Living Gnosis: A Practical Guide to Gnostic Christianity

120 Pages·2005·19.47 MB·English

by  Tau Malachi

About the Author
[Nalachi Eben Hs-Eljah i modem mystic. is journey on the spr:
tual path began when he was a young boy, when he encountered at
ofthe Sophian tradition of Gnostic Christianity, Tau Eljah ben Miriam.
He recetved the orl tradition of Sophian Gnosticism from Tau Eiah,
ands been a student pd practitioner of Gnostic Christianity for over
thirty-fdur years n 1983 he founded Sophia Fellowship a an expres:
‘sion ofthe tradition, and hus been teaching and initiating others into
Christan Gaosticism, Roscrucian philosophy, andthe Holy Kabbalah
‘nce that time, Hei an nate of Ordo Saneras Gnosis and holds the
recognition ofan elder and tau ofthe Sophian tradition

‘Al sith is studies in the Wester Mystery tradition, Tat Malachi
has sted extensively in several Eastern traditions, such 2 Vajaya
Bucss.and Vedanta a5 well as studying and practicing a Middle East
‘ein tradion of Sufism. While Gnostic Christianity has aways been his
hhear-path and spintual home, Malach speaks of himself s a traveler
‘and explorer ofthe spin and truth, and his journey has taken him to
many shred places and into diverse Wisdom traditions.

For many years Tau Malachi served asa hospice volunter, volun:
seer trsiner and fora pesto of
wats with patents suffering from various forms of terminal ilnes,
ridch of his work focused on lividus ving with HIV and AIDS.
“Toray he lives inthe Sierra foothills, in Nevada City, Caloris

1e85 3 hospice chapliin. Although he

LIVING GNOSIS

A PRACTICAL GUIDE TO
GNOSTIC CHRISTIANITY

TAU MALACHI

Llewelyn Publctons
‘Woodbury Minne
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CONTENTS

Acinowledgnens
Irtebucton

(One: Gnosis and Gnosticism
‘The Meaning of Goortcism
Chestian Groat
“The Nag Hammadi Library
Sophian Grosscm

“Two: Gnosis ofthe Living Yeshua
‘The Name of Name
Gnosis Seeet Knowledge
‘The Living Yeshua
Gnosis and Tiadtion
Acsiting Goss

n
%
“ Cont

“Three: The Enlightenment ofthe Messiah
Som af the Hisman One
Soul ofthe Light bearer
“The Teak ofthe Mesh, Joh the Bape
rch of the Mystic
Emergence of the Ligh-presence and Light beaer

Four: The Holy Bride and Fist Apostle
“The Second Adar
“The Ele and Redemption of Sophia
“The Good News ofthe Bode

Five: The Sacred Dance
‘The Sophia Gospel
“The Union ofthe Bride and Bridegroom
“The Sacred Dance
“The Mystery of Anointing and Crstixion
“The Bride in he Pasion, Crcfiaion, and Resurrection
“The Risen Savior and St. May Magsene

Six: The Holy One, God the Fath. and God the Mother

CConcepions of God
‘The Sophis Vision of God A
(God the Father and God the Mother

“The Bight and Datk Mother

The Each Mother

other Mary

“The Onain of Cosmic lenorance
“The Play of Conic Fores
“The Role ofthe Derurgos anc Ev

REela

Cont

Eight: The Apocalypse and Second Coming of Christ
Inthe Begining
“The Notre of the Apceatyrse
“The Apocalypse and Arcugedon|
“The Great Best and the Fal Cofet
“The Woman of Light and Whore of Babylon

Nine: Essential Windom of the Torah
The Torah and Old Testament
‘The Sere Unity
Living Within
Walking in Beauty and Holnes
‘Meeting the Beloved
“The Spinal Ground
‘The Divine ile
Secred Relationship
“The Sucred Lifedply
“The Spit of Tah
“The Life of Abundance

“Ten: Essential Widom ofthe Gospel
“The Gone of Trath
The Wado of Enis
The Wisdom of Sorow
“The Wicd of Hay
The Wad of Pasion
The Wade of Forgiveness
‘The Wide ofthe Here
‘Tre Wisdom of Peace
The Wicdom of Stutie
The Wisdom of Zea
The Widom of Divine Pride

07
0
ia
us

136
ne
us
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fa

150
132
wi Cones

Eleven: The Path of Gnosis
“The Truth of Sel
‘The l-Theught
Fragmenied Consciousness Legion
Divine Intention
Going Within andthe Stent Wiest
“The Mystical Journey
Enlightened Selfihnest,
“Twelve. Spiritual Affirmation and Creative Visualization
“The Way of Self Transformation
“The Creative and Manesting Power
“The Name of Cod and Alfiemasions

Creative Vislzstion

“Thietcen: The Perfection of Success
“The View of Perec Suezss
The Woy wo Success
“The Power ofthe Ligh-presence
‘Condiions Necessary for Perfect Saccest

Nerosrd
Giosscy

Sec Bibligraphy
Indo

ACKNOWLEDGMENTS

‘As always I must give thanks 10 my beloved Teacher, Tau Eh ben
Miriam, and his le of sprtal companions who taught and iitisted
‘me into the Sophian tradition of Gnostic Christianity. What flows out
1s discourses and books today isthe expression of his blessing and
teachings. He was, perhaps, the bes rend I ever have and 2 great
Tight this work—he sabeays sn my heart

| noed to acknowledge and thank Penelope Amadali fr he loving
‘nd faithful helps putting the manuserpt ofthis book togetor, and
all of my spiritual companions without whote love, encouracement,
and support this project could nat have been done. Iam truly blessed
to have sich amazing spistualriends and companions onthe ney

Talo wish to thank Lewellyn Worldwide and all of the sf st
Llewellyn who worked on this project. Lewellyn does a great service
by swing voice to peoples of alternaive spetulty and, witho. them
1 da not know if this book would have been published—-thesedeight-
ful folks are quite something
« Achnoselyns

Books are truly aco-creation because they involve the effort and re-
tivity of so many people, including the reader who brings the cyte of
‘wrting tts frstion, So to everyone involved, give my thanks for
paricpston in this adventure You are deeply appreciated

INTRODUCTION

Something akia to a “Big Bang” of spsituality and esotere wisdom
happened about two thousand years ago that would dey influence
eoples inthe West. From it, Gnostic Christianity and the Kabbalah
came into being-—the deeper mystical dimension of Christianity and
Judaism, which are interwoven in Sophian Grostiessm. Today the Big
Bang echoes as more and more people are discovering the beauty and
power of both Gnosticism and the Kabbalah, and a Grostc revival
has begun in Europe and America. Essentially, afer a long time of
turning tothe East for enlightenment teachings, people inthe West
are discovering the mystical roots of their wn Wester tradition and
are realizing that there ae living traditions of enlightenment inthe
‘West as effective and as rich a anything tobe found in the East.

This book san introduction and practical guide to a living tradition
‘of Gnostic Christianity called Sophian Gnosticism. tells the tale of
how Gnosticism came into being and the nature of gnosis among
Sophian Gnosis In i, you wil fin basic Gnostic ideas and views,
along with essential spiritual wisdom drawn from an ora eraition of
Gost Christianity and you wil! learn how to practically apply
ry Iara

‘wisdom of gnosis ro your dily living. More than an introduction and
‘practical guide it is an invitation into thé mystical and magical dimen
‘ions of Grostic Christianity and to che experience oa Spirt-conncc
tion that incdes greater prosperity, success, health, and happiness by
‘way of Grostie wisdom,

"Though the intention ofthis book i an introduction for those new
to Grostie Christian, and it provides a most basic level of Gnostic
eachings and practices, what is given isthe foundation ofthe Goos-
tie path used by novice and adept practitioners ake. Thus, while
there is wisdom useful to beginners in this book, theres alo wisdom
for those more advanced in their spiritual path. Alchousih i speaks
specially of Gnoste spiritual practice, one wil find thatthe reach
‘ngs and practices presented go beyond the label of Gnosticism, and
that she book reflects practical wisdom useful ro anyone in the spi
tual quest, whether oF not she or he is a "Gnostic" Gnosticism i, in
essence, a spiritual or mystical journey seeking selfrealization, and
the essential wisdom of Gnosticism directs us ro look inwardly to ex
perience» Siriteconnection. In this sense, theres something univer:
{al n Gnostic teachings, and the Gacstic wanseends her or his own
‘wisdom tation. Truly she or he isa mystic in an adventure of con:

Scousness, seeking to sctvate and embody’ a higher consciousness

ower by srhatever name it might be called, I just so happens
at in Gnostic Christianity, this consciousness and power is called
the light-presence” or “Christo,” andi x spoken of in the language
‘of Christian Mysticism or Gnosticism.

one

‘GNOSIS
AND GNOSTICISM

‘The Meaning of Gnosticism

Gnosticism itself actually predates Christianity, going back to pre Chi

‘ion Mystery tadiions of ancient Exypt, Mesoporamia, and Gresce, Es
sentily these Mystery traditions represented inner and secre wisdom
that was only disclosed to those who were found worthy and who were
Inated, and thus were considered to be among the ‘chosen’ or"elect”
‘Aspirant ofthe ancient Mystery traditions would engage in sty and
‘contemplation oftheir tradition sacred teachings, the coresponding
spiritual practices, and sprinal Me. As they made progress, theyre
xived initiations of one form or another, and spirival and metaphysical
mysteries were revealed to them—the inmost secret mysteries being re-
vealed through an actual state of divine amination o an enlighten
ment experience. At the very heart ofthese Mystery traditions was the
Dele that spiritual knowledge and understanding could ultimately come
2 Ow

‘only by way of direct and personal expecience—specfialy,throusta
‘conscious evohition of oneself towards the noble idea: divine beng
“The term Gnosticism’ hs become a tle used fora plethora of pin
tual and mystical currents within and around Christianity uring ise
ical fonnation in the fist few centres following the death ad resurec:
tion of Jesus, currents that include pagan forms of Gnosticism, Jewish
‘and Christian Grostcim, and what some have argued include even
Buddhist and Hindu influences from the East. nthe way this term has
‘come tobe wed t inches avast spectrum of spiritual and mystical
‘ions, some of which predate the Jesus movement, others which occur
‘simultaneous with, as wells many that wee rectly part ofthe org
inal Jess movement. I there ne thing all ofthese various spiritual
“and mystical traditions have in common, ts this salvation o enlight
‘enment i the rest ofa direct and personal spiral or mystical exper
ence—hence sos
“Gnosis isthe Greck word for “knowledge” akin to the Hebrew
‘word Dat, which alo means “knowledge” As this word isused among
Gnostic, gnosis does not denote knowledge as we typically would
think of ie in our modern language—something intellectual or esi0c
sted with the reasoning mind alone—nor does it denote information
antherel from outside of oneself. To a Gnostic, gnosis connote: spc
‘wal and intuitive knowledge acquired from within oneself and ones
‘own mystical experience. Iisa knowledge gained through a holistic in-
teligence ofthe heart and sou, mind and body-—a “knowing direct”
In theultimate sense, gnosis 8 state of divine ilumination, and ind
‘ates the embodiment of» higher tate of consciousness than is ypical
In the ordinary person In the broadest sense, Gnostcish ian accumu
Tation of teachings that are founded upon gnosis, ora spiritual path that
leads to gnosis, and a Gnostic a person who has acquired gnosis hin
cohersl

Gn ad oto 2

Christian Gnos:
Just atthe term Gnostic covers broad range of spirit and ays
cal adios, so abo does the term ‘Christian Gnosticism." When the
‘word “Christianity” is brought up, most people naturally think of i in
terms of the Roman Catholic, Easter Orthodox, or Protestant branches
and the various religious secs that have come to represent thers Yet,
before the formation of orthodo’ and the eligious istnations with
‘heir established dogmas and creeds, Chistanity was an amazing spec-
trum of diverse views among various groupe about what Jesus taught
and did In truth, Chlstiaity in its original state was composed of &
vast multiplicity of forms and, inthis sense, was formless. Ie was 3 great
‘movement of spctuality and enlightenment. While there were, indeed,
some forms that resembled what would later become ordnodox belie
that held to the outer teachings alone, there were many cuents of mys
seal and Gnostic Christianity that inluded inner and secret teachings.
“The term Christian Gnosticism, in general, indicates all mystical and
Goose currents within early Christianity and all Christian Mystery
sehool that arose founded upon inner and secret teachings of Jes, oF,
‘gnosis of Christ consciousness.

‘A the outset, Christianity was 2 completely ora tradition, pased
‘down from the apostles to thelr disciples. Ie existed in many and diverse
forms, depending upon the knowledge and experience of each porte
nd the capaciy of the disciples to receive their teachings. hve was
‘no single canon of doctrine or creed, nor was there any fixed canon of
Holy Scripture. Rather, the whole movement wat founded upon liv
ing transmission of spiritual teachings and practices, atthe heart of
‘which was direct and personal expecence of the Christ presence

‘One generation of apostles and disciples gave way t another, and
within a few generations, there were Ierally hundveds of cilferen ver

sions of Jesass teachings, the events of his fe, and interpretations of
the meanings behind them-—hence hundreds of gospels. Each reflected
Aiferent views ad experiences of Jesus and, mare specifically, diferent
sions and experience of Christ Essentially, original Christianity was
4 living experience of the Cis (ight presence), Lages (word), and
4 Ow

“Soph widen) and, inthis sense, represented a ving enlightenment
‘experience

In sme, the orl traditions began tobe weten down: In this proces,
«vite naturally the original diversity began to diminish. The translation
ofan oral tradition int writen frm involves a process of selecting the
version tobe told. The version would be based upon what the write
‘considers most important, the audience to which tis wit, and the
Alegree 10 which the chosen audience wil beable to relate to and un
derstand what is wnten Ie als leaves those who cannot read or write
limos entirely ou ofthe proces, thus in the wansation frm an orl to
‘a waten tradition, the views and experiences that are expressed narrow
Sianiicatly, Nevertheless, even with the transition from an exchsvely
‘ral tradition cowards written tradition, inthe fist several hundred.
‘years of Christianity there were italy hundreds of éiferent lines of
teachings and practices, and the orl traditions continued alongside the
“written tadiions. The vast majority ofthese oral and written traditions
“were mystical and Gnostic in aatre They maintained inner and seer
levels of the teachings and placed great stress upon direct spiritual or
mystical contact with Christ in each individuals own experience

(Chrisie forms that are pial known tay, is but dis
‘eflestion af orginal Chrgtianiy lacking ts true spiral and mystical
content. Bastealy, Christianity a8 thas come to be known did noc ap-
‘ear until the time of the Roman emperor Constantine During his eign,
‘he Roman Empire was disintegrating de wo fighting berwcen the vari
Sigius sets. Inthe ancient word, polities and religion were com
wy imepaable, Consequently, the emperor Constantine underwent
‘supposed “spsitul experience” sehich lead to his conversion to a
specific set of Christan. In 325 CE. he ordered 3 council of religious
Yesders, bishops, and eheologians to gather in Nicaea’ and demanded
them +9 come up with a set doctrine and ereed acc=prable 19 him
Essentially, Constantine ordered them to develop a state religion that

Te WH ee te eat we tow iyo Trkey

Gros and Gusto 5

would be uted to serve a is scso-plitcl weil, through hich he
‘nigh impose his rule throughout the whole empire.

(Obviously, under presi to produce a new version of Chistian rel
ion swiftly and ro carve out a cles dogmatic doctrine and creed, com:
promises were made and the jugment ofthe emperor was strongly con-
sidered. Afterall, what an emperor wants, an emperor gets; likewise,
those who provide it are richly rewarded. Mystical and Gnostic ele:
ments had to be stripped away, for people could not be subjected £0
Roman rule and authority by empowering individuals or placing value
on thei spiral experiences. Thus ia this environment of personal a
bition, the doctrine and cred of the Roman Church rote, which in urn
tna become the largest single influence in the development of Wrstem
ctvlzation and the history of Western culture.

‘This evenmally developed into the persecution, oppression, ste,
snd murder of millions and milions of people whose belies and pc:
‘ees difered from the established orthodox dogma and creed, lor be
fore the later period ofthe Office ofthe Inquisition and is atrocities.
Anything seen to threaten or contradict the authority ofthe ener,
{nd by extension the Roman Church, was put down and destroyed over
‘the course ofthe next several hundred years, and long into the fuse.
Most mystica and Gnostic currents of Christianity were anbisced,
save for a relive few that went underground and formed theres
nwo seeret societies. Ths, the awesome and wonderul beauty of chver-
sity which formed orginal Crstianity was all but destroyed, andl mys
‘ses and Gnosties among Christians were branded “heretics.”

Goostic Christianity, therefore, represen amore “xoteri” als
«ret side of Christianity—an inner and mystica tradition, the tach
Ings and practices of which typically having lie, if anything, to do
with orthodox forms of Christianity, Essentially, Christian Goosicism
represents enlightenment teachings of living wisdom inthe West that
have survived under the shadow of pertcution for thousands of yeas.
‘Today, once again, enysticl and Gnostic curents of Christiane
ppearing openly—some having existed ll the while in secre, and
others newly inspeed by dhe movement ofthe Spi and serendiptve
6 Ow

‘events Inthe words of Se John, "The light shins inthe darkness, and
the darkness did not overcome it"?

The Nag Hammadi Library
(Over the course of the past three hundred years there have been mu
rcrous finds of ancient sacred hterture. While onthe surface the cir
‘cumstances of the most significant discoveries seem coincidental or
random chance, one cannot help but think of the tome" tradition in
“Tibet In Vanya Buddhism, tis believed that enlightened masters of
the past buried and hid special wisdom teachings for future genera-
‘cons, When it time for tema to be found, enlightened beings and
tnuuition guide holy person io discover 2 terms and to feceive and
transmit the wisdom it contains. Though the individuals who have dis-
covered sacred literature of Wester wisdom traditions and those who
Ihave made these sacred writings avalable may not exactly qualify as
“holy peopl,” a ate the tertons of Tibet, nevertheless these seems to
‘bea movement ofthe Spirit and, perhaps, the inflence of enlightened
‘or dist beings behind the discoveries. Afterall tis only now in our
rmodsia era thatthe stranglehold of orthodox Christianity has been
broken, to allow such ancien sacred texts to see the light of day with-
fut being hidden away in some secret vault of the Vatican or de-
stroyed altogether. Lkewive it now, with our genera standard of ed
‘cation higher than ever belo, that these sacred fexts can benefit
‘more individuals. Also, 2 ay time we have needed an extension of,
Tight and ruth and 2 restoration of tre spirituality and enlightenment
in Western culture, itis now as we face what may well be our greatest
‘evolutionay challenge: with growing psychic tension duc to an accel
‘cation of consclousness, access to increasingly greater technology and
power, environmental issues and development towards global culture,

‘Gr Get

all of which must be managed and integrated, we are in need of pis

‘ual wisdom, Considering the significant role of the Westin this n=
citable process, she timing ofthese discoveries could not be more
petfect than the present.”

‘The two most significant finds, without a doubt, wete the Deu
‘Sea Scrolls and the Nag Hammadi library. The Dead Sea Scroll them
selves are no directly Gnostic, but they represent the Mbrary of Jew.
Ish Esene community that ver likly existed during the fe of Jesu of
"Nazareth. The Essenes were a mystical sect of Judaism ofthe time, and
the Dead Sea Serols provide evidence of current of mystical thought
among Jewish peoples distinct from the Merkavah Mysticism? com-
‘mon tothe Pharisees. Gnosticism itself represents a myatial and mag
teal form of spirzaity, and in general, Christian Gnosticism views
‘Jesus 35a mystic and magician who taught a mystical path to higher
‘onscousness and sell realtation. Evidence of diverse mystical tends
of thouht among Jewish peoples lends grest support to this view
‘Sach teachings and practices would nota al have been strange or out
of place inthe Ite of Jesus

‘The Nag Hammadi library, however, s beyond any doubt the most
significant find inthe context of Gnosticism and insight into original,
‘Christianity, for mong the many different sacred texts it contains are
holy books of pazan Gnosticism suchas those ofthe Greck-Egyptian
magical tradition of Hermes Trsmegistus along with many myrtical,
waitings of fewish Christian and Gnostic Christian origin, Essentially,
there ae numerous traditions of mystial and Gnostic Chrstianicy
represented inthe Nag riammadi library ts seems safe to say that
the Nag Hammact library isa great wisdom treasury of Western spi-
‘tality and enlightenment

Lineages of Gnostic Christianity that existed a secret societies be
fore the discovery of the Nag Hammadi library have their own orl

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traits of teachings and practices independent ofthe sacred texts hat
form this Mbrary, Some of the texts inthe Nag Harumadi dirty sp:
‘portend prove relevant o these older Gnostic Christan traditions The
Nag Flammadi sa whole, supports and celebrates a diversity of views
‘onthe Christ event andi olin this way. However, fr lineages pre:
‘existing che Nag Hammadi, having their own foundation of living tr
dition, much ofthe Nag Fiammadi library i spirally and practically
imelevent and ie not used. Only selected works from the Nag Hammadi
sre absorbed into their teachings. This i not the case for most newer
‘currents of Gnosis, for most of them have arisen since the publia-
tion ofthe Nag Hammadi and rely more heavily upon the sacred texs
‘ofthe various traditions that appear in the library: In general, rom 2
Gnostic Christian perspective, each curent or tation draws what
tcl tt rom the Nag Harsmadi library, whether the older or newer
CGroste schools, This, in self, reflects the classical Gnostic approach
Inwhich the knowledge and experience of each individual more val
‘ved thaa any fixed view of dogmatic docirine and creed. To both old
tnd new schools of Christan Cnostciem, the Nag Hammadi is cer
tainly part ofthe inspiration to teach and inate openly and it has, tn
lice, sparked a Gnostic revival io the West

Sophian Gnosticism i
“The Sophian wadion of Gnostic Christan isang the ineages
thot exited vor wo che discovery ofthe Nag Hammad ray, hence
it isa eNag Hammad ration of Christan Gnosticism, lis known
itor goes tack to the late severtenthcenmuy Europe, when ee
‘side have existed in Germany France, Great Bran, Spain, ad tay
{es kaown ory emenss with the dawn ofthe Rosin enlighten:
rent a Europe, which Gnosticism has been sido sigan inf
ence. However, secording to sores told in the tition, Sophlan
Gnon:cam trices isl ack to St Mary Magdalene and tothe Onder
‘of Sr. Michael, which ssid to hae formed arcu her and her son

ead Gatco 3

Uni the present generation of Sopian initiates, Sophian Gnost-
‘ism has been an exclusively ora tation, patted on mouth to ear
from elders’ and tat ofthe tradition wo thei student and disciple. Es-
seowially, he foundation of the Sophian tradition is a Chistian Kab
Dalai represents 2 frm af Gnostic Christianity with strong roo in
Jewish mysticism. As | have pointed out in previous books, Jesus was
Jewish teacher and principally taught Jewish disciples. Thus, from 3
Sophian perspective, Jesus was a mystic and magician, then the fun:
dation of his teachings would be Jewish mysticism, or what has come
tobe knows asthe Holy Kabbalah.

‘Many forms of Chriian mysticism and Gnosticism are funded.
‘upon the Kaba, What is distinc to the Sophian tsdtion, a in
led in ts racing its origin back to St Mary Magdalene, are its cach.
‘ngs regarding St Mary Magealene. Not only do Sophians belie hat
Jesus was an enlightened being, they believe tht Mary Magdalene was
slso an enlightened person. Basially, according to Sophian tach nas,
‘Mary Magdslene was the consort and wife af the Master, was coerual
snd coenlightened with him, and was co-preacher ofthe Gospe! with
i

Obviously the inclusion of St. Mary Magdalene reflects ver tt
ferent view of Jesus, is teachings, and the events ofthe Gospel shan
‘what i taught in orthodox Christianity: Whatever is meant by “Chis
‘in Sophian teachings is not toate to the person of Jess. lis en
bodied in Mary as well, and this, in turn leads toa caching of the
(Christos as the truth and light within each and every human be. In
the Sophian view, Jesus was a sel-realized individual, St. Mary Mag
dalene also became selftealized, and together they taught others how
to become slf-realized. Hence, they taught a path to enlightenment
and hibertion,

‘Sophian Gnosticism represens the enlightenment teachings of lv
ing Western tradition that has been embodied and posed on in secret,

1 Sephion dep
© Sophia mates