The Seven Sorrows of Sophia: A Devotion for the Descent of the Holy Sophia

Today is the Feast of the Descent of the Holy Sophia, which begins another (nearly) year-long cycle honoring the Fall and Redemption of Sophia, culminating in August on the Feast of the Assumption. The Descent – which in the exoteric Church is celebrated as the Nativity of the Blessed Virgin Mary – is, for Gnostics, a day to remember Sophia’s fall from the Pleroma (Fullness) and into the chaos below because of Her desire to know the Light, Her Source.

According to the story Jesus tells his disciples in the Pistis Sophia, Sophia was the youngest emanation of the Light. She longed to know and unite with Her source, and She looked behind Her and saw a light which She mistook for the True Light, the Source of Her being and that of all the other Æons that make up the Pleroma. She chased after the light She saw, and the True Light allowed Her to pass the Horos (the limit of the Pleroma), where She found Herself in the darkness of the chaos, trapped with the demiurge and his servants, the archons. She had no realized that the light she saw was merely a reflection of the Light She so desired. Separated from the other Æons and Her Consort, and tormented by the Lion-faced demiurge and his servants, She began to cry out repentances and prayers for the Light to save Her.

Ultimately, the Light takes pity on Her, and sends the Christos to rescue Her light-power from the darkness. But that story is what we celebrate in August, at the Feast of the Assumption. Today, we mourn with Her, because like Her, we too are separated from the Light as we live out our earthly lives in this world of the demiurge.

For the next week, I plan to offer a short meditation on the Seven Sorrows of Sophia, which will culminate on the octave day of the Descent of Sophia on September 15th. A new Sorrow will be offered each day, as a sort of seven-day novena (What would you call that? A “septena”?!), and will include a reading from scripture, a prayer for the Sorrow, and a Hail Sophia in honor of that Mystery. On the octave day, which in the exoteric Church happens to be the feast of the Sorrowful Mother, I will bring these Seven Sorrows together into a convenient chaplet that can be prayed all at once.

Whether done as a chaplet, or a week-long daily meditation, contemplating the Sorrows of Sophia helps us to remember our own sorrow as the poor exiled children of Even, mourning and weeping on this æonial battlefield we call earth. With that said, here begins the first Sorrow of our Lady Sophia:

The Longing of Sophia
Sophia longs to be with the Light, the Source of Her being.

℣. Incline unto my aid, O God;
℟. O Lord, make haste to help me.
℣. Glory Be to the Father, and to the Son, and to the Holy Spirit.
℟. As it was in the beginning, is now, and ever shall be, unto the æons of æons. Amen.

A reading from the thirty-first chapter of the Pistis Sophia.

“It came to pass then that She looked below and saw a light-power in the parts below; and She knew not that it was that of the triple-powered Self-willed, but She thought that it came from the Light which She had seen from the beginning in the height, which came out of the veil of the Treasury of the Light. And She thought to herself: ‘I will go into that region without my consort and take the light, and thereout fashion for myself light-æons, so that I may go to the Light of lights, which is in the Height of heights.’” (Pistis Sophia, Ch. 31)

Let us pray. I grieve with Thee, O Sophia most sorrowful, in the affliction of Thy tender heart as Thou didst long to be with the Light, continually seeking after It. Dearest Mother, by Thy heart so afflicted, obtain for me the virtue of steadfast dedication to the Light above all lights.

Hail Sophia, filled with light, the Christ is with Thee. Blessed art Thou amongst the Æons, and blessed is the Liberator of Thy light, Jesus. Holy Sophia, Mother of all gods, pray to the Light for us, Thy children, now, and in the hour of our death. Amen. 

℣. Pray for us, O Mother most sorrowful;
℟. That we may be made worthy of the promises of the Christ.

Blessing of the Wine of St. John

St. John the Apostle is the disciple “whom Jesus loved”.  It is an old custom to drink of “St. John’s Love” by blessing wine on his feast day, December 27^th.  According to legend St. John drank a glass of poisoned wine without suffering harm because he had blessed it before he drank. The wine is also a symbol of the great love of Christ that filled St. John’s heart with loyalty, courage, and enthusiasm for his Master; he alone of all the apostles was privileged to rest his head upon the breast of Christ and hear the beat of His heart.  As we drink this wine, may we too open our ears to the heart of the Logos, the beat of which resounds throughout the universe.

 St. John’s wine, blessed by a priest or sprinkled with holy water by the father of the family, is served with the main meal. In Europe, even the children receive a little sip of it after the main course of the dinner. The wine is then poured into glasses and passed around to the family and guests. As each glass is given, the leader says:  “I drink thee the love of St. John.”

The response to this is:  “I thank thee for the love of St. John.”

To begin the wine blessing, start by reciting Psalm 22 (23), followed by the Our Father and versicles.

The Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures:
He leadeth me beside the still waters.
He restoreth my soul:
He leadeth me in the paths of righteousness for His name’s sake.
Yea, though I walk through the valley of the shadow of death,
I will fear no evil: for Thou art with me;
Thy rod and Thy staff they comfort me.
Thou preparest a table before me in the presence of mine enemies:
Thou anointest my head with oil; my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life:
and I will dwell in the house of the Lord for ever.

℣.  Glory be to the Father, and to the Son, and to the Holy Spirit.
℟.  As it was in the beginning, is now, and ever shall be, world without end.  Amen.

Our Father, etc.

℣.  Our help is in the name of the Lord.
℟.  Who hath made heaven and earth.
℣.  The Lord be with you.
℟.  And with thy spirit.

Then the leader says the following prayer over the wine:

Let us pray.  Graciously bless and sanctify, O Lord God, this wine with Thy right hand, and grant that by the merits of Saint John, Apostle and Evangelist, all who believe in Thee and partake of this wine may be blessed and protected. And as Saint John drank poison from a cup and was unharmed, so may all those who this day drink of this cup in his honor be preserved from all poisoning and from any harms whatever, and as they offer themselves to Thee in body and soul, may they be free from every fault. Through Christ our Lord.  ℟.  Amen.

Then the leader says:

 Bless +, O Lord, this drink which Thou hast created, that it may be a salutary remedy for all who partake of it, and grant that all who taste of it may, by invoking Thy holy name, receive health of both body and soul. Through Christ our Lord.  ℟.  Amen

A Candlelight Prayer Service

This service is based on the Hoodoo tradition of setting lights.  While it has nothing in particular to do with Gnosticism, setting lights for prayer is a common religious practice, and one that Gnostics can do as well.

In the African American magio-religious system of Hoodoo (or Rootwork) there is a long tradition of lighting colored candles for specific needs, and praying psalms over them.  For centuries, Rootworkers have ascribed to each of the 150 Psalms of David certain esoteric value, largely influenced by Kabbalistic interpretations of scripture from traditional grimoire magic. For both esoteric and poetic reasons, the most preferred English translation of the Psalms for this sort of work comes from the King James Version of the Bible, but any translation one finds appealing will work – I use the Douay-Rheims translation successfully myself. 

What follows is a traditional method of setting lights, and is designed for a group, but can be prayed alone with some small modifications.  It is appropriate for most any need one can imagine. For help in choosing the most appropriate psalm for a particular situation, refer to the short list of psalms given after the text of the ritual.  For more extensive information on the use of each psalm, consult Anna Riva’s book Powers of the Psalms, or Godrey Selig’s book Secrets of the Psalms.  These are both available for sale at a reasonable price, but with a little effort, free PDFs can be found online (though you’ll have to do that research on your own!).

The altar should be laid out according to the diagram below.  This ritual uses three altar candles at the back of the altar, representing God the Father, God the Son, and God the Holy Spirit.  In the middle are Angelic day candles, which will be explained further down.  At the front are the specific colored novena candles for the work, along with a Bible (or psalter), holy water, and incense.  There should be enough novena candles for each person present, including the leader.  If necessary, each person may use a white candle, but the leader’s candle should be of an appropriate color for the intent of the work (see below).  If one prefers, a 3-tiered altar may be used, with the altar candles at the top, angelic day candles in the middle tier, and the tools for the work proper at the bottom.

Opening Ritual

The leader approaches the altar with palms of both hands together, and thumbs against the heart.  This is the default posture for this ritual, unless performing some other action.  The leader genuflects or bows; then rises, and makes the Sign of the Cross, saying:

In the name of the + Father, and of the Son, and of the Holy Spirit.  Amen.

The leader dips his/her fingers in the holy water and makes the make the Sign of the Cross again, and reciting Psalm 51:10-12 with the antiphon, remembering to return to the default posture.

Ant. Asperge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow.

Create in me a clean heart, O God;
and renew a steadfast spirit within me.
Cast me not away from Thy presence,
And take not Thy Holy Spirit from me.

Restore unto me the joy of Thy salvation,
And strengthen me with a perfect spirit.

Glory be to the Father, and to the Son, and to the Holy Spirit;
As it was in the beginning, is now, and ever shall be, world without end.  Amen.

Ant.  Asperge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow.

***

1.  Leader lights Altar Candle #1 saying:

Blessed be God the Father, Who by His almighty power and love hast emanated us, making all mankind in the Divine image and likeness.

2.  Leader lights Altar Candle #2 saying:

Blessed be God the Son, Christ our Lord, incarnation of God’s love, Who came forth from the Father to show us the path that leadeth to the Kingdom, and life everlasting amongst the saints.

3.  Leader lights Altar Candle #3 saying:

Blessed be God the Spirit, sent to us by the grace of the Father, as promised by the Christ, sanctifying us, and Who shall continue to sanctify all of God’s children.

4.  Leader lights the appropriate Angelic Candle for the day from the flame of the Holy Spirit candle, and prays the following (refer to the table of angelic rulers which follows the prayer):

Blessed be God’s holy Archangel _________, who through the will of the Father can aid us in our lives.  For He shall give His angels charge over thee, to keep thee in all thy ways (Psalm 91:11).  Who maketh his angels spirits; his ministers a flaming fire (Psalm 104:4).

 

Day	Angelic Ruler	Candle Color
Sunday	Michael	Yellow
Monday	Gabriel	Purple
Tuesday	Raphael	Red
Wednesday	Uriel	Orange
Thursday	Sealtiel	Blue
Friday	Jehudiel	Green
Saturday	Barachiel	Black

5.  Leader bows and recites the Glory Be.

6.  Leader lights some incense, which can be any appropriate scent for the purpose of the ritual.  As this is done and the smoke rises, the leader chants:

Blessed be God the Eternal, now and forever.

7.  Leader picks up the bowl of holy water, and sprinkles every corner of the room in a clockwise direction.  Then the leader sprinkles some of the holy water to the right of the altar, the left of the altar, and finally in front of the altar.  Psalm 91 is then recited, traditionally used for protection from all kinds of dangers:

He that dwelleth in the secret place of the most High
shall abide under the shadow of the Almighty.
I will say of the Lord, He is my refuge and my fortress:
my God; in him will I trust.

Surely he shall deliver thee from the snare of the hunters,
and from the sharp sword.
He shall cover thee with his feathers,
and under his wings shalt thou trust:
his truth shall be thy shield and buckler.

Thou shalt not be afraid of the terror of the night;
nor for the arrow that flieth by day;
Nor for the pestilence that walketh in darkness;
nor for the destruction that wasteth at noonday.

A thousand shall fall at thy side,
and ten thousand at thy right hand;
but it shall not come nigh thee.
But thou shalt behold with thine eyes:
and thou shalt see the reward of the wicked.

Because thou hast made the Lord,
which is thy refuge,
even the most High, thy habitation;
There shall no evil befall thee,
neither shall any plague come nigh thy dwelling.

For he hath given his angels charge over thee,
to keep thee in all thy ways.
They shall bear thee up in their hands,
lest thou dash thy foot against a stone.

Thou shalt tread upon the asp and the basilisk:
the young lion and the dragon shalt thou trample under feet.
Because he hath set his love upon me,
therefore will I deliver him:

I will set him on high, because he hath known my name.
He shall call upon me, and I will answer him:
I will be with him in trouble;
I will deliver him, and glorify him.

With long life will I satisfy him,
and shew him my salvation.

Glory be to the Father, and to the Son, and to the Holy Spirit;
as it was in the beginning, is now, and ever shall be, world without end.  Amen.

8.  More incense is placed in the thurible, to meditate for a few moments upon the purpose of the ritual.  Then the leader takes up the bowl of holy water.  Walking in a clockwise direction, the leader makes the Sign of the Cross on the forehead of each person present, giving the following benediction (this is omitted if the ritual is performed by only one person):

May this Holy Water cleanse thee in mind, body and spirit, in the name of the Father, and of the Son, and of the Holy Spirit, that God may judge thee worthy to receive His blessings.

When finished, the Holy Water is returned to the altar.

9.  The leader will now hand each person present one seven-day novena candle, leaving one for the altar.  The candles given to the people present may be white, if this is easier, but the candle on the altar should be colored appropriately for the work of the ritual (see below).  After everyone has their candle, the leader will then pour a few drops of an appropriate anointing oil on top of each of the novena candles, asking each person to rub the oil in a clockwise direction while concentrating on their prayer.

10.  As the people are concentrating on their prayer, the leader will turn to the altar and recite Psalm 21, traditionally prayed to bring spiritual blessings:

The king shall joy in thy strength, O Lord;
and in thy salvation how greatly shall he rejoice!
Thou hast given him his heart’s desire,
and hast not withholden the request of his lips. Selah.

For thou preventest him with the blessings of goodness:
thou settest a crown of pure gold on his head.
He asked life of thee, and thou gavest it him,
even length of days for ever and ever.

His glory is great in thy salvation:
honour and majesty hast thou laid upon him.
For thou hast made him most blessed for ever:
thou hast made him exceeding glad with thy countenance.

For the king trusteth in the Lord,
and through the mercy of the most High he shall not be moved.
Thine hand shall find out all thine enemies:
thy right hand shall find out those that hate thee.

Thou shalt make them as a fiery oven in the time of thine anger:
the Lord shall swallow them up in his wrath,
and the fire shall devour them.
Their fruit shalt thou destroy from the earth,
and their seed from among the children of men.

For they intended evil against thee:
they imagined a mischievous device,
which they are not able to perform.
Therefore shalt thou make them turn their back,
when thou shalt make ready
thine arrows upon thy strings
against the face of them.

Be thou exalted, Lord, in thine own strength:
so will we sing and praise thy power.

Glory be to the Father, and to the Son, and to the Holy Spirit;
as it was in the beginning, is now, and ever shall be, world without end.  Amen.

11.  The leader will then light the appropriately colored candle from the already burning Angelic Candle, symbolizing the purpose for the candlelight service.  Each person will then, one at a time, approach the altar and light their seven day candle using a taper from the flame of the colored candle.  The seven day novena candles are placed in a semi-circle around the main colored candle, which is placed in the center of the altar.

12.  Once all present have lit their candles and returned to their places, the leader will kneel in front of the altar and all begin to chant the Psalm appropriate for the candlelight service (see below).  This may be done as a responsory, or in unison.  The Psalm is chanted in this manner 3 times, followed by the Glory Be.

13.  Before extinguishing the candles (which should be done in reverse order), the leader places some more incense on the burner and all recite Psalm 150, a prayer to express gratefulness for God’s blessings.

Praise ye the Lord in his holy places:
praise ye him in the firmament of his power.
Praise ye him for his mighty acts:
praise ye him according to the multitude of his greatness.
Praise him with sound of trumpet:
praise him with psaltery and harp.
Praise him with timbrel and choir:
praise him with strings and organs.
Praise him on high sounding cymbals:
praise him on cymbals of joy:
let every spirit praise the Lord.

Glory be to the Father, and to the Son, and to the Holy Spirit;
As it was in the beginning, is now, and ever shall be, world without end.  Amen.  Alleluia!

14. The Angelic Candle is extinguished with a prayer of thanks to the angel for his assistance.  Before extinguishing the altar candles, the leader says the following prayer:

As the Father knows me, so may I know the Father, through Christ our Lord: the door to the Kingdom of the Father. Show Thou me the way.

The leader kneels and bows his/her head, then rises and extinguishes the altar candles in reverse order of lighting them.

15.  This brings the candlelight service to an end.  All who participated in the service must daily recite the psalm for seven days.  The colored candle should be allowed to burn for one hour.  The other novena candles may be given to the people present, to take home and use in their daily recitation of the psalm.  The colored candle is relit each day by the leader while the psalm is recited for seven days, and allowed to burn for one hour.  On the last day, all novena candles may be allowed to burn themselves out.

***

Candle Colors

The colored novena candle should be a color appropriate for the focus of the ritual.  A general list follows, but you may find a color more specific to your need:

White – spiritual blessings, purity, healing, rest, truth
Blue – peace, harmony, joy, kindly intentions, healing
Green – money, prosperity, business, a good job, good crops, cooperation, fertility
Yellow – devotion, prayer, money, cheerfulness, attraction, confidence, charm
Red – love, affection, passion, bodily vigor
Pink – attraction, romance, love, morality, friendship
Purple – mastery, power, ambition, strengthens willpower
Orange – opening the way, prophetic dreams, encouragement, concentration, adaptability
Brown – court cases, neutrality
Black – repulsion, sorrow, freedom from evil

***

Psalms

The following is a short list of psalms by purpose.  For a more extensive explanation of the esoteric value of the Psalms, consult Anna Riva’s Powers of the Psalms or Godfrey Selig’s Secrets of the Psalms.

For greater spiritual awareness – Psalm 99
For blessings when moving to a new home – Psalm 61
For all yours undertakings to be fortunate – Psalm 65
For good luck in all you do – Psalm 57
To change an unhappy situation into a happy one – Psalm 16
For your daily needs and to protect from harm – Psalm 77
To rid yourself of negative influences – Psalm 19
To release deep seated hate from the heart – Psalm 137
For defense against enemies and rivals – Psalms 3, 59, 70
For illness or bad health – Psalms 23, 35, 38
For thanksgiving after recovery from illness – Psalm 30
To bring peace or blessings to the home – Psalms 1, 128
For spiritual support in stress or affliction – Psalms 3, 25, 54
For harmony between people or groups – Psalm 133
To petition for material needs – Psalm 41
For slander – Psalms 38, 39
To receive grace, love and mercy – Psalm 32
To be respected and loved by others – Psalm 47
To protect against unjust slander – Psalm 36
To protect from idle gossip – Psalm 36
Protection from a persistent enemy – Psalm 109
To be freed from harmful or evil habits – Psalm 69
To reconcile with an enemy – Psalm 16
To overcome an enemy in a just manner – Psalm 70
To have more friends – Psalm 111
To keep the love of friends and acquire more friends – Psalm 133
To bring peace and harmony between families – Psalm 98
To do good and void evil – Psalm 87
To cast out evil influences from another – Psalm 29
For someone in prison to be released early – Psalm 26
To be safe from robberies or danger – Psalm 50
For safety when traveling alone at night – Psalm 122
For a safe ending in your travels – Psalm 34
To be accepted, liked a respected by all – Psalm 47
To removed negative influences around you – Psalm 10
To win a lawsuit by an unjust or vengeful person – Psalm 35
For a favorable verdict when appearing before a judge – Psalm 20
To receive justice and a favorable hearing from a lawsuit – Psalm 119:89-96
For anyone who drinks too much – Psalm 87
If the law is taking measures to punish you – Psalm 35
For reconciliation between spouses or partners – Psalms 45, 46
For possession by an evil spirit – Psalm 66
For revenge against secret enemies – Psalm 53-55
To make your home lucky – Psalm 61
To receive Holy Blessings – Psalm 62

Epiphany Chalk Blessing

Friday we will celebrate the Feast of the Epiphany, and so in preparation, I wanted to share a traditional Epiphany practice which we still celebrate in my own parish.  In the East, Epiphany is called Theophany, and it is celebrated January 13^th in commemoration of the baptism of Jesus in the River Jordan; but in the West it is celebrated January 6^th, and is generally associated with the visitation of the Magi to the infant Jesus.  Both of these events call to mind the recognition of the manifestation of the Divine Light in the world.  There are many traditional practices for Epiphany, including the special blessing of holy water for the sacrament of Baptism, after which parishioners usually take home small bottles of Epiphany water for use in their devotional practices.

But one interesting and ancient practice that has been somewhat lost in recent years is the Epiphany chalk blessing.  On January 6, after the Epiphany water has been blessed, the priest then blesses chalk, along with frankincense and myrrh for the congregation to take home to bless their houses.  Sometimes people bring their own gold jewelry to also have blessed, thus representing the three gifts of the Holy Magi.  I would love to discuss the symbolism of gold, frankincense, and myrrh; however the focus here tonight is on the chalk blessing.  The origins of this blessing are lost in time, but the chalk is used to inscribe the initials of the names of the Magi (Caspar, Melchior, and Balthazar) along with the year above the door of one’s home, to bring God’s blessing of prosperity to all throughout the following year.  The initials remain above the door until Pentecost, at which time they may be washed off.  The color of the chalk is not important, as long as it’s visible against the backdrop of the lintel.

Blessing of the Chalk
To be done by a priest at church

℣.  Our help is the name of the Lord.
℟.  Who hath made heaven and earth.

℣.  The Lord be with you.
℟.  And with thy spirit.

℣.  Let us pray.

+ Bless, O Lord God, this creature chalk
to render it helpful to Thy people.
Grant that they who use it in faith,
and with it inscribe upon the doors of their homes
the names of Thy saints, Caspar, Melchior, and Balthazar,
may, through their merits and intercession,
enjoy health of body, and protection of soul.
Through Christ our Indwelling Lord.  Amen.

The chalk is sprinkled with Holy Water.

The blessing rite may be concluded by singing We Three Kings (lyrics below).

***

Blessing Your Home

This blessing should be done upon entering your house, or at any time during the octave of Epiphany.

℣.  Peace be to this house.
℟.  And to all who dwell herein.

℣.  From the east came the Magi to Bethlehem to adore the Lord; and opening their treasures they offered precious gifts: gold for the great King; incense for the True God; and myrrh in symbol of His burial.

Magnificat

During the Magnificat, the room is sprinkled with holy water and censed with frankincense and myrrh. (An alternative, though not the traditional practice, may be to recite Psalm 72 followed by the Glory Be, a psalm of praise to the King, a request for prosperity, and has historically been interpreted as a prophesy of the Magi.)

All.  My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior. For He hath regarded the humility of His handmaiden. For behold, from henceforth all generations shall call me blessed. For He that is mighty hath done great things to me, and holy is His Name. And His Mercy is from generation unto generation upon them that fear Him. He hath shewed might in His arm, He hath scattered the proud in the conceit of their hearts. He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things, and the rich He hath sent empty away. He hath receivedIsrael, His servant, being mindful of His mercy. As He promised to our Fathers, Abraham and his seed forever.

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

From the east came the Magi to Bethlehem to adore the Lord; and opening their treasures they offered precious gifts: gold for the great King, incense for the True God, and myrrh in symbol of His burial.

When this is completed, follow it with the Pater Noster.

℣.  Our Father Who art in Heaven, hallowed be Thy Name. Thy Kingdom come, Thy will be done on earth as it is in Heaven. Give us this day our daily bread, and  forgive us our trespasses as we forgive those who trespass against us.

℣.  And lead us not into temptation, 
℟.  But deliver us from evil.

℣.  All they from Saba shall come,
℟.  Bringing gold and frankincense.

℣.  O Lord, hear my prayer.
℟.  And let my cry come unto Thee.

℣. The Lord be with you.
℟.  And with thy spirit.

℣.  Let us pray. O God, Who by the guidance of a star didst on this day manifest Thine alone-begotten Son to the Gentiles, mercifully grant that we who know Thee may also attain the vision of Thy glorious majesty. Through Christ our Indwelling Lord.

℟.  Amen.

℣.  Be enlightened and shine forth, O Jerusalem, for thy light is come, and the glory of the Lord is risen upon thee — Jesus Christ born of the Virgin Mary.

℟.  And the Gentiles shall walk in thy light, and kings in the splendor of thy rising, and the glory of the Lord has risen upon thee.

℣.  Let us pray. + Bless, O Lord God almighty, this home, that in it there may be health, purity, the strength of victory, humility, goodness and mercy, the fulfillment of Thy law, and thanksgiving to God the Father, and to the Son, and to the Holy Spirit. And may Thy blessing remain upon this home, and upon all who dwell herein. Through Christ our Indwelling Lord.

℟.  Amen.

After the prayers of the blessing are recited, walk through the house and bless each room by sprinkling with Epiphany water and censing it.

Then take the blessed chalk, and first write the initials of the three Magi, connected with Crosses, over the inside of your front door (on the lintel, if possible). Then write the year, breaking up the number so that two digits fall on either side of the initials. It should look something like this:

20 + C + M + B + 12

The “20” being the millennium and century; “12” the decade and year; “C” for the first Wise Man, Caspar of Tarsus, who brought the gift of myrrh; “M” for Melchior of Arabia, who brought gold; “B” for Balthazar of Ethiopia, who brought frankincense. Additionally, it is popularly believed that the Magi’s initials also stand for “Christus mansionem benedicat” (“Christ bless this house”).

The chalk markings remain over the door until Pentecost.

It is a popular custom among some people that all who enter or re-enter their home for the first time after the blessing should step with their right foot across the threshold so as to start things off “on the right foot.”

When Epiphany is over, the feeling of Christmastide begins to wane a bit. Though the Season of Christmas liturgically ends on 13 January (the Octave of the Epiphany), the celebration of Christ’s entry into the world and His childhood doesn’t truly end until Candlemas (The Feast of the Presentation and Purification) on 2 February, when we celebrate Christ being presented in the Temple, and Mary’s Purification. Then the remembering of Christ’s infancy and Divine Childhood gives way to preparation for Lent.

The Mystery of the Tree of Knowledge

It is with some hesitation that I share this ritual, but the beauty and simplicity with which it strengthens our Gnosis is, I feel, worth sharing.  This ritual, with some slight redactions, comes from Jeremy Puma’s Sacrament of the Apple.  It was published in his book The Book of the Stranger, a prayerbook for the Order of Allogenes, which is available for sale in a nicely printed form, and is also available for free as a PDF here.

I share it because, like Jeremy, I had a dream about this same ritual.  While I was working on composing a ritual based on this dream, for public celebration, Jeremy shared that he had also dreamt of a sacrament of the fruit of knowledge, and presented his ritual to the OA.  I must admit, I liked his ritual better than mine, for its brevity, as well as its content.  While the ritual calls for an apple (the star within the apple being a powerful symbol of the Pleroma), I could also see it being celebrated with a pomegranate, if one desired.  As scripture never specifies what the Fruit of Knowledge was, a pomegranate may be a slightly more hygienic option, although the symbolism of the star would be lost.  However you decide to celebrate this ritual, I strongly encourage you to give it a try!

Mystery of the Tree of Knowledge

This short ritual may be performed singly or collectively.  Required materials: apple(s), holy water/aspergillum, incense, knife, bell.

℣.  In the name of the + Unknown Father, in Truth, Mother of all, in union and redemption and sharing of the powers, peace be to all on whom this name reposes.

℟.  Amen

℣.  O Father of the light,  Who possesseth the incorruptions,  hear us just as Thou hast taken pleasure in Thy holy child Jesus Christ.  For He became for us an illuminator in the darkness.

Yea, hear us! Hear us, Father, just as Thou heardest Thine alone-begotten Son,  and received Him,  and gave Him rest from any imperfection.

Thou art the One Whose power is perfect;  Thine armor, resplendent, is full of the Light above all lights; Thy living presence toucheth the Pleroma;  the Word saveth the Cosmos through the  repentance of Sophia;  life hath come into existence because of Thee.

Thou art the thought and the entire serenity of the solitary.  Again: Hear us just as Thou heardest Thine Elect.  Through Thy sacrifice, these will enter;  through their good works, these have saved their souls from these blind limbs,  so that they might exist eternally.  Amen.

℣. (ringing bell)  O Ye Lumniaries, Lights before the Throne of the Æons of Barbelo and the Limitless Light, be present with us as we participate in this Mystery.  May this place be sanctified and protected from all Archonic influence, and be made holy by Your eternal and enduring presence.

(The celebrant lights incense and sprinkles holy water in four directions while intoning the names of the Luminaries and the æons of their regions.  If other altar servers are available, the area may also be censed.)

     (Facing East)    Harmozel-Orneos-Euthrounios
     (Facing North)  Oraiael-Aphreudasos-Armedos-Arros
     (Facing West)   Daveithe-Laraneus-Epiphanios-Eideos
     (Facing South)  Eleleth-Kodere-Epiphanios-Allogenios

℣.  In the name of the + Father, and of the Son, and of the Holy Spirit.

℟.  Amen.

℣.  Let us pray to the Christos and Sophia that our transgressions be forgiven.

(Kneeling)

℟.  Glory be to Thee,  O Iesus Christos Parakletos Sophia, Who wast sent to redeem us; O Thou Who didst descend into the world of matter, Thou ineffable Word and Wisdom:  Forgive us our transgressions.  Free us from the chains of limitation, and carry us to the Fullness of the Limitless Light. Amen.

(The celebrant rises, places the apple on altar.  Raising his hands above the apple, he intones the following willfully.)

℣.  Holy Sophia, be with us and sanctify us.  Unveil the Pleroma to us, and allow us a vision of that Kingdom which is forever spreading out upon the Earth, but which we do not see.  Come upon and descend into this fruit, as Thou didst descend into the Fruit in the Garden of Eden, granting the Gnosis of the Light to our Holy Mother Eve, and Holy Father Adam.

℣. Then the female spiritual principle came in the serpent, the instructor; and it taught them, saying:

“What did he say to you? Was it, ‘From every tree in the garden shall you eat; yet from the tree of recognizing good and evil do not eat’?”

℟. The carnal woman said, “Not only did he say ‘Do not eat’, but even ‘Do not touch it; for the day you eat from it, with death you shall die.’”

℣.   And the serpent, the instructor, said, “Do not be afraid.  With death you shall not die; for it was out of jealousy that he said this to you. For he knows that when you eat from it, your intellect will become sober, and you will come to be like unto gods, recognizing the difference that obtains between evil men and good ones.”

℟.  And the carnal woman took from the tree and ate; and she gave to her husband as well as herself; and these beings that possessed only a soul, ate. And their imperfection became apparent in their lack of knowledge; and they recognized that they were naked of the spiritual element, and took fig leaves and bound them upon their loins.

(The celebrant slices apple in half across the width, holding aloft the two halves exposing seeds to all present. )

℣.  Behold His promise, and Her sign to us, and to our descendants.

(The celebrant passes apple to altar servers, each taking a bite and passing them along to congregants.  Each congregant also takes a bite of the apple.  More apples may be used for larger congregations, but care should be taken that enough is made available for all who wish to partake. After everyone has partaken, the remnants [core, seeds, stem] are returned to the altar.  The celebrant then takes up the remnants, holding them aloft.)

℣.  Now have we partaken of the fruit of the Tree of the Gnosis of Good and Evil.  May our words and actions always reflect our origin in the Light, and our residence in the Pleroma.  Let us rest a moment in the silence of our glorious Lady Sophia, and contemplate the role of the Christos in our hearts and minds.

(Moment of silence.)

℣.  Glory be to the Father, and to the Son, and to the Holy Spirit;

℟.  As it was in the beginning, is now, and ever shall be, unto the æons of æons. Amen.

℣.  As our corporeal bodies shall return to the dust from which we were made, so shall the corpse of this apple become one with the body of the Earth.

(The celebrant sets apple remnants aside for composting.)

℣.  Let us praise the Lord after the fashion of Solomon the Wise:

My heart was pruned
and its flower appeared,
then grace sprang up in it,
and my heart produced fruits for the Lord.

℟.  For the Most High pruned my heart
by His Holy Spirit,
then He uncovered my inward being towards Him,
and filled me with His love.

℣.  And His opening of me became my salvation,
and I ran in the Way,
in His peace,
in the way of truth.

℟.  From the beginning until the end
I received His Gnosis.

℣.  And I was established upon the rock of truth,
where He had set me.

℟. And speaking waters touched my lips
from the fountain of the Lord, generously.

℣.  And so I drank and became intoxicated,
from the living water that does not die.

℟.  And my intoxication did not cause ignorance,
but  I abandoned vanity,

℣.  And turned toward the Most High, my God,
and was enriched by His favors.

℟.  And I rejected the folly cast upon the earth,
and stripped it off, and cast it from me.

℣.  And the Lord renewed me with His garment,
and possessed me by His light.

℟. And from above He gave me immortal rest,
and I became like the land that blossoms,
and rejoiceth in its fruits.

℣.  And the Lord is like the sun
upon the face of the land.

℟.  My eyes were enlightened,
and my face received the dew;

℣.  And my breath was refreshed
by the pleasant fragrance of the Lord.

℟.  And He took me to His Paradise,
wherein is the wealth of the Lord’s pleasure.

℣.  I beheld blooming and fruit-bearing trees,
And self-grown was their crown.

℟.  Their branches were sprouting,and their fruits were shining.
From an immortal land were their roots.

℣.  And a river of gladness was irrigating them,
And round about them in the land of eternal life.

℟.  Then I worshipped the Lord because of His magnificence.

℣.  And I said: Blessed, O Lord, are they who are planted in Thy land,
and who have a place in Thy Paradise;

℟.  And who grow in the growth of Thy trees,
and have passed from darkness into light.

℣.  Behold, all Thy laborers are fair,
they who work good works,
and turn from wickedness to Thy pleasantness.

℟.  For the pungent odor of the trees is changed in Thy land,
And everything becomes a remnant of Thyself.
Blessed are the workers of Thy waters,
and eternal memorials of Thy faithful servants.

℣.  Indeed, there is much room in Thy Paradise.
And there is nothing in it which is barren,
but everything is filled with fruit.

Glory be to Thee, O God, the delight of Paradise for ever.

℟.  Alleluia!

℣.  Having thus partaken of the Fruit of the Tree of the Gnosis of Good and Evil, let us depart this place, and spread the Light of the Divine Sophia wherever we may tread.  O Ye Holy Luminaries who stand before the throne of the Limitless Light, we thank You for Your presence at this rite, and honor Your Light.  Be with us as we return to the realm of limitations and the World of matter.

     (Facing South)  Eleleth-Kodere-Epiphanios-Allogenios
     (Facing West)   Daveithe-Laraneus-Epiphanios-Eideos
     (Facing North)  Oraiael-Aphreudasos-Armedos-Arros
     (Facing East)    Harmozel-Orneos-Euthrounios

℣.  In the name of the Father, and of the Son, and of the Holy Spirit: From whence have you come?

℟. We have come from the Light, from the place where the Light came into being, sat within Itself, and appeared in the image of the Pleroma.

℣.  Are you the Light?

℟. We are Its children, and we are the chosen of the living Father and of Barbelo.

℣.  What is the evidence of the Father and Barbelo in you?

℟.  It is a movement, and it is a rest.

℣.  Go, then, in peace, and tell no one what hath happened within.

℣.  In the name of the + Father, and of the Son, and of the Holy Spirit.

℟.  Amen.