence of the Light pretence and Lighe bearer, Four: The Holy Bride and First Apostle “The Second Ada “The Eale2nd Redemption of Sophia “The Good News ofthe Bde Five: The Sacred Dance “TheSeoha Gospe “The Union ofthe ride and Badegroom “TheSaced Dance “The Mystery of Anointing and Cston “The Bride ia the Pasion, Crcinin, ad Rensrecton ‘The ken Savor and St. Macy Magdilene ‘Sa The Holy One, God! the Fath. and God the Mosher Conceptions of Cod “The Sophisn Vion af God : Gol the Father and Go the Mother he Beg and Dark Mother ‘The Early Mother Mother Mary Seven! The Demiurgos end Evi “The Demrgos i Grossi “The Origin of Cove enorance Tre ay of Conic Fores “Te Role ofthe Demiurgos and Ei ™ ° 2BaR 2c Cont ight: The Apocalypse and Second Coming of Christ Inthe Herning The Netre of the Apoclyre: “The Anoesivase ae Ariagedon “The Gren Bent nthe Fal Cone. ‘The Womsn o Light ane Whore of Babylon Nine: Essential Wisdom ofthe Torah ‘TheTenh and OW Testment The Scred Uni Living Within Walking in Beaty and Helines esting the loved “The Spins! Gcand ‘Sscred Reasons ‘The Saced Lesoey ‘The Spee of Taek “The Le of Abundance “Ten: Essen! Wiadom ofthe Gospel The Coe of Tath The Winder of Emptints “The Ween of Sorrow The Wir of Hraity The Wisdom of Passion The Wisdom of Forgvenes “The Whedom ofthe Hear “The Wiadom of Pence ‘The Wisdom of Soule The Widamof Zeal ‘The Wisdom of Divine Pie ia 9 faon Cone Eleven: The Path of Gnosis “The Fath of Sel “The -Thoushe Fragmenid Conslouses Legion Divine eerton| Going Within se the Siler Wines “The Niel Journey Enlahrene Stites ‘Twelve: Spiral Afreation and Creative Visualization The Way of Sl Tansirmation “The Creative and Maifesing Power The Name of Cod and Afrmations “Thirtcen: The Perection of Sucess “The View of Perec Success Tee Wey w Succes “The Power othe Ligh-oesnce Condiant Neeson for Pefee Success Aeon " Glomacy ‘Stated Bthcropy ee ACKNOWLEDGMENTS ‘As always Fst give thanks fo my beloved Teacher, Tau Bia ben Miriam, and his lef sprue companions who taught and intited me ita the Sophian tradition of Gnostic Chistian. What lows ot 15 discourses and hooks today the expression of his blessing and teachings. Heya, perhaps, the best fend I! ever ave and a great The sn this world—he sala my hear, | need to acknowiedge and thank Penelope Amat for hes loving and nth help inputting the manuscript ofthis book together, and all of my sprit companions without whote love, encoureyercr, ‘nd support his prolct could not have been done. Iam tly blessed to have ach using epiual fiends and conspacions on the /oueyt [also wish to thank Llewellyn Worldwide and all ofthe stall Lewellyn wbo worked on this project. Llewellyn does a great service by evng voice 1 peoples faltertive spray ang witho. te, Id not know if this book would have been publshed—theve delight. {ul ols ae quite somethingx Adboulepns Book are tly a co-restion because they involve the efor: nde auviy of so many people ncliding the eader who brings the cycle of ‘wrting 0s futon. So 10 everyone involved, | give my thanks f= ppriciton in this adventure: You are deeply appreciated INTRODUCTION Something shin to 2 ‘Big Bang’ of spvtualty and esoteric wisdom happened about two thousand years ago that would dely influence eoples in the West, From i, Gnostic Chistanty and she Kebbalah ‘came inte being-—the deeper mystical dimension of Cristini and Judai hic are interwoven in Sophian Gross. Today the Big Bang echoes as more and more peope are dscovering the beaury and power ofboth Gnosticism and the Kabbalah, nd a Gaostic revival hat begun in Europe and America. Fsrenly, ker 3 longtime of turning tothe East for ealighcnment teachings, people i the West are discovering the mystial ros oftheir own Wester tradion and are realizing that there are living tradcions of enlightenment inthe ‘West as elfecve and as sch as anything to be found inthe Fast ‘This book an introduction and practal guide 1 « ving taditon of Grose Chestnty called Sophian Grostism. I tlls the tale of how Geosticm came into being and the aire of gnosis anon Sophian Gnortc. Init you wil find baste Gnoti ideas ard views, al spiral wisdom drawn from an oral tradition o ty, and you wl Teen how to pracy apply the5 wre swslom of gnosis to your daily ving. More than an ntrdction and preci gui, itiean invitacion ing the myscical and magical die Som: of Geostic Chissnity and tothe experience oa Spiit-connec- tion tha Indes pester prosperity, sucess, health, and happiness by sway of Gnosie wisdom “Though she intention ofthis book it an itroducrion for those new to Gaostie Christan, and it provides a most basic evel of Grose teachings and practices, wht given ste foundation ofthe Gnos tie path wed by novice and adept practitioners alike. Thus, while there Is wisdom usc beginners in this bok, ther i alo wisdom for txose more advanced in thei spinal path. Although i speaks specifically of Gnostic enintual practice, one wil ind that the tech ‘nus and practices presented go beyond the abe! of nowt’ and that she book reflects pracial wisdom veka to anyone inthe spe tual cues, whether or nor she or he is 2 “Gnostic” Gnosticism i fevsenee 2 spiritual er mystical journey seeking sl-reahiation, and the eoennl wisdom of Gnostic direct w to look inwardly 10 ex perience» Spirt-connecton, In this sense, there i somthing univer Sal in Gnostic txchings, a the Gnostic transcends her or his own wisdom tration, Tuy she or he ia mystic in an adventure of con. eousness secking to tctvae and embody «higher consciousness tnd peaeee by whatever name it might be called. Ist so happens ha, in Crosite Chitianty, thie consciousness and power elie the lithe erence” or ‘Chests andi is spoken of nthe language ff Christin Mystsm or Gnosis. one ‘GNOSIS AND GNOSTICISM ‘The Meaning of Gnosticism Goosteis tse actaly predates Chany, going back to pre-Chiis ‘ton Mysteytaditons of ancient Eayp, Mesopotamia, and Gresoe Es sennilly, these Mystery traditions cpreened ina secre wisdom tht wac only dione to those who were found worthy and who were Inited and dhs were considered tobe amoag the "choven ore “Aspirant of the ancient Mystery trations would engage in study an contempltion oftheir waditons sacred reaching, the comeepceding spintul practices, and spiral ile. As they made props, they te «ved ination of one form or another, ard pineal and metaphyseal mysteries were revealed 1 then-—the moe secret mysteries bln vealed ehreugh an aca sate of divine iluninaton or an enzbten ment experience. At the very heart ofthese Mystery trations was the bei hat spinal knowledge and understanding could ulimatey comeon only by way of divect and personal expenence—speiially, throughs conscious croton of eneslf towards the noble idea: divine being “The eta Gnostic” has become a el used fora pethor of sit ‘ual and mystical cuments within nd around Chistansty during is nt- fal fommavon in the fist ew centuries folowing the death nd esuec- tion of ess, currents chit inclade pagan forms of Gnostic, Jewish nd Christian Grostcism, and what some have argued incluge even ‘Buddhist and Hinds inflences rom the East Inthe way thi erm has come to be sed, includes avast spectrum of spl and myst {tions some of which predate the less movemers, others which occur siouilaneout with if 3¢ well ae many that were dely part of he cra- Inal Jesus movement. If there sane ching all of these various spietual nid mystical traditions have common, 5 this salvation o elight ‘rmert ithe result ofa diet and penonal spetual or mysial exper ence hence ss “Gnosis the Greek word for “kaowledge” akin to the Hebrew ‘word Dia, which seo means "knowledge As this word isused amon Goostes gnosis docs not denote knowledge a: we typally would think af ein our modern larwuage—something inellecsial o 806 2ted withthe reasoning mind alone—aor does denote information futher from outside of oneself, To + Gnostic, gvosis connor: sp ‘ual and inniive knowledge acquted fom within oneself and ones ‘own martial experience, risa knowledge gine thragh a holistic n= teligence ofthe heat and soul, mind and boda "knowing direct Inthe ulumate sens, mosis a state of divine lamination and ind- cates the embodiment ofa higher state of consciousness than syria inthe ordinary percn nthe broadest sense, Gost san accu Inton of teachings tha are founded upon gnosis, or spiial pa that leads ogni, anda Gnostic ea perio who has aed goss hin cocker Gre en Gott 2 Christian Gnosticism Justa the tem Gnostic coves a brosd range of spi and mat tal adios, x als dees the term "Chrstian Grose "When the ‘word "Chrisianiy” i breught up, most people naturally think oft in terms ofthe Roman Cathie, Estern Orthoda, or Protstan banchos and the varios reliaius cs tha have come to represent them. Yt before the famation of rthedoxy and the celsius instatione with their established dogmas and eres, Chrinanty was an smszing sec: ‘rum of diverse views among varus areups about what Jesus aught and did. nth, Chitty in ts original state wa compoced of lpicity of forms ad, i his snes, was fone I was reat ‘movement ofspntalty and enlighenment. While there were indeed, Some forms ta resembled wat would Iter become orto belief ‘hated the outer teachiogsalone, there were any cuents of 9 sea and Gnostic Christianity that included inne and secret teachin. The tm Chestian Gnosticism, ia general indices all mytial and Goostie cures within carly Chairtanty an all Chritian Mystery schools that arose founded upon inner and secret teachrws of Jess, nosis of Canst consciousness At the outset, Chretanity wae 2 completely orl raion, passed down from the apostles ro thet dscipes. texted in many and diverse forms, depending upon dhe knowledge and experence of each poste and the capasiyof the dicipls to receive thee teachings. Thote was nosingle canon of doctrine or ceed, no was there any fined aren of Holy Scape, Rather the whole movement was founded upon ly Ing tansmsion of sirul teachings and practices, atthe heart of which was direc and personal experience ofthe Chit presence. ‘One generation of apostles and csclpls gave way to another, and within few generations, there were Ierlly hundreds of diferent ver sions of Jena caching, she events of his if, and interpretations of the meanings behind them—hence hundreds of gospels. Each eilcted Aire views and experiences of Jena and. more specially ere ‘sions and experiences of Christ. Esertialy, orginal Chastanic was 2 living epentence of the Cis (ight presence), Lage (woe), andSipe eden) ands this sense, represented a living enlightenment Inte the oa akons began tobe wetten down ln this proces, vite natural, the oil diversity began to diminish The woslavion ofan eral tradition into writen form invaves a process af selecting the version tobe tol, The version would be based upon what the writer ‘considers most important, the audience ta which iis writen, andthe Akgree ta which she chosen audience wil be able to rete to and un derstand whats writen. Ke alo Teaver thore who cannot rad or wete slit entirely cut ofthe process, sus inthe wanton from an ora to {writen tradition, the views and experiences hat are expesid maw Significant, Nevertheless, even withthe tanetion frm an excively Sra raion cowards written tradition, ithe fist several hunered ‘year of Cristanity there were eral hundreds of eferent nes of| teachings and practices, sd the ol tradtons continued alongs the “writen tains, The vat major of thee araland written ations ‘were myst! and Gnostic in mature, They mantsined inner and secret level ofthe techings and paced great sess upon direct spinal or ‘nya contct with Chin each individuals. own exoesence ‘Chrisie, nthe orm that ac ypc known today, s bua dim ‘lection af ginal Christan, aking as rue spiral and mystical onsen. Baily, Christan ai has come 1 be known di nota pot ntl the te ofthe Roman emperr Corstanine During his eign, ve Roman Foire was disintegrating det ighing beewsen te vari seligious ers. In the ancient worl, plites and eison were com > sty ameparble, Consequenty the eraperor Constntine undeneent "supposed "spstual experience,” which lead 10 his conversion to = pecficsectf Chin: In 325 CE, he ordered 2 coun of reins ‘ead, bishops, and theologians to grther in Nicaea! and demanded thom 29 come up with a act docinne and creed acceptable 19 him Essentaly, Constantine ordered them fo develop 2 sate religion that Cae and Gus 5 ‘would bested to serve at his scio-politial vehi, through wich he ‘night impose his ue threughout the whole empire ‘Obviosy under pressure to produce anew version of Chiistia el- von swiftly and to cave outa clear dogmatic decrine and cree, com promises were made nd she julgment ofthe emperoe was srongly con: sidered. After all, what ah emperor wants, an emperor ges kewie, those who provide iar richly rewarded. Mysteal and Cros eee ments hod to be striped away, for people could not be subjected te Roman rule and authority by empowering individuals or placing vale on ther spl expetences Thus, nei environment af peso eh Dito, the doctrine and creed ofthe Reman Church roe, which in an Ins hecome the largest siagleinlluence in the development of Wester chelation and Ue history of Westem cule This evermnly developed ito the persecution, oppression soe 1 murder of mlins and lions of people whose belies and 3 ‘ees fered from the exablinhed onhodox dogma ad ceed, on be fore the ater period ofthe Office of the Inguisition ands strociies Anything seen to theaten or contradict he authority ofthe emperor, ‘nd by extension the Roman Church, was put down and dexroyed over ‘he couse ofthe next several handed years, and long nt the tre Mose mysteal aad Gnotie exrens of Christianity were anniiled, save fora relative few that went underground and formed thens-ves. Inv secret societies, Ths the awesome and wondtul bento cver sity which formed original Chasuanity wall bur destroyed, and mye ‘sand Crests aig Chrsane were branded “heretics” ‘Gaostic Christianity, therefore, prevents amore “eters ‘eet side of Chrstansy—an inner snd msi! tradition, the tessh- ings and practices of which pplaly having litle, i anything > do vith orthodox forms of Christianity. Essentially, Chrian Grosicim ‘represents enghtenment teachings of ving wisdom nthe Wes that have survived under the show of persecution for thousands of yrs “Today, once again, mystical and Goostie currents of Christian sppesring openly—some having existed all the while in seer, and others newly inspired by the movement ofthe Sprit and sesend‘ ow ‘vents nthe words of St John, “The ght shines inthe dakess, and the earkres id ot overcome it ‘The Nai Hammadi Library (Over the course ofthe past three hundred years there have heen mi nero finds f ancien sacred literature. Whale onthe surface the ci ‘cumstances of the most significant discoveries seem coincidental or random chance, one cannot help bat think ofthe tema’ tradison in “Tiber In Vajpayene Buddhism, ee Believed that enlightened masters of the past buried and hid special wisdom teachings for future genera ‘oon When its ime fora serma to be found enlightened beings snd tmtuhion guide 3 ly person co cover a terma and to receWve and transit the wad contain. Though the individuals who have ds- covered sare literati of Western wirdom waditions ad those who Ihave made these sacred wrt avalable may not exactly qulfy as “holy people "as are the tertons' of et neverseles there seems 40 ‘bea movement ofthe Sprit and perhaps, the infhuence of enlightened ‘or divine beings behind the discoveries, Aral, is only now in cur tod era that dhe stranglehold of orthodox Chrisianty hasbeen broken, toallow sich ancient sacred texts to sce she lat of day with ct being hidden away in some secret vaul ofthe Vatican or de- stroyed akogether Likewise, its now, with our gener standard of ed- teaton higher than ever before, cha these sacred iets can benefit ‘more individual Alka fat any time we have needed an extension of Tight and tc and 2 restoration of tue sprtlty and enlightenment In Wester clare, i snow a we face what may well be our greatest cvoluionay challenge: with growing psychic tension due to an accel ‘cation of eonciousness, acceso increasingly greater technology and isl isues and development towards global culture, Gea and Gio 7 all of which must be managed and integrated, we ase in heed of spr tual wisdom. Considering the significant roe of the West inthe cevtable process she timing ofthese discoveries could not be more pect than the present.” ‘The two most signfieanc finds, without a doub, were the Dead Sea Scroll andthe Nag Hammadi brary. The Dead Sox Scrolls them selvecare not diretly Gnostic but they represen: the bray of Je Ish Esene community that er likely exited during the lie of Jens of Nazareth The Fssenes were 2 mysteal sect 9 Judasn ofthe me, and ‘he Dead Sea Scalis provide evidence of current of mystical thowgt among Jewish peoples distinct fom the Metkavah Myatcian com: son tothe Pharisees. Ghosts sel represents 3 mystical and mag teal form of spntuaty, and in general, Chetan Gaiam views Jess as mystic and magician who taught a mystical path to higher consciousness an selFtealzation Evidence of civeree myrical tends of thought among Jewish peoples lends great support to thi view. Such teachings and practices would not at al have been strange or oxt ‘ofplce in the etme of esr ‘The Nag Hammad brary however, ie beyond any doubt the most sigelicane ind in the context of Gnostic and insight ino orignal ‘Christianiy foramong the many different sacred texts it contains ae haly book of pazan Gnosticism, suchas those ofthe Greek-Egypion ‘magical adition of Hermes Tasmegius long with muny mystical ‘wntngs of Jewish Chrstian and Gnostic Chratian origin, Essencally there ae numerous tradtons ef mystial and Gnostic Christan represented inthe Nag Hammadi library, Ie sce sate to sy that the Nag Haramaci library ia great windom teary of Western spi tealey and enighteoment, Lineage" of Caos Christianity that existed as secret societies be ove the discovery ofthe Nag Hammadi library have thelr own onl © Come in 5 4 Senor and mance who acne ema Veer Bubs 5 The ov aya wan rom whch he Kabah need 6 Asser itn my lp an ma ets® Owe raion of teaching and practices independent ofthe cred ext: hat fom this ibrar, Some ofthe texts n the Nag Hard directly sup port oe prove relevant o these older Goose Chistian rations. The Neg Flamm ea whole, supports and celebrate adversity of views ‘on the Crit event and i ws in this way. However, for lines re ‘existing the Nag Hammadi, having their own foundation of ving te Cltion, rch ofthe Nag Harmmad Hays spurtually and racially inelevent ands not ured. Only selected works fom the Nag Hammad sr absorbed ina thei teachings This 20 the ease For mos newer ‘orenis af Gnosicism, for most af them have aren since dhe publica tien of he Nig Harnad and rely more hes upon he sacred texts ‘of the varius tradition that appear inthe library: In general, fom 3 Gnosie Christian perspective, each euret or tadion dows wht is ‘eho iefom the Nag Hammadi library, whether the older or newer Gros schools, This, el reflects the classical Gnostic approach in which the krowkdge nad experience ofeach individ fe more wale ‘ud thn any fixed view of dogmattedocrine and creed. Te both ol nl new schools of Chestian Crasticem, the Nag Hammadi is cer Thuly art ofthe inspiration to teach and rate openly and ica, in fice, spatked 2 Grow revival in the Wes Sophian Gnosticism ‘ “The Sophian tradition of Gnostic Chustansty is among the lineages thot existed ator to che dicovery ofthe Nag Harnmadi iba; hence itis «preg Hammadi tradition of Chisian Gnosticism. Its known ston goes bsck tothe late seventeenth century Europe, whe ii said ro have ousted in Germany, France, Great Brin, Spain, and Ka Fs known hixoy emerges with the dae othe Resieracan enlighten rent in Europe which Gnestici is boc sido sanficanly nfs nee. However scaring 40 stores told sn the tradition, Sophian [Grow ciem trace itl ack St. Mary Magdalene and to the Order ol Si. Michal, which ie ssid o have formed around er and her son. Ca and Gaston a Unni the present generation of Sophian intites, Sphian Coste ‘im hasbeen an exclusively aral tradition, passed on mouth sent from eldest! of he tration to their students and sips. Es sentally, the Foundation of dhe Sophian tradition i Christan ab. bala it represen frm of Gaostie Chastity with strong rien Jesrich mystics. As | had pointed out in previous book, Jeu sa leith tescher and principally aught Jewish disciples, Ths, fom a Sophian perspective ess was a mystic and magician, then the foun dation of his teachings would be Jewish mystic, or what has come tobe known asthe Holy Kabbalah Many forms of Chriian mysticism and Gnomes ae funded upon the Kabbalah. Whats eissine to the Sophian tition, 2s im nll ints wings origin Back to St. Mary Magdalene, ae its tach ings regarding St. Mary Magdalene: No onl do Sophians belies that Jews was an enlightened being they believe that Mary Magdaie~ was also an enlightened person Basically, according to Sophian teach nas, Mary Magslene was she eonzore and wife ofthe Maser, was eval ane coelightened with him, and was co-preacher of the Gospel with hi, Obviowsy the inlasion ofS. Mary Magdalene reflec aver eth ferent vew of fesu, his teachings, and the event of the Copel shan “what aught in orthodox Chrstiniy, Whatever is meant by "Chis tos ia Sophia teachings is nt loa othe person of fess. Indie in Mary aswell and this, i tr leads toa teaching of the (Christos asthe eth ad ight within euch and every human be. I the Sophian view, Jesus was asel-ealized individual, St. Mary Mag lene also became sel relzed and together they taught others Mew to become slérelized, Hence, they tnugh » path to enlightenment and iberation Sophin Gnosicim represents she elightenment aching ol iv ng Wester tradition that has ben embodied and powed on in scset, 5 Sep es0 One from one generion of Sophian intite to another for hundeds er hap even thousands of ears, Is composed of outer ier, and level of spinal teachings and practices, which range fom teaching’ ‘hat suppor Baie spiral pracice and le, to advanced teaching’ and practces tha aim aan acsal ate of self realization o enlghten- ‘ent At the hear ofall Sophian teachings and practices sa direct and Personal spinal experience ofthe Christos o light presence within ‘oneself fee is fom this enlightenment experience that the elder and ‘au of the tation have formed the teachings and practices, and con tite todo sot this very day ‘Gnostic Chreianity by nature exoteri, which means “for fe ‘The Gnostic path, asa whole, sot meant for everyone and cannot be taken up by everyone. Iris intended for individuals who are si- tually matare nd who are acally ready fr the enya journey’ to enlightenment, A we hall se, Jens himself didnot teach and int te evezyone who eame to in he taught and inated only those ‘who were ripe fr the harvest. Nevertheless, the hear-wish of every Gnostic Christian i forthe enlightenment and liberation ofall ling spircs and sous, end there are teachings and practices in Grorte (Chaney tht are both poweral and practical. and tha are useful nd benefit anyone seeking t develop a spi fe, who desire to copérence a Spit-connecton. It this dimension of Grose Christianity, and specially ofthe Sophian tration that willbe the foci ofthis hook—Chostic teachings that support abasic spiral practice nd spintul ie, Hopefully, wil seve a an nrodcson [Gnosic Christian ides or thote who may be unfsmie with Cos seam, as well 82 guide for besianers who feel ncned towards he Goosti path tivo GNOSIS OF THE LIVING YESHUA ‘The Name of Names ous isthe Greck name ofthe Master that has bocome pope on ‘count of orhodox traditions of Chnstanty: Among Jewish and Gees, "We Christians, the name Yebus is commonly uted, which ie Ariaic ands desived from the Hebrew name Joshua. erste the lanange fe teacher and his dscpiesscmally spoke, This isthe name the de. les se for the teacher, and ii the name by which he would have fefered to himself By wing this mare, we dew ourselves else othe vine presence and power mares in the fist circle and, specibelly we diaw curselves closer fo the Anointed (Mesa). In the Gospels thr apear inthe Bible end the Iter writen by apostes, we are fold chat there is power inthe name of Yeshua snd ‘hatin speaking this name this power flows trough wt. Inthe name of Yeshua, dark spins ae sald to be banished, iliness and discave 2 healed all manne of wonders accus, and people expesienee then ia power of God. The question arse, "Whatisthe meuning of he sme! Nosh, and what i dhe power ofthe name’ A sty of the name ‘Yesnue from Hebrew and Aramaic provides an answer to this ques tion In Hlebre, he name s very specific and infact, contains secret knowledge (gnosis) Essenally, Yeshua (77277) ithe primary name forthe divine inthe (Olé Testament which js Yau! (TAT), with the adion ofthe He: brew leer Shin (2) Inthe Kabbalah, Yahweh s called the Great Name Gf God, end in the Judai tradi te considered so holy ha iti nat Spoken out lou. Even when the temple stood in Jerslem, this holy tame was na poken except by the high pris once a year in she hey foie. Mystics would ue thi are o enter ino propheric states of ‘onsciousess under ceriin conditons, andin private, but i was never Spoken by ordinary individuals, leis this vine sme thats addressed be thin commandment, in-which ts writen, "You shal noc make ‘wronsfal use ofthe ame of the Lod (Yahweh) your Gos ‘Yeshua literally means "abc delivers” Refering co Yahweh 3:2 rome’ iacrally deceptive. [nthe ist place, is more akin toa des sgottion chan a proper name In the second place, 5 noe actly oun, bua wer, Yahweh literally means, "Tha: which was, and for. ‘ver thall Be" This may be taken to incest divine being yeti aso ‘connotes something like the “orc” or hfe power, and the ide of» Continuum, 2 serm played upon keavily by Christan Gnostes. The sword Yaweh connotes the Sprit of tuth or the eat of if, Inserme ff force and continua, fides ta force in the unmarifst state as well esa force in manifertation—bence she force unmoved and the Taree stn motion. One exnnot help but think ofthe ou:pouring oF igh an ener fom the ain and stars when contemplating this aly rmame.el Goe. The seo Yahweh as3 name” semets tha hs force s tsa inligence. Hence, indicates a conscousnes-force or energy inveligene 1 Bedea67 hat fg Ye e ‘The name Yeshus thercere implies chat knowledge of this con ssousnes ore liberates the soil aie frequently put, “Th wl se you fee" The Hebrew lever that aded tothe sine Yah vech to produce the mame Yeshua, he leer Shi, i sgeliant Ie is the Hebrew leer most commonly asocated with the Holy isc or Holy Shekinsh, which iste divine presence and power el God snd beyond creation. Appearing in the name of Yes, i imple en tembociment ofthe divine presence and pawer and, specifically, awakening of the conscousneet force within an individu, hus, "knowledge (gnori) ofthe truth comes by way ofthe embodiment of the Spint of uth which ae of self realzation, sia, the name of the teacher actually means a sate of divine ie lamination —enlightennent—that berate the so. Thi the ower inthe name of Yeshua, the power of the soul thats consciously anied withthe One life-power (God). nthe tacts of Gnostic Chan iy, the rame Yeshua the tah f any reslized or enlightened ins al ands not late othe great Teacher whe hs come tobe Keown ‘by this mme. The close we ae to his trath and lght—this enlghien- ment —the more poweral the nae of Yeshua when we seat “Thrcighout the remainder ofthis Book we will se this version of the Masters name to remind ue ofthis nox exientia rth within vs, hich isthe sere” knowledge atthe heart of Christan Gnostic, Every time shis blessed mime appears, remember that there is power 9 this mame beesae the hfe power (God presence and power) isin you! Gaosis: Secret Knowledge Throush our brief contemplation of the mame Yess and the Yahweh, we have come into contact with esoteric knowdge or gro which woul be called “outer knowledge’ mang Gnosis. fe son were to mediate upon the teachings given, lack deeper nt the names of Yeshua and Yshweh, and havea dee and personal spinal experience of the mystery symbolized by these names, he or dhe would cee what Gnosis al incr knowledge. Outer nwlsge and ier“ Too knowledge amang Grossi esoteric in the sense that I not co mon knowledge among the masses of mani and ony a relative fee tre in posession of tn our example, ow know the tue reeaning of the name Yenhus and the name Yelweh rom which itis derived. Secret knowledge among Gnosis would mean somethin more—at would not ‘only be a deperisight into the mystery ofthe names, but sho woul bea direct and personal experience of he divine iluminaon or ekight- enient they symbolize. I ehrough ines a secret knowles a de fined by Gnosticism that ath seeker acully becomes 2 Gnoste— ‘one who noms the Spit of tah “The willingness to sec dizect and personal experience ofthe th and lights the foundation of ll mystical traitions andi st he vey ‘heart of Gnortictim Esentaly, amis bor from the recognision that he or she isan ontsier to the expenence of enlightenment or ‘Cod and the realization that ie possible to have direct and personal ‘aperince of divine being im whatever frm it might be concebved Tas the mystical apirant secks out duectsprieal experience of seat, and as the tnath and light unfolds inhi or her owa expenence, the mystic becomes an insider we Look costly ino the Gospel that ppeat inthe Bible, a5 well a into the sacred Seriptues of the Nag “amma iby, we wl find that Yeshua irslf spoke of ‘outsides nd "siders” and we wil ind hints ¢eiffereat level of teachinss— cuter Sane ad secret. : “There isa striking passage Inthe Gospa! of St. Mark that directly spe ofthe des of outsiders and insiders ‘When he was slone, those who were around him along swith the twelve asked him about the parables. And he sid to them, "Ta you hasbeen given the secret of he kingdom (of God, but for those outside, everything occurs in par bes inorder tha they may indeed look, but not perceive, ‘and may ten, but nok understand, s0 that they may not fuer gain and be forgiven" Grains Yoe » Hore Yeshua zal speaks of insiders and outsiders, chose te vont the secret of che kingdom of Gods gven, and those Irn wm the We ind avery sino pasage in the Gospel “Then the eiciples che and asked him, “Why do you spe to them in parables?” He answered, “To you it has been sven to know the secress of the kingdom of heaven, but to them i has not been given. Boe to those who have, more Wil be given, and they wll have an abundance but fom those wits have nothing even what they have willbe taken ay. The reason {speak to Uhr in parables that seeing they do no perceive, and hearing they do wot ste, nor da hey urdentand”” ln thi passage Yeshua ako spesk of outsder and insider, en he indicates the distinction berwees the ssider and ouside. The ise 2 person who already his some degree of anos or dite pin ‘expesence ofthe rath and light, while the ctder acs any el gro ‘cor sprtalexpvience ofthe ith. tals implies that the inside is chosen or lect. nthe xense that he or she hae a certain degree of sir Sl maturty and sou-evolution whic others do not have ‘The Gospel of St. Mark, perhaps more than any other, maker it clear thatthe sar ofan insider based on spiritual expevience that ses Inner oF secret knowledge. Frequently throughout the Gospel, ‘when healing hasbeen performed or a mystery is revealed, Yeshua Impossa solemn charge of sence and sezeey on hie dtp, hove ‘who have been healed, and even upon demons he casts cut, Becase ofthis, the Gospel of Se, Mark soften called the Gospel of “secret, epiphanies" and ssid to bear 2 stong Gnostic quality, becase 1 Inner and secret knowledge continually being implied. The idea of esreric knowledge wss not iolated to Yess and his ctrl, however, but was common inthe rabbinical Juda raion of 2 Gone ofS Nak? 5 Genpdol Se Masten B016 tes the tins Jewish abbis were emporcered 0 openly spsak achinss on ‘the Scriptures, bt cecain“tecet teachings” were forbidden to Be spoken in public Esoteric teachings on Genesis the mysteries of ce ation Ezekels vision ofthe moe and mysteries of prophecy were not allowed ta he communicrted except wader speci conditions an in private. ln the Mishoah Hayles written, lis forbdden to ds ‘course. .on the Creation ofthe World in the presence of wo, and tn the Merkavah in the presence of one, ules be is wise and able o understand of hinsel “According 1 masters of Christian Gnostic, thee mystical wach- Ings on evasion and merkavah are the ‘serets ofthe hingdom of God ‘ht Yeshua enue to he “inedes who were his disciples, bu inthe contee of the supreme mysteries ofthe Memiah—the One anointed ‘with he superna ight of God We gota hint of hi fom he writings ‘fSt Pa The basis of merkavah mystics s teachings om the aa nen of prophetic consciueness and heavenly wsons. St. Paul writes ‘of such an experience in 2 Corinthian. “Tknow a person n Chr whe fourteen yeu ago was caught up the thiedheavert—ehether inthe boey or out ofthe body Ido nat know, God knows. And [now the such a peron-—whether in the odor out of the body donot know God knows-—oras caught up ino peraise sd heard things that are not to be tla that no moral & peated ro repeat.” kewhere St. Paul writes. “Yet among the matereave do speak ws dom, though it i not wisdom ofthis age o ofthe rulers of his 2g, ‘who are doomed o perch But we speak Cod wisdom, vcret ad hid den, hich Cov dees before the age or our gory" ‘ough easoges like there wee that aot only Yeshua but ater the spores ako make a distinction between the outsider and insider, he Which ced Shon a Kaba, meaning “Clone of ace or Gai ofthe ig Yaar 7 profane and che nate, and that cute, ane, and secret teachings ex ‘sed. Thanks to St Paul rie comament regarding his wen merkavah ‘experienc, we ever have 3 int 50 the nature ofthe ner and secret ‘caching, at least in pat In teachings on the merkavah, seven heen se mentioned and St, Paul speaks of his experience ofthe third hen, noting that experiences of higher states of conscieuiness are pos, which alludes to various gradations of conciousness and gross even mong insiders or iiates. That, while there are ouiders and isi crs—the prfane and iniates—among intiste here are various grades corresponding to outer, inner, and secret levels of eoteri teachings ‘This elected inthe canonized Gosplfor example, in the Trnsia- Laton, hen Yeshua oly took a couple of his ciples up the moun taint experience the revelation ofthe ght presence, or when Yesha fest appears to St Mary Magdalene ale asthe Risen Chest. In the Gospel of St. Thomas fom the Nag Hammad, which islf ‘aims to represent ‘ceret sings ofthe teacher, we find sr excel- lent expe Jesus said to his disciples, “Compare me to someone and tell me who Iam lik.” Simon Peter sid to him, "You are ike righteous ange” Matthew sid ahi, "You ae kes wise philosopher” Thomas sid to hi, “Mater, my mouth 's wholly incapable of saying who you ae like" Jesi std, “Tam not your master Because yous have dn, you have become intesicsted from the bubbling spring which Ihave measured out And he soak hin and ol him dre tings, When Thomas retuned to his compnions, they asked him, “What did Jesus sy t you Thomat ead o them,“ Tell you one ofthe dhings which he tld me, you wil pick Uupstones and throw them at me fie wll come out ofthe stones and burn you up 10 Cospel Se Thames ag 138 Two Here, Thomas i cleats given secret teachings in private by Yesla hac othe dicpls wore not privy to, adit ie drectly ed that Thos ‘yes not lowed ro repeat these special teachings evento others sors ‘Yeshua disciples Tu, welll ciples recetved iner teachings that ‘were not gwen 0 osteiders, there was loa dstncion made between Cuter inne and secret teachings within the cle of scples sf, tht there were nner and secret teachings which were only given to 2 ‘elec ew among the disciples of Yeshua. The way in which Thomas ‘pas chosen suggests that he had a moe direct experience ofthe Chis tos and a greater spa matuity, and i war on acount of his that he ‘was selected. Esentlly, the coanoction I that Thomas was nearer so the indwelling Chit in hime and therefore would be able toes and tundentand deeper levels of the teachings. Always, 6a gestion of ‘what a ven person wl be able to look and se for him: or hes and ‘what a person ean hea and understand inthe context of his or her own "You will rca inthe lst chapter, our description of onsinal “Chestaniy, tha inthe fs thre hundred eats ofthe Yeshun move rent there were many and diverse views and teachings of what Yeshus fhid and did. When we examine the Senprures and source works closely, we ind that his was tn nthe eile of Yshuaé immediate Aiscioles,2¢ wel, Yeshua taught and inated each disciple according te his or her own capacity, ané what he taught any ewen disciple was ‘bac upon the degree to which he or she was able enter into the ‘experince of Crist consciousness and the Sint of ruth. Ths, here ‘was 2 diveraty of teachings—outer, inet, and secet—among the trigial disciples of Yes, and ro some of his disciples he imparted Spcial teachings of eroteric wisdom. Chetan Gnosticgm i stn tally founded upon these ner and secret eachings—hence the sno sis Noster Yeshua imparted to hisclos='« dscns, Gros eis Yona » ‘The Living Yeshua “The Gnostic Gospel ofS. Thomas begin with the statement "Tse are he secret sayings which the living Jeni spake and which D ‘05 Thomas hs wrote dour The Gospel then contnuts, "And he said, "Whoever finds th intercetaton ofthese sayings wil no x50 rience death." The name Living Yeshua is common among Chri ‘Gnostis and Gnoste writings ands always sed to denote the Riven Savior or Risen Cs. sudy ofthe varus Gnostic Septues in "he Nag Hammack will reves! that rypically peaking, the lain of ‘Goostic Holy Book s that shetr ogi the Living Yeshua or Rigen (Ch, which implies that dhe teachings cectived come from an in itive or visionary experience—hence a dzect and pesonal experience ofthe Chit, ‘The first saying ofthe Gospel of St. Thomas, in which its writen ‘hat Yeshua promises tha anyone who understands the sayings ef the Gosget wil not experience death alludes to the respon ofthese) fngs as an gral unit of wiscorn teachings. Thus, the Living Yeshua speaks ofthe eyngs fll the tet, ac hough begining = tation. Because the name Living Yes is wed implies ths the sy Ing come irom an incuive or visionary experience o the Rises Christ Previously we indicated tha the Yeshua movement ws an oral te this way isthe pth celightenment at taught and demonstrated by Lord Yeshua under- ‘00d, 0 that one does mat fall into the flly of worshipping aman, however holy and sellrealized as God, the Allin All, Understanding ‘Yeshua a6 holy mtn, 2 human being the story of his lle and the vents tha transpire become a revelation ofthe path to Christ con Setcusies, [a spiral allegory ofthe slf-eliation proces in which we ar allinvolved Birth of the Mystic In the Sophinn teschings Yeshua is conceived through the union of Joven and Mar and though indceda great soul an sirinalprodiey, the is pot born Chried. The stores of immaculate conception and vir sin bint are considered myths meant to convey mysteries ofthe Chis tos os allegories ofthe divine grace itega othe awakening of the seul and the journey to Chit consciousness. The whole ides of being born ina barn among animals quite symbolic, forthe very nature of fur spinal development and evolution the regeneration ofthe be (al soul [Nefesh) trough the recogation and relzation of ou Bev nly sou (Neshamah)—hence the soul of ight. The implications are that through the Christos that we dscover our rue humanity, and thar embodying the Chistori the purpose of human bith, Al pec ofthe myth ofthe conception and bith of Yeshua are understood in 3 Te Fnlgbements he Ms I similar fasion and manyexoerc teachings ae given in Sophian tad Som based ups this myth, ‘The view of Yeshua conceived ie mturl way i common to mos CChratian Crome traditions, and the subject i taken uo in seve ‘Goose Serptres that appear inthe Neg Hama libray. For exam ble, nthe Gospel of St. Philip, which represents the ancient Vale lan School of Gnostic Christianity, is writen, “Some sy, Mary con ‘cived by the Holy Sprit. They are i ror They donot know wat they ae saying. When dl a worran ever conceive by worn” {cs also wntten, “And the Lord would not have ssid ‘My father ‘ho sin heaven unless head another father, but he would have sid simply My father” ‘The tem for the Holy Spin in Hebrew, Rasch H-Kads, ike the team forthe divine presence and power of God, Sina, feminine. “The author ofthe Gospel of Se Philp plays upon ths in adeesing the iamorance of ner ele in irmaculate conception snd the vir tin bith. Ye, nthe same passage che author says, “Mery is the Virgin ‘hom no power delle" allaling to esoteric teachings behind the snych, Ths, while not accepting any Ira interretation in she myth, (Canstian Ghosts find metaphysical and coumological rth i how a mystic, and spcticaly the Chvit-berer,sspriually bom, ‘There is birth and there reir. What meant by birth is what ‘causes a person zo become a tuth-ecket—how 3 mystical neination| comes ino being. One who embarks upon the sacred ques and takes "sp the path to Christ conscousners experiences a spiral bth, Why fone person becomes a truth-scker and takes up the spre! life, and nother does not, is something ofa mystery. Those whe do entctin the suered quest and take up the spitual fe have been born to it— ‘which ito say that somerhing in therm has changed, anda desire for ‘he Spnt and tnth has dawned in thers, fn effect, ties he fis nt ‘ation of the pach, which all spiritual seckers experience. AnyonePy Toe who evading this bok he Mel ad this exten, frit she crac oflspntnl king Yoho experienced the pte! bith ug Sox od hs ta stim on the pth st oh sang faery sii accra the Sophia tcahing andes movement of ne gc, spel ‘NneSopa he s eanldin he Cnr Mer Many She Ibe venr nar af he ol of ih which sever pur afd pine, Unde dacs acted by the Holy Sptenre a novenet of ene nee Gross ae Spa hte wip are lotto the path techn ee and th pt eh 0 which they ae Jot which one eter expec rds mot. Witiot one Sond en pn Ce een or wre he the de Heo, pal ih ny the aig, for ‘on inthe Woy cones oh eich on mcanou pid Comaton Prag he best exon of tha ein he Srp Jobe, we Yan espetne ore doe whe ‘ert chimin enh Pare iheens hoe ‘Coop et oe whos come ron Go? din goa Surccgnion Yah inpresaching, n “Very ii ll yu, no one ca se the kingdom of God without being born from above” Nichodemus aid him, “ow can anyone be horn after having grown ald» an one cnter second time into the mothers womb af be born?” Jesus answered, “Very ty ell you, noone can enter the \ingdom of God without being bor of warer and Spit. Whats born of flesh es, nd what bor of the Soin Is spire Do not be astoninhed that sid to yeu, You mas bbe bor rom above, The wind blows where i chooses, nd sy hear the sound of , bur you do not know whece it comes rom or where it goes. So it with everyone who is bom ofthe Spini”™ i Uwalh, Nake Walon IP Coxpetats ohn 33-8 ‘Then of si “ CObvizisy given the Gnostic nerpreation of spinal bith, Nich ‘ndemus has experienced it beeaue he himelf hasten up the sed yest an sprite and in fc april ether of hua tion, Yet he has aot exenenced rebirth in the Holy Spirit and hese itvalsansfomation that comes from rebirth Here, a clear distinction made between religion and spirtuliy, and between th iuthsees sod an actual mystic. The spsiual birth lads fst toa seeking of she ‘euth and igh ouside of nese, Many who experience it become rel sous. but nt sprzal and mystical Thi, many remain outers snd do not become insiders. To become an insider, ore must havea diect nd personal experience ofthe ruth and lig, to becomes myst, the expexence must be inva, within oneselt The path then becomes Is ing according to the uth and ight revealed in ones own experience hence Yeshun's words to Nichodemus quoted previouly.". we speak ‘of what we know and testy to what we have sen." To the depice tne follows inthe Way of the Spit, seltealzation unfolds end the (Christ self embodied—hence the soul of ight i fully ineammate i [No one can really say exactly how thi prtual rebirth occurs, of where, or when, or even if will happen for any given pewson. Like he spinal birt which leads us to see, finding also transpires in a mystery ands the result of + movement of divine grace something within, yet beyond us. Generally speaking, its the procct of spit ‘wal education, practice and living through which we actively ere the conditions necessary forthe Hely Spirit to move with, in, and fhrough us. Rebirth inthe Spite the advancement ofthe initiation besa in our spntual bith, if we are willing o seek unl we find, and ‘when we find, we ae wiling tobe wanvormed ad lve according to the Spine and to tut “This reflected in aeaying that appea-seary inthe Gao Gospel of St Thoms: “Let him who seeks continue seeking uti he fr Wren he finds he wll become troubled. When he Becomes trebles hell be astonished, and fe wil ule aver te all"™* 18 Contest Thomas mirea Ta “This would seco to speak of Yerhuas own experience, 2 mystial Journey into which he also invites we This saying relates directly to the spinal rebirth, ehh s depicted in the story ofthe baptism and tempration. Emergence of the Light-presence and Light-bearer ‘Above, we have mentioned something ofthe mystery within and Be- Find the baptism of Yeshua by John the Bap as aught mong Sop 8 The bepism and temptation are she fron of long spl jour fey begun in Yeu youth, culminating a around the age ftir. Fepresens an esental Hight transmission that paste between 3 aly ‘ack and his or her disciple when the distinction between the tra ‘ik andthe disciple vanishes, and there tony the One light presence snd light-continau "To the cutsider of she experience, words such as light transmission, tight presence and light-continum cen only be somewhat curious and ndoubiedly vague Yet, to an insider of the experience, their meaning is peiecty clear, and the emiare much more than a peeve metaphor: ic isan atu spinal or mys expavience ofthe inmost esince of ‘oneself and reality ast. These words point a i, but in teh they ‘cannot explnn i: However ia person embodies something of this ds ‘ine presence and power, canbe tranamitted 1 ofhers, moe or less, ‘hich to sy data shared experience canbe fiitated.[n terms of the "ahtcansmission that may come 1 pass between a tzadlc and ‘icp, tis akin to a candle chat it dawing near toa cane thats tnle—separting agin, both ace aminated and eminating “Typically speaking, for mos inates, this transpires in » sacred fccndship wth an actual apostle of light whois incarnate and phys cal. Yes, a8 in the case of St, Paul, tan and does oocur at snes be- tween a disciple and. dvincarnte spoil of lighe—what i termedin ‘voter teachings an “nner plane adept or maser" According t the nase of che Sophian tradtton, in one way o another, rebicth of the Holy Sir sirta ranemssion, which awakens the soul of ist snd Holy Spin power ins. Th Fnliiat b Meios o Jn the Gospel, the light transmission berween John and Yess rr spires during an acu ceremony of insiston. Yet could uct exaly ‘cau epart from any extemal sc, fori + an internal experience, vinethes there ae ouwatd sigs br ot Inthe cate of Yess, we hear ofthe viable sian of dove of ight as an image ofthe descr of the Holy Spi upon hi. [a thisiesantYeshu reborn rom above orn the ight-contnuum, and having found the Ugh resence, he inceed becomes troubled as the ordeal of inttaion follows, The ordeal she Incegrtion ofthe power that hat been acivated in Yeshua—hence the tee int the widereaeandtempration by Satan” ‘Through the lightcarsmssion that occurs between the ° ik and disciple there ecognicion ofthe rath and light, andthe power ‘ofthe Holy Spnt is awakened inthe disciple. But asthe word “in on implies, its only the Beginning of = process, What has been recognized must be ceaized by the daciple, and the divine power thachas awakened must be sulimated and integrated to tha the dis ciple might filly embody the ight presence eis not enough to ree. ‘opnze the th and light o to experience higher states of conscious ess. The ming, heart, and hfe mast be brought Ino harmony and alignment with the Spin of truth. Only then a we spenk ofan ac ual sefealzation or enlightenment In this sense the sade akin 2 midwile, and the dsiple lone ‘who isin labors give bith othe Chast ees ultimately the de ple who must work out his o her selfrealzation an! pase through the sins of labor to enter ino the jy of having gwen bith. The rade lrmpare teachings inthe spiral fe and practice, ad inate the di inl, imparting the lght-anamission In so doing. he or she reflects the ier teacher and guide—the inner tadeik—within the disciple the Chis selfand Holy Spe which the disciple mast follow to bring he ntaton to Fratton in Christ consciousness, [As reflected inthe way yeas of Yeh ie before the event ofthe baptism, the spinal edscation the dlecipie receives and ail spinizl practice are preparation or aca nition reception of che light ‘ransmision Essent itis preparation ofthe humaa vehicle for a in“ Tit ‘ux ef vine presence nd poser,» prgresive and dynamic sumender otha, when the presence and power eres, the le ready to Be taken up by the so of lh and Christ sl. Traionally tis process spoken of in sere of ell puication, which is relleeted ithe vie of ‘anti —theFewish te of parfation. Thus we read inthe Gosptof| ‘Se Mork ‘And the Spit immediately drove him out ino the wikernes He wasn the vildemes for day trpted by Satan and he vex th the wild beasts and the anges waled on him?" “There are many deep and esoteric teachings on exactly Who of what Satan is among the various traditions of Gnostic Christianity. “The nar Soan literally meus adver, and in Jada wadon, led Sama, which means the “posoa of God." On the most basic ‘univers level, Gnote teachings consider Saran the ego-tlsion tehich produces the snte of dusisticconsciousnest and, dus, the l= Sion of separation of ourselves fom il, one another, and Godt The ‘tect of duaiste consciousness sa profound inner conlct and ise- ‘rity which gives eo velentinclination-—the “il inclinaton," ait called i the Kabab. Because ofthe egoilusion, we ind wo dentifroureles nly with the surface conciousness, or mortal meme and form, 29d personal his tory—that which mast surely come to an end and de. The surface com scicusnes, our nersonality and Me-iplay, shat part of us tht cas “within soace-ime and he rate word. Yeton a ewer level theres ' pars of us that exist beyond space-time and the material plane—he peson ofl who exists inthe ght-consinum, which sto sy soul the gost and seb level of ff gh that exten eternity. Een the egoillaion or sll grasping mast be clsslved to allow these two spots of curslf fo unite as an integral and suchentc individ It {s this integration that brings about Christ consciousness. This i ected inthe sory of the temptation at appear inthe Gospel ofS. Masthew: Thesis fie Mase « “Then Jesus wa le up bythe Spit into the widens tobe tempted by the dei. He faved forty days ad fry nhs, and afterwards he was famished, The tempter eae aa said ‘to him, “yeu ae the Son af God, command these stones to become loaves of bread” Bathe answered, Is writen, “One does ot lve by bread alone, but by every word that comes fam he mouth of ad” ‘Then the devil took him to she holy ity and placed him on the pinnacle of dhe temple, saving to hi, “I you are the Soa of God, throw yourselves down, far ii wri ten, He will command bi anges concerning you’ an, ‘On theirhands they wal bear you up, so that yu wil not dash your foot against a sone." Jsu sto hi, “Again it Is wntten, snot put the Lord your God to the test ‘Again the devil Cook him ta very high mountain an showed him all he kingsors ofthe warld and hese dot; he sid to ir, “Al ofthis I wil give you, i you will Fall down and worship me." Jesus a to him, "Away with you, Stan For eis writen, Worship the Lord your Ga snd serve him ony." Then the de! let hi, nd sadenly ‘the angel came and waited on hi.” According to master ofthe Sophan tadtion, thisll occurs in the ‘mind and imagination of Lond Yeshua. Every tempration product of the egolfasion: the deseo break the fst andthe contin of itual practice prematurely, the dest to te power fr self poration nd dominion over others, the desir for pcrsnal anbition and eros materi (consumers), Given the rare ofthe temptation ait i portrayed inthe Gospel of St Mathew there con be ite daub who for what Satan. The busishing of Satan, thus, clearly represents the Aisslution of the esosilision and sll-grasping, which the ton of the rte of bapesm. Inthe Sophian teachings, tat cis point thr Conga Maen 4-846 Toe ‘Yeshua tly becomes the Chri-beare and the Carstos shines irom | ‘within fine—hence the holy angel who come to wait on him Yess the disciple of Jn went out int the wilderness, but it was Yeshua the ‘Master whe retired fom the wildemese—Yeshua Messiah four “THE HOLY BRIDE _ AND FIRST APOSTLE ‘The Second Adam Yes stands at the center ofthe Gorpel athe rat oly pron or: tee and embody supernal o Messlanic consciousness. Yetin the Sophiaa Gonpel, he doesnot sand alone, and, as en sai, the hight pres nee ino slated o him, Others among thoe sound Lord Yeshua also embody the lid presence, mere or es, depending upon thei c=: pacity to eceve the light-ranseniston, This becomes most cv GGaostc Christian rations which peak of Sc. Mary Magdalene a ual andl co-preacherof the Gospel with Yosh, and which view Mary ‘Masse a the divine consor and we of Yeshus—she female em ‘bodiment af he Chisos In the canonized Gospel, there iss hint of St Mary Magdalene hhaving 2 special relationship with Lord Yeshua, for chey place Lady ‘Mary 2 the fis to see the Rien Savior. Infact, Lord Yeshua sends Lady Mary a¢ 2 witnes and meseenger of tie Resurrection to theis yal ther eacples and tus, inlet, ondsins her the fst apetl and she poste tothe apostles, While nothing sss of her caionship with the Maser, her very presence atthe tomb audes ro something more ‘han fitful disciple ralade 0 wile in mourning Inthe sacred iexs of Gnosticism tha appear the Nog Hammad ibe and cleewhere, there are more direct hin aca speci rela Luonship exiting benceen Lord Yeshua and Lady May. Pethaps the ‘most blatant hint occurs in the Gnostic Gospel of St Phin, where it fRownten* the companion of the [Soviets] Mary Magdalene {Bar the Savior loved) her more than (all the disciples and used 10 kisser often) on the {ntuthl, Theres of (the dicipes were of fended by it... They sid to hi, "Why do you love her more then sll of us! The Savior answered and sid to them, Why do I not love {you 35love] her” Ther ate many other hints ike this throughout cient Gnostic tex, but none come so close to proposing a more invimate and persona selationship along witha sacred relationship, between Yeshua and Mary at this one does. Yet, though coming close to an outright statement about Mary a a divine contort, even this saying romaine only a tantalizing hint, It does nor exactly eal Inet fhe eonsor and wife of Lord Yeshua, noe cleary cite her asco ‘aus! and eoenlightcned with him. While thi saying can be inter. preted that way, and eerily s by Sophians, could also be inter proved eleven, a5 we eee im the cate of many adem scholats Tiviling to go so fra wo ant 3 fll pessoal relationship and co ‘euality berween Yeshua and Mary ‘Within the Sophientaditon of Gaoste Christianity, bomeve, thts not the case There ea very rich and extensve onl tation composed bf te sing and legends about Se. Mary Magdalene, the foundation of chs the view of Lady Mary a5 he divine consort and wife of Lord Yeshua, and 2s co-techer and cocqual wits him, I fat, among Soph ans the svcd a the female bodiment ofthe Christos, and faith in et consesed the sme a fath in Yeshua Meso Ii for his view They Sie Fit Ate » of St Mary Magdalene at coequal with Lord Yeshua that Sapian Grae ‘iim inherits ts mame Farin the enchings of the ration, Yeshua pre sents the embodiment of Chis the Logos (Word) and Mary ero fest embodlment ol Cir the Sophia (Wisdom) To gin some insight into the importance af the male ad fea in carnation of the Chistes n Sophian Gnosis, we mus return again to sachings on Adam Kadinon and Adam Hia-Rishor 5 they appar In the Kabbalah, and consider s common title given to Yeshus Mes ssh the "Second Adan Acconding ro he account given in Genes, the Fist Adam (Adam Ha-Rishon) x androgynous, being both ele and female in one superna body, From the androgynous sate of the Fis: Adam, male an female ue separated out—hence the generation ‘of Adam and Eve as individual archerypes of man and woman, Given the androgynous sate ofthe Fist Adam, the ides ofthe female being created from the male isa fundamental misconception, ln eth, msle and female are Brough frth fom within androgyncus being smla- neously. Beeast when the female aspects made din’ fom ano _ynous being, s0 als ie the male sepecr made distnet atthe same tine ‘Ts, they emerge ae coca Prewousy, we mentioned the Kabbalistic sesching tha ll human soul are contained in the Fst Adam-—the archerypal human being Thus, according to the Kabbals, when the First Adu svi in mae ad feral, alsa al souls of nt dvided into male and fe male emanations. This gives rite tothe docrine of soul mates in he Kabbalah, which says cht every man and worsan as an equ end ‘opposite counterparc with whom they are destined a eventually meet and unite in the warsmigatons ofthe sou “This expresses the Sophia view of Yeshua and Mary, fr according ‘othe Sohianteachirgs they were soul mates. The tie “Second Adi! ‘elts directly tothe union of che Bndeprocm and Holy Bride, Lend Yeshua and Lady Mary. Is through the union of seul mate, whether spiral or acts, shat the iuge and glory ofthe Fist Adam i Acted. Ths, he Cutsos the light of Adam Kadmon, the primor dial human being, then the divine fines of the Chnsos mnt be50 Ee embodied In bth male and female form, reflecting the androgyméus stat of Adu Ha-Rihon, the holy vse ofthe sera isht “This great mystery es atthe hear of the Sophian Gospel Ac cording tothe Sophien view, the Gospel isthe expression ofthe dy- namic love-play between Lord Yeshua ae Lady Mary, He i the ex bodiment ofthe pure desir to give, and she the ensbodiment ofthe pure desire to receive, which when united eae the flow of superna Jrace—hence the revelation ofthe light presence. In this sense, the Sophian Gospel s sila tothe tant tradiions cat spear in as ‘em schools, in which transmission of enlightenment tzchinss ‘Spite through the cred reltonship of divine cansos, such 36 Shisa tnd Dip inthe Hinds tantra or Padmasenlbuna snd Yak Tiga in Budshist wnt In the Sophian teachings, one canpor separate Lord Yeshun an Lady Macy To speak of one sto speak ofthe other. They are basically inseparable inthe Sophian view. Thus, within and behind the written Gospels, there isan oral Cospel inthe Sophian tration which tells the stony of St. Mary Magdalene an the sacred relationship that sa sired between Mary and Yeshua. When Sophians speak of the Living ‘Yeshua, therefore, they are speaking about the union ofthe Bide and Bridegroom, andthe mime apples ac much wo Lady Mary a to Lond ‘Yeti, fri male and female joined together in mystical union ona rmaceal level are “one flesh,” then ona spc levelthey are also one body of baht ‘he ment prevouly, expesence ofthe Ling Yeshua or Riser Savi aswel a the evens ofthe Compal, nat something exteal sin Coosa, beater ineates an inner experince of dovine ils ‘mination Thus, while Sophian teachings ate incleating an actual ela ‘lonshin between Mary and Yeshua, there is also much more stile 37 sublime spiitual meaning behind the teachings and legends of Yeshua ‘snd Mary a8 dvne eons. They personify the Christos o ight ‘cnc, which within each snd every one of sand the elaionship of Logo word) and Sophia (wedon), which ae the male nd female 3 cof our own eneray—bence the male and feral specs of te “Ten in it Ate Fa flight nus Ith sense when endying the teachings and legend of norte sehool and their mythical cosmologies, one must understand that chey are primary tended spiel metaphors and llores of the seli-ealizavion proces that ors the foundation of Costs “Thus, more than anything storel, dey are mean to convey diferent aspects ofthe calightenmenteapeience ait has wanspired with the ads and masters who crazed them, With this ming, we may umn tur atenton tothe early fe ony of Se Mary Magne at tought in Sophisn Goortciam, ‘The Enile and Redemption of Sophia In most Grose ations the purpose afte din aration athe Logos snot sation ofthe word Rates, te the redemption of Soph, who len and eed inthe word Eel, die wisdom isthe te nature of conscious, wich the foundation of creates ae craton andshe bound witha cess and erestin othe do inion of the dog and enfow—hence in bondage enc ence ‘ance. Thus, trough the ineareation, Lagos enters nt the word 9 taken an redeem Sophia She's the sol ofthe word ad he olf all eresures. Therefore, n her redemption the world and al creates are eceemed Inthe Sophian sion, the stony of St. Mary super eles this common thene of Gaoscom and here sory an allegory of ‘he sol tat becaresobecred ad et nthe mater word eld in bondage by spiril foes of comic ignorsace. It has Become pop lar in stodem scholathip to denounce the ince of Mary Magdalene havi ever Brena peostitute and, in some cos, 0 prbject on her an eal image of modern feminism. However, even to this day Palestine and the Middle Fast are act exeiy a place of cocqusity between men and women, andthe deeper eoteric and metaphysical implica {ons within the divine personification of Sophia are lost Inthe mies cof much ofthe modern academe speculation,5) For ‘The ott eon of Mary Magnan 2 ld among Sophia svat pray beh tne ih fhe sl wd he pig of wor Tod athe wor ad ofl smching about the ele en caprcnes er umes ops within ind 0 mea toute th capee coal of men =n women in Spit ad the neces of conualy and ymin betwee mena Sas orth ilgenewin of pl or eran ecw oe Folin the Gros tne fhe inca agesforthe re denpon of Sophia tere is ins consReween he ent ie strep a esha an any While oth repel prods ct tien one bom to pel pret alent he pina od seman pany theory. Te het, Rowe borntomucle prey pied nto the matric eon thu becomes thwart oye, whe Magdalene form ne ecran ene more pc of dence he werd Societe beoreen he wo sos the te edn and (orlalighe eeach pon which, gente nah cecitanes ted condos can sw cine to the fretot and shine fom inn Mo of ur ae no Sonn deal cums or enou {tetra oma pace om ore youth ate by ot “porogne eavenmens and econ, we arden owed mate chin aod tx wey of unenlightened sce, Thue the oy of St Mat Magdalene or soy ad she te pry mel oF Silhopefor cigs anderson anor Soparn rene ion immersed nates anne wor we my bare bcome father 1 tl ry Maglene wt bor nt areal wea fay and wa “pega Nether ber moe nor hr thersuropinal Her mere enyed the nr nes oe her feher sc wader and busines, eld ht May was an seu def on soon net bem whch ony nerd ‘hope and atred tora womanhood ach taupe he Nats af men and woman ke Bec eben charm sd teach steed stenton wherever she went nd wa ale fo “The Hely Bean it pate 2 sequie most everything she desired with ie ellort. Aes yeu she dreamed luminous dreams nd had isons, the spit of popists ad angel spoke with her and she had an uncanny understanding of spinual things. Yet, she was dscquraed from these things and rld they were worthless. Asshe grew olderin years, she would not speck ‘of them because no one wished to hea of such things, and she fired being brended a wich and blasphemer. The Fahl round her ha no fit, and he faithless had no teres inthe Spin, Thus, her holy scl ound no rot in he fe, and inwardly she was trn between de Spin and the world, Among her dreams were dreams of her beloved Yer ie carred her away from her beloved, and with the passage of time, she was more and mote ofthe world In hose days, abeauuldaugher wat a boon toa ater, for trestse and business deals were often sealed by ging ones daughter in mae riage. Thus, troup a benutl daughter a busnesman stood to make ‘treat deal of money, and this was the intention of Magdalene’ ft. ‘There was a wealthy Jewish wader ving io Babylon to whom be promised his daughter in mariage, so thatthe tw families might be lunked together ae he mith prosper fom the asociation. So, when shecame of age, though yet very yourg, he sent Mary with her hand. raid on caravan bound othe gree city of Babylon ‘As the story goes, along the way, the earavan was set upon by rs bers and overtaken, They pllszed the caravan, murdering the men and raping the women. Mary and her haneimid were raed end taken hostage: She was sold int slavery in Babylon and fumed out 25 = rosie, Mary fell nto the depths af datkness in her bondage and bbecame a broken woman, inwardly tormented by dark spss, Because of her incredible beauty, she soon came to the attention of wealthy men in Babylon. ras nr long before one of them bought he Freedom, hoping for herove. Besse of her plight she could not et home, and beneath her outward appearance of beauty and char, Toathed men. She did nt love the man who bought her freedom 1 ‘would not iv with him. She wa led with age, hatred, and derknes, tne ths layed upon she reed and lat of men, becoming 3 misesEy Fou asd power ey of yon She et ch eth a rs rola fener arpa Teton ad hr dee ec ot Sey omdherndia brs mciis Se coonted Seu esta ab tre oma ae ‘BT oe enantio nb yee od cola panto Bee ee roe sicketecl ease eee Cai te arte kenya rehome, ame Sherer andat onary Nay sao “Tac ma rn hae enter ‘Soca am der bee beg tipo Canes mfr vrs mr Sra to aS SE ips tartare fetes renal eit P Noster of ines Se ren nn wt Sel et art coged tonne hon Sens iat wate: Chu ber yen nd oes ma CEP E Soiree nt oe be Neva nnd ‘iver ocd ab man eh cape her onde eed Portada ire ddan tt pe ead oh eetenteees dct land Hoe Idan Sine Spt doa yor hshown es Se eal New te Landay ello yo an a a epson dete e ha ein ben oe Tiattct wr t ained Oe recency oer ee ahs wend Tho ay ade meena mo dyson peng Tac tosue'tsad toe oe cme Mayon do of Yau bps, when he Chi Spt ere po in Shasta fot inh ws bg een Selita dae tert Hy Senay ened be and tsa tt Yh ‘The ly Bde on he Fi An 5 formed his fst wonder working act, ch ging water into wine a the welding fest in Cana. This, the great nystery ofthe Gospel wat a ready ranspiring between them before they ever mein the world Although the light presence wai awakening in Many the journey ‘the land of es bith was novan easy one. The datk spins that were with her tormented her and soughe to prevent her return ta ine Haly Land, Seven power! demons plaued her and in evey way thy a tempted eo stop her. Yet she did nt giv inte them, but in silence en fred the cufering they iafleted upon her hear and mind. Inwarly, she cleaved to her beloved and to the Spirit of Yahweh and was em powered agains the darkness. When the entered into the Holy Land, eight away she sought ou ‘the Anointed and found him preaching: a ceowd of people suround ing him, She hid heel inthe Back ofthe emo ad Iistened to him His oie was like 2 cot breeze flawing over her, coating and ving her comfort yet atthe same te, his words were Uke buming fe ‘poured out upon he. Whi ce Anointed was speaking at oe point he slanced at her caught her gaze, and something pasted between thera ‘Se was thunderstruck, an energy and vibration filled her whole boy Hersight opened and she saw hist form a light and fre and eth, and a love such as she had never known welled up inher, In that mo ment she knew the Anointed an she remembered the sou fight tht was inher. When the Ler fished giving teachings, he sent two dst les o bring Mary to him and went out 0 wat for them athe edge of the wilderness near te Jordan River. There, Yeshua and Mary met for the firs: ime inthe wor. Pttng his had on her, be exorse seven ‘demons irom her. Then he gave charge two of his iscines to bptze het. When she was baptized, he received her He sido he, "You re ny bride" But she sid ro him, “How ean tha be, my lore you do not know what of woman Iam. Youaces holy man, but I amunclean, | ‘cannot be your bride" He sd to her, “Mary, the weman of whore you Me spetking is dead. Yesterday no longer exes and tomorrow bas not yet come, but dis dey you ae alive in he Spit, an ike the Spi you se lght and ire, ever pure and virgin a Tam” When Yeshua i! hi= fol the took her hand and led her out into the wildemess. He gave her teachings nated erin secret. When he retred wo is dips ith Mary, he announced thy woul be raid! an save isto For the proparation of a wedding fae. Thee day later the wedding took pice and they became Bede and Bidegroom—one is body andi ‘sou. Aeconsng to the Sophian Gospel, from that holy day omar she wos his inmost disciple and Kalb Messnh* ‘The Good News of the Bride “This isthe ead Me story of the Holy Bride inthe wadtion. At men tioned above itt an allegory ofthe soul shat becomes lost and wan er aimless in the ejees of transmigration. tn fact, in the Sophian tesdlon, every aspect of the story of St. Macy Magdalene and every- thing sald ef her celates directly tothe hulonship of eur own eon sciovsnes othe Living Yeshua. In tit, our soul sabre vo he Tighe presence, and in unification withthe light-pesence, we ener ico the sate Gnosis call the bridal chamber. ‘We are all more ia touch with the Spit and our soul flight a i tte children for the tath and ight ace inate to the umsan soul, albeit obscured throu habia preens in consciousness ee may manifest From previoes incarnations. Bor nto an unenlightened family and un- enlightened society, however, we are swiftly trang to develop an tuter personality and ife-delay that typically doesnot elect the foul of ihe hatin us and, therefore, i Inherent fale, Our = bringing, envionment, and education all contibuc to the develop rent ofthis outer all Very few of us, f any, are taut fom ou ‘Se veuth tc look invard and discover our ier or Chr et letaloe to bring it fren from within us Thus, weeny curses only with the outer sel and surface consciousness, and become more and more messed i unenlightened society and gost materia Ineffect, we become Tost and live in exile from the Spirit and soul of light | | | The tyne an Fr Aas 2 Tse fe er ennsc a Ghost tbe sninchch once fae oa Inthe hoist th Tem hc Cao prea s weblianat a nh Pobtie etieres wesc eeewere nae oe thepeta sow oda ing teapot nfm oad ofl Te we fed rao oe ie eile eo seein tances Ce ‘tin entrant only pn a Sa ‘a eon dpa arch we mee Popeater con OF ae ve eave et ag cave tr So frp lice ewe tar scare hippo nl esas fom ig eres See ‘gnosis ater thas faith sone and the implication of gnosis she o- Dorie of ignorance or as the dpeling of ignorance, is safe to sy thatthe demsaraos fundamentally pesonlies cosmic ignorance in all Grose schools. In general, all Gnosis point cosmic iorance a the cause of our sorrow and saflering and represents 3 process BY ica state of divin illumination might be acquired, through which Jgnorance may be negated. Ths is cerainly true of Sophian Gnost ‘thm, which speaks quite clesly of ignorance and she tats of bx ‘urea oltve ev hat = gies ie. ‘The Origin of Cosmic Ignorance ‘On the most basic lve, fone sec 0 find the ease of cosmic ino ranee, one will nor be able to discover its begining. Potentially cas ys existed, jst a the potential of enlightenment fas aways ex ined Infact, the poten the uncelightencd condition and enlight- ‘cnment ae ane and the sme: In Sophia waditon, rather than speak ing erly of "begining of grorance, all teachings on the ori of the demiungos are meant to point 9 the way ignorance Is pt to an cend—his end ol ignorance being the beginning. Tis ave «sale Imisation ofa saying fom the Gospel of St Thomas, n which i is “The disciples sid to Jesus, Tel ur how our nd will be Jesus sti, Have you discovered, chen, dhe bepining, that ‘yout might lok forthe end) For where the besinniss ‘here will the end be Blesed is he who wil tke his lace In the Beginning, be wil know the end and will ot expe sence eat. While this alludes to the teachings on the lightcontinaum aed pero of ight, alta implies an avarenes ofthe "beginning of eno fance, which the end of ignorance The Denirgsand Eal os According tothe Kabbalah, cosmic gnorance the ntial proc ofthe process of eration In exsene,creston begins with Gad con striting Godel co make the space in which creation wil transi sically, Cod withdraws ito Gockel, making a womb, a¢ i were, in hich eration eas he conceived, For, atthe oute, ‘God fill space! 2. singulry, which will not allow for incviuation and mukiplcy, and, lkewise, the Pleroma of Gods presence and power would not Allow fcr creatures ad creation to come into being, fie emia othe principle ofthe Big Bang, of which modern scents spesk sth cae of the materi univene—the instant before’ the Big Bana i an incor ‘eivable singulany thar ad to give way inthe explosion that aii- pared our material univer. Fundamentally speaking, Irom a con stricted state of marty, energy and light, our materi universe explodes and contin 9 unteld oth very dsy Whar the Kabbalah aking about in metaphyseal terms very silat hie. hic withdrawal of Cod oto Godel or what called noo in the Kabbalah, produces veicun gradations of Gods presence ard power, cach emanation being more resected han the emsration preceding i “This proces of constriction creates an appearance of dale between God and creation. At the inmost metaphysical levels of cesion, this fundamen dual is most suble aed sublime. Prosressvely, tbe ‘comes increasnaly more radial and csc, unt, tthe level of the -materal imersion, the creation appears alot compleielysparte and at fo God —the source ofa. This appearance of separation in conscousnes of couse, cosmic ienarence, which on one hae faci ‘ats individuation and mulpicity to arse and on the other hand pe vents eelizaion ofthe underlying sacred un. Thus, what gives ise to crestres and cretion, faclitating the proce of an swohition and cvclution of ie, becomes 2 case of the bondage af spine and sole ‘Tiis is what is meant by the demurgs among Sophians and the a choos represen corm forces manifest under the dominion of ths cos According tothe Kabbalah, this esrction of God i exsensially, 2 restriction of God will or dese, which open the wa fra cretion96 a come int sbstartal being thats imbued with ree wil, Cosco ance ie ecsrany im order fr this to take place, because if rom the Outsell eeaares were aware oftheir absolute unity with the One ie Dower they woud have no chaie bu to do *s: wl: dsr of Goa tnd would set be empowered to individuate and evolve 9 retore ‘hemclves fo the sored uty. Originally all sprite ane souls exited in anuncons:nus unity with God and Godhead, bur trough che process tf ereston, at sacred unity becoming conscious In that originally creevthing as scully unconscious, ehere really & no Cowmic lmoranc. Yet, a creation unields, i becomes dainty mani fess, slong with al other potential aspects of the One benecenscous: ‘otfonce, and thin poken oft “remed" This the ube esreric ‘meaning af exe word writen bythe prophet Isiah sceording vo the ton, wha ne wrote inthe rare of Yaw, ‘frm the light and darkness, make weal and woe, tbe Lard to al ese sings the world, many people ‘cea, when horrible thins happen will sb, Pw could God tee his happend" Yet, ths question comes from ignorance sel for evil and al kins of aden f the nara Consequence of Ice will. One might dae say that i ig the price of Freedom Fortec wil sens that spins and souls can enact whatever the desire o enact, whesherit cin haemony withthe pint of truth, 2 maniesation ofthe Spst of falschood, o some admixture of truth and falschoog, which & more aften the ease by "God! we mean ‘alignisnment” then evil does nat come frm Gad, but rather ‘comes fom cosmic ignorance. Yet, the root of enlightenment and lanorance se ame Being-conscousnes-lorce, then even evil is aot Utimatey separate fom God, but ther i gross manifestation of ‘cosmic ignorance, the te nature and essence of which i disine— ‘only is divinity is completely obscured and den, {tis inthis sene that Sophia teachings speak abou the demurzos andthe origin of el though characteristic of many Gast schoo the Sepian view is aoc a simple or linear as good versus evi. The The Doni nd od ” Soph view incuds an ence specrien of admicute between ab- solute good and absolute ew, and ultimately questions the exten 96 anything “solute wihin the fel of semen existence or creat Afr all cretion ie reali of ever-becoming, according to Gnostc teachings and in creation everything ein a constant ste of tha or ‘change. Thu, ll appearances ar relative and, in this sense illsory. God isabsolue, but eae what that means te sbjec to queticn, For Goa may wel be te princileofcanstant change itzell—hence thei finite nd eters power within, yt ever beyond the continuum of end- less change we eal creation” ‘There isa vey interesting teaching within the Sopiantraivon lout the demiurgos, which ie party reflected in certain techings ‘hat appear in the Order of St. Maru. I the Sophia view, we a= il individuation ofthe One beingcomtctousnessfoce, and thas = areall cones ofthe One. Therefore, we areal akin to quantum m Hfestations of God. Previously we have spaken of our souls as being like els in the Body of darn Kadmon eho isthe image and ike ess of God Ac we swaken individually, the body ofthe primers numa being is awakening one cll ta tine, and iti as though Cont Is awakening with n, and through us. In this context, i may bes in the unenlightened condition, the collective canscicusness of returesis the damiurgor and, that when enlightened, the eolecive consciousess of creams God. In this ene, same teachings in he tradition allude Adam Kscmon ae both the emanation of God and 2 the demiurgos, In speaking of Sten orth evil ne, these teachin propose that Satan isthe shadow of sidam Kadnon—a collective shadow self produced by cosmic ignorance. This can prove an iki nating contemplation, and is goed to bear in mind ss we continu to explore the dominion ofthe demuirgos and archons in the tac Ings of Sophian Gnostciem 5 othe nine Gas waion* con The Play of Cosmic Forces “The proces ofthe One becoming many gives way 10a play of com sic forces in creation. In the play’ of cosmic forces, there are divine mined and demonic forces—a whole spectrum of diverse forms the ‘One life-power assumes. In the previous chapter we mentioned the ‘correspondence ofthe divine nares Yahweh and Elio with the Fa ther and Mother, respectively, and the involvement of the Divine Mother withthe emtre array of sical forces in crestion. Thus ‘while the name Elohim Indicates the marx of divine powers lio Indistes the dominion of the demiargos and archons, and even the ‘arkermanestations associated with the grec adversary, Satan. The pr naty ase of Elohim inthe rath of creation as rol inthe Book of Genesis dieety alludes to thi play of cosmic forces within and be- find creation and the Involveent ofthe demiurgos,archons, and Stan in the process tht reality, 8 we experience iti am interaction ‘of var display of spiral forces, {ie look into biological and environmental clences and consider the countless mater Frees that make wp organisms, rif we look nto ‘modern physics nd consider the pethor of forces an elements shat Incrac in various ways to produce the materia univers, we may gin ome insight nto the meaning ofthe many complex and elaborate cos mmolegies presented by varios Gnostic schooks, Esentily they ar ‘epics the interplay of spina fores inthe metaphysical dimen ions of creation As the saying goes in Heametic Gnosticism Ax Shove, se below, a below, so above" If there is play of fares on the tratenal level and if here are ater, ore subtle levels of reality then it ‘ards to reson that ther sa play of psychic and prt forces on & hidden and metaphysical level. Thi the poston taken ball Gaost schools, Aconding to Gnoste teachings, everthing that transpires ‘he worlds direct elcsion ofthe play of pital forces inthe inner ek pr len eo Gn at iene any {Geol Gn Coa The Dewars and ot ” dlvensions and linately everything that occurs in the wold the crual maniestation of spiral forces, nest, the spr and ner lal worlds are completely interwoven with one another ad cana: be ‘conceived in any way as separa from one another ‘According to Gnoste Clmistiantechings, thi play of pinta forces {snot merely something external to ouseees. eas mich incr si ‘sexta. Thus through every thought feling, or emotion, wore and eed, we ar diet Inked to coresponding spiral forces, Acconing ‘0 Gnostic exchings, nthe unenlightened condition, on account fi rnorance, we ten © be unaware ofthe psy’ of spel forces, and ave Iunely compelled oan unconscious evel by vai iflunees. In word at the lev! o the materi lan, eis prarly admixed and dark forces that compel ordinary tds and che herd consciousness of mass humanity—hence, teachings of the dominion of the demisgos And archons over the world that are e=cimon 1 all Gast, While this view might seem somewhat hash and extreme, if one observes what eansies in huran societies clare, and inthe wor at age, ‘ven within socalled ‘cvzed societies rather hard to completely Aéscount cr argue with this Gros view. After all why do we sy we ‘want peace, but ma war, orsiy we want one thing, nid then manifest somthing completely opposite? From a Gaoatic pespectve isa phe ‘nomenon that occ a drect res of confits between varia py ‘hie and spinal ores. which om cath i largely focused upon the human mind, hear: nd ie. Spiral forces gsin influence apd entrance, ‘nto the material plane tough incarnate eng, humanty spill ‘Thissrelected in an epistleofenatributed to St. Paul oro onc of his followers, Ther» its writen ‘For our struggle is aot with blood nd flesh, but aguns the rulers, aginst authorities, agains the cose powers ofthis present darknes, agains spiral forces of el inthe heavenly plaes." Here the author specifically makes eference toa. pea elewhere,Yeshus teaches the tason of poste taught, ro tion, speech, andaction, and the peng of al orm of eos and tie negativity. He poins us withiecurseles 0 sccomplich tithe ‘the situa be and practice he nash his dco, Whether one be lieves in an acl py of spriual forecs as undertoad by Gnostic or ot, one can ceva apre with the wisdom af culating postive ayn fe, Limatly, his wl ead o greater prosperity sucess, hesk! snd happnes, jot 38 creates the conditions necessary or Goo i ‘testo enter ine a dee experience of the Living Yes10 Sew ‘The Role of the Demiurgos and Evil [As indicated shove, what Gnosties mean by the demtrgos and Satin isa narra pare ofthe creative proces in which free wal s imbued into creatures apd creation. In the Sophian tradition itis wewed a part ofthe divine plan. The purpose of free wil an indivation of ‘ule oF consciouest through an tavoution sha oper the way for ‘he evolution of unique and indvidval beings. Essen, everything teins in an unconseous unity and, through the process of eestion, the potential fora conscousreuifiation is actualized and resized by tperation of re wll Yet the role ofthe demargos and Satan goes be Yond the generation offre wil fori an evolutionary process there must he forces of resistance and opposition that create the necessary presure, tension ad stess fr evolsion to oeeat and that tres and {estsall developments in evolution to ensue they are good and strong and tr. In certain sense, the demiugos and Satan ensre the ealth and wellebelng of eretures and creation ‘We may gain some insight ito this by considering the great pres sare and et necessary 10 transform the dalles of nybon substance into the dazzling beauty of jewels and damonds, Wshout great pre. sure an ntenie heat, the potential beauty would nos become mani, Likewise, we can consider the roe ofthe predator in mature, which serves to ensure the heli well-being, and srength of species, a5 well 3s tomaintan the necesary balance in econystems. Without the pred tor, the development and evolution of diverse species could nor occur and econystems would not be keptin the necessary dynamic balance ‘When faced wit challenge personally it maybe fightfl and undesic le to us, yet teal art ofa larger picture ofthe development and ‘evolution of the soul-being and creation asa whole, Without it, we ‘ealdno grow and erole; we could not seme or fll human and divine potent. ‘While factatng fee wil nd serving as fore of restance and pesiton in the evolutionary process, athe same ime, psychi ar i tual forces of adtxture an darknes are natural distortions and obs fe-pewer that occur dria nvr ature stages of development TheDentgr and Et Be cn Seine ce ose le ee devel ch nt Span radon, whch rep ane sera See eer ek eo a mately be uplifted and redeemed, slong with everything else in creation. stn i nt cbf Commm teo e teeta eee eet ec cla aay Sol Ts shames pay dese, copa Seine en een cents a pier gata tivte wore oad he pt ernie dae bre Sed tl elo sce ye nee se tera ssdeoeateban benearebide anf th dango dat Rae ie Cree oe dam of ise Ceninie lienmrceigciona ‘Thre rl incl sty Se May Magne a sete dee Soriano otow ett Hele ie 4 col eo akin fee iets racing ar cae 5 lain the aon feat rca See Gros Be ind hccln attire oe ng Sider terr chet Th sence ian a PN ite i Ore apes onrtoce Ts ae of cmtgeend roi ly elec es spree eon ag con ching ont Ape Send Cong Cs enmenenesman keeight TEE APOGALYPSE AND SECOND COMING OF CHRIST In the Beginning “Tothe Gnossc Christan, the Gospels nine myth and ongoing d- ‘vine revelation that continues to unfold in hi or her evn experience, and will not come to fruition uni the Second Coming. Likewise wei appears tht the spr of prophecy i dead amon orthodox and fundamental movernens of Chretinty, in Gnostic Christianity ie remains very alive. This elects the Gaon view that erention san ongoing proces of evolution, which in excnce is «continuum of x. ‘walzing and realizing the potential of the infinite and eral In the previous chapter, we quoted a vere from the Corp of ‘Thomas, which was applied to our exploration of the ongin of the emiurgos and Satan, but which is also relevant to out present discus sion, Responding to # qucstion frm the disciples concerning ther en106 Et and presumably the end-of divs, Yeshes ays, Have you discovered, then the besining, that you look forthe end? For where the begin. fing, there wil be the end, Blessed she who takes his place in the beginning he wil know the end and will mot expetence death “Ther isa teaching inthe Kabbalah thas quite amacing and might ‘serve to lluminae the deeper meaning ofthis verse. Isays that count Tess universes were created, exited, and ceased 0 exis inthe process ofthis present universe coming into being—hence, there i no bein hing to eeation. Civen the saying of Yeshua from the Gospel of St “Thomas this would imply that there s abo no end to creation. How will the divine potential a the infinite an eternal ever be exhausted? Universes could potentially arse and pase away without end, and the feat Unmarifet would never be exhausted. The same fundamental ‘dea is found in Eastern traditions, such as Hindus and Bodh, tnd tl Kn Boo: pepo ety es EL ‘Hess a connection between Back holes and Big Bangs. sential, the ‘theory suggests tht, ia Black hoe draws in slflent matter, emery ‘nd lig, it eould tana into 9B Bang tha constitutes the bein ring of another universe in diferent dimension. Ths ea in per= fect harmony with what many ancient and modern mystics have be- hheld ip heir visions andthe enlightenment experience, Basically there is no beginning or end a creation ad ie Rather, is 2 contiouum of evs becoming arsing out oFboraless being. = In tis ight, Yeshua saying is quite profound. On the one hand, he pons o the hegnningless and endless nature ofthe ralty-iuth ‘continuum ad on the other hand, ites the purpose of cretion 3s the realization of bores being. In ruth, when cosmic ignorance is Alispelle, this being andthe continuum of ever becoming ar one snd the same—the divine being s the ever-becoming. This rellected in tiles used to indicate dvine being as well 351 indicate hose who realize» conscious nification with divine being—the self generating ‘One or the slf-begorten One ‘Chan ortodony has relied upon the Book of Revelation fr tho sands of yeas for is vison ofthe Second Coming, which in a cetain “he Aecayacd Sd Coin of rit 0? sense s wonie considering this prophetic book wat slmoxt excl from the Chastan canon. The interpretations of Revelation sion ‘thodox and fundamental Christians ae lly based onthe Ides of 2 fred or sate creation, or on ction wan evento the past which erally conceived of 5 occuring in sx days! some "sc thourand” ys 240. athe light ofa Gnostic view of ereton, a which cher is eee beginning nor end and which i evsioned as sn ongoing process oF rolton the intepretauon ofthe Book of Revelation x quite diferent Likewise, the undestanding ofthe Apocalypse and Seed Coming i not sols to his single prophecy. alude prophecies ths have oc curred among previous generation of Gnostic nite and which en tinue to aecur—hence, part of the ora tations that are coramen 0 ‘Grosses, This, of couse, produces very different teschings on the Apocalypse anil Second Coming, which are viewed both i es ofan ‘ndividual anda colecrve enlightenment ‘The Nature of the Apocalypse One oni wonder ath tna wooo adden tins hylrthenrplr ron camer a trl Ty cma be sonevhnt fone hgh something f Hee tay awe Fone names oa need heer righ ec inc proce of ame Ssh he x of te Bate am he hyaline Drs Ce cae tauren lint boar Seo endl rele argh stn prcem wih oreo colic poml wo concede tht herd vet iy cnn cated cer become he inet itty Th pe lh ra once isang Gaocic Chart wel Cave wacing ee Agr Im frie Reason sd ove wed mcd spt mcanoron—hence he worn, which nea pe Iacono pl trom”e Foe The Book of Reveltion resets an amazing peure of «dance of rect horror ond rest beauty, Iie interesting that the cern “Aor [ype which cans "revelaion,"has come o be asoiaed almost ex:

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