South African Sophian Gnostic Circle
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The Rite of Ransom
posted Tuesday, 18 September 2007
Gnostic Christianity there are five Sacred Rites : Baptism, Chrism, Wedding Feast, Ransom and Bridal Chamber.
The idea of ransom is implied by the teachings of the outer church on the Mystery of the Crucifixion - a holy sacrifice for the forgiveness or remission of sin (missing the mark). The Gnostic Christian would not disagree with the outer teachings on the Crucifixion, for it was, indeed, a great theurgical action performed by Yeshua Messiah and is unique to him among the Great Masters. Yet, as Gnostics we would seek a deeper understanding of this holy mystery, including the inner and secret levels.
One way it is commonly contemplated among Gnostic Christians is by placing it into context with the sacrifices offered under the old covenant - the sacrifices of the blood and flesh of animals. According to the tradition, these sacrifices were not offered unto Yahweh, but rather they were offered to the demiurgos and archons. Essentially, the basic idea behind this is that the demiurgos and archons, and even demons, needed to be pleased or distracted to allow the prayers of the faithful and elect to ascend beyond their domains into the higher spiritual planes and Supernal Abode. The sacrifice of animals was given to the demiurgos and archons, and the sacrifice of prayers was given to God - the former opening the way for the latter.
This idea appears in both the Pistis Sophia and the Sefer Ha-Zohar. Both sacred texts speak of spiritual forces that seek to prevent the ascent of prayers from the lower regions. According to the Zohar there are all manner of chieftans (archons) and demons that pursue prayers as they pass through their realms in order to hinder or prevent them from reaching the Supernal Abode. It is for this reason that sacrifices of blood and flesh were necessary under the old covenant to empower and facilitate the ascent of prayers.
According to the outer teachings Yeshua Messiah put an end to this cult of bloody sacrifice by making a sacrifice of himself to the demiurgos and archons, as well as to the demons, giving his blood and flesh as a ransom to the dominion of the demiurgos, and his soul to God. Unlike the sacrifice of animals, it was a offering of free will and pure expression of the Desire to Share - therefore it released infinite energy; hence a sacrifice once and for all time.
The nature of this divine action is twofold, for the Master brought down the Supernal Light and he enacted the Rite of Ransom, then he arose from the dead and ascended - opening the way of the Great Ascension to all living spirits and souls who cleave to the Risen Savior. Thus, he embodied the Light-presence and he gave the ransom - and the power of the Light and the ransom is in the Blessed Name of the Messiah (Yeshua - "Yahweh delivers").
According to the tradition, it is the resurrection and ascension that empowers the Rite of Ransom, for in the experience of the Risen Savior the Rite of Ransom is effective, and in the mystical body of the Risen Savior we are also draw up in the ascension.
When the outer church proposes that prayers are effective when the Name of Yeshua Messiah ("Jesus Christ") is attached to them, though it may be that they do not understand what they are saying completely, nevertheless, they are not mistaken. The Light-power of the Risen Savior (the resurrection and ascension) is in the Name of Yeshua, and the Light-power of all the Divine Names is in this Holy Name - thus by this Name prayers are able to ascend beyond the lower regions up into the spiritual planes and Supernal Abode. Essentially, no spiritual being-force can prevent such a prayer from ascending on account of the ransom and the Light-power in the Blessed Name.
Cessation or repose is the essential mystery represented by the image of the Crucified One, the Risen Savior representing the fruition of supernal or Messianic consciousness that occurs in this womb of emptiness. Does our reception of grace from the Rite of Ransom require our own perfection in repose? No, it is given through our link to the Risen Christ that our faith establishes. Yet we can say this: that the fruition of faith in gnosis of the Risen Savior requires this cessation or repose. Thus, Lord Yeshua says to his disciples, "Take up your cross and follow me."
The implication is that we also are to enact the Rite of Ransom as we sojourn the path - every individual who awakens in Christ consciousness opens the way for others to awaken and serves to uplift humanity. Along the way as we overcome the challenges that naturally present themselves we overcome them not only for ourselves but for the people - there is something of the Rite of Ransom in this. One might consider Giving and Receiving Meditation , which directly expresses the Rite of Ransom.
Divine theurgy is also an expression of the Rite of Ransom in the Tradition, for in the process of drawing spiritual beings-forces into the service of the Holy One of Being and Light-kingdom they are redeemed and uplifted. There is an exchange of energy, and as much as they help to facilitate the Divine will they also receive energy - something of the body and blood of the Savior. This is a great mystery and relates directly to a mastery of the play of spiritual forces through the grace of the Risen Savior, the Gnostic and Light-transmission.
It is perfectly true, to the degree we are able to cleave and join ourselves to the Risen Savior, we are set free from the dominion of the demiurgos and archons - the ultimate liberation from cosmic ignorance is repose or cessation, for in repose or cessation is the fruition of union with the Risen Christ.
It must be said that from one Gnostic tradition to another the view of the crucifixion can differ radically, depending upon the teachings and methods used to bring about True Gnosis - the enlightenment and liberation of the soul. Some schools take a radical dualistic view, making the Christ-bearer and Christ completely distinct from one another; others consider the appearance of Christ in the world completely illusory in nature; while others make a distinction between the Christ-bearer and Christ, but speak of a progressive unification through the events of the Gospel. Our tradition follows a teachings corresponding to the latter view.
The nature of repose or cessation is the cessation of the doer in much the sense of what Lord Yeshua says, "I do what I see my Father doing"; hence, "I am no longer the doer." If I am not the doer, then who accomplishes the Great Work with, in, and through me? It is the Holy Spirit that accomplishes the Great Work, Divine Grace; it is through faith that I am able to surrender myself to Grace, to the Anointed and Mother Spirit. Apart from Grace, how could "I" accomplish the Great Work and realize repose and movement?
At the very heart of Lord Yeshua's teachings and the mystery drama that occurs in the Gospel is a Union of Grace, or what in the East would be called a "Yoga of Grace." The essence of this Yoga is devekut - cleaving or rapturous union to the Risen Christ. This is reflected in the rite of baptism, which is said to represent a mystical connection to the Risen Savior - going down into the water one is dead and buried with the Lord and coming up out of the water one is raised up with the Lord. Of course, by baptism we mean something more than the external rite - it is a reception of Light from above that awakens the power of the Holy Spirit in us; hence a movement of Divine Grace. The same is true of every cycle of the Eightfold Path of Christian Initiation and the five Holy Rites of Christian Gnosticism.
Our whole path is, in essence, a dynamic surrender that aims at the Light-presence (Christ-presence) and Light-power (Holy Spirit) taking up our personality and life-display; hence a liberation through Grace, the Mother and Bride.
At the outset, save through the negation of binding karma that occurs through the mystery of the crucifixion, how could I generate the positive karma necessary to draw near to the Light-presence? If Christ did not love me first, how could I come to love Christ? There is truth in a sacrifice for the remission of sin or negative karma, though the mystery of the crucifixion runs far deeper than this, and is far more subtle and sublime.
You see, this karma that binds, at its root, is self-grasping, the self-identification with name and form; this leads to the play of attachment and aversion (greed/lust and fear/hatred). It is a state of dualistic consciousness in which one believes oneself separate and apart from the reality-display that appears - one believes the collective dream is ultimately "real." Thus, one is 'really' quite bound! Through the crucifixion the Lord reveals the path as the release of self-grasping, and through the ressurection he reveals the illusory quality of appearances - the spell of enchantment of the demiurgos is broken. Thus, we are set free!
If you consider the baptism, and consider the crucifixion and resurrection, you will see the Way. We let go of our self-identification with the limited and finite name and form, and in its place we generate a new self-identity with fully evolved and enlightened being - the Risen Christ. It is a dynamic balance of spiritual self-worth and spiritual humility; and in so doing we take the Goal as the Path, and it is Grace that fulfills our spiritual hope.
As the Gospel of St. Philip says, "Don't hate the lamb. Without the lamb you can't see the door."
Here we can mention something more profound in symbolism of the crucifixion. The cross is on Golgotha, the Mount of the Skull. In teachings on the transference of consciousness it is through the center on top of the head or skull that we wish to project our consciousness through - this everlasting door. Likewise, it is through this center that we receive the Light from above. When Lord Yeshua says, "Father, into your hands I commend my spirit," it is this transference of consciousness he enacts, according to the masters of the Tradition. This is the fruition of the generation of self-identity with fully evolved and enlightened being, which is reflected in the Partzufim practices (Divine Personification) of the Tradition.
Of course, we are speaking of cessation or repose in this - the old and unenlightened self vanishing in the Christ Self, the Risen Savior. Whether we are speaking of the sparking of faith or the fruition of our faith in True Gnosis, all is the manifestation of the Grace that flows from the Cross and the Risen Savior. After all, unless we were shown this Truth and Light, how would we know to envision it and aspire towards it?
It seems that the mystery of the crucifixion and resurrection is all about the Divine revelation and transmission of Grace
The nature of repose or cessation is the cessation of the doer in much the sense of what Lord Yeshua says, "I do what I see my Father doing"; hence, "I am no longer the doer." If I am not the doer, then who accomplishes the Great Work with, in, and through me? It is the Holy Spirit that accomplishes the Great Work, Divine Grace; it is through faith that I am able to surrender myself to Grace, to the Anointed and Mother Spirit. Apart from Grace, how could "I" accomplish the Great Work and realize repose and movement?
At the very heart of Lord Yeshua's teachings and the mystery drama that occurs in the Gospel is a Union of Grace, or what in the East would be called a "Yoga of Grace." The essence of this Yoga is devekut - cleaving or rapturous union to the Risen Christ. This is reflected in the rite of baptism, which is said to represent a mystical connection to the Risen Savior - going down into the water one is dead and buried with the Lord and coming up out of the water one is raised up with the Lord. Of course, by baptism we mean something more than the external rite - it is a reception of Light from above that awakens the power of the Holy Spirit in us; hence a movement of Divine Grace. The same is true of every cycle of the Eightfold Path of Christian Initiation and the five Holy Rites of Christian Gnosticism.
Our whole path is, in essence, a dynamic surrender that aims at the Light-presence (Christ-presence) and Light-power (Holy Spirit) taking up our personality and life-display; hence a liberation through Grace, the Mother and Bride.
At the outset, save through the negation of binding karma that occurs through the mystery of the crucifixion, how could I generate the positive karma necessary to draw near to the Light-presence? If Christ did not love me first, how could I come to love Christ? There is truth in a sacrifice for the remission of sin or negative karma, though the mystery of the crucifixion runs far deeper than this, and is far more subtle and sublime.
You see, this karma that binds, at its root, is self-grasping, the self-identification with name and form; this leads to the play of attachment and aversion (greed/lust and fear/hatred). It is a state of dualistic consciousness in which one believes oneself separate and apart from the reality-display that appears - one believes the collective dream is ultimately "real." Thus, one is 'really' quite bound! Through the crucifixion the Lord reveals the path as the release of self-grasping, and through the ressurection he reveals the illusory quality of appearances - the spell of enchantment of the demiurgos is broken. Thus, we are set free!
If you consider the baptism, and consider the crucifixion and resurrection, you will see the Way. We let go of our self-identification with the limited and finite name and form, and in its place we generate a new self-identity with fully evolved and enlightened being - the Risen Christ. It is a dynamic balance of spiritual self-worth and spiritual humility; and in so doing we take the Goal as the Path, and it is Grace that fulfills our spiritual hope.
As the Gospel of St. Philip says, "Don't hate the lamb. Without the lamb you can't see the door."
Here we can mention something more profound in symbolism of the crucifixion. The cross is on Golgotha, the Mount of the Skull. In teachings on the transference of consciousness it is through the center on top of the head or skull that we wish to project our consciousness through - this everlasting door. Likewise, it is through this center that we receive the Light from above. When Lord Yeshua says, "Father, into your hands I commend my spirit," it is this transference of consciousness he enacts, according to the masters of the Tradition. This is the fruition of the generation of self-identity with fully evolved and enlightened being, which is reflected in the Partzufim practices (Divine Personification) of the Tradition.
Of course, we are speaking of cessation or repose in this - the old and unenlightened self vanishing in the Christ Self, the Risen Savior. Whether we are speaking of the sparking of faith or the fruition of our faith in True Gnosis, all is the manifestation of the Grace that flows from the Cross and the Risen Savior. After all, unless we were shown this Truth and Light, how would we know to envision it and aspire towards it?
It seems that the mystery of the crucifixion and resurrection is all about the Divine revelation and transmission of Grace
Also See: The Secret Operation of the Holy Spirit