Scribd Logo
Upload

Welcome to Scribd!

  • (Tau Malachi) Living Gnosis A Practical Guide To PDF

    Uploaded by

    William Fuhrmann
    4 views120 pages

    Original Title

    [Tau_Malachi]_Living_Gnosis_A_Practical_Guide_to_(BookFi.org).pdf

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    4 views120 pages

    (Tau Malachi) Living Gnosis A Practical Guide To PDF

    Uploaded by

    William Fuhrmann

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    of 120
    ‘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

    You might also like