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The Rite of Ransom

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The Rite of Ransom
by Tau Malachi Posted: Thu May 06, 2004 3:33 pm

In Gnostic Christianity there are five Sacred Rites: Baptism, Chrism, Wedding Feast, Ransom and
Bridal Chamber. Perhaps here we might explore the Rite of Ransom.

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

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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.

This is a great mystery in Gnostic teachings. Here we have only scratched the surface and struck a
beginning. However, perhaps this will provoke some contemplation and discussion, and through
discussion some deeper aspects of the mystery might be drawn out.

Blessings & shalom!

by Phillip Posted: Mon Jan 24, 2005 8:43 pm

This brings to mind all the thoughts and emotions that keep us from the divine contemplation, that
keep us from awareness of the light continuum, anger, hate, greed, lust, envy & etc.

Essentially, aren't these are the demons and archons within us that feed upon the "beast" or
nephesh behamit within us? So, in cleaving to the risen savior, in asking the risen savior to free us
from these forces within us, mustn't we become like him and rise to the cross by entering into
cessation? I'm hearing much about the teachings of cessation behind this teaching and wondered if
you could elaborate on that a bit...

Repose
by Tau Malachi Posted: Tue Jan 25, 2005 10:07 am

Greeting Phillip!

Indeed, 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.

Blessings & shalom!

Blood atonement for remission of sins

by Nazorean Posted: Wed Jan 26, 2005 8:41 pm

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Shalom Tau Malachai,

Blessings to you in Yeshu-Miryai!

I was just contemplating the meaning of Yeshua's crucifixion a couple of days ago and ironically
this subject comes up here today.

In Nazorean teachings it is said that bloodshed cannot remit sin, but only increase condemnation as
any 'blood' sacrfice would be a sin in an of itself as it would be breaking the command "Thou shalt
not kill." Hence it would be sin remitting sin which is a philosophical contradiction.

It was in this line of thinking that I was trying to figure out what the purpose of Yeshua's crucifixion
was when it occurred to me that he may have ransomed himself to the Demiurge and the Archons
to free of us from their tyrannical rule. Prior to this realization I had always been confused about
the Apostles embracing Yeshua as "The Lamb of God" who washes away the sins of the world
knowing the logical fallacy behind the concept of blood atonement. Now it makes sense - he was
rendering unto Caesar what is Caesar's meaning his flesh and blood (Caesar being a ruler of the
world symbolizing the the worldly Demiurge) in offering himslef as a sacrifice and rendering unto
God what is God's when on the cross he said "Into your hands I commit my spirit."

I also found it interesting when you said that the blood sacrifices were not offered to Yahweh but
to appease the Demiurge, Archons and demons. This concurs with what the Apostle Peter taught in
the Clementine Homilies attributing blood sacrifice and flesh eating to the influence of demonic
activity.

So if my understanding is correct the meaning behind Yeshua's death on the cross is threefold -
first, he was crucified to appease the demiurge & archons and release us from their spiritual
enslavement; second, to bring down Supernal Light; and third to open the way of ascension to all
living spirits and souls who cleave to the Risen Saviour. This is beautiful! Thank you for facilitaing
my understanding of this sublime realization!"
B'yadcha rucci afkid oti padita emet El-Adonai Yeshua!"
May the Love of Yeshu-Miryai bless you and keep you.

The most insignificant beggar at the feet of Yeshua Ha Messhiach,

- Yahisha Ha Nazorean
O:N:E

by Phillip Posted: Thu Jan 27, 2005 8:29 am

“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.”

This is an interesting idea, and one I hadn’t thought of. I suppose I’d considered the reception of
grace as conditional to this cessation, the degree of cessation reflecting the degree of reception of
grace. However, I wonder if the purpose of this deliverance of this grace is for coming to cessation?
It seems in experience that each transmission, whether by insight, meditation, or direct
transmission, they all lead to a path or way, and when that way is followed the “grace” of that
transmission activates by extending and developing itself further, unfolding further, deepening. I
see this as this “grace” extended that you spoke about. Am I accurate in how I name this here?

But the underlying purpose of these experiences, this directed wandering of insight and unfolding
of realization seems to be a deepening of this cessation, and bringing to light klippot and a
shedding or healing of the klippot revealed, leading to a more penetrating insight, and a more
penetrating cessation... and so on… But perhaps this is all a karmic cycle in itself that doesn’t
necessarily lead to a full cessation?

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Union of Grace
by Tau Malachi Posted: Thu Jan 27, 2005 10:02 am

Greetings everyone!

First 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

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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 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.

Blessings & shalom!

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