South African Sophian Gnostic Circle
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The Feast of the Crucifixion and Resurrection
posted Tuesday, 18 September 2007
As the Northern Hemisphere is nearing Fall Equinox a week hence; the Southern Hemisphere is approaching Spring Equinox. The beauty here is that the both feasts are intimately tied together by divine disclosure, by Revelation. In the Spring Equinox, we celebrate the Feast of the Crucifixion and Resurrection of Adonai Yeshua Messiah; in the Fall Equinox, we celebrate the Feast of the Apocalypse.
What Sophians are celebrating in Apocalypse is a most profound contemplation, for Revelation between Spring to Fall Equinox is one gate, distinguished only in scale of individual and collective. As one human being, Living Yeshua 'broke through' the veil of the Entirety, uniting humanity with Pleroma; as an entire collective of humanity, all elect will also break through the veil of the Entirety and enter into the same Pleroma, New Jerusalem. In other words, the Resurrection on one celebrated in Spring is the Resurrection of many in the Fall. Revelation ultimately is not destruction, but Resurrection.
The resurrection of one and many is inseparable from the opposing force trying and testing the Light within one and many. For this reason, the same gate of this Resurrection power requires the same opponent, also distinct in scale from individual to collective. In the Spring, one body is crucified; in the Fall the entire earth is crucified. This opponent is the Great Beast, "which was, is not, and yet is."
What Sophians are celebrating in Apocalypse is a most profound contemplation, for Revelation between Spring to Fall Equinox is one gate, distinguished only in scale of individual and collective. As one human being, Living Yeshua 'broke through' the veil of the Entirety, uniting humanity with Pleroma; as an entire collective of humanity, all elect will also break through the veil of the Entirety and enter into the same Pleroma, New Jerusalem. In other words, the Resurrection on one celebrated in Spring is the Resurrection of many in the Fall. Revelation ultimately is not destruction, but Resurrection.
The resurrection of one and many is inseparable from the opposing force trying and testing the Light within one and many. For this reason, the same gate of this Resurrection power requires the same opponent, also distinct in scale from individual to collective. In the Spring, one body is crucified; in the Fall the entire earth is crucified. This opponent is the Great Beast, "which was, is not, and yet is."
The Feast of the Crucifixion and Resurrection
The Feast of the Crucifixion and Resurrection is celebrated on the day of the vernal equinox – the point of the solar year when the light reaches the midpoint in its ascent and we witness the renewal of life abundant within nature. The theme of this rite of the outer continuum, as stated in its name, is the exploration of the mystery of the crucifixion and resurrection as understood by Sophian Gnostics – hence, the power of redemption that comes through the revelation of the Risen Christ.
The outer, inner and secret teachings of the Holy Gospel form an integral vehicle within the Sophian Gnostic tradition. Thus, the essential points of faith in the outer church pose no conflict or contradiction to the esoteric teachings of the inner church – among Sophians we celebrate the mystery of an actual death and resurrection, and we celebrate the grace of redemption through a holy sacrifice, as much as celebrating the divine revelation that takes place through this vehicle, Gnosis of the Risen Christ. Of course, what this means to each individual initiate will differ, corresponding to their own faith, and their own experience of the Risen Christ – their own knowledge and understanding of the Holy Gospel. However, it must be said that, generally speaking, Sophian Gnostics do not view the advent of the Risen Christ as “mythical,” as though yet another mythical tale of the slain and risen god – rather, we view the mystery drama of the Gospel as the fulfillment of what sages in enlightened pagan traditions intuited, and what ancient Israeli prophets beheld in their visions: the emergence of enlightenment and liberation in humanity; the emergence of a Divine and Supernal Humanity.
The story is told in the Book of Nature: It is the story of the caterpillar that becomes a butterfly, an earthbound creature that is completely transformed and that takes to the air in a most radiant and glorious fashion. This, exactly, reflects the mystery of the crucifixion and resurrection as understood by Sophian Gnostics.
The focus of this rite will depend upon what is transpiring with the companions of a Sophian circle during a given year – generally speaking we do not focus as much upon the Passion and Crucifixion as the Roman Church or Mel Gibson would have us do, though some years we may place more emphasis upon it. If one studies and contemplates a Gnostic gospel, such as Pistis Sophia, one will gain insight into the most common emphasis: the teachings and revelation of the Risen Christ. As we see in Pistis Sophia, Gnostic gospels tend to begin where the canonical gospels end – with the advent of the Risen Savior; thus our focus is the revelation of the Risen Christ. Indeed, we may venture into the mystery of the redemptive action of the cross – the forgiveness of sin (or dispelling of negative karma) and the Sanctuary of Divine Grace made manifest (the mystery of ransom); but within and behind that is the dispelling of the ignorance through the revelation of the Pleroma of Light, the cessation of the cause of our bondage to the dominion of the demiurge and shadow of the demiurge – this, most often, is what we emphasize in the Feast of the Crucifixion and Resurrection.
There is something of the mystery of the holy merkavah (chariot) in this rite, for the Mystical Body of the Risen Savior is viewed as the Supernal Merkavah of the Great Resurrection and Ascension – the Savior descends into the deepest depths of the Entirety and ascends, drawing all in ascent with him that are able to cleave to him in faith and gnosis.
There is also something of the mystery of the Bridal Chamber – hieros gamos, the symbol of the cross, in the Sophian tradition, representing something akin to the lingam and yoni of Eastern traditions; the union of the Divine Masculine and Divine Feminine, the Lord and Holy Bride, Messiah and Shekinah of Messiah. When this becomes the emphasis, the focus is upon the empty tomb, Risen Christ and the Holy Bride who first receives him.
Based upon the empty tomb, at times there may also be an exploration of the womb and tomb as one and the same gate, and the Resurrection as a Gate of Light leading into the Light Realm or Pleroma of Light – the Great Exodus.
There may also be a rather esoteric play upon the mystery of the interior stars, crucifixion of the Serpent Power (or the uplifting of the Serpent Power to repose in the crown), the generation of the Body of Light, and transference of consciousness – hence, the Cross on the Mount of the Skull, the Holy Remembrance of the Divine I Am seated on top of the head and in the Sanctuary of the Heart.
At times, very similar to the idea of a merkavah rite, we may explore the mysteries of the heavenly ministry of the Risen Christ, akin to what is written in Pistis Sophia.
The practice of Giving & Receiving reflects the essential mystery of the crucifixion – the generation of the Sacred Heart of love and compassion; this too may become our focus in this rite, as it is the very foundation of self-realization in Christ, the enlightenment and liberation of the soul.
There can also be all manner of explorations of the Mystical Body of the Risen Messiah – the Threefold Body of Melchizedek.
The feast on the equinoxes and solstices correspond to the directions of the Sacred Circle and to the Archangels of the Sacred Circle. Thus, this feast corresponds to the East, the place of sunrise, and to Archangel Raphael, the healing power of the Divine; these can also be mysteries explored in this feast, as well as mysteries to which they allude.
With all of the solar feasts it is all about a creative exploration and celebration of spiritual and metaphysical mysteries that flow from the basic theme of the rite – and every year this play in the Divine Spirit is different, depending upon what’s transpiring in circle and the inspiration of the Holy Spirit.
Perhaps this might give some sense of the vast range of spiritual and esoteric mysteries that may be explored in the Feast of the Crucifixion and Resurrection within the Sophian Gnostic tradition – as with all of the solar feasts or rites of the outer continuum, there is a celebration of the Wedding Feast or Holy Eucharist within it.
May we be blessed with the Divine Gnosis of the Risen Christ so that we might abide in the Great Resurrection and Ascension in life and at the time of our death; amen.
The Feast of the Crucifixion and Resurrection is celebrated on the day of the vernal equinox – the point of the solar year when the light reaches the midpoint in its ascent and we witness the renewal of life abundant within nature. The theme of this rite of the outer continuum, as stated in its name, is the exploration of the mystery of the crucifixion and resurrection as understood by Sophian Gnostics – hence, the power of redemption that comes through the revelation of the Risen Christ.
The outer, inner and secret teachings of the Holy Gospel form an integral vehicle within the Sophian Gnostic tradition. Thus, the essential points of faith in the outer church pose no conflict or contradiction to the esoteric teachings of the inner church – among Sophians we celebrate the mystery of an actual death and resurrection, and we celebrate the grace of redemption through a holy sacrifice, as much as celebrating the divine revelation that takes place through this vehicle, Gnosis of the Risen Christ. Of course, what this means to each individual initiate will differ, corresponding to their own faith, and their own experience of the Risen Christ – their own knowledge and understanding of the Holy Gospel. However, it must be said that, generally speaking, Sophian Gnostics do not view the advent of the Risen Christ as “mythical,” as though yet another mythical tale of the slain and risen god – rather, we view the mystery drama of the Gospel as the fulfillment of what sages in enlightened pagan traditions intuited, and what ancient Israeli prophets beheld in their visions: the emergence of enlightenment and liberation in humanity; the emergence of a Divine and Supernal Humanity.
The story is told in the Book of Nature: It is the story of the caterpillar that becomes a butterfly, an earthbound creature that is completely transformed and that takes to the air in a most radiant and glorious fashion. This, exactly, reflects the mystery of the crucifixion and resurrection as understood by Sophian Gnostics.
The focus of this rite will depend upon what is transpiring with the companions of a Sophian circle during a given year – generally speaking we do not focus as much upon the Passion and Crucifixion as the Roman Church or Mel Gibson would have us do, though some years we may place more emphasis upon it. If one studies and contemplates a Gnostic gospel, such as Pistis Sophia, one will gain insight into the most common emphasis: the teachings and revelation of the Risen Christ. As we see in Pistis Sophia, Gnostic gospels tend to begin where the canonical gospels end – with the advent of the Risen Savior; thus our focus is the revelation of the Risen Christ. Indeed, we may venture into the mystery of the redemptive action of the cross – the forgiveness of sin (or dispelling of negative karma) and the Sanctuary of Divine Grace made manifest (the mystery of ransom); but within and behind that is the dispelling of the ignorance through the revelation of the Pleroma of Light, the cessation of the cause of our bondage to the dominion of the demiurge and shadow of the demiurge – this, most often, is what we emphasize in the Feast of the Crucifixion and Resurrection.
There is something of the mystery of the holy merkavah (chariot) in this rite, for the Mystical Body of the Risen Savior is viewed as the Supernal Merkavah of the Great Resurrection and Ascension – the Savior descends into the deepest depths of the Entirety and ascends, drawing all in ascent with him that are able to cleave to him in faith and gnosis.
There is also something of the mystery of the Bridal Chamber – hieros gamos, the symbol of the cross, in the Sophian tradition, representing something akin to the lingam and yoni of Eastern traditions; the union of the Divine Masculine and Divine Feminine, the Lord and Holy Bride, Messiah and Shekinah of Messiah. When this becomes the emphasis, the focus is upon the empty tomb, Risen Christ and the Holy Bride who first receives him.
Based upon the empty tomb, at times there may also be an exploration of the womb and tomb as one and the same gate, and the Resurrection as a Gate of Light leading into the Light Realm or Pleroma of Light – the Great Exodus.
There may also be a rather esoteric play upon the mystery of the interior stars, crucifixion of the Serpent Power (or the uplifting of the Serpent Power to repose in the crown), the generation of the Body of Light, and transference of consciousness – hence, the Cross on the Mount of the Skull, the Holy Remembrance of the Divine I Am seated on top of the head and in the Sanctuary of the Heart.
At times, very similar to the idea of a merkavah rite, we may explore the mysteries of the heavenly ministry of the Risen Christ, akin to what is written in Pistis Sophia.
The practice of Giving & Receiving reflects the essential mystery of the crucifixion – the generation of the Sacred Heart of love and compassion; this too may become our focus in this rite, as it is the very foundation of self-realization in Christ, the enlightenment and liberation of the soul.
There can also be all manner of explorations of the Mystical Body of the Risen Messiah – the Threefold Body of Melchizedek.
The feast on the equinoxes and solstices correspond to the directions of the Sacred Circle and to the Archangels of the Sacred Circle. Thus, this feast corresponds to the East, the place of sunrise, and to Archangel Raphael, the healing power of the Divine; these can also be mysteries explored in this feast, as well as mysteries to which they allude.
With all of the solar feasts it is all about a creative exploration and celebration of spiritual and metaphysical mysteries that flow from the basic theme of the rite – and every year this play in the Divine Spirit is different, depending upon what’s transpiring in circle and the inspiration of the Holy Spirit.
Perhaps this might give some sense of the vast range of spiritual and esoteric mysteries that may be explored in the Feast of the Crucifixion and Resurrection within the Sophian Gnostic tradition – as with all of the solar feasts or rites of the outer continuum, there is a celebration of the Wedding Feast or Holy Eucharist within it.
May we be blessed with the Divine Gnosis of the Risen Christ so that we might abide in the Great Resurrection and Ascension in life and at the time of our death; amen.