A RESPONSE TO THE FOLLOWING ARTICLE:
(ME AND THE AUTHOR OF THE AVLES BLOGS HAVE FALLEN OUT DUE TO SEVERE DOCTRINAL DIFFERENCES. NEVERTHELESS, HE IS 100% CORRECT IN HIS EXPOSÉ OF THESE SEDUCERS. THIS IS ONE OF THE MOST IMPORTANT PUBLICATIONS ON THIS BLOG)
"Sorcha Faal", another avatar of the Great Whore
>
Above image
"...REMEMBER: an upside down glass/cup, hides something. The same thing that has been hidden in the reversed cup/glass, once the cup/glass has been turned in upright stand, it is showed to you and offered to you...."
URL: https://control-avles-blogs.blogspot.com/2025/02/a-golden-dome-in-her-hand-full-of.html?m=0
Luke 4
5And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. 6And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
Revelation 18:3
“For all nations have drunk of
the wine of the wrath of her fornication, and the kings of the earth
have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.”
https://spirithismouth.blogspot.com/2025/05/sorcha-faal-another-avatar-of-great.html?m=0
Shockingly, the reversed cup spiritual inspiration of architecture is admitted by the servants of the devil themselves, although through a side channel and not Rome directly. Much like important information leaks come through non mainstream papers. And what information it is. . . .
http://www.gnosis.org/gnosis_eucharist1.html
The Gnosis of The Eucharist
by Stephan A. Hoeller
he Mass, or,
as it is sometimes called, the divine liturgy or the Eucharist, is the most solemn of all
the Christian sacraments. Through it we are led step by step to the purpose of our earthly
lives -- union with the divine -- for at its climax the faithful are made one with God and
each other by receiving the body and blood of Christ under the earthly forms of bread and
wine.
Although these mystical aspects of the Mass have been known and proclaimed by all the
branches of Christendom that have not abandoned the ancient sacramental system (including
the Roman Catholic, Eastern Orthodox, and, with some ambiguities, the Anglican), the
rationalistic tendencies that have arisen since the Second Vatican Council in the Roman
Catholic Church are robbing the Mass of much of its numinosity and psychospiritual
utility.
Similarly, many in the occult, metaphysical, and New Age movements have little
appreciation for the magic and mystery of the time-honored sacramental system of
Christianity and within it for the supreme sacrament of the Mass. The older of these
movements bear the imprint of nineteenth-century thinking, which was hyperintellectual,
moralistic, and at times materialistic. The groups that have sprung up since the 1960's
are a bit more favorably disposed toward ritual than their predecessors, but their
appreciation of the sacraments is still small. Much of alternative spirituality is thus in
danger of losing touch with one of the most valuable aspects of the mystico-magical
heritage of the West.
To be sure, there are valid objections to ritual. Its practice has often been
accompanied by blind superstition. Still, it must be remembered that a lack of
consciousness will regularly turn meaningful and transformative practices into
superstitious ones. The fault is not with the ritual, but with the practitioner. Ritual,
provided it uses authentic symbols, is no more or less than what H.P. Blavatsky called
"concretized truth." This may be covered up by superstition, but the hidden
truth is always discernable beneath the covering. Gnostic studies of the sacraments are
intended to free the kernel of truth from the accretions of unconsciousness and
misunderstanding that have been permitted to obscure it.
In the following we shall deal with several separate approaches to the greatest of the
Christian mysteries. Some of these may contradict each other, while others tend to
complement one another, and still others will restate truths present in other approaches.
Dogmatic and Rationalistic Views
The
non-Gnostic church after the third and fourth centuries A.D. regarded the Eucharist as a
commemoration of the meal Jesus is said to have shared with his apostles, where he is said
to have blessed bread and wine, admonishing those present to do the same in remembrance of
him. Christendom made it into dogma that Jesus mystically changed these substances into
his body and blood and gave authority to his apostles to perform the same sacred miracle
until the end of time. The mystery of the Eucharist was thus transferred to the mental
realm of belief, although mythic elements continued to subsist under the façade of dogma.
Protestant Christendom gradually came to deny this mystically inspired any mythically
reinforced dogma. The Eucharist became a mere memorial meal, a sign rather than a symbol.
Today, the Roman Catholic Church is undergoing an internal reformation whose effects on
the Mass are not unlike those produced by the revolt of Luther and Calvin. Twenty-five
years ago one could still observe nuns herding their small charges to the communion rail
while admonishing them, "Don't chew the Baby Jesus," while today almost all awe
and reverence for the Mass and the consecrated elements seem to have evaporated. Kneeling
for communion, receiving the sacrament on the tongue, and other ancient rules reflecting
numinous dignity have gone by the wayside. A traditionalist-inspired pun declares that the
present Mass ought to be spelled "mess," and this writer tends to agree.
The trivialization and desacralization of the Mass are but a natural outcome of the
intellectualization of this mystery, which in essence began at the time Constantine
established the church and the church established its dogmas, while casting out the
Gnosis. The mind is the slayer of the real; numinous myth and transcendental mystery
cannot survive rationalism, whether in the form of Aristotelian theology or in the shape
of the modernism of Hans Küng and his fellows. Dogma is the murder of mystery, even if it
takes centuries for the victim to die.
The Mass As Sacred Mystery Drama
The mysteries in the pre-Christian era were elaborately devised ritual dramas contrived
to intensify the spiritual transformation of the initiate. They were usually patterned
after the mythic life, death, and resurrection of a particular deity to whom the mystery
was dedicated. The candidate was usually made to symbolically undergo certain events in
the life story of the hero. This is still evident in the initiation rituals of
Freemasonry, particularly in the sublime degree of Master Mason, where the candidate
undergoes the death and rising again of the Masonic hero Hiram Abiff.
It does not take much imagination to see in the Christian Mass the elements
of the same ritual drama, wherein the life, death, resurrection, and ascension of Jesus
are symbolically reenacted by the priests and worshippers. The fact that the Eucharist is
a mythic dramatization of the career of Jesus has been recognized by the church for a very
long time. As Pope Innocent III stated, "The Mass is arranged upon a plan so well
conceived that everything done by Jesus Christ or concerning Him, from His Incarnation to
His Ascension, is there largely contained either in words or in actions, wonderfully
presented."
The Gnostic would contend that this is undoubtedly true, but that the reenactment of
the drama does not concern the historical Jesus alone, but involves the Divine Man
resident in each human being. Myth is truer and more powerful than history, and the events
in the life of Jesus are elevated to mythic significance by the symbolic relation of his
drama to the drama of the transforming human spirit. As Joseph Campbell said, the Mass is
"a metaphor open to transcendence," and as such it is capable of miraculous
effects in transforming not only bread and wine, but the human personality as well. The
great fault of non-Gnostic Christianity has always been to reduce myth with a meaning to
history with a moral, and this is what happened to the Mass at the hands of the
theologians.
The pagans of antiquity were convinced that humans could undergo apotheosis, that they
could become gods and goddesses. The Mass is closely connected with this process, since in
its mysteries earthly substances are transmuted into divine ones, and, more important,
humans may be similarly transformed in their psychospiritual natures. The ancient Gnostics
for the most part seem to have held that Jesus was a human being who, very much like a
hero in the pagan tradition, became divine as a result of his spiritual virtue. Jesus the
hero became Christ the God. (This event is said to have been finalized, as it were, on the
occasion of the baptism of Jesus in the river Jordan, which was called the Epiphany, or
the manifestation of Christ to the world.)
The imitatio Christi, when understood as copying the moral qualities of the
Christed Jesus, borders on absurdity. How could a fallible mortal imitate the Divine One
descended to earth? On the other hand, the main body of the liturgical work of the church
is involved in an imitation of a different order. In the church calendar the events of the
life of Jesus are relived, from Christmas to Ascension and beyond. The four-day cycle of
Easter (Maundy Thursday, Good Friday, Holy Saturday, and Easter Sunday) is an intense
reliving of the core drama of the Passion and resurrection. And the celebration of the
Eucharist is a daily reenactment of this same drama, fortified by the mystical communion
one may partake of with the hero himself. The imitation of Christ is the deification, the
transformation, of the human being, and the Mass continues to be the most efficacious
means of that transformation, at least as far as the Christian tradition is concerned.
Only Gnosis, experienced within the Gnostic tradition, discloses this fact to us in all
its promise and wonder.
The Mass As Magic
Ritual that reenacts authentic mythic themes always possesses a magic of its own. While
magic may be anathema to the rationalist, it is an old friend to the lover of myth and
ritual. The magic of the Mass is the operational effect of the lived myth upon the
participants. People can have visions, experience expansions of consciousness, undergo
healing, and engage in effective prayer during the Mass. Still, to overemphasize the
magical element of this rite would be inaccurate, and would put one in the same league as
the person who defined the combustion engine as "noise, speed, and stink." It is
wise to have a balanced attitude toward this issue and to refrain from any attempt either
to rob the Mass of its magic or to turn it into ceremonial magic pure and simple. (The
much-publicized but rather infrequent phenomenon of the Black Mass is an example of the
latter.)
he magical
aspects of the mystery are acknowledged in the very liturgy of the Eucharist itself:
Prayers are said for the living, for the dead, for particular intentions. It has always
been considered legitimate for persons attending the Eucharist to pray for private
concerns. On the other hand, one ought to participate in the mystery of the Mass for its
own sake, and not in order to "get results" of any particular kind. If one comes
only to obtain specific favors from the deity, this would interfere with the nature and
amount of grace received. Eventually one would miss the true significance of the Mass
entirely. A mystery of such magnitude should never be allowed to degenerate into a forum
for airing petty concerns in the face of transcendence.
C.W. Leadbeater, the theosophist and Liberal Catholic bishop, in his work The
Science of the Sacraments, made some fascinating observations on the magic of the Mass.
With his paranormal faculties Leadbeater perceived certain
recurring patterns of forces not ordinarily visible that manifested at each celebration of
the Eucharist. The pattern seemed to organize itself into a form that described as a sort
of structure resembling a spire or cupola.
cupola.......
https://en.wiktionary.org/wiki/%CE%BA%CF%8D%CF%80%CE%B5%CE%BB%CE%BB%CE%BF%CE%BD#Ancient_Greek
κύπελλον
Noun
κύπελλον • (kúpellon) n (genitive κῠπέλλου); second declension
- drinking-cup, goblet
Etymology
A widespread wanderwort and probably of Pre-Greek origin given the variants. Furnee compares κύπη (kúpē, “kind of ship”), κύβος (kúbos, “cube, square”), κύμβη (kúmbē, “drinking vessel”), and κόμβος (kómbos, “roll”). Also compare Latin cupa (“cask, vat, tub”) and Sanskrit कूप (kūpa, “pit, well, hole”).
This "dagoba" or "cupola" has a suspicious look. From the outside as an entirety, roman catholic cathedrals look like pregnant women. Now we have a hidden phallic reference. And consider the verse
having a golden cup in her hand full of abominations and filthiness of her fornication: -----REVELATION 17:4 KJB
It would seem Leadbeater, the author of this gnostic-antichristian-catholic work, was forced by the Lord to betray the hidden character of the work being done in the "eucharist"... which is, for the lack of a better expresson, spiritual fornication resulting in the filling of a giant used spiritual condom! Oh, mr. Leadbeater..... Lead is the toxic metal that poisoned old pagan Rome. It is also the end product of radioactive degradation. A degraded man like the members and the founder of this orgiastic quasi-catholic cult. Liberal in everything, except celibacy.... and why? Because for them (perverted +children +men +whores) sex is a sacrament.... and more importantly, SACRAMENTS ARE SPIRITUAL SEX. The world is definitely not being deified by the liturgy under the dome; it is being coupled/copulated with hell.
James Ingall Wedgwood (24 March 1883 – 13 March 1951) was the first Presiding Bishop of the Liberal Catholic Church. Wedgwood was a former Anglican, a member of the Theosophical Society and a member of a co-Masonic order. His work on the Liberal Rite, as well as his efforts to establish a progressive church, are his greatest legacies.
Wedgwood was a homosexual with what he described as an "almost
unbelievably strong" sexual urge (he once visited 18 public toilets in
two hours, explaining to police that he had been "searching for a
friend"). This was matched by a strong religious strain, and he was
dominated by those two fundamental, but often conflicting, drives.
The man who founded this liberal catholic church was a sodomite sex maniac! Notice how Leadbeater uses the word "swelling" and "erection" for the edifice?
Taken from:
http://www.sacredheartofjesustheologicalseminary.org/uploads/5/3/9/5/5395035/science_of_the_sacraments.pdf
Remember,
in gnosticism sexual magic is a key part of reuniting with the true
god. Sophia is the whore and the virgin. The so called "christian" church,
which is only the Imperial Harlot centered in Rome and Constantinople combines both roles as well. But only the initiated or the prophets of the Lord know her secret. The key figure who first uses sexual language to describe the nature of
the spiritual relationship is FALSE Dionysius the Areopagite who describes the creation and maintanence of the world as an ejaculation, much like Egyptian mythology where Atum's seed creates and Osiris's seed rejuvenates the world.
We must dare to say this beyond truth: the cause itself of all beings—by the beautiful and good eros of all and through the throwing forth of erotic goodness—comes to be outside of itself and into all beings through its providences and is, as it were, charmed by goodness, eros, and agape. In an ecstatic power beyond being, it is brought down out of a separation from all and beyond all, to what is in all, yet does not wander out of itself. (DN IV.13)
The Egyptian inspiration of the Harlot is hinted in Proverbs 7:16. Neoplatonism and gnosticism, two cancerous philosophies began in Egypt as well. Plato was initiated in a secret society.
I have decked my bed with coverings of tapestry, With carved works, with fine linen of Egypt
Indeed, why would otherwise these unbelievably depraved men be so obsessed with the Roman Catholic rites? But listen to what FALSE Dionysius says about communion with their "god". It is a whole spiritual and fleshly orgy:
“The divine eros,” he writes, “is ecstatic; it does not permit lovers to be among themselves but bids them to be among their lovers” (DN IV.13)
Now do you understand why there is such intense pleasure in this most abject and base idolatry? And why the Apostle Peter describes it as "filthy". Because Rome is the number 1 lady of the night, the top shelf street girl, the most skilled sex worker in bringing darkened hearts spiritual pleasure.
Consider the cunningness of the Devil. He is 100% fine with the exposing of fleshly acts in Roman Catholicism and Eastern Orthodoxy. The scandalous behavior of the priests is in fact a smoke screen to obscure a truly profane religion. People asking questions like "how do they dare profane the holy church of God?" shows that the deception has taken hold. But the perverted spiritual character of its rituals is only something for the enlightened/open haters of God. Doing the most perverted thing while appearing most innocent is a whole new level of perversion in itself. The forbidden fruit of esoteric knowledge, the glimpse into the spiritual world brings immeasurable pleasure. And the fact that this has been going on for 1500+ years is a miracle in itself. But this bridge that will make the impossible possible - unite the world - and the Dome to shelter all from the coming wrath of the Lamb.....will in reality bury them. Come out of her (Rev 18:4) simply means the safety and the pleasure of it is the greatest deception of all. It was all foretold in Proverbs 5-7 and Revelation 17-18.
Another interesting related word to KUMBA/CUPA is:
Kumbaya
The word "kumbaya" is believed by many music historians to be pidgin English — and a transliteration — for the prayerful plea to God: "Come By Here." The lyrics are simple and innocent: Someone's singing, Lord, kumbaya. Or Someone's crying, Lord, kumbaya.
Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
-------Matthew 24:23
Beginning in the 1990s and increasing in the following decades, references to "Kumbaya" or "singing 'Kumbaya'" entered idiomatic usage in the politics of the United States, often to suggest that someone other than the speaker is too conciliatory or eager to compromise.[14][15] Richard Vatz
has characterized these references to the song as sarcastic criticism
of consensus "that allegedly does not examine the issues or is
revelatory of cockeyed optimism."[14]
For example, in discussing the Israeli–Palestinian conflict, U.S. President Barack Obama
commented that the substantive disagreements between the parties "can't
be reduced to somehow a matter of let's all hold hands and sing
'Kumbaya.'"[16]
Many other high-profile political figures have similarly referred
derisively to the singing of the song as a way of expressing doubt or
disparagement for potential compromise.[15] Former Arkansas Governor Mike Huckabee explained his skepticism that ideologically aligned candidates in the 2012 Republican Party presidential primaries
would unite around a single individual by saying, "there's not going to
be some magic moment at which three or four of these people sit around a
campfire toasting marshmallows, singing 'Kumbaya' and giving the nod to
one of their competitors."[17] Businessman and political candidate Herman Cain, speaking to a rally in 2011, said, "Singing ‘Kumbaya’ is not a foreign policy strategy."[14]
https://en.wikipedia.org/wiki/Kumbaya
=================================================
......There is no doubt these occultists are lying through their teeth about a great many things concerning God. But in one thing they are not lying - they are already receiving revelations and visions directly from the evil antichristian spirits in this world. And, as previously stated, since Vatican II the jesuits through various shaping tactics in science, religion and politics have been going ahead with their final program for world domination and the final purging of the concept of a male, Apocalyptic, angry, separating, Sovereign God who demands faithfulness and purity (The believers are described as totally spiritually pure and faithful in Revelation 14:4/17:14).
Soon all that will remain is a united (copulated) humanity worshiping the image of the antichrist and the sweet fornication of the Harlot in the "eucharist". (Rev 13). They will all be in bed with her! They will all be in her cup and so in her hand. But this will take all of their strength which is the righteousness of God! Her aesthetic and spiritual delicacies will leave humanity broke, morally bankrupt before God.
Her flattering doctrine of free will, human merit, dignity and goodness will doom most of the senseless sinners (With her much fair speech she caused him to yield, with the flattering of her lips she forced him. Proverbs 7:21). The autoeroticism of self-righteousness, fueled by these churches is another type of pleasure "offered in the cup". Total depravity + election is the doctrine the world has always rejected.
Here is a quote from this same Leadbeater that maybe gives a hint as to the future of the reinvented and reunited cathorthodox church which will "ride the beast" . He is just another piper that sets the tone/tune for the stupid and unspiritual children of men. The avant-garde Liberal Catholic church is the blueprint for the future, as we are already seeing the process of emasculation everywhere.
<<<<<"If Christians", he wrote, "had been content to take what Christ taught of the Father in heaven, they would never have saddled themselves with the jealous, angry, bloodthirsty Jehovah of Ezra, Nehemiah and the others – a god that needs propitiating and to whose 'mercy' constant appeals must be made.".......
Previously, Leadbeater had written on the energies of the Christian sacraments in The Science of the Sacraments: An Occult and Clairvoyant Study of the Christian Eucharist,
one of the most significant works of Christian esotericism. In his
prologue to the latest edition of this book, John Kersey refers to the
Eucharist proposed by Leadbeater as "a radical reinterpretation of the
context of the Eucharist seen within a theological standpoint of
esoteric magic and universal salvation; it is Catholicism expressing the
love of God to the full without the burdens of needless guilt and fear,
and the false totem of the temporal powers of the church."[63]>>>>>>
It makes perfect sense from a psychological standpoint as well. A harlot doesn't judge, because she herself is at the lowest step of society. And she definitely doesn't like the God of the Old Testament who condemned shameless harlotry in his commandments and prophecies. This is the thinking found in the cathorthodox church: a twisted perversion of the "we are all sinners" concept - a license to perform the worst acts of false worship under the guise of mercy. People experience pleasure from fornicating with Rome because she is just so dirty and androgyne! "The love of God to the full" in the above Leadbeater quote just means - perverted sex without any restraints like what you get with a prostitute yet here it is spiritual. A pleasure produced by union with all kinds of demons. With Rome you get the equivalent of a dirty-talking Linda Fiorentino, not the timid Shirley Temple. The Apostle John was amazed at the sight because women are not supposed to be provocative and aggressive. |
The Harlot is such a perversion of a Biblical Church that you can't be indifferent... unless you are already fornicating with her.... like 95% of evangelicals!! And they just don't seem to get it that the Mass is the ultimate perversion of the gospel. Just goes to show that a total normalization of spiritual whoredom has been achieved. (not so different from how fleshly/mundane whoredom and prostitution have been normalized)
This shameless, filthy spirit however is most wrong in one thing. As any stereotypical seductress, she is under the delusion that she can have any man. Or keep any man. Or quench the anger of any man. But in the end, the Lord will never be hers. And the kings of the world, while currently enamored with her, can start hating her in the snap of the fingers. And so her erotomania will be found out when the nations of the world themselves destroy her, after seeing her powerless before the judgments of the Lord. She will be unable to prevent his coming wrath (in 7 cups).... and that will seal her fate. Jealousy, combined with contempt, leads to murder. (Nahum 3:5). The saints will get their revenge.
==============================================
Personal
experience of the writer may be of interest in this connection. About 1948 or 1949, the
writer acted as a part-time assistant to a Roman Catholic prelate in Austria, Abbot Alois
Wiesinger, O.Cist., who was writing a book on occult phenomena. While perusing the abbot's
files he discovered a drawing prepared some years before by a rural seer, representing a
form clairvoyantly perceived by the seer every time the Mass was said in the village
church. Some six or seven years later the writer discovered a representation of the
"Eucharistic edifice" in Leadbeater's book. It matched the Austrian one in eerie
detail! Moreover, the chances of an illiterate Alpine peasant ever having encountered
Leadbeater's book are very small. That two persons of such different characters should
have perceived the same structure of magical forces in the Eucharist is evidence that
cannot be easily dismissed.
But this magical attitude toward the Mass must be kept in bounds also. People may be
tempted to participate in it in order to take a sort of "astral shower bath"
while neglecting the devotion that is required to receive sacramental grace.
C.G. Jung and the Mass
That great modern representative of the Gnosis, C.G. Jung, had a great interest in the
Christian sacraments, particularly in the Mass. He repeatedly stated that he considered
Catholicism a far more complete religion than its Protestant counterparts. The mystery of
the sacraments, said Jung, had great value, and produced a degree of psychological health
among Catholics that was not found among Protestants and atheists. (One wonders whether he
would have made the same statement about the post-Vatican II church, with its folk Masses
and burlap vestments.)
Jung contended that the Eucharistic sacrifice contained a vital mystery that was not
entirely negated by the dogmatic structure in which it was veiled:
The ritual act [of the Mass] consecrates both the gift and the givers. It commemorates
and represents the Last Supper which our Lord took with His disciples, the whole
Incarnation, Passion, Death and Resurrection of Christ. But from the point of view of the
divine, this anthropomorphic action is only the outer shell of husk in which what is
really happening is not a human action at all but a divine event. 1
Jung emphasizes that those involved in the celebration of the Mass are ministering
causes of the divine event. The priest does not cause the mystery; he is merely a minister
of grace and power. The same is true of the congregation and of the seemingly inert
substances of bread and wine. The Mass is not an action executed by humans, but by
divinity.
To revert to magical terminology once again, there are two main categories of magic.
Low magic is personalistic and egotistical: It envisions its operators as the causes of
magical acts. But when humans become the ministering agents of divinity, having mystically
sensed that divinity wants to manifest itself through humanity, then we are dealing with
high magic.
According to Jung, the Mass, when properly understood, is best treated as an act of
high magic. In this regard he wrote:
Wherever the [low] magical aspect of a rite tends to prevail, it brings the rite nearer
to satisfying the individual ego's blind greed for power, and thus breaks up the mystical
body of the Church into separate units. Where on the other hand, the rite is conceived as
the action of God himself, the human participants have only an incidental or
"ministering" significance.2
Jung does go on to state that the lesser, human consciousness, symbolized by the priest
and the congregation, is confronted with a situation that is independent of human action.
Divinity and its sacrificial mystery exist on a plane that is timeless and transcends
consciousness as humans know it. It impels the human being to act as a minister of grace
by making him an exponent, in time and among humanity, of an event that is timeless and
divine.
Jung's attitude differs, commendably, I believe, from the prosaic, humdrum
interpretation offered by rationalizing theologians, who reduce this sublime mystery to
the trivial proportions of their own thinking. It also differs from the arrogance of some
New Age teachers, who insist upon humans "creating their own reality."
Humility in the face of transcendence; this is Jung's great characteristic as a man,
and it is also his advice to us. "The hammer cannot discover within itself the power
which makes it strike," as he remarked in the essay quoted above. What seizes the
human being in the mystery of the Mass or in any other mystery is something outside
humanity: a sovereign power, as free from limitation as light is from darkness. Ordinary
human consciousness cannot find anything within itself that would cause humans to perform
a mystery. It can only do so when it is seized by the mystery.
The human soul is at once near and far from the divine. On the one hand we are all
suffering from the great alienation, the great estrangement; yet there also dwells within
is a portion of the free and eternal one who is forever united with all that is holy,
great, and good throughout the aeons of aeons. The dazzling spark of the divine lives in
the outermost darkness. When viewed from without, it appears clothed in darkness, having
assumed some of the likeness of this darkness. The Gnostic myth declares that the sparks
of our indwelling divinity have come forth from a central flame, and that they partake of
two aspects: They have the quality of "sparks" (separateness) and of
"flames" (union) at the same time. (This recognition is in fact the central idea
behind the much-discussed Gnostic "dualism.")
In addition to the views of the mass discussed above, there is also the notion that
this mystery is of the nature of a sacrifice. The sacrifice, in its Gnostic sense,
involves the return of the alienated spark to its original flame. Neither philosophy,
metaphysics, nor dogma can accomplish this longed-for union, for it is not a matter of
concept but of experience. If we wish to join our shining twin in heaven by removing the
dichotomy, we must do a work, an opus, as the alchemists of old would have called it. We
must offer the bread and wine of our lesser nature to a power from above, so that this
human self may be transformed into the likeness and indeed the substance of the wholly
other, the alien God, the One beyond and above all the aeons, who in some utterly
mysterious way is still our own, true, inmost Self. God in man returns to himself in the
sacrificial mystery. As Jung expressed it:
The dichotomy of God into divinity and humanity and his return to himself in the
sacrificial act hold out the comforting doctrine that in man's own darkness there is
hidden a light that shall once again return to its source, and that this light actually
wanted to descend into the darkness in order to deliver the Enchained One who languishes
there, and lead him to light everlasting.3
This return is not an act that can ever be performed by the lesser human consciousness.
This lesser self can only offer itself as an instrument, an offering on the eucharistic
altar of Gnosis. Words cannot describe, thoughts cannot penetrate, senses cannot perceive
the true character of the mysterium tremendum et fascinans (awesome and bewitching
mystery) enacted on the altar. Only the still mind, the reverent emotion, and the pure
will directed toward the goal of divine union can bring us closer to the secret that
blazes forth at the center of the mystery. Myths may bring us nearer, magic may
illuminate, philosophy may elucidate, but the mystery remains, as it must, for it is in us
and we are in it.
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The Cruets (below) contain the sacramental
wine and water. The Ciborium (right) is a covered chalice which holds
the hosts (sacramental bread) that are distributed to the congregation.
The Chalice (left) is the cup in which the priest consecrates the wine
during the Mass.
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