i

ii

The Book of the Stranger

A Compendium of Rites, Rituals and Devotions of the Gnostic Order of Allogenes

ESTABLISHED MMVII

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I, indeed, thought he was a man of that city. I said to him, "My brother and my friend!" He answered me, then, saying, "Rightly did you say, 'My brother and my friend.' What is it you seek from me?" I said to him, "I ask you about lodging for me and the brothers also, because we are strangers here." He said to me, "For this reason have I myself just said, 'My brother and my friend,' because I also am a fellow stranger like you." The Acts of Peter and the Twelve Apostles

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TABLE OF CONTENTS
INTRODUCTION
Introduction: The Order of Allogenes Sacramental Theology and the Order of Allogenes General Considerations

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PRINCIPLES AND RULE OF THE ORDER

Principles of the Order of Allogenes Rule of the Order of Allogenes 3 6
First Meditation: On the Words of the Holy Valentinus, from the Gospel of Truth 7
Second Meditation: On the Four Virtues of the Order 10 17

Third Meditation: On the Gnostic Solitary

MAJOR SACRAMENTAL RITES

Second Mystery Of Initiation A Mystery Of Baptism: Formal Ceremony A Mystery Of Baptism: Informal Ceremony A Mystery Of The Chrism A Mystery Of The Eucharist A Mystery Of The Redemption Or Forgiveness Of Sins A Mystery of Marriage, or the Joining of Two Souls

26 34 45 45 52 60 63 74

MINOR SACRAMENTS AND OTHER RITES

Sacrament of the Apple A Sacrament of Ascent and Guidance Naming Ceremony for an Infant or Child Blessing Ritual for a House 85 95 106 112

Ritual of Anointing of the Sick and Laying on of Hands Sacrament of Reconciliation or Confession Funeral Rites Rites of Consecration

117 117 125 127 144

PRAYERBOOK
The Sign of the Cross The Christos' Prayer The Stranger's Prayer Hymn To Christ The Saviour by St. Clement of Alexandria, Patron Saint of the Order Prayers to Santa Muerte, Patroness of the Order Prayer to the Father Prayer to the Mother Litany of the Saints Prayers Upon Waking Prayers Upon Retiring Prayer Before A Meal Prayer of Protection Invoking the Four Lights Litany Against Fear Invoking the Four Lights Prayer for Protection of a House Prayer for the Sick Amulet for the Sick Prayer of Blessing a Person Prayer for the Well-Being of a Child Prayer for Divine Guidance Prayer for Comfort in Troubled Times Prayer for the Neglected Prayer for the Poor in Spirit Prayer for Victims of the Archons Prayer for Our Enemies Prayer for Peace Prayer for a Deceased Person 152 152 153 153 153 155 156 156 157 158 159 160 160 160 161 161 162 163 164 165 166 167 167 168 168 168 169 169

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Prayer for All the Deceased Prayer for the Greater Gnostic Ecclesia Litany of Thanksgiving General Thanksgiving Thanksgiving for Gnosis The Shepherd's Prayer Prayer to the Father Prayer to the Logos and Sophia Prayer of Renunciation of the Archons Prayer to the Pentad of the Aeons of the Father Prayer to Barbelo, the Divine Mother-Father Prayer to the Christos from the Acts of John Ode to Sophia from The Acts of Thomas Prayer of the Apostle Paul

170 170 171 173 173 174 176 176 177 177 179 180 181 183

THE PSALTER OF SOPHIA

First Repentance Second Repentance Third Repentance Fourth Repentance Fifth Repentance Sixth Repentance Seventh Repentance Eighth Repentance Ninth Repentance Tenth Repentance Eleventh Repentance Twelfth Repentance Thirteenth Repentance First Ode to the Light Second Ode to the Light Third Ode to the Light Fourth Ode to the Light Fifth Ode to the Light Sixth Ode to the Light 189 195 197 198 201 204 205 208 211 215 216 217 221 222 224 225 226 228 230

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Seventh Ode to the Light Eighth Ode to the Light Admonition to the Darkness Ninth Ode to the Light Tenth Ode to the Light

232 233 234 235 236

HOLIDAYS AND FEAST DAYS 2008 - 2015 CELEBRATION OF FOUR LIGHTS APPENDICES
A. Preliminary Notes Toward A Folk Worship Meeting B. Gnostic Spiritual Counseling In Theory: Introduction C. Tables of Rulers of the Body for Healing Rites
Table 2. Rulers of Heat Table 3. Rulers of Coldness Table 4. Rulers of Dryness Table 5. Rulers of Wetness

240 258
279 285 293
293 297 300 303

Table 1. Rulers of Souls, Passive Aspects, Active Aspects 293

Sources and Recommended Reading

308

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INTRODUCTION

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Introduction: The Order of Allogenes

his book contains a selection of suggested rites and rituals for members of the Gnostic Order of Allogenes. All those who follow the Gnostic Path are also invited to use these prayers and ceremonies provided so doing is not proscribed by their own organizations. The rites and rituals contained in this Book of Devotions should in no way be construed as required forms for Order Solitaries. Indeed, Solitaries are encouraged to approach them with a playful and creative attitude, and should feel free to alter them in structure or content, or create alternative versions whole cloth. Ordination into the Order of Allogenes is a two-step process, beginning with the First Mystery of Initiation, which ordains one as a Member of the Order, and continuing to the Second Mystery, which ordains one as a Solitary. According to the founding documents of the Order of Allogenes, members are ordained to perform these sacraments for others once they have been ordained as Solitaries, but may perform them on a personal basis as Initiates. Gnostic practice has always existed both within and without of Apostolic Succession (AS). We in the Order of Allogenes do not wish to open an argument on whether this is positive or negative; it is simply the state of our chosen Path, and has always been that state, even back in Alexandria, where

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evidence indicates that the forms and structures of Gnostic practice ran the gamut from individual contemplation to practice outside of AS to practice within traditions claiming AS. This is reflected in what we know about the universality of some of the Gnostic groups, who welcomed all to participate, whether Pagan or Christian, Jew or Gentile, and in their differences of opinion even internally. Ireneus once claimed that he, "could find no two Valentinians who agreed with one another." Sadly, our tradition fell out of favor thanks to the influences of the Archons, and was shunted underground for about one thousand years. Nonetheless, the 'threads' were kept alive in various esoteric traditions and were taken up by the Wandering Bishops, Theosophists, Spiritualists, et al in the Nineteenth Century. Regardless of the question of their validity, these traditions were very much based on what was known of the Gnostics at the time, information in a large part found in the Church Fathers but also a few codices like the Bruce and the Askew. The structure and culture of what we know now as the Wandering Bishop tradition provided a ready vehicle for the transmission of the tradition through lineate Apostolic Succession, which lead to the formation of such worthy groups as the Apostolic Johannite Church and Ecclesia Gnostica. Nonetheless, it is important to this discussion to note that, until the publication of translations of Bruce and Askew, the sources for Gnostic rite and ritual were limited to fragments found in anti-Gnostic patristics and inner, largely occult traditions. If one was

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interested in, or called to Gnosticism during this time, these traditions were your options. The discovery of the manuscripts at Nag Hammadi in 1945, however and more importantly their publication in translation changed everything. Until the publication of these manuscripts, Gnosticism was a subject of study for individuals involved in these extant Gnostic traditions and scholars of Coptic and church history. Now, however, the living information contained in the Nag Hammadi Library (NHL), as unwittingly prophesied by visionary author Philip K. Dick, was borne into the "information age." With the publication of the NHL, all of this new information was released into the general public, when previously it was simply unavailable. It also had a deeper effect, in that it made Gnostic concepts available to anyone who had the interest and $20 to pay for a copy of The Nag Hammadi Library in Translation. It also necessitated a reevaluation of practice within the extant Gnostic organizations who simply did not have the information until then. Before the publication of the NHL, Gnostic liturgy, for instance, could not contain language or ritual found within the NHL texts. This was good and bad. On the one hand, the traditions within lineate AS which had until this point nurtured the Gnosis were both validated and enriched. Although the snowball has been building mass rather gradually, the Gnostic traditions within AS have done an admirable job adjusting to this influx of new material, and will hopefully continue expanding and passing down the tradition to many, many new adherents.

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On the other hand, the release and distribution of the NHL sent those interested in Gnosticism into "information shock." Since the translations were not distributed within the context of the tradition-- indeed, since this was the first time most people even knew there was a Gnostic tradition-interpretation ran wild. The Gnostics were antichurch. The Gnostics were channelers. The Gnostics were Essenes. The Gnostics were aliens. The Gnostics were killed by the Catholics. The Gnostics were this, that and the other. Since, however, the AS traditions had not loudly proclaimed their existence or proselytized or put up giant signs saying "GNOSTICS RIGHT HERE," these groups, which probably had the most valid claim to Gnosticism, were essentially shunted aside by populist "gnosticists." There is, however, another component at play here. The history of Gnosticism has been a constant struggle between the Christos and Sophia and the forces of the Archons. It is the opinion of the Order of Allogenes that the Christos and Sophia tend to manifest within each age depending upon the Zeitgeist of that age. In other words, we can expect the power of the Pleroma to expand to fill its greatest possible potential within any given age. It will always go as far as it is able, as far as necessity has planned for it. Since this is the case, and given the information-rich nature of our era, the Pleroma is breaking into the World of Forms in many, many ways. Obviously, not every "Gnosticism" out there represents this inbreaking. However, perhaps not as obviously, it seems that Gnosticism is by necessity

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(because it is spreading like wildfire, because the information is so widely available outside of the traditional forms) dipping its toes outside of the Apostolic tradition (or, rather, one might say that the Apostolic spirit is extending outside of the boundaries of traditional, lineate AS). To elucidate further: many people are learning about Gnosticism. Many people are interested in seeking gnosis. The traditional forms are growing like mad, but alternative forms are also growing apace. Our individualistic society which so values personal freedom is producing individual seekers who look to Gnosticism and to Sophia and the Christos outside of the Ecclesiastical model. Plenty of organizations exist, as well as unscrupulous "teachers," who are perfectly willing to tell them that the Ecclesiastical, Sacramental models are no good, washed-up, too "Catholic," just plain wrong. The Order of Allogenes hopes to serve as an organization for these individuals who will also teach that Ecclesiastical Gnosticism is just plain right. Whereas the Ecclesiastical Gnostic Churches (EGCs) meet the needs of those individuals interested in traditional, church-style Gnosticism, the Order of Allogenes seeks to meet the needs of those individuals who either have no access to EGCs but wish to participate, or who are smitten by Gnosticism in its post-modern, post-NHL context as "independent" practitioners. OA Initiates perform sacramental services, including a form of the Eucharist, but in an individual context. It allows those who need individual expression during spirituality a chance to nurture that

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through the development of personal, individual sacrament. It attempts to nurture the virtues of Inquiry, Compassion, Humility and Service within the Gnostic tradition but outside of the tradition of lineate AS. OA Solitaries perform sacramental services on both an individual level and for other individuals interested in becoming involved in the Gnostic community, in the tradition of the Apostles but outside of the tradition of lineate AS. The OA is very much a product of the Twentieth and Twenty-First Centuries. It is something new; imagine, if you will, if the Protestant Movement writ large had not been at odds with Catholicism, but had instead respected them, recognized them, even pointed people to them as brethren in Christ. It is a modern form of Gnosticism, as much the product of our age as the Valentinians were a product of cosmopolitan Alexandria, or the Albigensians a product of the 11th Century Languedoc. In many ways it does not resemble traditional Gnosticism whatsoever, but it remains true to the core and essential facets of the Gnosticism of our forefathers.

Sacramental Theology and the Order of Allogenes

sacrament is a process by which the accident, or imperfection of the World of Forms, is "made holy" and the OA will recognize no limitations as to when and where this can happen (i.e. sacrament can "occur" in a home chapel, at a dinner table, in a cathedral, in a tent

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revival, in a trash heap, etc.). It is the inbreaking of the Logos/Sophia into the World of Forms and it is not within the capacity of the Order or the Solitary, in their imperfection, to say just when and where it must happen. Let the Solitaries also be free to practice additional sacramentals, as they feel so guided by the Christos/Sophia. These may include variations on the Major Sacraments or may include original sacramental practices as understood or developed by the Solitary.

from the Rule of the Order of Allogenes

The primary mission of the Order of Allogenes is to provide a spiritual and sacramental framework for "unchurched" Gnostics, some of whom may choose to participate in the sacraments on an individual basis by personal preference, others of whom may not have a local Gnostic community in which to participate. As this is the case, we would like to provide a few comments regarding the practice of sacraments as individuals, with some notes on the modification of the sacraments included in this text, as well as the composition of individual sacraments for performance in a home. The Order of Allogenes understands a sacrament as a consciously willed, ritually enacted intersection of the World of Forms, in which we reside, with the Pleroma, or realms of Holiness. Indeed, a sacrament serves to create a space of holiness within and without of the participants in the ritual. As the imperfect World of Forms requires the

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redemption of gnosis, the Logos and Sophia have deigned to descend into this world to refine it that it may return to the Father and Barbelo. The seven major sacraments recognized by the Order are modern reflections of ages-old rites and rituals, most of which were practiced in different forms by the historical Gnostic groups. The OA is not interested in reconstructing the practices of ancient Gnostic sacraments; rather, we seek to participate in the same universal sacramental service in which they participated, in the same spirit. This means that our sacraments are different in form, but have been inspired by the same indwelling presence of Sophia, and are expressed by the same indwelling presence of the Logos. Each sacrament assists the development of the gnosis of the individual participants, and by so doing the entire World of Forms. Although we recognize seven major sacraments, we also recognize the right of every Solitary to participate in, and even create, additional sacramentals, examples of which are included within this text in the section on "Minor Sacraments." According to our understanding, there are many acts that can be considered personal sacramentals, from a ritual with liturgy and participants to the creation of an inspired work of art. Many religious organizations require one undergo formal ordination before one is able to perform sacraments. This process has been established for various reasons, including the practice of Apostolic Succession. The Order, however, understands Apostolicity as an inherent quality within all members of the Community of Knowers (see "A Brief Study of the Apostolicity of the Order of

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Allogenes," Order Protocols, Appendix C), and all such members have the right to fully participate in sacrament. Nonetheless, we do see an initiatory framework as a valid and valuable prerequisite for the effective performance of sacrament, as initiation and ordination opens the individual to the Logos and Sophia and readies them for the responsibility of sacramental service. The ordination process in the Order of Allogenes is two-fold, and is itself a sacrament-- the Sacrament of the Mystery. When a petitioner is accepted into the Order, she is first asked to compose and perform a self-initiation, referred to as the First Mystery of Initiation, after which she becomes an Order Initiate. Undergoing this Mystery allows the Initiate to perform the sacraments for herself, but not for the greater community at large. The Initiate is charged with personal development and welcome to compose original sacramental forms that may assist their personal spiritual development. Of the Major Sacraments, the First Mystery and the Bridal Chamber must be performed by an individual. By their very nature, however, some of the Major sacraments do not overtly lend themselves to individual performance. Whereas the Redemption and the Eucharist can certainly be altered for performance by an individual, the same cannot be said for the sacraments of Baptism, Anointing or Marriage. These are generally communal sacraments, which assume the Order member participates in a community. That said, if an individual Initiate does develop individual versions of these sacraments, she is certainly welcome to perform them for herself.

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When an Initiate has been honestly judged by self or others as spiritually mature, she may choose to undergo the Second Mystery of Initiation. This Mystery must be performed in the presence of at least one additional Order member, as the Second Mystery ordains the Initiate as a Solitary, a full member of the community. When the Initiate becomes a Solitary-- a member of the Order community-- he or she is ordained to perform sacraments for the Community of Knowers, within or without the Order. Please note that sacraments performed on behalf of others, such as Baptism or Confirmation, serve as rites of passage into the Community of Knowers, not into the Order of Allogenes. A special comment should be made about the efficacy of distance ceremonies. Whereas Order Solitaries are encouraged to perform sacraments in person whenever possible, we do recognize that by our very nature we may occasionally need to perform ceremonies via telephony or online. In these cases, we refer to our understanding that the Logos and Sophia expand to fill the Zeitgeist of the age, and have found that when offered with sincerety of spirit, distance ceremonies can be as powerful and efficacious as those performed "in person." Some sacraments, however, require face-to-face contact, and we do not recommend or condone distance Baptisms, Chrisms or Marriages. Two sacraments are not included in this text due to their personal and transitive nature. The first, the initial Mystery of Initiation, has as many variations as there are individual members, as this Mystery is drafted anew each time someone is accepted into the Order. The Second Mystery of Initiation, which ordains one as a Solitary, has been

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included, but may prove useless to those who have not yet experienced the initial. The sacrament of the Bridal Chamber has also been excluded from this text. The OA considers the Bridal Chamber sacrament a deeply internal sacrament which involves individual contemplation and meditation, and which literally cannot be codified.

General Considerations
RUBRICS AND ABBREVIATIONS Rubrics appear in the texts in italic. "S" indicates "Solitary," to be spoken by the person officiating. "C" indicates "Collaborator," to be spoken by individal participants as directed. "A" indicates All, to be spoken simultaneously by all present. Other abbreviations are noted in the pertinent section. When the rubrics indicate the Sign of the Cross be made over a person or object, an equal-armed cross can be made with the right hand about six inches from the sternum, while the left hand touches the heart, the index and middle finger of the right hand extended at a ninety degree angle to the Solitary, and the other fingers folded under the hand. BARBROUS NAMES AND INTONATION Untranslatable "words of power" have been left in these texts as they appear in the originals. Those uncomfortable with intonation of these words may omit them or replace them, though the effectivness of including them, even if imperfectly pronounced, cannot be overstated, as they represent vibrational energy which adds to the potency of the rite. Pronunciation should be syllabic; examples follow. Intonation can be internal or vocalized. As they have been derived from the Coptic, a brief pronunciation guide will assist:

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VOWELS: a: e: i: o: u: pronounced as in "art." as in "heh." as in "seed." as in "goat." as in "moon."

DIPHTHONGS: aa: pronounced as in "aardvark." ae: as in "ray." ai: as in "stye" ao: as in "yow." au: as in "aubergine." ea: as in "ear." ee: as in "pay Amy." ei: as in "lei." eo: as in "mayonaise." eu: as in "eww." ia: as in "free apple." ie: as in "mead." io: as in "yo-yo." iu: as in "pew." oa: as in "boa." oe: as in "go ape." oi: as in "oink." oo: as in "go over." ou: as in "slow ooze." ua: as in "water." ue: as in "wave." ui: as in "wee." uo: as in "quote." CONSONANTS:

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B: as in boy. C: as in cold. Ch: as in as German "ich." D: as in dog. G: as in girl. H: as in hat. J/Y: as in jerry. K: as in king. L: as in louse. M: as in mouse. N: as in net. P: as in pick. Ph: as in phone. Ps: as in wasps. R: as in rug. S: as in snake. T: as in tick. Th: as in Thai, but slightly softer. V: as in vase. X: as in axe. Z: as in dz SOME EXAMPLES: Armozel: AR-mo-zel. Oriael: OR-eeya-el. Davethai: DA-veh-t(h)aye. Eleleth: EH-leh-leht(t)h. Christos: CHREES-tos. Sophia: sof-EEYA. Yesseus Mazareus Yessedekeus: JESS-ews ma-za-REH-ews jesse-DEH-keh-ews. IAO: EE-AH-OH. Syllabic pronunciation is especially helpful when confronted with longer words, such as the following name of the Deathless Spirit from the Sacrament of Ascent and Guidance: ANCHREOHRENESOYPHIRIGCH: AN-CHREY-OH-Reh-Neh-SOI-FEE-REEG-CH

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PRINCIPLES
OF THE

AND

RULE

ORDER

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Principles of the Order of Allogenes

As an independent collective of Gnostics, the Order of Allogenes (OA) has been established according to the following Principles:

T T T

hat the discovery of the manuscripts at Nag Hammadi in 1945 (the NHL) and more importantly their publication in translation changed the state of Modern Gnosticism. Until the publication of these manuscripts, Gnosticism was a subject for individuals involved in extant Gnostic traditions and scholars of Coptic and church history. The living information contained in the NHL text, as unwittingly prophecied by Philip Dick, was borne into the information age. hat with the publication of the NHL, this living information was released into the general public, when previously it had not been available. It also had a deeper effect, in that it made Gnostic concepts available to anyone who had the interest. hat the Christos/Sophia tend to manifest within each age depending upon the Zeitgeist of that age. In other words, we can expect the power of the Pleroma to expand to fill its greatest possible potential within any

given age. It will always go as far as it is able, as far as necessity has planned for it.

T T T

hat, given the information-rich nature of our era, the Pleroma is breaking into the World of Forms in many, many ways. As such, the Apostolic spirit is extending outside of the boundaries of traditional Apostolic Succession. hat so many individuals are learning about Gnosticism, so many people are interested in seeking gnosis, and that event though extant Gnostic organizations are growing, alternative forms are also growing. Our individualistic society which so values personal freedom is producing individual seekers who look to Gnosticism and to Sophia and the Christos outside of the Ecclesiastical model. hat the Order of Allogenes will seek to meet the needs of those individuals who either have no access to Ecclesiastical Gnostic organizations but wish to participate in the Gnostic tradition, or who choose to approach Gnosticism in its post-modern, post-NHL context as independent practitioners. The Order will allow those who need individual expression during spirituality a chance to nurture this expression through the development of personal, individual sacrament.

hat the OA will very much be a product of the Twentieth and Twenty-First Centuries. It will be something new; it will be a modern form of Gnosticism, as much the product of our age as the Valentinians were a product of cosmopolitan Alexandria, or the Albigensians a product of the 11th Century Languedoc. In many ways it will not resemble traditional Gnosticism whatsoever, but it will remain true to the core and essential facets of the Gnosticism of our forefathers.

Rule of the Order of Allogenes

o that our Brothers and Sisters of the Order of Allogenes (OA) might walk the Path of Gnosis with sureness of foot and heart and mind, that they may be, wise as serpents and gentle as doves, let them consider this Rule. The Rule of the Order of Allogenes provides a summary of a practical Gnostic framework for Order Solitaries. Let the Solitaries contemplate the sections of this rule as Meditations, to be taken within and tempered by the Inner Light, clearly and deeply, that they may nurture, in the indwelling Silence which is greater than all silences, the Way of the Pleroma. If an individual is desirous of membership in the Order and wishes to become a Gnostic Solitary, let that individual be furnished with a copy of this Rule. Let that person then demonstrate to at least one Solitary that he or she understands the Rule by submitting a written summary of the Rule in his or her own words to the Secretary of the Order, as described in the Order Protocols. Let OA Solitaries actively and consciously endeavor to practice the rule as befitting their individual need for guidance, keeping in mind that as a product of a denizen

of the imperfect World of Forms, this Rule is imperfect. Solitaries are encouraged to follow the Light of Gnosis when so called in their daily activities. First Meditation: On the Words of the Holy Valentinus, from the Gospel of Truth Consider the words of the Holy Valentinus, found in the Gospel of Truth, which clearly and distinctly delineate the actions and behaviors of the Gnostic: Speak of the truth with those who search for it, and (of) knowledge to those who have committed sin in their error. Let the Solitaries refrain from proselytizing, remaining humble and reflective upon their practice. Let them, however, speak freely about the Order to all who ask sincerely, all who seek . Let them approach those who err with compassion and humility, understanding them as imperfect denizens of this World of Forms, and speak to them of the gnosis of the Pleroma with kindness and mercy. Make firm the foot of those who have stumbled, and stretch out your hands to those who are ill. Foster those who love. Feed those who are hungry, and give repose to those who are weary, and raise up those who wish to rise, and awaken those who sleep.

Let us serve all of those who are in need of love and assistance: the poor, the hungry, the oppressed. Understand the Way of the Solitary as the Path of the Downtrodden, as has always been and shall always be. Let us also remember that this World of Forms is but an imperfect image of the True World of the Pleroma, so sickness and hunger are due to this imperfection. Let the Solitaries, therefore, consider not only those who are sick of body or desirous of physical nourishment; let us also steady the Path of those who have stumbled spiritually, of those who are suffering from illnesses of the spirit; and let us feed and provide spiritual sustenance to those who hunger for knowledge, and comfort those who are troubled by imperfection. Let Solitaries encourage a loving attitude in others but also cultivate a loving attitude within ourselves, for one cannot encourage love in others without first nurturing love within. Let us awaken those who are asleep within the confines of the World of Forms but let us also rise from our own sleep, for we cannot awaken another without first waking up ourselves. For you are the understanding that is drawn forth. If strength acts thus, it becomes even stronger. Be concerned with yourselves; do not be concerned with other things which

you have rejected from yourselves. Do not return to what you have vomited, to eat it. Do not be moths. Do not be worms, for you have already cast it off. Do not become a (dwelling) place for the devil, for you have already destroyed him. The truest gnosis is gnosis of self that frees us from the ignorance and suffering of this transitory world; let self-awareness and selfknowledge be the highest goal of the Solitary. Let us at all times consider ourselves and how our actions affect those around us. Let us contemplate our inner experience and allow the Limitless Light within to shine forth. Let the Solitaries consider themselves reborn in gnosis, having cast forth that which, born of the Archons, carried naught but illusion and ignorance. Let us, then, not return to dwell upon that which we have discarded, those illusions and ideas and actions that plagued us before we began our journey down the Gnostic path. Let us refrain from consuming that which we have vomited forth, taking in those practices and theories that we have already rejected as useless and dwelling upon them. Let us assume the robes of the Living One and take up the Pearl of the Pleroma, leaving the Archons to dwell within the corpse-world. Do not strengthen those who are obstacles to you, who are collapsing, as though (you

were) a support (for them). For the lawless one is someone to treat ill, rather than the just one. For the former does his work as a lawless person; the latter as a righteous person does his work among others. So you, do the will of the Father, for you are from him. Let us not support those who work against us by giving them acknowledgement. Let the Solitaries avoid falling into the trap of vehement renunciation of others who follow paths he or she has rejected, for this can weigh us down with distraction. Let the Solitaries remember that the Archon is as nothing and the one who works for him does himself far more harm by feeding into this nothingness. He only does his work for his own sake but the ones who work for the Father do so out of compassion for others. Let us, then, do the work of the Pleromafrom whence we came and to which we shall returnand keep the words of the Holy Valentinus and all of our forefathers close to our hearts. Second Meditation: On the Four Virtues of the Order Let the Solitaries consider, through contemplative practice and interaction with the World of Forms, the Four Virtues of the Order

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Four Ruses with which an individual may mitigate the struggle of the Pleroma as it breaks into the World of Forms, the Created World, the Materia, this palace of the Archon. The Archon acts outside of the realm of Virtue, and by employing the Virtues we make the Path straighter for ourselves and others. The First Virtue, Inquiry, is the act of asking questions, the first step on any path, which must never be abandoned if one wishes to experience gnosis. Inquiry is a methodology that can be applied to any endeavor. This act allows for answers and conclusions, but only after all aspects of the question have been pursued. Questions concerning worldly things must be asked from the perspective of one expecting no definitive conclusion. One must not seek to question individual aspects of an epistemological framework but the framework in its entirety. For instance, we might ask which political theory is best for society but it is better that we ask whether political theory or society are valid constructions in and of themselves. Although the ultimate goal of the Path of Radical Inquiry is the Ultimate Solution, this Solution is transcendent and cannot be expressed within the limitations of our imperfect World. This Path allows for, and requires, strict discipline and self-scrutiny, as even the act of questioning itself must constantly

11

be questioned. So Let the Solitaries never cease questioning and seeking after the Limitless Light. Consider the Word as found in Authoritative Teaching: Seek and inquire about the ways you should go, since there is nothing else that is as good as this thing. [T]he rational soul who wearied herself in seeking - she learned about God. She labored with inquiring, enduring distress in the body, wearing out her feet after the evangelists, learning about the Inscrutable One. She found her rising. She came to rest in him who is at rest. She reclined in the bride-chamber. She ate of the banquet for which she had hungered. She partook of the immortal food. She found what she had sought after. She received rest from her labors, while the light that shines forth upon her does not sink. Let us also remember the examples of the disciples of the Christos, the Holy Mary, Peter, Judas and the like, who so often sat by his side before his Ascension to the Kingdom of Heaven and ceaselessly asked him questions. The Second Virtue, Compassion, is the root of Love, based on an understanding of the

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self as one with the other. As we are all containers of sparks of the divine, all part of the Limitless Light, so what we do to the least of us we do to ourselves. Let the Solitary represent the Lowest Common Denominator in the sense that we recognize the common bond of divinity present in all persons, down to the very least of us. Gnosis is impossible without compassion for the lowest of the low, the God manifesting in the trash strata (as says Philip Dick: The symbols of the divine show up in our world initially at the trash stratum). And, as says the Christos in the Gospel of Thomas, Saying 29, I become amazed at how this great richness has come to dwell in this poverty. We are all downtrodden, all poor, all in need of alms and charity and compassion in some way or another, yet in spite of our imperfect natures God comes to dwell in each of us. Someone who acts with compassion typically has a constant voice in his or her head, which repeats, How will this action affect those around me? Compassion does not restrict itself to spiritual or familial matters. It extends to all beings, even those with whom we might vehemently disagree. The truly compassionate Solitary does not say, Im doing good, therefore Im compassionate, but rather I try to be

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compassionate, therefore let me do some good. The Christos says in the Gospel of Thomas, Saying 6, Dont do what you hate. If you hate going to soup kitchens to feed the hungry, dont do it. If, however, you do so because you sincerely care and sincerely desire to help someone, do so with compassion. The Third Virtue, Humility, is the natural result of Compassion and admittance that our experience in the World of Forms is imperfect and subjective. It is the realization that we are exceptionally limited in physical range and abilities. For instance, we get sick and die. We suffer from all the realities of finitude. To be humble is to cede ones desire for power, as instructed in The Tripartite Tractate: Those who will be brought forth from the lust for power which is given to them for a time and for certain periods, and who will give glory to the Lord of glory, and who will relinquish their wrath, they will receive the reward for their humility, which is to remain forever. Let, therefore, Solitaries of the OA refrain from establishing relationships based on the power of one individual over another or entering into positions because they are desirous of power over others.

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Humility is also a recognition that, as fragments of the Limitless Light, we have no way of knowing other than through experience. We therefore become humble when faced with the idea that any other conscious being may be an enlightened teacher, yet we have no way to discern this until we become that being. Let the Solitaries, then, try to treat everyone as though he or she has already achieved gnosis. Let modesty also be part of the practice of humility; let the Solitary be modest in all things, so as not to cause undue offense to any other sentient being trapped in the World of Forms. For, as says the Holy Silvanus, If you humble yourself, you will be greatly exalted; and if you exalt yourself, you will be exceedingly humbled. The Fourth Virtue, Service, is the cornerstone of the virtues and expresses the fact that we cultivate a desire to serve others. Through inquiry, compassion and humility, we arrive at a desire to alleviate the sorrows of other beings trapped within the World of Forms, whatever those sorrows may be. We understand, through gnosis, that with the alleviation of the suffering of other conscious beings we also alleviate our own suffering. Indeed, we even alleviate the suffering of the wounded universe.

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As the Christos served those around him, and as Sophia serves us perpetually by descending into the World of Forms to assist us in the process of redemption, so Let the Solitaries serve the Christos and Sophia in their work. Let the Solitaries serve all who desire or need service and let them ask for no reward above and beyond that which is fair and equitable for performance of this service. Let the Solitaries determine which service they might provide, for, as says the Apostle Paul, There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all people. Let us also remember that service to ones Spirit is service to others. As says the Holy Seraphim of Sarov, Acquire a peaceful spirit, and around you thousands will be saved. Let those Solitaries who feel so called perform service through Contemplation and Prayer and the development of inner peace. All Four Virtues are One Virtue; The One Virtue is the Order Solitary. By cultivating these virtues, the Solitary contributes to the healing of the universe as the Limitless Light continues its task of learning about itself for itself. Let Order Solitaries contemplate these virtues as they interact with all other individuals in the World of Forms.

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Third Meditation: On the Gnostic Solitary 1. On Modesty of Speech and Action

s contemplation of the Virtues teaches us, let Solitaries be modest in speech and action. Let us be slow to judgement and slower to anger, quick to forgiveness and quicker to kindness. Let us avoid the trappings of idle talk and ridicule and always be willing to grant others the benefit of the doubt. When confronted by those with whom we disagree, let us lead by the example of the virtuous life rather than trying to change minds. Mostly, let us cultivate a joyful heart and express that joyfulness through our words and deeds. 2. On Vestments, Sacramental Tools, etc.

he Christos instructs us, according to Judas Thomas, Do not fret, from morning to evening and from evening to morning, about what you are going to wear. So let the Solitaries remain unconcerned over mode of dress or vestment in day-to-day life. If a Solitary is desirous of clothing to separate spiritual life from day-to-day life, which is by no means a requirement, let them select simple garments in the spirit of modesty and humility. Let Solitaries also keep on hand simple tools for use in sacramental services, whatever those

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tools might be, as necessitated by the practices of their particular office. 3. On Creating a Sacred Space

et the Solitary create a sacred space in his or her abode or another place to which he or she has access. This sacred space can be an altar, a meditation room, a corner of the house, whichever space best suits the needs of the individual Solitary. Let this space be blessed with personal prayer, and censed with incense, water and salt. Upon entering or exiting this space, let the Solitary vocally acknowledge its holiness and separate it from the confines of ordinary space and time. 4. On Daily Praxis Upon Waking and Retiring and Before Repast

ach day, upon rising and retiring, let the Solitaries endeavor to pray or meditate or otherwise practice according to the form to which they are guided by their inner Light. As says the Exegesis on the Soul, It is therefore fitting to pray to the father and to call on him with all our soul - not externally with the lips, but with the spirit, which is inward, which came forth from the depth.

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Let the Solitary perform this daily praxis in silence, unless requested by another. For, as says the Lord in Matthews Gospel, When you pray, go into your room, close the door and pray to God, who is unseen. Then God, who sees what is done in secret, will reward you. Let the Solitaries turn for guidance in Prayer to their inner light and also to the heritage and tradition of our forefathers who served the Limitless Light, sharing prayer among themselves and others. Let them also endeavour to remember the Limitless Light prior to each daily meal to give thanks to the Christos and Sophia for their great sacrifice on our behalf. As food nurtures the body, so the Divine Light of the Holy Spirit nurtures the soul and the spirit. 5. On Daily Study of Gnostic Scripture

et the Solitaries spend a portion of each day in study and contemplation of Gnostic Scripture. Let their own inner Light guide them in selection of scripture. The Solitary may choose a practice such as Lectio Divina with which to perform this study or may endeavour to create personal exegesis in the form of a journal. Let the Solitary keep a record of daily insights received from scripture when such insights are received.

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Let Solitaries be counseled, however, that scriptures record the understandings of imperfect persons and are imperfect in their own ways. Let scripture always remain secondary to inquiry, compassion, humility and service. 6. On the Sacraments of the Order

et the Solitaries, after our Alexandrian predecessors, recognize the following Seven Major Sacraments: Mystery: The sacrament of Initiation into the Order. Baptism: The sacrament of washing with water that we may be reborn in Sophia. Chrism: The sacrament of anointing with oil that we may be reborn in the Christos. Eucharist: The sacrament of thanksgiving that we may partake of the gnosis of the Pleroma. Marriage: The sacrament of joining that we may participate in the union of souls. Redemption: The sacrament of consolamentum that our errors may be forgiven and the resurrection may be received.

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Bridal chamber: The sacrament of gnosis that we might through contemplation come to the knowledge of who we are, what we will become, where we were, where we have been born, where we will go, from what we are redeemed, what is birth, and what is rebirth.

Let them study references and basic frameworks provided in the Order Protocols so that the Solitaries might ably and piously perform the Major sacraments. Let Solitaries rely upon their own understanding of the sacrament in order to perform it and let Solitaries, and the Order as a whole, share sacramental practices with the community at large. A sacrament is a process by which the accident, or imperfection of the World of Forms, is made holy and the OA will recognize no limitations as to when and where this can happen (i.e. sacrament can occur in a home chapel, at a dinner table, in a cathedral, in a tent revival, in a trash heap, etc.). It is the inbreaking of the Logos/Sophia into the World of Forms and it is not within the capacity of the Order or the Solitary, in their imperfection, to say just when and where it must happen. Let the Solitaries also be free to practice additional sacramentals, as they feel so guided by the Christos/Sophia. These may include variations on the Major Sacraments or may

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include original sacramental practices as understood or developed by the Solitary. Let no sincere seeker be denied a sacrament, regardless of accidents of the World of Forms, such as race, gender, sexual orientation, etc., or by virtue of membership or ordination in any other spiritual organization. 7. On the Pursuit of Gnosis

et the Solitaries at all times endeavor to pursue and achieve gnosis, for themselves and also for the redemption of the World of Forms. Indeed, the acheivement of gnosis is the greatest gift given by the Pleroma, and the greatest gift we might return. Thus did the caretakers of the wisdom of ThriceGreatest Hermes offer thanks to the Nous, that Mind above all Minds: We give thanks to You! Every soul and heart is lifted up to You, undisturbed name, honored with the name God and praised with the name Father, for to everyone and everything (comes) the fatherly kindness and affection and love, and any teaching there may be that is sweet and plain, giving us mind, speech, (and) knowledge: mind, so that we may understand You, speech, so that we may expound You, knowledge, so that we may know You. We rejoice, having been illuminated by Your knowledge. We rejoice because You have shown us Yourself. We rejoice

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because while we were in (the) body, You have made us divine through Your knowledge. The thanksgiving of the man who attains to You is one thing: that we know You. We have known You, intellectual light. Life of life, we have known You. Womb of every creature, we have known You. Womb pregnant with the nature of the Father, we have known You. Eternal permanence of the begetting Father, thus have we worshiped Your goodness. There is one petition that we ask: we would be preserved in knowledge. And there is one protection that we desire: that we not stumble in this kind of life. As says the Holy James in his Secret Book: Hearken to the word, understand gnosis, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves. Here concludes the Rule of the Order of Allogenes. May the Christos and Sophia guide and protect all Solitaries of the Order as we seek to assist them in their Divine Mission.

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MAJOR SACRAMENTAL RITES

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Second Mystery Of Initiation

he First Mystery of Initiation cannot be transcribed. The following rite is an initiation ceremony designed to ordain OA Solitaries once they have already performed the First Mystery of Initiation.

Materials necessary: Printed script of the initiation rite, a copy of the Gnostic Gospel of Thomas, a copy of The Rule of the Order, a bell with a clear tone, a stole or scarf belonging to each initiate, and a small amount of pure water (if no Holy Water is available, filtered spring water may be substituted. The cross symbol () indicates the Sign of the Cross. The initiate faces the East. A: Nous, Christos, Pistis, Sophia, Amen. The Solitary turns to each direction, sprinkles each with water, and intones: To the East: To the South: To the West: To the North: Armozel Oriael Daveithai Eleleth

Returning to the center: S: O you Four Mighty Luminaries, you great and beautiful Aeons of the Limitless Light who stand before the throne of the Self-

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generated Autogenes, we call upon your holy presence to ask for your guidance and favor as we dedicate those before you to the Order of Allogenes, standing before you as true and dedicated servants of Sophia and the Christos. O you Luminaries, be with us in our hearts and our minds, today and forevermore. Nous, Christos, Pistis, Sophia, Amen. S: Let us now declare our names and intent. The Initiates make the following statement in turn. Initiate: I, N., wish to serve the Christos and Sophia while within the world of forms, and dedicate my life to the liberation of the Pleroma. I have been called by our glorious Lady Sophia and her consort, the radiant and self-generated Christos , to help fulfill their worldly mission by ministering to those in need in the spirit of compassion and humility. I accept the Yoke of the Christos upon my shoulders, with the realization that serving the Light oft-times places me under the scrutiny of the Authorities, and I accept the possible consequences thereof. S: There is light in the person of Light, and in that person the darkness does not dwell. Amen.

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Now let us call upon the Christos and Sophia, that they may be with us as we renounce the things that dwell within the darkness of this world. I. O most holy Christos and Sophia, we call upon you and praise you. Be present with us as we renounce the things that dwell within the darkness of this imperfect world. We feel you near us and recognize your light in our presence. Have mercy upon the Archons and those ensnared within their spaces. Have mercy on us as we devote ourselves to manifesting the Limitless Light within this World of Forms. With love, light and gnosis we call upon you. Amen Moment of silence S. (rings bell) In the presence of the Christos and Sophia, I sound this bell to awaken the Archons, that we may renounce their works. Ringing bell. I. Rulers of the World of Forms, hear us: You usurpers of the rightful realm of perfection We renounce you and your works, deeds, images. Take your destiny!

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We come not to your regions from this moment onwards. We have become strangers to you for ever, Being about to go to the region of our inheritance. Rulers of the World of Forms, hear us: We renounce you and your servants, And commend our whole selves to the Realms of Truth, Now and forever. S. Nous, Christos, Pistis, Sophia. Amen, Amen, Amen. S. rings bell. In this have we taken our stand, and to the cosmic are we transparent. S: Let us pray. Initiates kneel. In the presence of the Christos and Sophia, let us dedicate our lives to their service within the Gnostic Order of Allogenes. We now take our last breaths as Initiates and prepare to take our first as Solitaries. S. places stole upon I.'s shoulders (or, if initiation is being performed over distance, I. may place stole onown shoulders). If a group initiation, this may be performed individually or en masse.

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S. Do you, N., promise to serve all those in need, regardless of accidents of birth in the world of forms? Do you promise to serve the Christos and Sophia by serving those in need first, the Order second? Do you promise to abide at all times by the Rule, Principles and Protocols of the Order when acting in the Orders official capacity, and to carry out your duties and responsibilities within the Order truly and faithfully? Do you promise to cultivate humility and compassion within yourself while allowing others to cultivate it for themselves? Do you promise to avoid proselytizing or casting aspersions on others based on accidents of birth in the world of forms? Do you promise to avoid rash judgments, to avoid becoming enmeshed within the trappings of the Archons, and to otherwise strive to be a good person? Do you promise to fulfill your sacramental role, understanding that your ordination is a responsibility and a boon?

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Do you promise to avoid exercising power over those you should be serving? Do you promise to unceasingly seek the Light of Gnosis for yourself and for everyone and everything trapped in the World of Forms? I. I/we do. At this time, the Initiates spend a moment in quiet contemplation, reflecting upon the Limitless Light and service to the Pleroma. Nous, Christos, Pistis, Sophia. Amen. Initiates rise. S. A reading from The Gospel of Thomas: Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary." Jesus said, "Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return."

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Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber." Thus are you, N., charged within the Order of Allogenes. Let us gather an assembly together. Let us visit that creation of his. Let us send someone forth in it, just as the Christos and Sophia visited the Ennoias, the regions below. From Solitary to Solitary, I welcome you into the Gnostic Order of Allogenes. Go forth and do our work with gladness and a joyful spirit. May the Christos and Sophia guard you and watch over you always, and may the Limitless Light grow ever stronger in our presence. Nous, Christos, Pistis, Sophia, Amen. S. now turns to the directions in the opposite order as at the beginning: To the North: Holy are you, Holy are you, Holy are you, commander-in-chief, Eleleth, and we thank you for your presence, forever and ever, Amen. To the West: Holy are you, Holy are you, Holy are you, commander of the aeons, man-

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of-light, Daveithe, and we thank you for your presence, for ever and ever. Amen. To the South: Holy are you, Holy are you, Holy are you, commander, luminary of the aeons, Oriael, and we thank you for your presence, for ever and ever, Amen. To the East: Holy are you, Holy are you, Holy are you, first aeon, Light of the Aeons, Armozel, and we thank you for your presence, for ever and ever, Amen. Let us pray. A. Hear us, O Light, just as you heard your only-begotten son, and received him to yourself. You have given him rest from many labors. Your power is invincible because your armaments are invincible. Your light is alive because your Wisdom is alive. The true Word has brought repentance for life, and this has come from you. You are the thought and the supreme serenity of those who are solitary. Again, hear us as you have heard your chosen. Through your sacrifice the chosen will enter. Through their good works they have freed their souls from blindness and forms, so that they may come to be eternal. Amen. With a final ring of the bell, the ritual is closed.

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A Mystery Of Baptism: Formal Ceremony

B
service.

aptism may be performed as a head-washing, a sprinkling or a total immersion, depending upon the desire of the catechumen. The sacrament of Baptism may be performed during another

Materials required: Baptismal aspergillum, font or tub (unless ceremony is being performed in a body of water), white stole or scarf, baptismal candle. The catechumen should be dressed in clean garments, preferably of white. The catechumen may choose for him or herself a baptismal name to signify rebirth in the Christos and Sophia.

S: Nous, Christos, Pistis, Sophia, Amen. It is the will of God the Father and of Barbelo the Mother that we should be redeemed from the World of Imperfections through faith in, and knowledge of our most Holy Saviour Sophia. That we may come to know the Fullness of the Pleroma, the Lord has ordained the Mystery of Baptism by Water, that we may be reborn and receive the resurrection while still living. On this day, N. stands ready to receive this Mystery. Let us pray.

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A: Hear us as we sing praises to you, o Mystery who existed before every Aeon. You are the Light which is brighter than all Lights, You are the Height which is higher than all Heights. The Living Animals ran from you, and to you shall the Living Animals return. All things have emanated from you, and to your bosom shall all things withdraw. We thank you, who is beyond all Thanks. We give praise to you, who is beyond all Praise. We love you, who is the source of all Love. Shed your glory upon us. Amen. S: To catechumen: By what name will you be baptized? C: N. S: N, what do you seek? C: Gnosis. S: What does gnosis offer you? C: Redemption from the World of Forms. S: If you seek redemption from the World of Forms, come to know yourself, for, "he who

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has not known himself has known nothing, but he who has known himself has at the same time already achieved gnosis about the depth of the all." (Thomas the Contender) S. makes the Sign of the Cross on the catechumen's crown, forehead, mouth and heart. S: Receive the Seal of the Cross on your crown, forehead, mouth and heart. By this sign shall you be known from this day forward. S: Let us listen to the words of Valentinus concerning the sacrament of baptism: As for the baptism which exists in the fullest sense, into which the Totalities will descend and in which they will be, there is no other baptism apart from this one alone, which is the redemption into God, Father, Son and Holy Spirit, when confession is made through faith in those names, which are a single name of the gospel, when they have come to believe what has been said to them, namely that they exist. From this they have their salvation, those who have believed that they exist. This is attaining in an invisible way to the Father, Son, and Holy Spirit in an undoubting faith. And when they have borne witness to them, it is also with a firm hope that they attained them, so that the return to

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them might become the perfection of those who have believed in them and (so that) the Father might be one with them, the Father, the God, whom they have confessed in faith and who gave (them) their union with him in knowledge. The baptism which we previously mentioned is called "garment of those who do not strip themselves of it," for those who will put it on and those who have received redemption wear it. It is also called "the confirmation of the truth which has no fall." In an unwavering and immovable way it grasps those who have received the restoration while they grasp it. Baptism is called "silence" because of the quiet and the tranquility. It is also called "bridal chamber" because of the agreement and the indivisible state of those who know they have known him. It is also called "the light which does not set and is without flame," since it does not give light, but those who have worn it are made into light. They are the ones whom he wore. Baptism is also called "the eternal life," which is immortality; and it is called "that which is, entirely, simply, in the proper sense, what is pleasing, inseparably and irremovably and faultlessly and imperturbably, for the

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one who exists for those who have received a beginning." For, what else is there to name it apart from "God," since it is the Totalities, that is, even if it is given numberless names, they are spoken simply as a reference to it. Just as he transcends every word, and he transcends every voice, and he transcends every mind, and he transcends everything, and he transcends every silence, so it is with those who are that which he is. This is that which they find it to be, ineffably and inconceivably in its visage, for the coming into being in those who know, through him whom they have comprehended, who is the one to whom they gave glory. (Tripartite Tractate) S: Will you, N., be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit? C: I will. S: Will you renounce the Archon, his works and his deeds? C: I will. S: Will you live your life to the best of your ability, seeking gnosis wherever it may be found?

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C: I will. S: I ask again: Will you be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit? C: I will. S. stands before the water that will be used for the baptism. S: By perfecting the water of baptism, Jesus emptied it of death. Thus we do go down into the water, but we do not go down into death, in order that we may not be poured out into the spirit of the world. When that spirit blows, it brings the winter. When the Holy Spirit breathes, the summer comes. (Gospel of Philip) S. breathes upon the water in the sign of a cross. S: In the name of Yesseus Mazareus Yessedekeus, the living water. S. breathes upon the water in the sign of a cross. S: In the names of Micheus and Michar and Mnesinous, who preside over the spring of truth.

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S. breathes upon the water in the sign of a cross. S: In the name of Sesengenpharanges, who presides over the baptism of the living. S: So do I ask the Holy Mother Sophia to bless this water that through it the Living Water will wash away the imperfections of N. so that he/she will be reborn in the light of gnosis. Catehcumen kneels, hands together as in prayer. S: I ask for the third time: Will you, N., be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit? C: I will. S. places C.'s arms in the form of a circle, hands still together. S: This baptism is remission of sins: this brings forth light that is shed around us: this brings rebirth: this restores understandings: this mingles the spirit: this raises up a new person and makes him/her a partaker of the remission of sins. Glory be to you, hidden one, that are communicated in baptism. Glory to you, unseen power that is in baptism. Glory to you, renewal, whereby those that are

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baptized are renewed, and with affection take hold upon you. (Acts of Thomas) S. sprinkles/washes/immerses the catechumen in water. I baptize you, N., in the name of the Father, the Son, and the Holy Spirit. and/or I baptize you, N., in the name of the Limitless Light, the Father, Barbelo, the Christos and Sophia. S. places hand on head of Catechumen and intones: IE ieus EO ou EO Oua! Amen, Amen O Yesseus Mazareus Yessedekeus, O living water, O child of the child, O glorious name! Amen, Amen, aiOn o On, iiii EEEE eeee oooo uuuu OOOO aaaaa. Amen Amen, Ei aaaa OOOO, O existing one who sees the aeons! Amen, Amen, aee EEE iiii uuuuuu OOOOOOOO, who is eternally eternal! Amen, amen, iEa aiO, in the heart, who exists, u aei eis aei, ei o ei, ei os ei. S. places a white stole or scarf around the neck of the newly baptized. C. This great name of yours is upon me, O selfbegotten Perfect one, who is not outside me.

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I see you, O you who are visible to everyone. For who will be able to comprehend you in another tongue? Now that I have known you, I have mixed myself with the immutable. I have armed myself with an armor of light; I have become light! For the Mother was at that place because of the splendid beauty of grace. Therefore, I have stretched out my hands while they were folded. I was shaped in the circle of the riches of the light which is in my bosom, which gives shape to the many begotten ones in the light into which no complaint reaches. I shall declare your glory truly, for I have comprehended you, sou iEs ide aeiO aeie ois, O aeon, aeon, O God of silence! I honor you completely. You are my place of rest, O Son Es Es o e, the formless one who exists in the formless ones, who exists raising up the man in whom you will purify me into your life, according to your imperishable name. Therefore, the incense of life is in me. I mixed it with water after the model of all archons, in order that I may live with you in the peace of the saints, you who exist really truly forever. (Gosp. Egyptians.) C. rises, hands still in prayer. S. places hands on C's shoulders, kisses C.

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S: N., we welcome you into the greater Gnostic Ecclesia. You will always have a home among us. S: Speak concerning the truth to those who seek it and of knowledge to those who, in their error, have committed sin. Make sure-footed those who stumble and stretch forth your hands to the sick. Nourish the hungry and set at ease those who are troubled. Foster men who love. Raise up and awaken those who sleep. (Gospel of Truth) C. is handed baptismal candle. S: Let the light of this candle remind you of the spark of light which lives in you, through which the Logos and the Holy Sophia manifest the goodness and perfection of the Pleroma. May the light of your gnosis shine ever brightly. S: Let us pray: A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us

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safe from the clutches of the Archon, now and forever. Nous, Christos, Pistis Sophia, Amen. S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come? A: 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. S: Are you the Light? A: We are its children, and we are the chosen of the living Father and Barbelo. S: What is the evidence of the Father and Barbelo in you? A: It is movement, and it is meditation. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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A Mystery Of Baptism: Informal Ceremony

his shortened Baptismal rite is intended for those who wish a less formal ceremony, or in situations of extreme urgency, and requires very little time. The Baptism may be performed as a head-washing, a sprinkling or a total immersion, depending upon the desire of the catechumen. The sacrament of Baptism may be performed during another service.

Materials required: Baptismal aspergillum, font or tub (unless ceremony is being performed in a river). The catechumen should be dressed in clean garments, preferably of white. The catechumen may choose for him or herself a baptismal name to signify rebirth in the Christos and Sophia.

A: Nous, Christos, Pistis, Sophia, Amen. S: Will you be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit? C: I will. S: I ask again: Will you be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit?

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C: I will. S: By what name will you be baptized? C: N. S: I ask for the third time: Will you, N., be baptized in the presence of those here assembled, in the name of the Father, and of the Son, and of the Holy Spirit? C: I will. Optional Reading S: A reading from the Apocaypse of Adam: Now the first kingdom says of him that he came from the Pleroma. He was nourished in the heavens. He received the glory of that one and the power. He came to the bosom of his mother. C: And thus he came to the water. S: And the second kingdom says that he came from a great prophet. And a bird came, took the child who was born, and brought him onto a high mountain. And he was nourished by the bird of heaven. An angel came forth there. He said to him "Arise! God has given glory to you." He received glory and strength. C: And thus he came to the water.

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S: The third kingdom says that he came from a virgin womb. He was cast out of his city, he and his mother. He was brought to a desert place. He was nourished there. He came and received glory and strength. C: And thus he came to the water. S: The fourth kingdom says that he came from a virgin. Solomon sought her, he and Phersalo and Sauel and his armies. Solomon himself sent his army of demons to seek out the virgin. And they did not find the one whom they sought, but the virgin who was given them. It was she whom they fetched. Solomon took her. The virgin became pregnant and gave birth to the child there. She nourished him on a border of the desert. When he had been nourished, he received glory and power from the seed from which he was begotten. C: And thus he came to the water. S: And the fifth kingdom says of him that he came from a drop from heaven. He was thrown into the sea. The abyss received him, gave birth to him, and brought him to heaven. He received glory and power. C: And thus he came to the water.

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S: And the sixth kingdom says that the virgin down to the aeon which is below, in order to gather flowers. She became pregnant from the desire of the flowers. She gave birth to him in that place. The angels of the flower garden nourished him. He received glory there, and power. C: And thus he came to the water. S: And the seventh kingdom says of him that he is a drop. It came from heaven to earth. Dragons brought him down to caves. He became a child. A spirit came upon him and brought him on high to the place where the drop had come forth. He received glory and power there. C: And thus he came to the water. S: And the eighth kingdom says of him that a cloud came upon the earth and enveloped a rock. He came from it. The angels who were above the cloud nourished him. He received glory and power there. C: And thus he came to the water. S: And the ninth kingdom says of him that from the nine Muses one separated away. She came to a high mountain and spent some time seated there, so that she desired herself alone in order to become androgynous. She

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fulfilled her desire and became pregnant from her desire. He was born. The angels who were over the desire nourished him. And he received glory there, and power. C: And thus he came to the water. S: The tenth kingdom says of him that his god loved a cloud of desire. He begot him in his hand and cast upon the cloud above him some of the drop, and he was born. He received glory and power there. C: And thus he came to the water. S: And the eleventh kingdom says that the father desired his own daughter. She herself became pregnant from her father. She cast him into tomb out in the desert. The angel nourished him there. C: And thus he came to the water. S: The twelfth kingdom says of him that he came from two illuminators. He was nourished there. He received glory and power. C: And thus he came to the water. S: And the thirteenth kingdom says of him that every birth of their ruler is a word. And this word received a mandate there. He received

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glory and power. C: And thus he came to the water, in order that the desire of those powers might be satisfied. A: Amen End of Optional Reading S. sprinkles/washes/immerses the catechumen in water. S: I baptize you, N., in the name of the Father, the Son, and the Holy Spirit. and/or I baptize you, N., in the name of the Limitless Light, the Father, Barbelo, the Christos and Sophia. C. rises. S. places hands on C's shoulders, kisses C. S: N., we welcome you into the greater Gnostic Ecclesia. You will always have a home among us. S: Speak concerning the truth to those who seek it and of knowledge to those who, in their error, have committed sin. Make sure-footed those who stumble and stretch forth your hands to the sick. Nourish the hungry and set at ease those who are troubled. Foster men

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who love. Raise up and awaken those who sleep. (Gospel of Truth) A: Amen. Here the Christos' Prayer or a similar concluding prayer may be spoken.

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A Mystery Of The Chrism

ithin the OA, the sacrament of Chrism dedicates one to the service of the Christos, as the Baptism dedicates one to Sophia. As has been recounted since the beginning of time, the anointment with oil signifies the transition of the gross into the pure, the entry of the Christos via the plasmate. The Chrism is, more than any other, an informational sacrament.

The anointing shall be performed using consecrated olive oil. As says the Gospel of Philip, " It is from the olive tree that we got the chrism, and from the chrism, the resurrection." Materials necessary: "Cross of Light"-- a cross, preferably even-armed, fashioned of some kind of reflective material or metal; Consecrated Oil. S: Nous, Christos, Pistis Sophia. Amen. S: Let us pray. Most Holy Christos and Sophia, who did descend into the limitations of the World of Forms, be with us and watch over us this day, as we celebrate the transmission of the plasmate into our members and awakening of the living information according to your presence. Amen. S: A reading from the Gospel According to Philip:

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The chrism is superior to baptism, for it is from the word "Chrism" that we have been called "Christians," certainly not because of the word "baptism". And it is because of the chrism that "the Christ" has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the Holy Spirit. (Gospel of Philip) S: I now call upon N. to receive the sacrament of Living Information. C. steps forward. S: Do you, C., stand ready to accept the indwelling plasmate, the living information which has been passed down since the first inbreaking of the Pleroma into the World of Forms? C: I do. S: Do you open your heart through the Compassion of the Holy Spirit as mediated by the Logos, that the plasmate may dwell within you as living information? C: I do.

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S: Do you open your mind through the Wisdom of the Holy Spirit as mediated by the Logos, that the plasmate may dwell within you as living information? C: I do. S: Do you reject the works of the World of Forms, which will fade away when the consumation of consumations takes place? C: I do. S: Let us pray to God the Father and Barbelo the Mother, that the plasmate may incarnate within the heart and mind of N., and that the Logos may come to dwell within (him/her). S: To C: Please kneel. S: Placing hands on the head of the candidate: O Yesseus Mazareus Yessedekeus, Most Holy Logos, Word above all words, Mind above all Minds, cultivate your Garden within (Brother/Sister N.), that the Plasmate may find (his/her) soil fertile and place roots within (him/her). As you have manifested the Light of Gnosis to your servants who have faithfully and sincerely called out for you, let it also manifest to (Brother/Sister N.). We ask this through the Christos and Sophia.

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A: Amen. S: After a moment of silent prayer: Please rise. The Solitary now dips her right thumb into the chrism, making the sign of the cross with the chrism on the following parts of the Candidate's body. The seal in the name of the Christos open your eyes, that you may awaken into gnosis. The seal in the name of the Christos open your ears, that you may hear the music of the Aeons. The seal in the name of the Christos open your nostrils, that the fragrance of the Father manifests within you. The seal in the name of the Christos open your mouth, that you proclaim the Gospel of Truth with honesty and compassion. The seal in the name of the Christos upon your hands, that they may accomplish the work of the Christos and Sophia within the World of Forms. The seal in the name of the Christos upon your heart, that it becomes filled to overflowing with the compassion of the Christos and Sophia.

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The seal in the name of the Christos upon your back, that you may always be shielded against the machinations of the Archon. The seal in the name of the Christos upon your feet, that you may walk in the Way of gnosis. Awaken, N., in the name of the Christos, in whom you are sealed! Amen, amen, amen. Another moment of silent prayer, during which S. retreives the Cross of Light. Then, S: Are you prepared, N., to receive the Mystery of the Cross? C: I am. S: Raising the Cross of Light above his/her head: Behold the Sign of the Logos! Thus saith the Lord: This cross of light is sometimes called the word by me for your sakes, sometimes mind, sometimes Jesus, sometimes Christos, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life,

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sometimes truth, sometimes faith, sometimes grace. And by these names it is called by men: but that which it truly is, as conceived of in itself and as spoken of to you, it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony. (Acts of John) S: Your mouth has been cleansed of dust. Take this Cross of Light, N., and speak your first words as Homoplasmate. C: At this time, C. speaks extemporaneously, according to the Movement of the Plasmate and the awakening of the Living Information. When he/she has concluded, the Cross of Light is handed back to S, who returns it to its resting place. S: Amen, Amen, Amen. S: Friends, let us pray after the manner of the Christos. A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us

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achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Nous, Christos, Pistis Sophia, Amen. S: Let those who receieved the transmission of the Living Information this day, and those who have received it before, dwell forever in the refreshment of the Pleroma. A: Amen. S: Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You 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. S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come? A: 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. S: Are you the Light?

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A: We are its children, and we are the chosen of the living Father and Barbelo. S: What is the evidence of the Father and Barbelo in you? A: It is movement, and it is meditation. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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A Mystery Of The Eucharist

he Eucharist is the celebration of Thanksgiving after the fashion of Jesus Christ and his Apostles, during his last meal. This celebration also has rich and ancient roots, and may be celebrated outside of its Christological milieu should the Solitary feel so called. Both performance of, and participation in the celebration of the Eucharist is radically open. Before starting the service, the Solitary prepares the bread and wine at the table, such that no unwrapping or uncorking is necessary at the service. The wine should be poured out of the bottle into a jug (where it may be poured into a chalice), or into a bowl (into which the chalice may be dipped). This simple ceremony may be incorporated into an ordinary meal, in which case, the wine and bread for the Eucharist should not be eaten or drunk until the Solitary has administered them.

A: Nous, Christos, Pistis Sophia, Amen. S: Hands above the bread and wine in blessing: Come highest Gift, Perfect Mercy, come. You knower of the Chosen's mysteries, descend. You who shares in all noble striver's struggles, come!

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Come Silence, Revealer of the mighty of all the Greatness; come You who reveals that which is hidden, and uncovers all secrets! Come Holy Dove, mother of two young twins; come Hidden Mother, revealed in deeds alone! Come You who gives joy to all who are at one with You; come and commune with us in this thanksgiving eucharist which we are making in Your name, in this agap to which we have assembled at Your call! (Acts of Thomas) S. takes bread and makes a sign of the cross in blessing it. S: "Now when the even was come he sat down with the twelve. and as they were eating, Jesus took bread, and blessed it, Solitary breaks the bread in half and passes it to the persons on his left and right, S: "and brake it, and gave it to his disciples, and said 'Take, eat; this is my body. S. dips the chalice in the wine, or fills it from the jug. S: "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the forgiveness of sins.

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S. breathes over the chalice in the shape of a cross, passes the cup to the person on his right. When the bread and the wine return to S., s/he also eats and drinks. S: Now that we have partaken in the Mystery of the Eucharist, let us give thanks to the Limitless Light for the manifestation of the Fullness within this world of Limitations. S: We give thanks to you, O Limitless Light, who, through the mediation of the Most Holy Christos and Sophia have manifested the Glory of the Pleroma. We pray for the continued unfolding of the Fullness within the world of imperfection, and thank you for the blessed gifts which we have received. A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Nous, Christos, Pistis Sophia, Amen. The rite concluded, all present wish peace to one another.

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A Mystery Of The Redemption Or Forgiveness Of Sins

(Also called Consolamentum after the manner of the Cathari)

he largest portion of this sacrament is taken from the Fifth Book of the Saviour (Pistis Sophia). Attendees should be clad in clean clothing, preferably white linen. This powerful and beautiful ceremony prepares the spirit for the resurrection, and is suitably performed during Holy Week.

Required materials: consecrated ashes, consecrated linens for each attendee, a large vessel of clean water, fire/coals, vine branches, a vessel for burning branches, three vessels or chalises, wine, consecrated water, bread (one piece for each person present). A: Nous, Christos, Pistis, Sophia, Amen. The Solitary turns to each direction, sprinkles each with water, and intones: To the East: To the South: To the West: To the North: Armozel Oriael Daveithai Eleleth

Returning to the center:

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S: O you Four Mighty Luminaries, you great and beautiful Aeons of the Limitless Light who stand before the throne of the Selfgenerated Autogenes, we call upon your holy presence to ask for your guidance and favor as we dedicate those before you to the Order of Allogenes, standing before you as true and dedicated servants of Sophia and the Christos. O you Luminaries, be with us in our hearts and our minds, today and forevermore. Nous, Christos, Pistis, Sophia, Amen. S: Let us signify our participation in the imperfections of the World of Forms. S. places container of consecrated ashes onto the altar. All present, in turn, take a portion of ash and mark their foreheads, hands and feet. S: In this very way we exist in this world, like fish. The Archon spies on us, lying in wait for us like a fisherman, wishing to seize us, rejoicing that he might swallow us. For he places many foods before our eyes, things which belong to this world. He wishes to make us desire one of them and to taste only a little, so that he may seize us with his hidden poison and bring us out of freedom and take us into slavery. For whenever he catches us with a single food, it is indeed necessary for us to desire the rest. Finally,

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then, such things become the food of death. (Authoritative Teaching) S: These ashes with which we dress ourselves represent the imperfections of this world of death and the food thereof. We are present today to partake of the food of life and receive the Resurrection into the Pleroma. All present kneel. S: If you have transgressions which you wish to confess to the Christos and Sophia, air them now in silence or in speech. At this time attendees are invited to say what they will about their transgressions or faults, either aloud or silently. S: Hear me, our Father, father of all fatherhood, boundless Light: aeiou ia ai ia psinther thernps npsither zagour pagour nethmomath nepsiomath marachachtha thbarrabau tharnachachan zorokothora ieou sabath. S. stands. S: Facing East: IAO, IAO, IAO. S: Facing South: IAO, IAO, IAO. S: Facing West: IAO, IAO, IAO.

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S: Facing North: IAO, IAO, IAO. S: Returning to the East: This is its interpretation: ita, because the universe has gone forth; alpha, because it will turn itself back again; mega, because the completion of all the completeness will take place. Iaphtha iaphtha mounar mounar ermanour ermanour. S: Father of all fatherhood of the boundless, hear me for the sake of those before you, that they may have faith in all the words of your truth, and grant all for which you are invoked; for I know the name of the father of the Treasury of the Light. Let all the mysteries of the rulers and the authorities and the angels and the archangels and all powers and all things of the invisible god Agrammachamarei and Barbl draw near the Leechbdella on one side and withdraw to the right. S: Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You ineffable Word and Wisdom, Forgive us our transgressions, Free us from the chains of limitation,

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And carry us to the Fullness of the Limitless Light. Amen. Attendees stand. S: To attendees: Draw near to me. Attendees approach S. S. makes the sign of the cross before each, saying: S: Blessed are you, in the name of the Unknown Father, Barbelo and the Christosophia. Using clean linen and water, S. washes the ashes from each attendee in turn. After this, S. breathes upon the eyes of the person standing before him/her. When all have been blessed and washed, S. continues: S. What do you see? A: We see fire, water, wine and blood. S: Amn, I say to you: nothing has been brought into the world by the Christos except this fire, this water, this wine and this blood. The Christos brought the water and the fire out of the region of the Light of the lights of the Treasury of the Light; and he brought the wine and the blood out of the region of Barbl. And after a little while his father sent him the holy spirit in the form of a dove.

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And the fire, the water and the wine are for the purification of all the sins of the world. The blood on the other hand was for a sign to the Christos because of the human body he received in the region of Barbl, the great power of the invisible god. The breath on the other hand advances towards all souls and leads them into the region of the Light. S: Bring me fire and vine branches. They are brought to S., who breaks the branches into the bowl onto the charcoal. S. places the bread before the bowl, a chalice of wine on each side of the bread, and a chalice of water behind the bowl. S. extends hands over the bowl. S: Hear me, O Father, father of all fatherhood. I invoke you, you forgivers of sins, you purifiers of imperfections. Forgive the sins of the souls of these who stand present, and purify their imperfections and make them worthy to be reckoned with the kingdom of the father of the Treasury of the Light, for they have walked with the Christos and Sophia truly and faithfully. Father, father of all fatherhood, let the forgivers of sins come, whose names are these: siphirepsnichieu zenei berimou sochabrichr euthari na nai dieisbalmrich meunipos chirie entair mouthiour smour peuchr oouschous minionor isochobortha.

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Hear me, invoking you, forgive the sins of these souls and blot out their imperfections. Let them be worthy to be reckoned with the kingdom of the father of the Treasury of the Light. I know your great powers and invoke them: auer bebr athroni oureph e ne souphen knitousochreph maunbi mneur souni chcheteph chche eteph memch anmph. Forgive the sins of these souls, blot out their iniquities which they have knowingly or unknowingly committed; forgive them and make them worthy to be reckoned with the kingdom, so that they are worthy to receive this offering. All in attendance take the offering in the following manner: wine, bread, wine, water. A moment of silent meditation follows. S: You have partaken of the food of Life, and have been resurrected into the Fullness of the Limitless Light! Rejoice and exult, for your sins are forgiven and your iniquities blotted out, and you are reckoned with the kingdom of the father and Barbelo. All present give a cheer of joy. (The following reading is optional)

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S: A reading from the Treatise on the Resurrection: The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. "Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing." So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn. The afterbirth of the body is old age, and you exist in corruption. You have absence as a

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gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it. Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way! But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ. But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is

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prone to change. The world is an illusion! lest, indeed, I rail at things to excess! But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good. (End of optional reading.) S: Let us pray: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Nous, Christos, Pistis Sophia, Amen. S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come?

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A: 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. S: Are you the Light? A: We are its children, and we are the chosen of the living Father and Barbelo. S: What is the evidence of the Father and Barbelo in you? A: It is movement, and it is meditation. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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A Mystery of Marriage, or the Joining of Two Souls

his sacrament may be performed for any two loving individuals of sound mind, unrelated by blood, who desire recognition of the union of their souls. If the ceremony is designed for two individuals ofthe same-sex, the Solitary should feel free to change mentions of 'man/husband' and 'woman/wife' accordingly. More than any other rite herein, the participants should have say as to the Order of Service, the inclusion of readings, songs, etc. Materials required: bell, chalise, consecrated wine (white and red), linen, rings.

S: "Great is the mystery of marriage! For without it, the world would not exist." We are gathered here today to honor the love and commitment expressed for one another by N1 and N2. It is the right of every conscious individual to embrace another individual in love, regardless of worldly circumstance, and receive that person as family, with all of the rights and responsibilities that this entails. S: In the Gnostic tradition, marriage also has a deeper meaning. The wedding of two souls represents the coming together of the Spirit and the Pleroma, the union of the individual

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with the realms of perfection. As Jesus says in the Gospel According to St. Thomas, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom." S: When love is true and good and freely given, no law or nation can split it asunder, nor restrict its expression, and it is the meet and right duty of the community surrounding those who love to nurture that love, recognize it and support it. For this reason we assemble today in the presence of the Christos and the Most Holy Sophia, to honor the love of N1 and N2 and to witness their pledge to each other. S: N1 and N2, do you affirm before God and all present that you are here today of your own free will, for no reason other than to declare your abiding love for one another in sight of God and Humanity? N1, N2: We do.

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S: Will the family of the bride and groom please stand? They do so. As relatives of N1 and N2, do you affirm your support for this union? Family: We do. S: You may be seated. Will the friends of the bride and groom please stand? They do so. As friends and loved ones of N1 and N2, do you affirm your support for this union? Friends: We do. S: You may be seated. N1 and N2, your community of family and friends support this union, and I beseech them in sight of God and one another to keep this charge for as long as your pledge of love to one another is sustained, guiding and teaching you with their love and experience. Your family and friends are a great gift and a great resource who you can count on and depend upon in times of trouble. S: Who here gives this woman in marriage to this man? Bride's Father: I do. Bride's Father sits. S: Do you, N1, promise to love N2 throughout your lives, caring for her, comforting and supporting her in sickness and health, in

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times of trouble and distress, regarding her as your equal in all things? N1: I do. S: Do you, N2, promise to love N1 throughout your lives, caring for him, comforting and supporting him in sickness and health, in times of trouble and distress, regarding him as your equal in all things? N2: I do. S: Let us pray: Unknown Father and Holy Mother Barbelo, Divine Christos and Glorious Lady Sophia, who always travel with those who serve you, the refuge and rest of the oppressed, the hope of the poor and ransom of captives, the physician of the souls that lie sick and saviours of all the World of Forms, you know the things to come, and by our means accomplish them. You reveal hidden mysteries and make manifest secret words. You art the planters of the good tree, and of your hands all good works come to pass. You are God that is in all things and passes through all. I beseech you, Lord Jesus and Lady Sophia, and offer to you supplication for these two loving persons, that you will do for them the things that shall help them and be expedient and profitable for them. Amen.

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S: The Christos and Sophia will be with you. Please take one another's hands. S. takes the hands of N1 and N2 and places them together. N1 and N2 now exchange vows. When the vows have been exchanged, the rings are brought forth. N1/N2: Placing ring on N1/N2's finger. With this ring, I thee wed. Body and spirit, soul and spark, everything I have is yours. The following three examples of traditional rituals may be employed in full or part, or done away with entirely. If the couple so desires, communion may also be administered at this time. Optional: Handfasting With a clean, white linen, a prayer stole, a twiceknotted cord, etc. S. solemnly binds N1 and N2's hands together. S: As your hands are bound together, so are the two of you bound in a union of love and trust. You are embraced by your community, and you now begin a new life, bound together in the mutual feelings you have for one another. Let those who so desire come forward and wish you well on your journey. Close family and members of the wedding party are invited, one by one, to come forward and quietly wish

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the couple well. S. then solemnly unwraps the couple's hands. S: Though we unbind your hands, let your souls remain forever entwined within the loving presence of the Christos and Sophia. Optional: Wine Ceremony S. retrieves the chalice and consecrated wine, which should be in suitable containers. S: When two people dedicate their lives to one another, we must not forget that this union extends past the indivduals. Today, two streams flow together and form a sacred river. Two families and two communities are now become one and share in this couple's love. S: To recognize the importance of the joining of these two families, we ask the parents of the bride and groom (or other chosen representatives) to join us at the altar. S: This chalice before you represents the union of N1 and N2. The wine in these two containers represents the two families present. Will the parents now pour the wine into the chalice? Parents each pour wine into the chalice, one family the white and one the red.

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S: As these two different wines blend together, combining their myriad qualities, so do N1 and N2 blend together from this day forward, combining all of the myriad aspects and experiences, not only of their own, but of all of those who have come before them. By drinking this wine, you signify the commitment you make to one another, and to their respective families. May you remember this day and this seal which you have sealed by drinking this wine. Bride and groom each drink from the chalice until it is empty. Optional: Declaration to the Quarters This is especially powerful if the ceremony is held outdoors. S: The Rulers of the World divided the Kosmos into four quarters. Do you wish to declare your union to these Rulers, that your love for one another spreads out over all ends of the Earth? N1, N2: We do. S: Take this bell, then, and awaken those Rulers that they may abide by your happiness and regard your love.

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Bride and groom take the bell and ring it three times in each direction, saying each time: Rulers of the East/South/North/West, we pledge our love to one another! S: Rulers of this World, let it be known today that N1 and N2 have pledged their eternal love for one another. No matter where they travel in these realms, no matter the paths they traverse, the seas they cross, the nations they visit, this love shall be eternal and abiding. In the name of the Christos and Sophia, we charge you to clear all obstacles from their Path forevermore! End of Optional Section S: Let us pray. Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You 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. S: Forasmuch as N1 and N2 have declared their love for one another and their intent to honor that love through the institution of marriage,

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and forasmuch as they have confirmed that love and promised such to one another by the exchange of vows and rings before God and all present, so it is my great honor through the power invested in me by the Holy and Glorious Sophia to pronounce you Husband and Wife. In the name of the Father, Barbelo, the Christos and Sophia. S: Let us pray. A: Here all pray the Our Father or the Christos Prayer or similar. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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MINOR SACRAMENTS
AND

OTHER RITES

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Sacrament of the Apple

his short sacrament was inspired by a dream. It may be performed singly or collectively. Required materials: apple(s), holy water/aspergillum, incense, knife, bell.

S: In the name of the Nous, the Christos, and Pistis Sophia. C: Amen. S: Father, Father, Father of the light, who possesses the incorruptions, hear us just as you have taken pleasure in your holy child Jesus Christ. For he became for us an illuminator in the darkness. Yes, hear us! Hear us, Father, just as you heard your onlybegotten son, and received him, and gave him rest from any imperfection. You are the one whose power is perfect; your armor, resplendent, is full of the light above all lights; your living presence touches the Pleroma; the Word saves the Cosmos through the repentance of Sophia; life has come into existence because of you.

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You are the thinking and the entire serenity of the solitary. Again: Hear us just as you heard your elect. Through your sacrifice, these will enter; through their good works, these have saved their souls from these blind limbs, so that they might exist eternally. Amen. S: ringing bell: Oh you Lumniaries, Lights before the Throne of the Aeons of Barbelo and the Limitless Light, be present with us as we participate in this sacrament. May this place be sanctified and protected from all Archonic influence, and be made holy by your eternal and enduring presence. S. lights incense and sprinkles holy water in four directions. If other altar servers are available, the area may also be censed. (Facing East) Harmozel-Orneos-Euthrounios (Facing North) Oraiael-AphreudasosArmedos- Arros (Facing West) Daveithe-LaraneusEpiphanios-Eideos (Facing South) Eleleth-Kodere-EpiphaniosAllogenios S: In the name of the Nous, the Christos, and Pistis Sophia. C: Amen.

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S: Let us pray to the Christos and Sophia that our transgressions be forgiven. Kneeling C: Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You 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. S. rises, places the apple on altar. Raising his hands above the apple, he intones the following willfully: S: 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 into this fruit as you descended into the Fruit in the Garden of Eden, granting the gnosis of the Light to our Holy Mother Eve and Holy Father Adam. D (or P): Then the female spiritual principle came in the snake, the instructor; and it taught them, saying, "What did he say to

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you? Was it, 'From every tree in the garden shall you eat; yet - from the tree of recognizing good and evil do not eat'?" C: 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 are going to die.'" D: And the snake, 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 gods, recognizing the difference that obtains between evil men and good ones." C: 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. S. slices apple in half across the width, holding aloft the two halves exposing seeds to C. S: Behold his promise, and her sign to us and to our descendants.

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S. 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. S. takes up the remnants, holding them aloft. S: 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. S: In the name of the Nous, the Christos, and Pistis Sophia. C: Amen. S: 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. S. sets apple remnants aside for composting.

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S. 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. C: For the Most High circumcised me by His Holy Spirit, then He uncovered my inward being towards Him, and filled me with His love. S: And His circumcising became my salvation, and I ran in the Way, in His peace, in the way of truth. C: From the beginning until the end I received His gnosis. S: And I was established upon the rock of truth, where He had set me. C: And speaking waters touched my lips from the fountain of the Lord generously. S: And so I drank and became intoxicated, from the living water that does not die. C: And my intoxication did not cause ignorance, but I abandoned vanity, S: And turned toward the Most High, my God, and was enriched by His favors.

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C: And I rejected the folly cast upon the earth, and stripped it off and cast it from me. S: And the Lord renewed me with His garment, and possessed me by His light. C: And from above He gave me immortal rest, and I became like the land that blossoms and rejoices in its fruits. S: And the Lord is like the sun upon the face of the land. C: My eyes were enlightened, and my face received the dew; S: And my breath was refreshed by the pleasant fragrance of the Lord. C: And He took me to His Paradise, wherein is the wealth of the Lord's pleasure. S: I beheld blooming and fruit-bearing trees, And self-grown was their crown. C: Their branches were sprouting and their fruits were shining. From an immortal land were their roots. S: And a river of gladness was irrigating them, And round about them in the land of eternal life.

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C: Then I worshipped the Lord because of His magnificence. S: And I said, Blessed, O Lord, are they who are planted in Your land, and who have a place in Your Paradise; C: And who grow in the growth of Your trees, and have passed from darkness into light. S: Behold, all Your laborers are fair, they who work good works, and turn from wickedness to your pleasantness. C: For the pungent odor of the trees is changed in Your land, And everything becomes a remnant of Yourself. Blessed are the workers of Your waters, and eternal memorials of Your faithful servants. S: Indeed, there is much room in Your Paradise. And there is nothing in it which is barren, but everything is filled with fruit. Glory be to You, O God, the delight of Paradise for ever. C: Hallelujah.

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S: 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 you Holy Luminaries who stand before the throne of the Limitless Light, we thank you for your presence at this sacrament and honor your Light. Be with us as we return to the realm of limitations and the World of Forms. (Facing South) Eleleth-Kodere-EpiphaniosAllogenios (Facing West) Daveithe-LaraneusEpiphanios-Eideos (Facing North) Oraiael-AphreudasosArmedos-Arros (Facing East) Harmozel-Orneos-Euthrounios S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come? C: 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. S: Are you the Light? C: We are its children, and we are the chosen of the living Father and Barbelo. S: What is the evidence of the Father and Barbelo in you?

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C: It is movement, and it is meditation. S: Go, then, in peace, and tell no one what has happened within. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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A Sacrament of Ascent and Guidance

his powerful ritual is based on a Mithraic guided meditation, but has been modified for use by the individual Solitary. It features an ascent through the Aeons and the Sun, and includes detailed rubrics and controlled breathing, as well as numerous "names of Power." It may be used to ask the Aeons for guidance in situations which are very weighty or dire, and should not be performed more than once each season.

The Solitary should bathe before performing this ritual, and should be garbed in clean clothing. Due to the seriousness of the ritual, and specifications in the text, it is highly recommended that only those who have received the Mysteries of Initiation and Baptism participate in this sacrament.

Materials Required: Cross of Light S: O Christos, O Sophia, shed your Grace upon me, revealing these Mysteries that only a Father may reveal to his only Son, an initiate, worthy of our Path, with which the TriplePowered Invisible Spirit, the Great Unknown God, designed for us so that I, Eagles alone, may soar to Heaven, and have the gnosis of all things. Primal Origin of origins, AEEIOYO, you First Ground of my ground PPPSSSPHRE; First

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Breath of breath, the breath in me, MMM; First Fire, God-given for the Blending of the blendings in me, EY EIA EE; First Water of my water, OOO AAA EEE; First Earth of the earth essence in me, YE YOE; You Perfect Origin of me - N. N., son/daughter of N. N., son/daughter of N.N. -- fashioned by Honoured Arm and Incorruptible Right Hand, in World that's lightless, yet radiant with Light, in World that's soulless, yet filled full of Soul, YEI AYI EYOIE! If you will it, METERTA PHOTH YEREZATH, raise me beyond my imperfect nature to the Generation of Immortals, so that, beyond the insistent Need that presses me on, I may have Vision of the Deathless Source, by virtue of the Deathless Spirit ANCHREOHRENESOYPHIRIGCH, by virtue of the Deathless Water, ERONOYI PARAKOYNETH, by virtue of the Deathless Earth, and by virtue of the Deathless Air, EIOAE PSENABOTH; in order that I may experience the resurrection in Mind, KRAOCHRAX R OIM ENARCHOMAI, and that the Holy Spirit may breathe in me, NECHTHEN APOTOY NECHTHIN ARPI ETH; in order that I may admire the Holy Fire, KYPHE; that I may see the Deep of the New Dawn, NYO THESO ECHO OYCHIECHOA, the Water that causes the Soul to thrill; and that the Life-bestowing

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ther which surrounds everything, ARNOMETHPH may give me Hearing. I will see today with Deathless Eyes-- I, human, born of human womb, but now perfected by the Light of the Pleroma, by the Incorruptible Right Hand-- I will see today by virtue of the Deathless Spirit the Deathless on, the master of the Jewels of Fire-- I, now Cleansed, the human power in me alive for a little while in cleanliness, which I shall receive transmitted to me from beyond the insistent Bitterness that presses on me, the World of Forms, whose debts can never go unpaid -- I, N. N., son/daughter of N. N. (fem.) -- according to the Ordinance of God, EYE YIA EEI AO EIAY IYA IEO. It is beyond my ability that, born beneath the sway of the Archons, I should soar unaided into the Heavens, together with the golden sparklings of the Brilliancy that knows no Death, OEY AEO EYA EOE YAE IAE. Remain still, nature doomed to Perish, nature subject to Death! And let me pass beyond the implacable Fate that presses on me; for that I am His Son/Daughter, PSYCHON DEMOY PROCHO PROA; As I breathe; so I am MACHARPHIN MOY PROPSYCHON PROE!

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Breathe the "Sun-rays," inhaling as deeply as possible three times, and envision yourself being raised into the sky, soaring towards the Heavens, so that you seem to be floating through the air. You won't see any human or animal, or any earthly sight, but only that which is immortal. You will see in that day and hour the Ruling Aeons ascending heavenwords and descending to the World, and through the disk of the Sun the Path of God shall be made visible. You will also see the Pipe, as it is called, from which blows the Holy Breath, depending from the Disk of the Sun either towards the West from the East or from the West towards the East, as though it will never cease. And you will see the Aeons gazing intently upon you and bearing down upon you. At this time, raise your index finger to your lips and say: Silence! Silence! Silence! The Symbol of the Living, Incorruptible God! Protect me, Silence! NECHTHEIR THANMELOY! Next, make a long "hissing" noise: Sss! Sss! Then "puff/pop" saying: PROPROPHEGGE MORIOS PROPHYR PROPHEGGE NEMETHIRE ARPSENTEN PTTETMI MEOY

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ENARTH PHYRKECHO PSYRIDARIO TYRE PHILBA! Then you will see the Aeons gazing on you graciously, and no longer bearing down on you, but going on their own business. When you see the Cosmos orderly and clean, with none of its denizens doing anything threatening, expect to hear a resounding thunder crash, as though to shock you. Then say again: Silence! Silence! I am a Star, circling with you, shining newly from the abyss, OXY O XERTHEYTH. As soon as this has been said, the Sun will begin expanding. Then, make the "hiss" twice and the "puff" twice, and you'll see a horde of five-pointed stars rushing from the sun to fill the sky. Then say again: O Silence! Silence! When the Disk is completely opened, you'll see the fireless circle, and doors of fire sealed tightly. Immediately close your eyes, and say: Give ear to me, listen to me, N. whose mother is N., Lord, you who have bound

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together with your breath the fiery bars of the fourfold root, O Fire-Walker, PENTITEROYNI, Encloser, SEMESILAM, Fire-Breather, PSYRINPHEY, Fire-Feeler, IAO, Light-Breather, OAI,11 Fire-Delighter, ELOYRE, Beautiful Light, AZAI, Aion, ACHBA, Light-Master, PEPPER PREPEMPIPI, Fire-Body, PHNOYENIOCH, Light-Giver, Fire-Sower, AREI EIKITA, FireDriver, GALLABALBA, Light-Forcer, AIO, Fire-Whirler, PYRICHIBOOSEIA, LightMover, SANCHEROB, Thunder-Shaker, IE OE IOEIO, Glory-Light, BEEGENETEE Light-Increaser, SOYSINEPHIEN, FireLight-Maintainer, SOYSINEPHI ARENBARAZEI MARMARENTEY, StarTamer: open for me, PROPROPHEGGE EMETHEIRE MORIOMOTYREPHILBA, because I invoke the immortal names, living and glorified, which never take on mortal nature and are not declared in articulate speech by human tongue or mortal speech or mortal sound: EEO OEEO IOO OE EEO EEO OE EO IOO OEEE OEE OOE IE EO OO OE IEO OE OOE IEO OE IEEO EE IO OE IOE OEO EOE OEO OIE OIE EO OI III EOE OYE EOOEE EO EIA AEA EEA EEEE EEE EEE IEO EEO OEEEOE EEO EYO OE EIO EO OE OE EE OOO YIOE." Say all these things with fire and spirit, until completing the first utterance; then, similarly, begin the second, until you complete the seven spirits of the

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Cosmos. When you have said these things, you'll hear thundering and shaking in the surrounding areas; and you will feel yourself being agitated. Then say again: "Silence!" (the above prayer) Then open your eyes and you'll see the doors open, and the world of the Pleroma which is inside the doors, so that from ecstacic pleasure and joy your spirit runs ahead and ascends. Stand quite still and draw breath from the divine into yourself, while you gaze intently. Then when your soul is restored, say: Come, Lord, ARCHANDARA PHOTAZA PYRIPHOTA ZABYTHIX ETIMENMERO PHORATHEN ERIE PROTHRI PHORATHI. When this has been said, the rays will turn your way; look into their center. You will see a youthful Aeon, beautiful, with fiery hair, dressed in white with a scarlet cloak, and wearing a fiery crown. Greet him at once: Hail, O Lord, Great Power, Great Might, King, Greatest of Aeons, Armozel, the Commander of heaven and earth: mighty is your breath; mighty is your strength, O Lord. If it be your will, announce me to the Unknown God, the one who has begotten and made you: that a human -- I, N. whose mother is N. who was born from the mortal womb of N. and who, since he has been reborn again from you today, has become

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immortal out of so many myriads in this hour according to the wish of the exceedingly Good-- resolves to pray to you, and prays with all his human power that you may take along with you the day and hour today, which has the name THRAPSIARI MORIROK, that he may appear and give revelation during the good hours, EORO RORE ORRI ORlOR ROR ROI OR REORORI EOR EOR EOR EORE! After you have said these things, he will come to the celestial pole, and you will see him walking as if on a road. Look intently and make a long bellowing sound, like a horn, releasing all your breath and straining your sides; and kiss the Cross of Light and say, first toward the right: Protect me, PROSYMERI! After saying this, you will see the doors thrown open, and seven virgins coming from deep within, dressed in linen garments, and with the faces of asps. They are called the Fates of heaven, and wield golden wands. When you see them, greet them in this manner: Hail, O seven Fates of heaven, O noble and good virgins, O sacred ones and companions of MINIMIRROPHOR, O most holy guardians of the four pillars! Hail to you, the first, CHREPSENTHAES!

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Hail to you, the second, MENESCHEES! Hail to you, the third, MECHRAN! Hail to you, the fourth, ARARMACHES! Hail to you, the fifth, ECHOMMIE! Hail to you, the sixth, TICHNONDAES! Hail to you, the seventh, EROY ROMBRIES! There also come forth another seven gods, who have the faces of black bulls, in linen loin-cloths, and in possession of seven golden diadems. They are the socalled Pole-Lords of heaven, whom you must greet in the same manner, each of them with his own name: Hail, O guardians of the pivot, O sacred and brave youths, who turn at one command the revolving axis of the vault of heaven, who send out thunder and lightning and jolts of earthquakes and thunderbolts against the nations of impious people, but to me, who am pious and god-fearing, you send health and soundness of body, and acuteness of hearing and seeing, and calmness in the present good hours of this day, O my Lords and powerfully ruling Gods! Hail to you, the first, AIERONTHI! Hail to you, the second, MERCHEIMEROS! Hail to you, the third, ACHRICHIOYR! Hail to you, the fourth, MESARGILTO! Hail to you, the fifth, CHICHROALITHO! Hail to you, the sixth, ERMICHTHATHOPS! Hail to you, the seventh, EORASICHE!

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Now when they take their place, here and there, in order, look in the air and you'll see lightning-bolts going down, and lights flashing, and the earth shaking, and an Aeon descending, an immense Aeon great, with a bright, youthful appearancel, goldenhaired, with a white tunic and a golden crown and trousers, and holding in his right hand a golden shoulder of a young bull. Then you'ill see lightningbolts leaping from his eyes and stars from his body. And at once produce a long bellowing sound, straining your belly, that you may excite the five senses: bellow long until the conclusion, and again kiss the Cross of Light, and say: MOKRIMO PHERIMOPHERERI, life of me, N, stay! Dwell in my soul! Do not abandon me, for one entreats you, ENTHO PHENEN THROPIOTH. And gaze upon the Aeon while bellowing, greeting him in this manner: Hail, O Lord, O Master of the water! Hail, O Founder of the earth! Hail, O Ruler of the wind! O Bright Lightener, PROPROPHEGGE EMETHIRI ARTENTEPI THETH MIMEO YENARO PHYRCHECHO PSERI DARIO PHRE PHRELBA! Give revelation O Lord, while being born again, I am passing away; while growing

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and having grown, I am dying; while being born from a life-generating birth, I am passing on, released to death-- as you have founded, as you have decreed, and have established the mystery. I am PHEROYRA MIOYRI. After you have said these things, he will immediately respond with the guidance you seek. Now, you'll be weak in soul and won't be in yourself when he answers you. He speaks the oracle to you in verse, and after speaking will depart. But you must remain silent, since you will be able to understand allof these matters by yourself; for at a later time you will remember infallibly the things spoken by the great god, even if the oracle contains myriads of verses. Based on "The Mithras Liturgy," from the Paris Codex, Edited and Translated by Marvin W. Meyer

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Naming Ceremony for an Infant or Child

lthough the OA has no proscriptions against infant/child baptism, many parents may wish a less formal celebration or christening ceremony for the youngest member of their family. This ceremony may be incorporated into a longer service or performed stand-alone. The Parents may also wish to choose Sponsors, the equivalent of Godparents, for inclusion in the ceremony, though this is by no means a necessity. Please note that the OA happily recognizes same-sex and single families as well as traditional nuclear family structures. Materials required: Consecrated water

S: We are gathered today to welcome this newest spark of Light into the World of Forms, and to celebrate their inclusion in the community of Knowers. Today we will bestow upon this child a gift, not just of a new name, but of recognition of the value of his/her life, and the love and joy we feel for him/her. S: From the Gospel According to St. Thomas: Jesus said, The person old in days won't hesitate to ask a little child seven days old about the place of life, and that person will live. For

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many of the first will be last, and will become a single one. S: Will the parent(s)/guardian of this child step forward? They do so. S: As the parents/guardian of this child, do you affirm that you are present today with the child's best interests in mind, in loving concern for his/her well-being? Parents: We do. S: Will you love and nurture, counsel and guide this child throughout his/her life? Will you instruct the child in the ways of goodness and compassion, leading by example? Will you always seek to cultivate the spirit of inquiry in him/her, allowing him/her the freedom to make his/her own choices in life when best for him/her? Will you strive for his/her happiness and comfort his/her sadness? Parents: We will. Optional Section S: Will the Sponsors of this child step forward? They do so.

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S: To parents: Do you know these Sponsors, and trust them as loving guides for your child? Parents: We do. S: To Sponsors: Will you love and nurture, counsel and guide this child throughout his/her life? Will you instruct the child in the ways of goodness and compassion, leading by example? Will you always seek to cultivate the spirit of inquiry in him/her, allowing him/her the freedom to make his/her own choices in life when best for him/her? Will you strive for his/her happiness and comfort his/her sadness? Will you be present for this child as members of his/her family? Sponsors: We will. End of Optional Section S: To parents: What name have you chosen to present to this child today? Parents: N. S: Sprinkling Consecrated Water over and around the child: In the presence of the Christos and Sophia and the community of Knowers, and in the presence of your Parents and chosen Sponsors, we hereby know you, N., by your name so given this day.

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S: Blessing the child: Most Holy Unknown Father and Radiant Mother Barbelo, we stand in your presence to call upon your protection and grace for the benefit of this child, N. Let him/her grow and care for him/her. Prescribe what is good. Fill him/her with understanding and the knowledge of Sophia. Open the organs of perception of his/her heart, that he/she may know only good things. Let people rejoice over his/her growth. Entrust him to the sheepfold of the Christos. For you are the preexistent Lord who has made us into your image and likeness. Take away all sickness and ill health from this child. Protect him/her against diseases of fever, against a chill, against evil wishes and influences, against harmful sicknessestake them away from him/her. Grant him/her safety. For you are the Lord through whom the healing of all sickness comes, and you are the health of soul and body and spirit, through the favor and philanthropy of your son Jesus Christ, our lord, through whom be the glory to you and to him and the Holy Sophia, now and always, forever and ever. Nous, Christos, Pistis Sophia, Amen. S: Let all present welcome N. to the community of knowers, and offer him/her the gift of peace, that peace may dwell with him/her throughout his/her life.

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All present wish peace to the child in turn. All: Welcome, N. Peace be with you. When all present have done so, S. continues. S: Let us pray. All: O Lord God, You who are above all the great eternal realms, You who have neither beginning nor end, Bestow upon us a spirit of knowledge For the revelation of your mysteries, To come to a knowledge of ourselves: Where we have come from, Where we are going, And what we should do in order to live. Amen. S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come? A: 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. S: Are you the Light? A: We are its children, and we are the chosen of the living Father and Barbelo.

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S: What is the evidence of the Father and Barbelo in you? A: It is movement, and it is meditation. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen. A celebration may follow.

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Blessing Ritual for a House

his ritual is especially beneficial when one has just moved house, after a serious illness or death, or in times of trouble. Materials needed: Consecrated water, salt, sage smudge or other 'cleansing' incense, icon or holy figure. All who live in the house should be present for the blessing. The ritual begins inside the house at the entranceway.

S: Peace to this house and all who dwell within. Nous, Christos, Pistis Sophia. A: Amen. S: When the Christos descended from the realms of the Aeons and came to dwell within the World of Forms, he made it into his house and shall keep his house with us. With water and fire, let us drive forth the influences of the Rulers of the World of Forms and invite the Christos and Sophia to dwell within this house in love, peace and gladness. S lights smudge and hands it to family member. Another family member carries the icon/crucifix/holy image. All go from room to room, and the following prayers are said as each room is blessed with holy water and incense.

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Entranceways S: Sprinkling consecrated salt before and behind the entrance. In the name of the Christos and Sophia, let the Powers and Influences of the Archons quit this place and its residents forever! We renounce your works, deeds and images, and the troubles resulting from your presence! May all who enter and exit this house, and all those who dwell within, do so in peace and harmony, and come to know the peace and benevolence of the Holy Spirit. Amen. Living Room S: In the name of the Christos and Sophia, bless this room that it may be filled with joy and happiness. Bless all those who visit this room, that they share in hospitality and friendship. Amen. Dining Room S: In the name of the Christos and Sophia, bless this room that all those who enter share in the nourishment of body and spirit. Let all those who enter this room be thankful for your many gifts and willing to share them with others. Amen.

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Kitchen S: In the name of the Christos and Sophia, bless this room and all who work herein. Let all who are hungry find refreshment with the Holy Spirit. Amen. Bathrooms S: In the name of the Christos and Sophia, let all who enter this room be cleansed in body, mind and spirit. Keep them in good health and protect them from harm. Amen. Bedrooms S: In the name of the Christos and Sophia, bless this room and all who sleep herein. Watch over them while they sleep, and deliver to them dreams of peace and joy that they may awaken refreshed and happy. Amen. Other Rooms S: In the name of the Christos and Sophia, bless this room and all who use it. Let the Holy Spirit abide here and watch over all who enter and leave. Amen. Exterior Circle the exterior of the house, stopping at the center of each quarter, where S sprinkles consecrated water and the Sign of the Cross is made with the smudge.

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S: (At each stop) In the name of the Christos and Sophia, we cast all of the Powers and Influences of the Rulers out of the presence of this house and those who dwell within. Let all who near this house and depart this house enjoy the peace and benevolence granted by the Holy Spirit. Amen. After all four quarters have been blessed, return to common area inside the house. Each person present kisses the icon/crucifix/figure and it is placed in a position of honor to symbolize the protection of the Pleroma. A candle may also be lit before it. S: Let all who dwell within this house strive to keep it a place of happiness and light. Let them forgive those who have wronged them, and relax into the embrace of the Holy Spirit, in which this house and its dwellers now rest. Let us pray. A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Amen.

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S: May the peace of the Father, Barbelo, the Christos and Sophia be with you and guide you always. Nous, Christos, Pistis Sophia.

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Ritual of Anointing of the Sick and Laying on of Hands

ne of the most prevalent aspects of Jesus's ministry was the healing of the sick by the laying on of hands. This ritual is not intended as a substitute for professional medical care, but as a supplement thereof. The Solitary should always defer to professional physicians regarding treatment of the sick. A portion of this rite depends heavily on the somatic philosophy detailed in the long version of The Secret Book of John. The Solitary should review this book before the rite is performed. Those Solitaries interested in this particular aspect of service may wish to study some additional form of traditional healing practice, such as Reiki or massage therapy. Materials necessary: clean linen, consecrated water, oil, wine, bread and ash. The sick room should be as clean as possible. Family and close friends are allowed in the room provided they are willing to participate in the ceremony. Weather permitting, the windows should be open to allow fresh air into the room, and as much natural light as possible.

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S: In the name of the Nous, Christos, Pistis Sophia, Amen. S. begins by sprinkling the room with consecrated water. S: Peace be to this house and all who dwell within. S: N., we dwell within the realms of imperfection and have been given imperfect bodies, susceptible to disease and sickness. The Christos, however, the truest and gentlest of all physicians, has also given us the power and ability to heal the body and the mind when beset by imbalances and illnesses. S. stands or sits as close as necessary to the sick person. (If the sick person is unable to speak, the following section may be omitted.) S: N., by what have you been beset? C: Names his/her illness or complaint. S: Is there anything stamped upon your soul that you wish to unburden yourself of this day? If so, speak now or declare it in silence. In case the illness has psychological roots, the sick person should confess any errors or evil influences that may beset him or her. This may be spoken aloud

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or in silence, and S. should feel free to clear the room of its occupants and allow the sick person a moment of privacy. Then, over the sick person: S: In the names of the Most Holy Christos and Sophia. Before you Armozel, Behind you Davethai, to your Left, Oriel, to your Right Eleleth. O you Four Luminaries who are Light above all Lights, be with N. and protect him/her from all of the workings of the Archons that beset him/her! Amen, Amen, Amen, Amen! S. now anoints the body of the sick person on the eyelids, ears, nostrils, lips, hands and feet, saying the following each time: S: With this seal I call upon the power of the Comforter. In the name of the Christos and Sophia, may he/she be healed and protected against the influence and presence of all of the Archons who would do him/her harm of body or spirit. Amen. S: Let us pray: A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to

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forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Amen. S: Jesus Christ and Holy Sophia, we pray for your gracious presence and power as we heal the sickness of N. In the name of the Christos and Sophia. In the sheep-pool in Soloam its name in Hebrew is Bethsaidathe lord was found , in the Portico of Solomon the master was found. He healed the person who was bedridden by means of the Logos, and he opened the blind mans eyes. Hence we also, along with the archangels and the bodiless Aeons, shout and call out and say, Holy is God, whom the Aeons praise and the Angels revere. Holy, mighty is he, whom the chorus of bodiless Aeons glorifies. Holy, immortal is he, who was revealed in the manger of the animals. Heal and make well the body of your servant N. Nous, Christos, Pistis Sophia, Amen. At this time, the Solitary should assess the primary concern of the patient. Is it pain? Fever? Chills? In what part of the body do the symptoms present? The Solitary should then consult the Tables found in Appendix III and create a mantra consisting of the names of the Archons listed using the following formula:

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Soul Ruler+Aspect Ruler+Active Ruler+Passive Ruler+Active Body Ruler+Passive Body Ruler Example: If the sick person has chills and a deep cough in the lungs, we would compose the following mantra: Sabbaoth (Blood Ruler for Lungs) Oroorrothos (Ruler of Cold for Chills) Sabaoth (Blood Active Ruler) Aarmouriam (Blood Passive Ruler) Bano (Ruler of Lungs) When this has been composed, S. should anoint the eyelids of the sick person with consecrated ash, saying: S: As he passed by, he saw a man blind from birth. And his disciples asked him, Rabbi, who sinned, this man or his parents, that he was born blind? Jesus answered, It was not that this man sinned, or his parents, but that the works of God might be displayed in him. We must work the works of him who sent me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world. Having said these things, he spat on the ground and made mud with the saliva. Then he anointed the man's eyes with the mud and said to him, Go, wash in the pool of Siloam. So he went and washed and came back seeing. (John 9:1-7)

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S: Let us call upon the names of the Powers which afflict N., according to the Apostle John's Secret Book. S. and all others present should lay their hands on the body of the sick person, and repeat the Mantra nine times. S: You powers which afflict N., in the name of the Christos and Sophia we command you to heal the body of N., that his/her soul and spirit, mind and heart may be refreshed. Nous, Christos, Pistis Sophia, Amen. Hands may now be removed. With the clean linen, S. now washes the ashes and oil off of the sick person where he/she had been anointed. S: I invoke you, Almighty God, who is above every Ruler and Archon and Aeon and everything that has been named, who is enthroned above the Pleroma before you, through our Lord Jesus Christ and Lady Sophia, the beloved Mother and Child. Send out to N., Lord, your luminaries, who stand opposite your altar and are appointed for your holy services, Armozel, Oriel, Daveithai, Eleleth. Let them accompany N., during all hours of day and night, and grant N. victories, favor, good luck, success with all people small and great whom he/she may encounter, during all hours of day and night. For N. has before him/her Jesus Christ and

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Sophia, who attend him/her and accompany him/her; behind him/her Yao Sabaoth; on his/her right and left the God of Abraham, Isaac and Joseph; over his/her face and heart Armozel, Oriel, Davethai, Eleleth. Protect N. from every archon, male or female, and from every stratagem and from every name, for he/she is sheltered under the wings of Sophia. O Jesus Christ, king of all the Aeons, almighty, inexpressible one, nurturer, master, almighty, noble child, kindly son, unutterable and inexpressible name, true form, unseen forever and ever. Nous, Christos, Pistis Sophia, Amen. S: Let us partake of the Holy Eucharist, that we may be refreshed in body and in spirit. S. now distributes the consecrated bread and wine to all in attendance. S: Now that we have partaken in the Mystery of the Eucharist, let us give thanks to the Limitless Light for the manifestation of the Fullness within this world of Limitations. S: We give thanks to you, O Limitless Light, who, through the mediation of the Most Holy Christos and Sophia have manifested the Glory of the Pleroma. We pray for the continued unfolding of the Fullness within the world of imperfection, and thank you for the blessed gifts which we have received.

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S: I charge you, N., to go hence from this place and wash in clean water, to eat and drink what is good and wholesome for your body, and to pray to the Christos and Sophia for your own health and that of all so afflicted. Nous, Christos, Pistis Sophia. Amen. The rite concluded, S. may present a healing amulet or phylactery to the sick person. After the person has recovered, S. should return and bless the sickroom/house.

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Sacrament of Reconciliation or Confession

econciliation with the Realms of the Pleroma, or confession of sins, is for the individual what the Sacrament of Redemption is for the community. This rite is offered for those who find value in the confession of errors. The penitent is counseled that he or she is in no way confessing his or her errors to the Solitary in question, but to the Christos and Sophia themselves. As should be self-evident, the Solitary who hears the confession of a penitent is charged with the responsibility of complete and total confidence, and may never reveal what he or she has been told by the penitent except in extreme cases.

S: The Scriptures say, "Now it is fitting that the soul regenerates herself and become again as she formerly was. The soul then moves of her own accord. And she received the divine nature from the father for her rejuvenation, so that she might be restored to the place where originally she had been. This is the resurrection that is from the dead. This is the ransom from captivity. This is the upward journey of ascent to heaven. This is the way of ascent to the father." (Exegesis of the Soul) The Lord be in your heart and upon your lips that you may truly and humbly share and release your

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errors: In the Name of the Father, and of the Son, and of the Holy Spirit our Mother. Amen. Penitent: (May also choose to use own words): I confess to Almighty God, thatI have missed the mark by my own error in my thinking, words, and deed, in things done and left undone; especially __________. For these and all other sins which I cannot now remember, I am truly sorry. Here the Solitary may offer counsel, direction, and comfort. S then pronounces this absolution: S: Our Lord Jesus Christ, who has left power to his ecclesia to pronounce release to all those who truly seek God's light leaving behind error, and by his authority committed to me, I announce your freedom from all your error: Nous, Christos,

Pistis, Sophia, Amen.

The scriptures remind us, "Remember that you are a Kings child; see whom thou hast you have served in your slavery. Remember your glorious robe, your splendid mantle, remember..." (Hymn of the Pearl) Penitent : Thanks be to God. S: Go in peace.

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Funeral Rites

he Vigil and Prayer Service are ideally to be performed at the church, home or funeral parlor where the body rests prior to commitment to its final resting place. The Commitment ceremony is suitable for the final resting place of the remains. In the Gnostic manner, the Funeral Rites are celebratory rites and offerings of Thanksgiving, though the solemnity traditionally observed at a funeral should be maintained according to the wishes of the surviving family members of the deceased. It is recommended that at least three days of mourning be observed, during which family and friends may wish to hold rememberance celebrations or a Wake.

The Vigil Traditionally performed the day or night prior to internment. Family members may wish to be present with the remains from the beginning of the Vigil until the time of commitment. S: Nous, Christos, Pistis Sophia. Amen. The holy Sophia instruced Adam and Eve in the Garden, saying to them, "With death you shall not die." So we gather today not to mourn the death of N., but to celebrate

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his/her spiritual resurrection and trancendence of this World of Forms. S: Let us pray. Hear us, O Light, just as you heard your only-begotten son, and received him to yourself. You have given him rest from many labors. Your power is invincible because your armaments are invincible. Your light is alive because your Wisdom is alive. The true Word has brought repentance for life, and this has come from you. You are the thought and the supreme serenity of those who are solitary. Again, hear us as you have heard your chosen. Through your sacrifice the chosen will enter. Through their good works they have freed their souls from blindness and forms, so that they may come to be eternal. Amen. S: A reading, from the Secret Book According to James: "If you consider how long the world existed before you, and how long it will exist after you, you will find that your life is one single day, and your sufferings one single hour. For the good will not enter into the world. Scorn death, therefore, and take thought for life! Remember my cross and my death, and you will live! "Therefore, become seekers for death, like the dead who seek for life; for that which they

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seek is revealed to them. And what is there to trouble them? As for you, when you examine death, it will teach you election. Truly, I say to you, none of those who fear death will be saved; for the kingdom belongs to those who put themselves to death. Become better than I; make yourselves like the son of the Holy Spirit! "Hasten to be saved without being urged! Instead, be eager of your own accord, and, if possible, arrive even before me; for thus the Father will love you." "Come to hate hypocrisy and the evil thought; for it is the thought that gives birth to hypocrisy; but hypocrisy is far from truth. "Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves." S: Let us pray for the spirit of N. Immortal and everlasting Christos and Glorious Mother Sophia, guide the spirit of N. through the manifest regions of the Atmosphere. Grant him/her swift passage through the spheres of the Archons, that he/she may ascend through the realms of the Aeons and take his/her rightful place in the Pleroma. We pray that he/she recieves the eternal peace and refreshment which is his/her due as one of

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the beloved Children of the Unknown Father and Barbelo. Amen. S: At this time, please say a personal, private prayer for the soul and spirit of N. After a suitable moment of silence, S. may deliver a homily, and friends and family may deliver eulogies. After all have said their peace, S. continues.

S: Holy, holy, holy are the Christos and Sophia! For through the astounding sacrifice of their descent into this world, they have saved us through the gnosis of their Word and Wisdom and put aside death! Amen. S: Let us give Thanks to the Unknown Father and Glorious Mother Barbelo for the many gifts they have graciously bestowed upon us. For the perfection of the Pleroma, A: We thank you. S: For the presence of the Christos and the Most Holy Sophia within this imperfect world, A: We thank you. S: For the wisdom of those from whom we have learned of gnosis,

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A: We thank you. S: For all of the Community of Knowers, A: We thank you. S: For those who have not yet achieved gnosis, A: We thank you. S: For the limitless opportunities to serve our fellows, A: We thank you. S: For those who have given us service, A: We thank you. S: For those who are ignorant of the Word, A: We thank you. S: For those who work against us, A: We thank you. S: For all of the moments of love and beauty within this imperfect world, A: We thank you. S: For health of body and mind,

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A: We thank you. S: For all of the gifts of experience which you have made manifest in our lives, A: We thank you. S: Especially for the gift of knowing and loving N., who we now commend to you, A: We thank you. S: Glory be to the Christos and Sophia, and to the Unknown Father and Glorious Mother Forever and Ever. Amen. Funerary Consolamentum Service This service to be performed at the church/home/funeral home immediately prior to the internment site. Required materials: consecrated ashes, consecrated linens for each attendee, a large vessel of clean water, fire/coals, vine branches, a vessel for burning branches, three vessels or chalises, wine, consecrated water, bread (one piece for each person present). A: Nous, Christos, Pistis, Sophia, Amen. The Solitary turns to each direction, sprinkles each with water, and intones:

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To the East: To the South: To the West: To the North:

Armozel Oriael Daveithai Eleleth

Returning to the center: S: O you Four Mighty Luminaries, you great and beautiful Aeons of the Limitless Light who stand before the throne of the Selfgenerated Autogenes, we call upon your holy presence to ask for your guidance and favor as we dedicate those before you to the Order of Allogenes, standing before you as true and dedicated servants of Sophia and the Christos. O you Luminaries, be with us in our hearts and our minds, today and forevermore. Nous, Christos, Pistis, Sophia, Amen. S: In this very way we exist in this world, like fish. The Archon spies on us, lying in wait for us like a fisherman, wishing to seize us, rejoicing that he might swallow us. For he places many foods before our eyes, things which belong to this world. He wishes to make us desire one of them and to taste only a little, so that he may seize us with his hidden poison and bring us out of freedom and take us into slavery. For whenever he catches us with a single food, it is indeed necessary for us to desire the rest. Finally,

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then, such things become the food of death. (Authoritative Teaching) S: We are present today to commend the soul and spirit of N. and celebrate his/her Resurrection into the Pleroma. All present kneel. S: Hear me, our Father, father of all fatherhood, boundless Light: aeiou ia ai ia psinther thernps npsither zagour pagour nethmomath nepsiomath marachachtha thbarrabau tharnachachan zorokothora ieou sabath. S. stands. S: Facing East: IAO, IAO, IAO. S: Facing South: IAO, IAO, IAO. S: Facing West: IAO, IAO, IAO. S: Facing North: IAO, IAO, IAO. S: Returning to the East: This is its interpretation: ita, because the universe has gone forth; alpha, because it will turn itself back again; mega, because the completion of all the completeness will take place. Iaphtha iaphtha mounar mounar ermanour ermanour.

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S: Father of all fatherhood of the boundless, hear me for the sake of those before you, that they may have faith in all the words of your truth, and grant all for which you are invoked; for I know the name of the father of the Treasury of the Light. Let all the mysteries of the rulers and the authorities and the angels and the archangels and all powers and all things of the invisible god Agrammachamarei and Barbl draw near the Leechbdella on one side and withdraw to the right. Let us pray. S: Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You 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. A: Amen. Attendees stand. S. makes the sign of the cross over the remains, saying:

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S: Blessed are you, N., in the name of the Unknown Father, Barbelo and the Christosophia. S. breathes upon the remains in the sign of the cross. S. This breath advances towards the soul and spirits and leads them into the region of the Light. S: Bring me fire and vine branches. They are brought to S., who breaks the branches into the bowl onto the charcoal. S. extends hands over the bowl. S: Hear me, O Father, father of all fatherhood. I invoke you, you forgivers of sins, you purifiers of imperfections. Forgive the sins of the soul and spirit of N., and purify his/her imperfections that he/she is worthy to be reckoned with the kingdom of the father of the Treasury of the Light, for he/she has walked with the Christos and Sophia truly and faithfully. Father, father of all fatherhood, let the forgivers of sins come, whose names are these: siphirepsnichieu zenei berimou sochabrichr euthari na nai dieisbalmrich meunipos chirie entair mouthiour smour peuchr oouschous minionor isochobortha.

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Hear me, invoking you, forgive the sins of N. and blot out his/her imperfections. Let him/her be worthy to be reckoned with the kingdom of the father of the Treasury of the Light. I know your great powers and invoke them: auer bebr athroni oureph e ne souphen knitousochreph maunbi mneur souni chcheteph chche eteph memch anmph. Forgive the sins of this soul, blot out his/her iniquities which he/she has knowingly or unknowingly committed; forgive him/her and make him/her worthy to be reckoned with the kingdom, so that he/she is worthy to receive this offering. A moment of silence. Then, S: Rejoice and exult, for N.'s sins are forgiven and his/her iniquities blotted out, and he/she are reckoned with the kingdom of the father and Barbelo. S: A reading from the Treatise on the Resurrection: The thought of those who are saved shall not perish. The mind of those who have known shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall

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into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. "Strong is the system of the Pleroma; small is that which broke loose and became the world. But the All is what is encompassed. It has not come into being; it was existing." So, never doubt concerning the resurrection! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for the cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn. "The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it. "Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!

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"But there are some who wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. "What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ. "But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! lest, indeed, I rail at things to excess! "But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the

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symbols and the images of the resurrection. He it is who makes the good." A brief homily may follow. S: Let us pray: A: Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Nous, Christos, Pistis Sophia, Amen. S: Holy Christos and Glorious Sophia, we commend the soul and spirit of N. to you. We remember him/her, and thank you for giving him/her to us, his/her family and friends, to know and to love as a companion on our earthly pilgrimage. In your boundless compassion, console us who mourn. Give us gnosis to see in death the gate of eternal life, so that in quiet confidence we may continue our course on earth, until, by your call, we are reunited with those who have gone before in the comfort and beauty of the Pleroma. Amen.

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At this time, attendees are invited to pay their final respects to the deceased. When all have done so, with only family members and closest friends present, S. anoints the remains with consecrated oil on the head, solar plexus, hands, heart and feet. S: With these seals may the soul and spirit of N. quickly ascend through the Atmosphere and quickly ascend through the Midst. The power of the Archons will be cast aside by these seals, that the Whole Self of N. may pass the Rulers of the Midst and take his/her rightful place in the Pleroma. With these seals, if through error or design this soul and spirit be cast down again into the World of Forms, his/her life shall be happy and peaceable, filled with love, health and gnosis. Nous, Christos, Pistis Sophia, Amen. The remains are now taken to the gravesite or crematory, accompanied by the family and S. Commendation At the gravesite or crematory. S: The souls of the just are in the hand of God, and no torment shall touch them. They seem, in the view of the foolish, to be dead; and their passing away is thought an affliction, and their going forth from us, utter destruction. But they are in peace. For even if before humanity they be punished, their hope

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is full of immortality. Chastised a little, they shall be greatly blessed, because God tried them and found them worthy of himself. As gold in the furnace, he proved them, and as sacrificial offerings he took them to himself. In the time of their visitation they shall shine, and shall dart about as sparks through stubble; They shall judge nations and rule over peoples, and the LORD shall be their King forever. Those who trust in him shall understand truth, and the faithful shall abide with him in love: Because grace and mercy are with his holy ones, and his care is with the elect. (Wisdom 3:1-9) S: So do we commend the soul and spirit of N. to the everlasting joy of the Pleroma. From dust has this body come and to dust shall it return. S Let us rejoice and be thankful that the soul and spirit of N. shall reside with the Immortal Aeons, whose mighty and trancendent choir now resounds more strongly with the loving presence of N. The Unknown Father and Barbelo bless him/her, keep him/her and take him/her into the house of their Glory for ever and ever. Amen. S: Let us pray. Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished

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within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. ("Our Father" may be substituted.) Amen. S: In the name of the Nous, the Christos, and Pistis Sophia, From where have you come? A: 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. S: Are you the Light? A: We are its children, and we are the chosen of the living Father and Barbelo. S: What is the evidence of the Father and Barbelo in you? A: It is movement, and it is meditation. S: Go, then, in peace, and may the Blessings of the Mystery of the Limitless Light be with you and guide you always. In the name of the Nous, the Christos, and Pistis Sophia, Amen.

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Rites of Consecration
For use in various rituals and blessings.

Consecration of Salt S: Let us pray. S. makes the sign of the cross in the salt. Nous, Christos, Pistis, Sophia, Amen. The apostles said, "May our entire offering obtain salt." They called Sophia "salt". Without it, no offering is acceptable. But Sophia is barren, without child. For this reason, she is called "a trace of salt". (Gospel of Philip) S. breathes onto the salt. Almighty Father and All Encompassing Barbelo, we ask you to bless this creature of salt, as once you blessed the salt scattered over the water by the prophet Elisha. Wherever this salt is sprinkled, drive away the power of the Archon, and protect us always by the presence of Holy Sophia. Amen

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Consecration of Ashes Ashes may be obtained from charcoal and incense used in ritual (the best are frankincense, myrrh or sandlewood)l or burned branches used on Palm Sunday. S: Let us pray. S. makes the sign of the cross in the ashes. Nous, Christos, Pistis, Sophia, Amen. The Christos said, "The person who is near me is near the fire. And the person who is far from me is far from the kingdom." (Gospel of Thomas) S. breathes onto the ashes. Holy, Holy, Holy Christos, bless this creature of ash and cleanse it of all impurities that it may purify and sanctify that which it rests upon, as the corpse-world is redeemed through the purifying fire of the Pleroma which burns away the iniquities of the Archon. Amen. Consecration of Water S. Let us pray. S. makes the sign of the cross over the water. Nous, Christos, Pistis, Sophia, Amen.

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S. sprinkles a portion of consecrated salt into the water. Come, you waters from the living waters, that were sent to us, the true from the true, the rest that was sent to us from the rest, the power of salvation that comes from that power which conquers all things and subdues them to its own will: come and dwell in these waters, that the gift of the Christos and Sophia may be perfectly consummated in them. Amen. (Acts of Thomas) S. breathes over the water in the shape of a cross. In the name of Yesseus Mazareus Yessedekeus, the living water and in the names of Micheus and Michar and Mnesinous, who preside over the spring of truth I ask the Holy Mother Sophia to bless this water. Amen. Consecration of Oil This oil is "multi-use." The best kind of oil is olive oil mixed with a small amount of balsam or hyssop. S. Let us pray. S. makes the sign of the cross in the oil. Nous, Christos, Pistis, Sophia, Amen. S. sprinkles a portion of consecrated salt into the oil.

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Holy oil, given to us for sanctification and anointment, sccret mystery through which the cross was shown to us, you are the straightener of crooked limbs, you are the softener of hard things, you show the hidden treasures, you are the sprout of goodness; let your power come. (Acts of Thomas) S. breathes onto the oil. Almighty Father and radiant Mother, bless this creature of oil so that those who share in its anointing may partake of the luminous light of the Pleroma. Let its holy power live and breathe in all that it rests upon. Let it make holy through its anointment, as the ministrations of the Christos make holy and sanctify the imperfections of the World of Forms. Amen. General Prayer of Consecration of an Item S. Let us pray. S. makes the sign of the cross over the item. Nous, Christos, Pistis, Sophia, Amen. S. marks the item with consecrated oil with the image of a circle, an equal armed cross, and a cross within a circle.

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By these signs and in the name of the Christos and Sophia, I consecrate this [ITEM]. Let this [ITEM] be purified and blessed and consecrated that through it and by it the gnosis of the Limitless Light may further manifest within the World of Forms. Amen. Consecration of a Room, Altar or Sacred Space S: Let us pray. S. lights incense and sprinkles holy water in four directions. If other altar servers are available, the area may also be censed. (Facing East) Harmozel-Orneos-Euthrounios (Facing North) Oraiael-AphreudasosArmedos- Arros (Facing West) Daveithe-LaraneusEpiphanios-Eideos (Facing South) Eleleth-Kodere-EpiphaniosAllogenios S: In the name of the Nous, the Christos, and Pistis Sophia. O you luminaries, surround and protect this sacred [Room/Altar/Space] that it may be used in service to the Christos and Sophia. In the name of the Christos and Sophia, I sanctify and bless this [Room/Altar/Space] in their service and to further the aims of the Pleroma. Amen.

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Consecration of a Grave S. Let us pray. S. makes the sign of the cross over the grave. Nous, Christos, Pistis, Sophia, Amen. S. sprinkles the grave with consecrated water and salt. In the name of the Christos and Sophia, through whose benevolent presence the body of Jesus was laid to rest in the tomb, let the soul and spirit of the body which (rests/will rest) here come to know the refreshment and peace of eternal life within the repose of the Pleroma. Amen.

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PRAYERBOOK

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Prayers of the Order of Allogenes

The Sign of the Cross
With fingers in Byzantine style:

touch Forehead: Nous (Mind), touch Solar Plexus: Christos (Christ), touch Shoulder: Pistis (Faith) touch Shoulder: Sophia (Wisdom), touch Heart: Amen.

The Christos' Prayer

Unknown Mystery who dwells above the Pleroma, we honor your holy names. May your Aeons unfold over the World, and may your work be accomplished within the World as it is accomplished in the Pleroma. Provide us with the nourishment we require, and forgive us our imperfections as we try to forgive those who do us harm. Help us achieve

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the gnosis of the Light, and keep us safe from the clutches of the Archon, now and forever. Amen.

The Stranger's Prayer

O Lord God, You who are above all the great eternal realms, You who have neither beginning nor end, Bestow upon us a spirit of knowledge For the revelation of your mysteries, To come to a knowledge of ourselves: Where we have come from, Where we are going, And what we should do in order to live. Amen.

Hymn To Christ The Saviour by St. Clement of Alexandria, Patron Saint of the Order
Bridle of untamed colts, Wing of unwandering birds, sure Helm of babes, Shepherd of royal lambs, assemble Your simple children to praise piously, to hymn guilelessly with innocent mouths, Christ the guide of children.

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O King of saints, all-subduing Word of the most high Father, Ruler of wisdom, Support of sorrows, that rejoicest in the ages, Jesus, Saviour of the human race, Shepherd, Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher of men who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices, Guide, Shepherd of rational sheep; guide unharmed children, O holy King, O footsteps of Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light, Fount of mercy, performer of virtue; noble [is the] life of those who hymn God, O Christ Jesus, heavenly milk of the sweet breasts of the graces of the Bride, pressed out of Your Sophia. Babes nourished with tender mouths, filled with the dewy spirit of the rational pap, let us sing together simple praises, true hymns to Christ [our] King, holy fee for the teaching of life; let us sing in simplicity the powerful Child. O choir of peace, the Christ-begotten,

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O chaste people, let us sing together the God of peace.

Prayers to Santa Muerte, Patroness of the Order

1. Holy Santa Muerte, she of the three aspects, who comes to all with Wisdom and brings the peace of the resurrection, shower your love upon your humble servant. Santisima Muerte, I beseech you lovingly inasmuch as the Limitless Light formed you with you great power over all of the imperfection, so that you might place them in the Pleroma, where we may enjoy a glorious day without night for all eternity, and in the name of the Father, the Son and the Holy Sophia, I pray and I beseech you that you deign to be my protectress and that you grant me your favor that I ask of you, that I may attain the resurrection and the gnosis of the Kingdom until the last day, hour and moment in which your Divine Majesty commands to take me before your presence. Amen. 2. O, Dark Mother, hold us in your arms of change. Suckle us and feed us when we are babes again. For we will be babes again, and again,

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And when we grow let us go into the path of the Logos, And enjoy the embrace of the Sophia. When we reach beyond and it is time to change again, Take our hand as the loving White Lady, And lead us with steady steps into the new, And suckle us again, Dark Mother, For we will be babes again. Amen.

Prayer to the Father

Lord, live me.

Prayer to the Mother

Holy Mother, You are the life within all. With you we share the fall into ignorance, and it is with you that we share the ascent into life and light. Resurrect us. Awaken us to our true selves. Initiate us into your mysteriesthe mysteries of the Christos. Help us to see the spark in all who come across our path, and serve them as a spark of God. Amen

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Litany of the Saints

St. Clement of Alexandria, pray for us. Santisima Muerte, pray for us. St. Esclarmonde de Foix, pray for us. St. Valentinius, pray for us St. Didymus Thomas, pray for us. St. Mary Magadalene, pray for us. St. Francis of Assisi, pray for us. St. Teresa of Avila, pray for us. St. John of the Cross, pray for us. St. Hildegard of Bingen, pray for us. St. Meister Eckhart, pray for us. Sts. Sergius and Bacchus, pray for us. Sts. Boris and George the Hungarian, pray for us. Sts. Perpetua and Felicity, pray for us. St. Sebastian, pray for us. Sts. Polyeuct and Nearchus, pray for us. St. Bartolome de las Casas, pray for us. St. Brendan the Navigator, pray for us. St. Julian of Norwich, pray for us. St. Dietrich Bonhoeffer, pray for us. St. Thomas Merton, pray for us. St. Bede Griffiths, pray for us. St. Oscar Romero, pray for us. Dorothy Day, pray for us. Mother Mary, pray for us. Holy Sophia, help us. Holy Christos, awaken us. All aeons and saints, help us. Good God, guide us.

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Holy Father, help us. Holy Jesus the Christ, help us. Holy Spirit our Mother, help us. Amen.

Prayers Upon Waking

1. Great Invisible Spirit, Triple-Powered One, Spirit of Light, be with me as I humbly undertake to glorify you in the World of Forms. Let each thought I think, each word I utter, each step I take and each action I commit testify to the gnosis of your grace and glory. [For OA members: Help me and assist me as I strive to adhere to the Rule of my Order to the best of my abilities.] Nous, Christos, Pistis Sophia, Amen. 2. O Most Holy Christos and Sophia, be with me and watch over me as I go about my day. I give thanks to you for another opportunity to serve others and in so doing serve you. [For OA members: Help me and assist me as I strive to adhere to the Rule of my Order to the best of my abilities.] Nous, Christos, Pistis Sophia, Amen. 3. Unknown Father and Glorious Barbelo, grant that this day is like that heavenly day which has no night, and

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like the perfect sun which never sets. In my heart, I strive to be this perfect day, and in me dwells the light which does not fail. [For OA members: Help me and assist me as I strive to adhere to the Rule of my Order to the best of my abilities.] Nous, Christos, Pistis Sophia, Amen.

Prayers Upon Retiring

1. Great Invisible Spirit, Triple-Powered One, Spirit of Light, thank you for the gifts you have given me today, especially. Steady my feet, as they have stumbled from your Path throughout this day, and forgive me for missing the mark, especially. Be with us through the darkness, and bless us even to the morn. Nous, Christos, Pistis Sophia, Amen. 2. O Most Holy Christos and Sophia, thank you for your presence and assistance which guided me throughout the day. Although I dwell within the realms of imperfection, your presence helps guide me and protect me from morning until night. Forgive my transgressions, and comfort me tonight as you comforted Jesus in the Garden of

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Gethsemane. Nous, Christos, Pistis Sophia, Amen. 3. Unknown Father and Glorious Barbelo, I pray for your protection and solace as I lay down to sleep this night. Protect me from the visions and nightmares of the Archon, and fill my night with restful sleep and dreams of your blessed realms. Nous, Christos, Pistis Sophia, Amen.

Prayer Before A Meal

Most Holy Christos and Sophia, we give thanks to you for the gifts you have given us and ask you to bless this meal; grant also that we may be mindful of those in need or trouble. Nous, Christos, Pistis Sophia, Amen.

Prayer of Protection Invoking the Four Lights

In the names of the Most Holy Christos and Sophia. Before me Armozel, Behind me Davethai, to my Left, Oriel, to my Right Eleleth. O you Four Luminaries who are Light above all Lights, be with me and protect me from the workings of

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the Archons that beset me! Amen, Amen, Amen, Amen!

Litany Against Fear Invoking the Four Lights

Sophia (Wisdom), Eirini (Peace), Phronesis (Perfection): Eleleth. Idea (Idea), Agape (Love), Synesis (Understanding): Davethai. Mneme (Memory), Aisthesis (Perception), Epinoia (Conception): Oriel. Morphos (Form), Alitheia (Truth), Charis (Grace): Armozel. (Repeat as often as needed.)

Prayer for Protection of a House

In the name of the Unknown Father and the Glorious Mother Barbelo, I bind you, Archonic scorpion, 315 times. Preserve this house with its occupants from all evil, from all bewitchment of spirits of the air and human hand and eye and sickness and sting of scorpion and bite

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of snake, through the name of the highest God, Naias Meli, XUROURO AAAAAA BAINCHOOOCH MARIIIIIIL ENAG KORE. Be on guard, O lord, O son of David according to the flesh, the one born of the Holy Virgin Mary, O holy one, highest God, from the Holy Sophia. Glory to you, o heavenly king! Nous, Christos, Pistis Sophia, Amen.

Prayer for the Sick

In the name of the Christos and Sophia. In the sheep-pool in Soloamits name in Hebrew is Bethsaidathe lord was found , in the Portico of Solomon the master was found. He healed the person who was bedridden by means of the Logos, and he opened the blind mans eyes. Hence we also, along with the archangels and the bodiless Aeons, shout and call out and say, Holy is God, whom the Aeons praise and the Angels revere. Holy, mighty is he, whom the chorus of bodiless Aeons glorifies. Holy, immortal is he, who was revealed in the manger of the animals. Heal and make well the body of your servant N. Nous, Christos, Pistis Sophia, Amen. (PGM II)

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Amulet for the Sick

Jesus Christ heals the chill and the fever and every disease of the body of N., who wears the amulet daily and intermittently. They are quick! Amen, Alleluia.

ERICHTHONIE RICHTHONIE ICHTHONIE CHTHONIE THONIE ONIE NIE IE E

Let the white wolf, the white wolf, the white wolf heal the shivering fever of N. They are quick!

(Cologne 851)

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Prayer of Blessing a Person

I invoke you, Almighty God, who is above every Ruler and Archon and Aeon and everything that has been named, who is enthroned above the Pleroma before you, through our Lord Jesus Christ and Lady Sophia, the beloved Mother and Child. Send out to N., Lord, your luminaries, who stand opposite your altar and are appointed for your holy services, Armozel, Oriel, Daveithai, Eleleth. Let them accompany N. today, during all hours of day and night, and grant N. victories, favor, good luck, success with all people small and great whom he/she may encounter today, during all hours of day and night. For N. has before him/Her Jesus Christ and Sophia, who attend him/her and accompany him/her; behind him/her Yao Sabaoth; on his/her right and left the God of Abraham, Isaac and Joseph; over his/her face and heart Armozel, Oriel, Davethai, Eleleth. Protect N. from every archon, male or female, and from every stratagem and from every name, for he/she is sheltered under the wings of Sophia. O Jesus Christ, king of all the Aeons, almighty, inexpressible one, nurturer, master, almighty, noble child, kindly

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son, unutterable and inexpressible name, true form, unseen forever and ever. Nous, Christos, Pistis Sophia, Amen.

Prayer for the Well-Being of a Child

Most Holy Unknown Father and Radiant Mother Barbelo, we stand in your presence to call upon your protection and grace for the benefit of this child, N. Let him/her grow and care for him/her. Prescribe what is good. Fill him/her with understanding and the knowledge of Sophia. Open the organs of perception of his/her heart, that he/she may know only good things. Let people rejoice over his/her growth. Entrust him to the sheepfold of the Christos. For you are the preexistent Lord who has made us into your image and likeness. Take away all sickness and ill health from this child. Protect him/her against diseases of fever, against a chill, against evil wishes and influences, against harmful sicknesses take them away from him/her. Grant him/her safety. For you are the Lord through whom the healing of all sickness comes, and you are the health of soul and body and spirit, through the favor and philanthropy of your son

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Jesus Christ, our lord, through whom be the glory to you and to him and the Holy Sophia, now and always, forever and ever. Nous, Christos, Pistis Sophia, Amen. (Vienna K. 70)

Prayer for Travelers I used to command the Rhodian winds And your regions of the sea Whenever Id want to set sail. Whenever Id want to stay there, Id say to the regions of the sea: Dont smite the sea with your blows; Lay smooth the brine for seafarers. Then every fair wind is raised; They shut out the blasts, and so, Christos and Sophia, grant The impassible to be passable. Nous, Christos, Pistis Sophia, Amen. (PGM XXIX 1-10)

Prayer for Divine Guidance

Holy Sophia, grant me your Divine Wisdom and guidance. Shed your light on the path before me and keep me from stumbling. Guide my feet as you guided the feet of the Aeons who ascended and descended the shining

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ladder of Jacob, and lead me to the best and finest Path of gnosis. Nous, Christos, Pistis Sophia, Amen.

Prayer for Comfort in Troubled Times

Holy Comforter, Blessed Lady, surround your servant N. with a loving blanket of warmth. Make still his/her sorrow and grant him/her a restful peace in this time of trial. Bless him/her and be with him/her always. Nous, Christos, Pistis Sophia, Amen.

Prayer for the Neglected

Most Holy Logos, stretch out your hands to all of your charges and lift them as you lifted the sinful woman, especially those who have received no thought or mention in prayer or service, who are neglected and unloved in body, mind, or spirit within this World. Open the doors to the hearts of the glorious Aeons for those who have been cast away in this World of Forms. Nous, Christos, Pistis Sophia, Amen.

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Prayer for the Poor in Spirit

Dearest Sophia, we pray that you may rekindle the divine spark within all your poor children of the Light, that the Logos may lift them into the limitless joy and brilliance of the Pleroma. Nous, Christos, Pistis Sophia, Amen.

Prayer for Victims of the Archons

Great Invisible Spirit and Holy Mother Barbelo, extend your loving Word and Wisdom into the Black Iron Prison. Rescue your children who have been led astray or otherwise injured by the deceptions of the Rulers of This World. Grant the infinite compassion of the Pleroma to all who have been ensnared by the Works and Deeds of Falsehood, that we may not take error too seriously. Nous, Christos, Pistis Sophia, Amen.

Prayer for Our Enemies

Dearest Christos, who has instructed us to love those who work against us, so do we pray for love and compassion for them. May all those who hate, those who are violence, those who are blinded by prejudice, those who see others as

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though these others are undeserving of your love be brought into the fold of goodness and light. May their errors be forgiven and their actions become loving and kind, and may they come to join the community of Knowers that they may experience the gnosis of the Limitless Light. Nous, Christos, Pistis Sophia, Amen.

Prayer for Peace

Great Invisible Spirit and Holy Mother Barbelo, extend your loving Word and Wisdom into the Black Iron Prison and establish a peacable dominion in all of the Nations of the Earth. Demolish the illusions of the Archons which divide your children and turn us against one another, and bring us together under the banner of unity and love. Nous, Christos, Pistis Sophia, Amen.

Prayer for a Deceased Person

Immortal and everlasting Christos and Glorious Mother Sophia, guide the spirit of N. through the manifest regions of the Air that he/she may ascend through the realms of the Aeons and take

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his/her rightful place in the Pleroma. Nous, Christos, Pistis Sophia, Amen.

Prayer for All the Deceased

Great Invisible Spirit and Holy Mother Barbelo, guide and watch over the spirits of all those who have departed from this World of Forms, and establish them in the communities of the realms of unity and perfection. Nous, Christos, Pistis Sophia, Amen.

Prayer for the Greater Gnostic Ecclesia

Holy Christos and Glorious Sophia, shed your glory upon the Community of Knowers and the Greater Gnostic Ecclesia. Transport all who aspire to your presence beyond the illusory boundries which separate us. Allow us to manifest the preexistent Church of the Spirit which mirrors the chorus of Aeons, regardless of accident of the World of Forms. Nous, Christos, Pistis Sophia, Amen.

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Litany of Thanksgiving
Let us give Thanks to the Unknown Father and Glorious Mother Barbelo for the many gifts they have graciously bestowed upon us. For the perfection of the Pleroma, We thank you. For the presence of the Christos and the Most Holy Sophia within this imperfect world, We thank you. For the wisdom of those from whom we have learned of gnosis, We thank you. For all of the Community of Knowers, We thank you. For those who have not yet achieved gnosis, We thank you. For the limitless opportunities to serve our fellows,

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We thank you. For those who have given us service, We thank you. For those who are ignorant of the Word, We thank you. For those who work against us, We thank you. For all of the moments of love and beauty within this imperfect world, We thank you. For health of body and mind, We thank you. For all of the gifts of experience which you have made manifest in our lives, We thank you. Glory be to the Christos and Sophia, and to the Unknown Father and Glorious Mother Forever and Ever. Amen.

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General Thanksgiving
Dearest Father, most Gracious Mother Barbelo, thank you for this wonderful gift which you have given, and grant us the mindfulness to appreciate it and return it to others. Nous, Christos, Pistis Sophia, Amen.

Thanksgiving for Gnosis

O Most Holy Father and Radiant Mother Barbelo, we give thanks to You! Every soul and heart is lifted up to You, undisturbed name, honored with the name 'God' and praised with the name 'Barbelo,' for to everyone and everything comes your kindness and affection and love, and any teaching there may be that is sweet and plain, giving us mind, speech, and gnosis: mind, so that we may understand You, speech, so that we may expound You, gnosis, so that we may know You. We rejoice, having been illuminated by Your knowledge. We rejoice because You have shown us Yourself. We rejoice because while we were in the body, You have made us divine through Your knowledge.

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The thanksgiving of the one who attains to You is one thing: that we know You. We have known You, intellectual light. Life of life, we have known You. Womb of every creature, we have known You. Womb pregnant with the nature of the Father, we have known You. Eternal permanence of the begetting Father, thus have we worshiped Your goodness. There is one petition that we ask: we would be preserved in knowledge. And there is one protection that we desire: that we not stumble in this kind of life. Amen.

The Shepherd's Prayer

Holy are You, O God, the Father of the Universe. Holy are You, O God, whose Will perfects itself by means of its own Powers. Holy are You, O God, who willeth to be known and are known by Thine own. Holy are You,who did by Logos make to consist the things that are. Holy are You, of whom all Nature hath been made an image.

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Holy are You, whose Form Nature hath never made. Holy are You, more powerful than all power. Holy are You, transcending all preeminence. Holy You are, You better than all praise. Accept my reason's offerings, from soul and heart stretched up to You, O You unutterable, unspeakable, Whose Name none but the Silence can express. Give ear to me who pray that I may never of Gnosis fail, which is our common being's nature; and fill me with Your Power, and with this Grace, that I may give the Light to those in ignorance. For this cause I believe, and I bear witness; I go to Life and Light. Blessed are You, O Father. Your offspring would holy be as You are holy, even as You gave Your full authority. Amen.

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Prayer to the Father

Hear us, O Light, just as you heard your only-begotten son, and received him to yourself. You have given him rest from many labors. Your power is invincible because your armaments are invincible. Your light is alive because your Wisdom is alive. The true Word has brought repentance for life, and this has come from you. You are the thought and the supreme serenity of those who are solitary. Again, hear us as you have heard your chosen. Through your sacrifice the chosen will enter. Through their good works they have freed their souls from blindness and forms, so that they may come to be eternal. Amen.

Prayer to the Logos and Sophia

Glory, Glory, Glory to You, O Iesus Christos Parakletos Sophia, Who was sent to redeem us, O you who descended into the world of forms, You 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.

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Prayer of Renunciation of the Archons

Rulers of the World of Forms, hear me: You usurpers of the rightful realm of perfection I renouce you and your works, deeds, images. Take your destiny! I come not to your regions from this moment onwards. I have become a stranger to you for ever, being about to go to the region of my inheritance. Rulers of the World of Forms, hear me: I renounce you and your servants, And commend my whole self to the Realms of Truth, Now and forever. Amen, Amen, Amen.

Prayer to the Pentad of the Aeons of the Father

O you great and glorious powers of the Aeons of the Father, Hear the humble prayer of Your servant, N. May I attain knowledge of the Limitless Light through the mediation of Forethought,

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that I may not fall victim to evil thoughts, and may bring the ideal to the realms of imperfection; May I attain knowledge of the Limitless Light through the mediation of Foreknowledge, that I may not remain asleep, and may bring gnosis to the realms of imperfection; May I attain knowledge of the Limitless Light through the mediation of Imperishability, that I may become perfect with You, and may bring perfection to the realms of imperfection. May I attain knowledge of the Limitless Light through the mediation of Eternal Life, that I may not taste death, and bring life to the realms of imperfection. May I attain knowledge of the Limitless Light through the mediation of Truth, that I may not be ignorant of the self and God, and bring truth to the realms of imperfection. I glorify You and give thanks to You, great Powers of the Pentad of the Aeons of the Father.

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May I be found worthy to pass You and enter into the presence of the Limitless Light. Amen, Amen, Amen, Amen, Amen.

Prayer to Barbelo, the Divine Mother-Father

O Thought that dwells in the Light, You movement that dwells in the All, She in whom the All takes its stand, First-born among those who came to be, She who exists before the All. You Protennoia, called by three names though dwelling alone, You who are invisible within the Thought of the Invisible One, Who is revealed in the immeasurable, ineffable. You incomprehensible Mother-Father, Dwelling in the incomprehensible. You who move in every creature, Hear the prayer of Your humble servant. I have been lifted to You through the medium of the Logos and Sophia. I have renounced the Archon and all of his works and deeds. I have transversed the realms of the Four Luminaries, Eleleth, Davethai, Oriael, Armozel,

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and have been completed in their completenesses. I have stood in the presence of the Christos Autogenes, and I have been robed in the glories of the Pentad of the Aeons of the Father. I pray You, o Mother-Father, You who put on Jesus, bore him from the cursed wood, and established him in the dwelling places of his Father. I do not watch over their dwelling place; I recognize you. You, who are unrestrainable, together with your seed; I pray You, place this humble spirit into the holy Light, within an incomprehensible Silence in which the self is no more. Amen.

Prayer to the Christos from the Acts of John

What praise, what offering, what thanksgiving, shall we, in breaking bread, speak of but you alone? We glorify Your Name which has been spoken by the Father; we glorify Your Name which has been spoken through the Son; we glorify the Resurrection shown to us through You; we glorify

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Your Seed, Word, Grace, Faith, Salt, True Pearl, Treasure, Plough, Greatness, Net, and Diadem, Him who has been called for our sakes the Son of Man, Truth, Rest, and Gnosis, Power, Law, Frankness, Hope, Love, Freedom, and Going-for-refuge to You. For You alone are one Lord, the Root of Deathlessness, and Source of Incorruptibility, Seat of the ons. All these have You been called for us, that we invoking you by them, may know that as we are we never can embrace Your Greatness, greatness that can alone be contemplated by the Pure, for it is imaged in Your person alone. Amen.

Ode to Sophia from The Acts of Thomas

The Maiden is Light's daughter; the King's radiance is treasured in her. She reigns majestic and delightful; she shines in radiant beauty. Her garments are like spring flowers; the fragrance of sweet odors streams from them. The King sits above her head enthroned, with immortal food feeding immortals at his table.

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Truth crowns her head; Joy plays at her feet. When she opens her mouth all psalms of praise stream forth. Thirty-two sing praises to her. Her tongue is like the entrance veil, only moved by those who enter. Her neck towers like a ladder; the first creator built it. Her hands resemble the band of ons, proclaiming them; her fingers point toward the City's Gates. Light streams from her bridal chamber, which pours forth the fragrance of balsam and sweet herbs, delicious scents of myrrh and savoury; with myrtle wreaths and masses of sweet flowers strewn within. Her bridal bed is decked with garlands. Her bridesmen group around her; they are seven in number and she picked them herself. Seven, too, are her bridesmaids, dancing before her. Twelve serve and attend her; their eyes always look for the Bridegroom, that He might fill them with light. They will be in joy everlasting with Him; and will take their seats at that feast where the Great Ones assemble,

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and remain at that banquet of which the Eternal alone are deemed worthy. They shall be clad in kingly dress, and put on robes of light, and both shall exult in joy and bliss, singing praise to the Father. For they have received His glorious radiance; and when they see Him, their Lord, they are filled with light. They have received immortal food from Him, immortal. They've drunk wine that slakes men's thirst forever, nor suffer fleshly desire. So with the Living Spirit they glorify Truth's Father, and sing their praise to Wisdom's Mother.

Prayer of the Apostle Paul

O Lord of Lords, show me your light, give me your mercy! My Redeemer, redeem me, for I am yours; the one who has come forth from you. You are my mind; bring me forth! You are my treasure house; open for me! You are my fullness; take me to you! You are (my) repose; give me the perfect thing that cannot be grasped!

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I invoke you, the one who is and who pre-existed in the name which is exalted above every name, through Jesus Christ, the Lord of Lords, the King of the ages; give me your gifts, of which you do not repent, through the Son of Man, the Spirit, the Paraclete of truth. Give me authority when I ask you; give healing for my body when I ask you through the Evangelist, and redeem my eternal light soul and my spirit. And the First-born of the Pleroma of grace -- reveal him to my mind! Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic God when it was formed in the beginning, since I have faith and hope. And place upon me your beloved, elect, and blessed greatness, the First-born, the Firstbegotten, and the wonderful mystery of your house; for yours is the power and the glory and the praise and the greatness for ever and ever. Amen.

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THE PSALTER OF SOPHIA

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186

uring the Story of Pistis Sophia in the Books of the Saviour (Pistis Sophia) Book 1, Chap. 30 - Book 2, Chap. 82, Jesus describes for the disciples the fall of Pistis Sophia into the realms of darkness, and her redemption therefrom. During the exposition, the character of Pistis Sophia, from whom the darkness has resulted (yet all due to the Will of the Limitless Light), delivers Thirteen Repentances to the Light before she is rescued from the abyss. Following her rescue, she delivers Ten Songs of Praise, or Odes to the Light, as well as a single Rebuke to the Archon who rules the realm of Darkness. According to the author of these texts, the 13 Repentances, 10 Odes and Rebuke are reflected in traditional canonical scripture, specifically the Book of Psalms and the Odes of Solomon. During the exchange as detailed in the text, the disciples present interpret the Repentances, Odes and Rebuke based on the specific scriptural references which they reflect. As this is the case, and as it is generally understood that the Books of the Saviour are a kind of Instruction Manual for initiates into the sect which utilized this text, and it strikes the reader that the compiler of these books may have intended the Repentances, Odes and Rebuke as a Psalter for personal and liturgical use by the practicing Gnostic. The character of Sophia herself indicates that this is the case in one of the Repentances, in which she askis the Light, May my song to the Light please you as a perfect mystery which leads to the gates of the Light,

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which they who repent will sing so the light will purify them. As most Books of Common Prayer contain the Psalter, which consists of the Book of Psalms, so have we isolated and lightly redacted the Psalms of Pistis Sophia from the Books of the Saviour, G.R.S. Mead translation, as a possible Psalter for use by modern Gnostics.

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The Repentances
First Repentance O Light of lights, in whom I have had faith from the beginning, hear my repentance. Save me, O Light, from the evil thoughts that have entered into me. I gazed, O Light, into the Abyss and saw another light. I thought to myself, I will go down into that region, so that I might have that light. And I went and found myself in the darkness which is in the chaos below, and I could not escape from there and speed back to my region, because the servants of the Selfwilled Archon pressed all around me, and the lion-faced Archon took my light from me. And I cried for help, but my voice did not reach out from the darkness. And I looked up to the heights, asking that the Light, in which I believed, might rescue me. When I looked up to the height, I saw all the rulers of the ons rejoicing among themselves, and they all looked down on me and reviled me without knowing why. And when the servants of the Self-willed Archon saw the rulers of the ons rejoicing above me, they knew that the rulers of the ons would not come to my aid; and those servants which violently oppressed

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me took courage, and the light which I had not taken from them, they took from me. Now, O Light of Truth, you know that I did this in innocence, thinking that the lion-faced lightpower belonged to you; and so I confess my sin before you. Restore to me what I have lost, O Lord, for I have had faith in your light since the beginning; O Lord, O Light of the powers, restore my light to me. Because of your Will and for the sake of your light I have fallen into this oppression, and shame has covered me. And because of the illusion of your light, I am a stranger to my brethren, the invisibles, and to the great emanations of Barbl. This has happened to me me, O Light, because I desired your realm; and the wrath of the Archon has come upon meof he who does not know you or your Powersbecause I was in his on without performing his mystery. And all the rulers of the ons mocked me. And I was in that Abyss, mourning and looking for the light which I had seen from above.

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And the guardians of the gates of the ons looked for me, and all who remained in their places mocked me. But I looked up to the height towards you and had faith in you. Now, O Light of lights, I am oppressed by the darkness of chaos. If you will come to save me,great is your mercy,then hear me, in truth, and save me. Save me from the matter of this darkness, so I may not be submerged, so I may be rescued from the servants of the false god which oppress me, and from their evil doings. Do not let this darkness overwhelm me, and do not let this lion-faced power swallow my power, and do not let this chaos shroud my power. Hear me, O Light, for your grace is precious, and look down on me according to your great merciful Light. Do not turn your face from me, as I am greatly tormented. Hurry, listen to me and save my power. Save me because of the rulers who hate me, for you know my oppression and my torment, and the torment of my power which they stole from me. They who put me into this evil place stand

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before you; deal with them according to your goodness. My power looked forth from the midst of the chaos and darkness, and I waited for my brother, that he should come and fight for me, but he did not come, and I looked for him so that he could lend me power, but did not find him. And when I looked for the light, they gave me darkness; and when I asked for my power, they gave me matter. Now, O Light of lights, may the darkness and the matter in which the servants of the Archon have trapped me be a trap for them, and may they be trapped within it, and pay them back and make them stumble, and banish them from their own regions. May they live in the darkness without the light; may they behold the chaos for ever, restricted always to the Abyss. Take your revenge on the Archons, and judge them according to your judgement. Restrict them forever from their regions and from their god, because he is impious and selfwilled, and he thought that he had created this abyss himself, not realizing that, if I had not

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been brought low according to your will, he would never have had any authority over me. But when you had, by your understanding, brought me low, they pursued me even more, and their duplicities added pain to my humiliation. And they have taken light-power from me and began oppressing me, in order to take away all of my light. Because of this, do not let them ascend to the thirteenth on, the region of Righteousness. Do not let them be counted among those who purify themselves and the light, and do not let them be counted among those who will repent so that they may receive mysteries in the Light. Because they have taken my light from me, and my power has begun to fail in me and I am lacking my light. Now, O Light, who is in you and with me, I sing praises to your name, O Light, in glory. May my song to the Light please you as a perfect mystery which leads to the gates of the Light, which they who repent will sing so the light will purify them. Now, let all things rejoice; seek the Light, that the power of the stars which is in you may live.

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The Light has heard you, nor will it leave any without having purified you. Let all things praise the Lord of all ons, and let all matter and all that is it praise him. God shall save their souls, and a city shall be prepared in the Light, and all the souls who are saved will dwell in, and inherit that city. And the souls of those who will receive mysteries will live in that region, and they who have received mysteries in its name will live within.

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Second Repentance Light of lights, in whom I have faith, do not leave me in the darkness forever. Help me and save me through your mysteries; bend your ear to me and save me. May the power of your light save me and carry me to the higher ons; for you will save me and lead me into your heights. Save me, O Light, from the hand of this lionfaced power and from the hands of the expressions of the Self-willed god. For it is you, O Light, in whose light I have faith and in whose light I have trusted from the beginning. And I have had faith in it since the time when it emanated me, and you made me emanate; and I have had faith in your light since the beginning. And when I had faith in you, the rulers of the ons mocked me, saying: She has quitted her mystery. You are my saviour and you are my deliverer and you are my mystery, O Light. My mouth was filled with glorifying, so I may always tell of the mystery of your grandeur.

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Therefore, O Light, do not leave me in chaos forever; do not forsake me, O Light. For all of the archons have taken my whole light-power from me and have surrounded me. They desired to take away my light from me completely and are watching over my power, Saying one to another: The Light has forsaken her, let us kidnap her and take away her light. Because of this, O Light, do not abandon me; turn towards me, O Light, and save me from the hands of the merciless. May they who would take away my power fall down and become powerless. May they who would take away my light-power from me, be wrapped in darkness and sink into powerlessness.

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Third Repentance O Light of powers, listen to me and save me. May they who would take away my light lack light and be in the darkness. May they who would take away my power, turn into chaos and be put to shame. May they turn quickly to darkness, who oppress me and say, We are her masters. May all those who seek the Light, rejoice and exult, and those who seek after your mystery say, May the mystery be exalted. Save me now, O Light, for I lacked my light, which they have taken away, and I needed my power, which they have taken from me. You then, O Light, you are my saviour, and my deliverer, O Light. Save me quickly from this chaos.

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Fourth Repentance O Light, who has my trust, listen to my repentance and let my voice reach up to your residence. Do not turn away your light-image from me, but listen to me if they oppress me; and save me quickly when I cry up to you. For my time is vanished like breath and I have become matter. They have taken my light from me, and my power is dried up. I have forgotten the mystery that I was supposed to accomplish. Because of the voice of Fear and the power of the Archon my power is vanished. I have become like a demon who dwells in matter and darkness, and I have become like a counterfeiting spirit, which has a material body and lacks light-power. And I have become like a decan, alone in the air. The archons have oppressed me, and my twin brother has said, They have stolen her light and replaced it with chaos.

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I have eaten the sweat of my body and drunk the tears of my eyes so that the oppressors cannot take the rest. All this happened to me, O Light, by your will, and it is your will that I am here. Your will brought me down, and I descended as a power of the chaos, and cannot feel my power. But you, O Lord, are eternal Light, and visit those who are oppressed. Now, O Light, rise up and find my power and my soul. Your will is accomplished, which you decreed for me in my afflictions. My time is come, that you should seek my power and my soul, and this is the time which you set aside to seek me. Your saviours sought the power which is in my soul, because the number is completed, so that its substance may be saved. At that time all the rulers of the material ons shall be in fear of your light, and all the expressions of the thirteenth material on shall be in fear of the mystery of your light, so that the others may purify their light. For the Lord will seek the power of your soul. He has revealed his mystery,

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So that he might regard the repentance of those below; he has not disregarded their repentance. This is the mystery which has been established for those not yet born; and those not yet born will sing praises to the height. For the Light has looked down from the height of its light. It will look down on the total substance, To hear the sighing of those in chains, to free the power of the souls whose power is bound, So that it may lay its name in the soul and its mystery in the power.

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Fifth Repentance Light of my salvation, I sing praises to you in the regions of the heights and the depths. I sing praises to you in my hymn, which I sang in the height and which I sang to you when I was in chaos. Let it rise into your presence, and listen, O Light, to my repentance. Because my power is filled with darkness, and my light has fallen into chaos. I have become like the archons of chaos, who are gone into the darknesses below; I have become like a material body, which has no one in the height to save it. I have become like substances from which the power has been stolen, fallen down into chaos, substances which you have not saved, which are utterly condemned by your will. Now they have put me into darkness below, in dead, powerless darknesses and substances. You brought your will to me and to all things you have decreed. And your spirit has withdrawn and abandoned me. And by your will the expressions of my aeon have not helped me, but have despised me

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and abandoned me. But I am not yet completely destroyed. My light is diminished, and I cried up to the light with all the light in me, and I stretched forth my hands to you. Now, therefore, O Light, will you accomplish your will in the chaos, and will the deliverers, who come according to your will, rise up in the darkness and be your disciples? Will they speak the mystery of your name in the chaos? Or will they not instead speak your name in a substance of the chaos, which you will not purify? But I sang praises to you, O Light, and my repentance will reach you in the height. Let your light come upon me, For they have stolen my light, and I am in pain on account of the Light since the time when I was emanated. And when I looked into the height to the Light, then I looked down below at the light-power in the chaos, I rose up and went down.

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Your will came upon me, and the terrors, which you decreed for me, have brought me into illusion. And they have surrounded me, in numbers as water, they have captured me. And by your will you have not allowed my fellow-expressions to help me, nor have you suffered my twin to save me from my afflictions.

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Sixth Repentance I sang praises to you, O Light, in the darkness below. Listen to my repentance, and may your light pay attention to the voice of my supplication. O Light, if you consider my sin, I will not be able to stand before you, and you will abandon me, For you, O Light, are my saviour; because of the light of your name I have had faith in you, O Light. And my power has had faith in your mystery; and my power has trusted in the Light when it was among those of the height, and it trusted in it when it was in the chaos below. Let all the powers in me trust in the Light when I am in the darkness below, and may they again trust in the Light if they come into the region of the height. For it is the Light which has compassion on us and delivers us; and a great saving mystery is in it. And it will save all powers out of chaos because of my transgression. Because I have left my region and fallen down into the chaos.

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Seventh Repentance O Light, I lifted up my power to you, my Light. I have faith in you. Do not scorn me; do not let the rulers who hate me celebrate my fall. For all who have faith in you shall not be put to shame. Let those who have stolen my power, remain in darkness; and do not let them profit by it, but take it away from them. O Light, show me your ways, and I shall be saved in them; and show me your paths, so that I will find my way out of the chaos. And guide me in your light, and let me know, O Light, that you are my saviour. In you will I trust as long as I exist. Listen and save me, O Light, for your mercy endures forever. As for my transgression, which I committed from the beginning due to my ignorance, do not hold it against me, O Light, but save me through your great mystery of the forgiveness of sins because of your goodness. The Light is good and sincere. Because of this, it will grant me salvation from my transgression;

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And for my powers, which are weakened through the fear of the material expressions of the Archon, it will draw near as it wills, and will teach my powers, which are weakened because of the merciless, its gnosis. For all gnoses of the Light are saving means and are mysteries for all who seek the regions of its Inheritance and its mysteries. For the sake of the mystery of your name, O Light, forgive my transgression, for it is great. To every one who trusts in the Light it will give the mystery which suits that person; And his soul will abide in the regions of the Light, and his power will inherit the Treasury of the Light. The Light gives power to those who have faith in it; and the name of its mystery belongs to those who trust in it. And it will show them the region of the Inheritance, which is in the Treasury of the Light. But I have always had faith in the Light, for it will save my feet from the bonds of the darkness. Listen to me, O Light, and save me, for they have taken away my name in the chaos.

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Because of all the expressions my afflictions and my oppression have become exceedingly difficult. Save me from my transgression and this darkness. And look upon the grief of my oppression and forgive my transgression. Give heed to the rulers who have hated me because they are jealous of me. Watch over my power and save me, and do not let me remain in this darkness, for I have had faith in you. And they have made a great fool of me for having had faith in you, O Light. Now, therefore, O Light, save my powers from the expressions of the Archon, by whom I am oppressed.

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Eighth Repentance On you, O Light, I have hoped. Do not leave me in the chaos; deliver me and save me according to your gnosis. Listen to me and save me. Be my saviour, O Light; save me and lead me to your light. For you are my saviour and will lead me to you. Because of the mystery of your name, lead me and give me your mystery. You will save me from this lion-faced power, which they have laid as a snare for me, for you are my saviour. And in your hands I will place the purification of my light; you have saved me, O Light, according to your gnosis. You are angry with those who keep watch over me and will not be able to lay hold of me. But I have had faith in the Light. I will rejoice and will sing praises that you have had mercy upon me and have listened and saved me from my oppression. And you will set free my power from the chaos. And you have not left me in the hands of the lion-faced power; but you led me into a region which is not oppressed.

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Have mercy on me, O Light, for they have oppressed me again. Because of your will, the light in me is distracted and my power and my understanding. My power is waning while I am afflicted, and my days are numbered while I am trapped in the chaos. My light is lessened, because they have taken my power from me, and all the powers in me are tossed about. I am powerless in the presence of all the rulers, who hate me, and in the presence of the twentyfour expressions, in whose region I was. And my brother, my twin, was afraid to help me, because of that chaos in which they have trapped me. And all the rulers of the height have abandoned me as substance in which no light dwells. I have become like a material power which has fallen out of the rulers, And all who are in the ons said, She has become chaos. And after that all the pitiless powers encompassed me together and proposed to take away the whole light in me. But I have trusted in you, O Light, and said: You are my saviour.

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And my will, which you have decreed for me, is in your hands. Save me from the hands of the expressions of the Archon, which oppress me and persecute me. Send your light over me, for I am nothing before you, and save me through your compassion. Do not let me be despised, as I have sung praises to you, O Light. Let chaos drown the expressions of the Archon, let them be taken down into the darkness. Let their mouth be shut up, those who would devour me, who say, Let us take the whole light in her, even though I have done no ill to them.

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Ninth Repentance O Light, strike down those who have taken my power from me, and take away the power from those who have stolen mine away from me. For I am your power and your light. Come and save me. Let great darkness cover my oppressors. Tell my power, I will save you. Let all those who would take away my light lack their own power. Let them return to chaos and become powerless, those who would take away my light from me. Let their power be as dust, and let Iao, your angel, strike them down. And if they try to go into the height, let darkness seize them and let them fall down and turn to chaos. And let your angel Yew pursue them and cast them down into the darkness. For they have set a lion-faced power as a trap for me, although I have done them no wrong, and they have oppressed the power in me, which they will not be able to take away. Now, O Light, take away the purity from the lion-faced power without its knowing it the thought which the Archon has thought, to take

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away my light. Let the light be taken away from the lion-faced power, which set the trap for me. But my power will exult in the Light and rejoice that it will be saved. And all the portions of my power shall say: There is no saviour but you. For you will save me out of the hand of the lion-faced power, which has taken my power from me, and you save me out of the hands of those who have taken my power and my light from me. For they have risen up against me, lying against me and saying that I know the mystery of the Light which is in the height, the Light in which I have had faith. And they have constrained me, saying, Tell us the mystery of the Light in the height, that which I do not know. And they requited me with all this because I have had faith in the Light of the height; and they have made my power lightless. But when they captured me, I sat in the darkness, my soul bowed down in mourning. And you, O Lightfor that reason I sing praises to yousave me. I know that you will save me because I fulfilled your will ever since I was in my on. I fulfilled your will, as the invisibles who are in my region, and as my twin. And I

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mourned, looking unceasingly and searching for the Light. Now, therefore, have all the expressions of the Archon surrounded me and celebrated my fall over me and oppressed me without my knowing them. And they fled away and ceased from me but have had no pity on me. They have returned again and made trial of me and they have oppressed me and ground their teeth against me, because of their desire to take away my light from me . How long, therefore, O Light, will you allow that they oppress me? Save my power from their evil thoughts and save me from the hand of the lion-faced power; for I alone of the invisibles am in this region. I will sing praises to you, O Light, in the midst of all who are gathered together against me, and I will cry up to you in the midst of all who oppress me. Now, therefore, O Light, do not let them who hate me and desire to take away my power from me rejoice over methose who hate me and flash their eyes against me, though I have not done anything to them. For indeed they have flattered me with sweet words, asking me concerning the mysteries of

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the Light of which I know nothing, and have craftily spoken against me and raged against me, because I have had faith in the Light in the height. They have opened their chops against me and said, Well indeed, we will take her light from her. Now, O Light, you know their guile; do not let them do this, and do not restrict your help from me. Quickly, O Light, vindicate and avenge me, And give judgment on me according to your goodness. Now, therefore, O Light of lights, do not let take away my light, And do not let them not say, Our power is glutted with her light. And do not let them say, We have eaten her power. Instead, let darkness come upon them, and let those who long to take away my light from me, become powerless, and clothe them with chaos and darkness. Save me so that I may rejoice, for I long for the thirteenth on, the region of Righteousness, and I shall say forever, May the light of your angel Yew shine more and more. And my tongue will sing praises to you in your gnosis my whole time in the thirteenth on.

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Tenth Repentance I cried to you, O Light of lights, in my oppression, and you listened to me. O Light, save my power from unjust and lawless lips and from crafty traps. The light which was being taken from me in crafty snaring will not be brought to you. The traps of the Archon and the nooses of the merciless are spread out. Woe to me, that my dwelling was far away, and I was in the dwellings of the chaos. My power was in regions which are not mine. And I entreated those merciless ones; and when I entreated them, they fought against me without cause.

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Eleventh Repentance Why has the mighty power raised itself in evil? Its plotting takes away the light from me all the time, and they have taken away power from me like sharp iron. I chose to descend into the chaos rather than to stay in the thirteenth on, the region of Righteousness. And they wanted to lead me craftily, in order to consume my whole light. Because of this the Light will take away their whole light, and also their whole substance will be nothing. And it will take away their light and will not allow them to reside in the thirteenth on, their dwelling-place, and will not have their name in the region of those who shall live. And the twenty-four expressions will see what has befallen you, O lion-faced power, and will be afraid and not be disobedient, and will purify their light. And they will see you and rejoice over you and say, Behold, an expression whose light has not been purified so that it may be saved, that boasted about the abundance of the light of its power, because it did not emanate from the power, and said I will take away the light from Pistis Sophia, which will now be taken from it.

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Twelfth Repentance O Light, do not forget my praise-singing. For the Archon and his lion-faced power have opened their mouths against me and have acted craftily against me. They have surrounded me, wishing to take away my power, and hated me, because I sang praises to you. Instead of loving me they slandered me, but I sang praises. They crafted a plot to steal my power, because I sang praises to you, O Light; and hated me, because I loved you. Let the darkness come over the Archon, and let the ruler of the outermost darkness dwell at his right hand. And when you pass sentence, take his power from him; and the deed which he plotted, to take my light,may you take his from him. And may all his powers of his light in him end, and let a different one of the three triple-powers receive his realms. May all the powers of his expression be lightless and may his substance be without any light.

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May his expressions remain in the chaos never dare to go to their home. May their light in them die away and let them never go to the thirteenth on, their region. May the Receiver, the Purifier of the lights, purify all the lights which are in the Archon, and take them from them. May the rulers of the lower darkness rule over his expressions, and let no one give them shelter in his region; and let no one listen to the power of his expressions in the chaos. Let them take away the light in his expressions and blot out their names from the thirteenth on; take his name out of that region forever. And as for the lion-faced power, let them bring the sin of him who emanated it before the Light, and not wipe out the error of the substance which brought him forth. And may their sin be together before the Light eternally, and may they not look beyond the chaos and take their names out of all regions; Because they have not spared me and have oppressed him whose light and whose power they have taken away, and also with those who set me there, they desired to take away my whole light from me.

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They loved to descend to the chaos; so let them live there forever, and do not ever bring them up. They did not desire the region of Righteousness for their dwelling-place, and they shall not be allowed there from now on. He put on darkness as a garment, and it entered into him as water, and it entered in into all his powers as oil. Let him wrap himself in the chaos as in a garment, and armour himself with the darkness as with a leather girdle forever. Let this happen to them who brought this upon me for the Lights sake and have said, Let us take away her whole power. But you, O Light, have mercy upon me for the sake of the mystery of your name, and save me in the goodness of your grace. For they have stolen my light and my power; and my power has inwardly fallen, and I could not stand upright in their midst. I have become like a substance which is fallen; I am tossed back and forth as a demon in the air. My power has perished, because I possess no mystery; and my substance has become lessened because of my light, for they have taken it away.

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And they mocked me; they looked at me, nodding at me. Help me according to your mercy.

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Thirteenth Repentance Listen to me singing praises to you, O Light of lights. Listen to me repenting for the thirteenth on, the region out of which I have descended, in order that the thirteenth repentance of the thirteenth on may be accomplished,those which I have passed by and from which I have descended. Now, O Light of lights, listen to me singing praises to you in the thirteenth on, my region out of which I descended. Save me, O Light, in your great mystery and forgive my transgression in your forgiveness. And give the baptism to me, and forgive my sins, and purify me from my transgression. And my transgression is the lion-faced power, which will never be hidden from you; for because of it I have gone down. And I alone among the invisibles, in whose regions I was, have transgressed, and have gone down into the chaos. Moreover I have erred, that your will may be accomplished.

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ODES TO THE LIGHT

First Ode to the Light I will sing praises to you, O Light, for I desired to come to you. I will sing you praises, O Light, for you are my deliverer. Do not leave me in the chaos. Save me, O Light of the Height, for I have praised you. You sent me your light through yourself and saved me. You led me to the higher regions of the chaos. May the expressions of the Archon which pursue me, sink down into the lower regions of chaos, and do not let them come to the higher regions to see me. And may great darkness cover them and darker gloom come over them. And do not let them see me in the light of your power, which you have sent to me to save me, so that they may not dominate me. And do not let their resolution to take away my power take effect for them. And as they have spoken against me, and tried to take from me my light, take theirs from them instead of mine.

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And they have proposed to take away my whole light and have not been able to take it, for your light-power was with me. Because they have taken counsel without your will, O Light, therefore they have not been able to take away my light. Because I have had faith in the Light, I shall not be afraid; and the Light is my deliverer and I shall not fear.

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Second Ode to the Light The Light has become a wreath around my head; and I shall not leave it, so that the expressions of the Archon may not rob it from me. And though all the substances be shaken, I will not be shaken. And though all my substances perish and remain in the chaos, I will not perish. For the Light is with me, and I myself am with the Light.

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Third Ode to the Light O Light, it is you who have helped me; let your light rain over me. For you are my protector, and I come to you, O Light, having faith in you, O Light. For you are my saviour from the expressions of the Archon and of Adamas, the Tyrant, and you shall save me from all his violent threats.

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Fourth Ode to the Light I am saved from the chaos and loosed from the bonds of the darkness. I have come to you, O Light. For you were light on all sides of me, saving me and helping me. And the expressions of the Archon, which fought against me, you hindered through your light, and they could not come near me; for your light was with me and saved me through your light-stream. Because the expressions of Self-willed truly constrained me, they took my power from me and cast me out into the chaos with no light in me. So I became as heavy-weighing substance in comparison with them. And after that a light-stream came to me through you which saved me; it shone on my left and on my right and surrounded me on all sides, so that no part of me was without light. And you have covered me with the light of your stream and purged from me all evil substances; and I shall be relieved of all my substances because of your light.

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And it is your light-stream which has raised me up and taken from me the expressions of the Archon which constrained me. And I became sure-trusting in your light and purified light in your stream. And the expressions of the Archon which constrained me have withdrawn from me; and I shone in your great power, for you save forever.

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Fifth Ode to the Light I sing a song to you; through your will you led me down out of the higher on, and led me up to the regions which are below. And again through your will you saved me from the regions which are below, and through you taken there the substance in my light-powers, and I have seen it. And you have scattered the expressions of the Archon far from me, those which constrained me and were hostile to me, and have bestowed power on me to free myself from the bonds of the expressions of Adamas. And you have stricken the seven-headed basilisk and cast it out with my hands and have set me above its substance. You destroyed it, so that its seed may not raise itself from now on. And you were with me, giving me power in all things, and your light surrounded me in all regions, and through you all the expressions of the Archon have been made powerless. For you have taken the power of their light from them and made straight my way to lead me out of the chaos.

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And you removed me from the material darknesses and took from them all my powers, from which the light had been taken. You put into them purified light and into all my limbs, in which was no light, you have given purified light from the Light of the Height. And you have made straight the way for them my limbs, and the light of your face has become for me life eternal. You have led me forth above the chaos, the region of chaos and extermination, in order that all the substances in that region, might be freed and all my powers be renewed in your light, and your light be in them. You have deposited the light of your stream in me and I have become purified light.

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Sixth Ode to the Light I will declare: You are the higher Light that saved me and led me to you, and you have not let the expressions of the Archon, which are hostile to me, take my light. O Light of lights, I sing praises to you; you saved me. O Light, you have led up my power out of chaos; you saved me from them who have gone down into the darkness. The Light has become my saviour. And it has changed my darkness into light, and it has destroyed the chaos which surrounded me and girded me with light. My power, sing praises to the Light and do not forget all the powers of the Light which it has given to you. And the powers which are in you sing praises to the name of his holy mystery; Who forgives all your transgressions, who saves you from all the afflictions with which the expressions of the Archon have snared you; Who has saved your light from the expressions of the Archon which belong to destruction; who

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has wreathed you with light in his compassion, until he saved you; Who has filled you with purified light; and your beginning will renew itself as an invisible of the Height.

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Seventh Ode to the Light In faith I have had faith in the Light; and it remembered me and listened to my song. It led my power up out of the chaos and the nether darkness of the whole substance. It removed me to a higher and surer on, lofty and firm; it changed my place on the way which leads to my region. And it has given me a new mystery, which is not that of my on, and given me a song of the Light. Now, therefore, O Light, all the rulers will see what you have done to me, and be afraid and have faith in the Light.

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Eighth Ode to the Light O Light of lights, I have had faith in you. Save me from all these rulers who pursue me, and help me, That they may never take my light from me, as the lion-faced power did. For your light is not with me and your light-stream to save me. Adamas is even more enraged against me, saying, You have imprisoned my power in the chaos. O Light of lights, if I have done this and have imprisoned it, if I have done any injustice at all to that power, Or if I have constrained it, as it has constrained me, then let all these rulers who pursue after me take my light from me and leave me empty; And let the enemy, Adamas, pursue my power and seize it and take my light from me and cast it into his dark power in the chaos, and keep my power there. Now, O Light, lay hold on me in your wrath and lift up your power above my enemies who have lifted themselves up against me to the very end. Quicken me quickly, as you have said to me, I will help you.

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Admonition to the Darkness Why do you pursue me and say I should not have help, that the Light should not save me from you? Now my rescuer is the Light, and a strong one, but it is abiding until the time comes when it will come and help me. And it will not always bring its wrath upon you. This is the time, however, of which he has spoken to me. Now, if you do not turn back and stop chasing after me, then the Light will make its power ready; it will make all of its powers ready. And in its power it has readied itself so that it may take the lights from within you, so you become darkness; and its power brought it to pass, so that it may take your power from you and you may go to ground.

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Ninth Ode to the Light O Light, behold! Adamas, the doer of violence, is wrathful; he has a dark expression, And he has emanated another chaos and made another dark and chaotic one. See, O Light, the chaos which he has made, in order to cast me down there and take my lightpower from me. Take, then, from him his own. And the plan which he has devised, to take my light, they are to take his from him; and the injustice which he has spoken, to take my lights from me, take then all of his.

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Tenth Ode to the Light I give thanks to you, O Light, for you are a saviour; you are a deliverer for all time. I utter this Ode to the Light, for it has saved me and brought me out of the hand of the archons, my enemies. And you have preserved me in all the regions, you have saved me from the height and the depth of chaos and out of the ons of the archons of the sphere. And when I was come out of the Height, I wandered round in regions of darkness, and I could not return to the thirteenth on, my dwelling-place. For there was no light in me nor power. My power was utterly weakened. And the Light saved me in all my afflictions. I sang praises to the Light, and it listened to me when I was constrained. It guided me in the creation of the ons to lead me up to the thirteenth on, my dwelling-place. I give thanks to you, O Light, that you saved me, and for your wondrous works for humanity.

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When my power failed, you gave me power; and when my light failed, you filled me with purified light. I was in the darkness and in the shadow of the chaos, bound with the mighty fetters of the chaos, and no light was in me. For I have provoked the will of the Light and have transgressed, and I angered the will of the Light, because I left my region. And when I had gone down, I failed my light and became without light, and no one helped me. And in my affliction I sang praises to the Light, and it saved me from my afflictions. And it has also shattered all my bonds and led me up out of the darkness and the affliction of the chaos. I give thanks to you, O Light, that you saved me and that your wondrous works have been wrought in humanity. And you have shattered the upper gates of the darkness and the mighty bolts of the chaos. And you let me depart out of the region in which I had transgressed, and in which my light was taken.

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And I ceased from my mysteries and went down to the gates of the chaos. And when I was constrained, I sang praises to the Light. It saved me from all my afflictions. You sent your stream; it gave me power and saved me from all my afflictions. I give thanks to you, O Light, that you have saved me, and for your wondrous works in humanity.

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CALENDAR OF HOLIDAYS AND FEAST DAYS 2008 - 2015

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2008
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year - 2nd Olympiad 21 March - Good Friday - Day of Allogenes 23 March - Easter Sunday 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 24 November - Celebration of the Four Lights Armozel and inquiry 25 November - Celebration of the Four Lights Oriel and compassion

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26 November - Celebration of the Four Lights Daveithai and humility 27 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 28 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2009
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 21 March - Day of Allogenes 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 28 March + Hieros Gamos 4 10 April - Good Friday 12 April - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 23 November - Celebration of the Four Lights Armozel and inquiry

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24 November - Celebration of the Four Lights Oriel and compassion 25 November - Celebration of the Four Lights Daveithai and humility 26 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 27 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2010
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 21 March - Day of Allogenes 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 02 April - Good Friday 04 April - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 30 October + Hieros Gamos 5 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 22 November - Celebration of the Four Lights Armozel and inquiry

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23 November - Celebration of the Four Lights Oriel and compassion 24 November - Celebration of the Four Lights Daveithai and humility 25 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 26 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2011
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 22 April - Good Friday 24 April - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 21 November - Celebration of the Four Lights Armozel and inquiry 22 November - Celebration of the Four Lights Oriel and compassion

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23 November - Celebration of the Four Lights Daveithai and humility 24 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 25 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2012
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year / New Octaeteris - 1st Olympiad 21 March - Day of Allogenes 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 06 April - Good Friday 08 April - Easter Sunday 06 June + Hieros Gamos 1 (and 2nd Venus transit) 20 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day)

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19 November - Celebration of the Four Lights Armozel and inquiry 20 November - Celebration of the Four Lights Oriel and compassion 21 November - Celebration of the Four Lights Daveithai and humility 22 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 23 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2013
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 21 March - Day of Allogenes 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 29 March - Good Friday 31 March - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 25 November - Celebration of the Four Lights Armozel and inquiry

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26 November - Celebration of the Four Lights Oriel and compassion 27 November - Celebration of the Four Lights Daveithai and humility 28 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 29 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day 11 January + Hieros Gamos 2

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2014
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 21 March - Day of Allogenes 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 18 April - Good Friday 20 April - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 24 November - Celebration of the Four Lights Armozel and inquiry

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25 November - Celebration of the Four Lights Oriel and compassion 26 November - Celebration of the Four Lights Daveithai and humility 27 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 28 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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2015
6 January - Epiphany 14 February - St. Valentinus 20 March - New Year 25 March - St. Mary the Mother - Lady Day (the annunciation of our lady) 03 April - Good Friday 05 April - Easter Sunday 21 June - Solstice 22 July - St. Mary Magdalene 15 August - St. Muerte (Greater feast day) 17 August + Hieros Gamos 3 22 October - St. Mary Salome (half sister of our lady) 2 November - St. Muerte (Lesser feast day) 23 November - Celebration of the Four Lights Armozel and inquiry

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24 November - Celebration of the Four Lights Oriel and compassion 25 November - Celebration of the Four Lights Daveithai and humility 26 November - Thanksgiving: Celebration of the Four Lights - Eleleth and service 27 November - Celebration of the Four Lights Gnosis and the logosphere 4 December - St. Clement of Alexandria 25 December - Christmas Day

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ORDER OF SERVICE: CELEBRATION OF FOUR LIGHTS

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he Celebration begins on the Monday before the fourth Thursday in November, and ends on black Friday, the day after Thanksgiving. This is a basic framework for the Celebration held every year during November. Participants are encouraged to adapt the framework to suit their own cultures.
The Celebration Of The Four Lights celebrates the coming of light into the world and the increasing of the Greater Communion of All Gnostics, whatever their school. The five-day observance was revealed in a series of dreams. During the Celebration, Gnostics throughout the world come together in spiritual unity, wherever they may be physically, whether or not they are involved in an extant organization by choice or by circumstance. The Gnostic wisdom of Jesus is a manifestation, cultivation and demonstration of Four Essential Virtues which, when considered as a unified whole, illustrate the interaction between gnosis, the Gnostic, and the World of Forms. These virtues are Inquiry, Compassion, Humility and Service. The greater community at large shares these basic ideals. Each Gnostic organization currently operating also honors these virtues, though perhaps without formally recognizing them. Observance of the virtues takes place over the course of five days one day for each virtue, plus one day to honor Gnosis itself.

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Monday - Day One Dedicated to Inquiry & the Light Armozel. We honor this day by examining our dedication to gnosis via Inquiry, asking ourselves questions concerning the Limitless Light. We celebrate this day by discussing our gnosis with our loved ones or friends, investigating our own unanswered questions. On waking, the following small prayer, or similar, may be said Holy art thou, Holy art thou, Holy art thou, exalted light, first aeon, Armozel, for ever and ever. Direct me always to the Eternal Question, and grant that I might receive those answers which will increase my understanding of the Gnosis and bring me closer to the Logos and Sophia. Amen. During the day, participants remain especially mindful of their thoughts concerning gnosis. They may wish to record their thoughts to help maintain mindfulness throughout the day. In the evening, before eating, the first of five candles is lit.

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Before bed, participants may meditate inwards on the questions they have that day, seeking no answer other than the mystery of the act of inquiry itself.

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Tuesday - Day Two Dedicated to Compassion & the Light Oriel. We honor this day by expressing our compassion for all sparks of the light within the World of Forms. We celebrate this day by performing acts of compassion and charity, not out of obligation, but out of true love for our fellow beings. On waking, the following small prayer, or similar, may be said: Holy art thou, Holy art thou, Holy art thou, commander, luminary of the aeons, Oriel, for ever and ever. Grant me this day the compassion of the Logos and Sophia, who continually sacrifice their beings for the sake of those of us trapped within this world of forms. Amen. During the day, participants give to anyone who asks to the best of their abilities. They may also fast, taking nothing but water, such that they consume nothing that has been alive. The period of fasting may be from sun-up to sundown, or any other appropriate period. A donation of what would have been eaten (financially or literally) may be given to those in need.

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In the evening, to mark the end of the fast, the second of five candles is lit.

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Wednesday - Day Three Dedicated to Humility & the Light Daveithai. We honor this day by remembering that we are all humble beings trapped in the World of Forms. We celebrate this day in expressing our humility by consciously avoiding self-reference during the day. On waking, the following small prayer, or similar, may be said: Holy art thou, Holy art thou, Holy art thou, commander of the aeons, man-of-light, Daveithai, for ever and ever. Glorify and redeem the least of all things, for even the specks of shadow in the outer darkness contain a spark of glory greater than any I have known. Amen. During the day, participants express humility by avoiding self-reference in the first person and by giving way to others. They may wish to cover their heads at all times to as a reminder that a barrier exists between the perfection of the Pleroma and the small contributions they have attempted to make to the Light of the Gnosis.

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In the evening, before eating, the third of five candles is lit.

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Thursday - Day Four Dedicated to Service & the Light Eleleth. We honor this day by serving those we love. We celebrate this day by incorporating the traditional Thanksgiving holiday, as observed in the United States, into our celebration, and take the opportunity to serve our friends and loved ones. Those of us who do not celebrate Thanksgiving may choose to serve in a different capacity. Fancy candies and cookies may be baked and served to friends and colleagues. Participants may take this opportunity to expand the category of "friends and loved ones" to others by finding new ones to love and include in our sphere of friends that we serve. On waking, the following small prayer, or similar, may be said Holy art thou, Holy art thou, Holy art thou, commander-in-chief, Eleleth, for ever and ever. We devote our lives in service to the Aeons and to the Divine Logos and Sophia, our ever-radiant Father and

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Mother. In so doing, we dedicate our existence to serving our fellows in love and compassion, and thank you for every opportunity to do so. Amen. During the day, participants express service by undertaking a service role during Thanksgiving. If not cook, then other service roles may be filled. Before eating the Thanksgiving meal (or before eating in the evening), the fourth of five candles is lit.

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Friday - Day Five Dedicated to the Logosophia & the Light of Gnosis. We honor this day with a Gift of Light, giving a small but personally valuable gift with a loved one (perhaps a spiritual item, or book, or personal artifact). This represents the Gift of Gnosis, given each of us by the Logos and Sophia as we cultivate the Four Virtues within. On waking, the following reading from the Secret Book of John, or similar, may be said: Now, from the light, which is the anointed, and from incorruptibility, by the grace of the spirit, the four luminaries that derive from the selfconceived god appeared in order to stand before it. The three beings are: will, thought, life. The four powers are: understanding, grace, perception, thoughtfulness. Grace dwells in the eternal realm of the luminary Harmozel, who is the first angel. There are three other realms within this eternal realm: grace, truth,

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form. The second luminary is Oroiael, who has been appointed over the second eternal realm. There are three other realms with it: afterthought, perception, memory. The third luminary is Daveithai, who has been appointed over the third eternal realm. There are three other realms with it: understanding, love, idea. The fourth eternal realm has been set up for the fourth luminary, Eleleth. There are three other realms with it: perfection, peace, Sophia. These are the four luminaries that stand before the self-conceived god; these are the twelve eternal realms that stand before the child of the great selfconceived one, and everything was established by the will of the holy spirit through the self-conceived one. Amen. During the day, participants express the fifth day of the week in the same way that they would for any other Friday.

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The number five has special relevance for Gnostics as the personification of the Queen of Heaven, Venus, traces a five point star in the heavens over a period of eight years when viewed from Earth. In Latin, the day is called Dies Veneris, after Venus; her counterpart is Freya, which led us to call the day Friday. In the evening, during, or before, the evening meal, a small Eucharist may be held. This, or similar ceremony may be used: Preparation Where there is a Gnostic community, according to their tradition, lots may be drawn to decide who shall be the Minister or a member of the Gnostic clergy may be appointed. The Minister, or his assistants, procures bread and wine for the Eucharist. The Minister may invite any friends and family who choose to participate. Before starting the service, the Minister, or his assistants, prepares the bread and wine at the table, such that no unwrapping or uncorking is necessary at the service. The bread should be placed on a plate or bowl, ready to be broken.

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The wine should be poured out of the bottle into a jug (where it may be poured into a chalice), or into a bowl (into which the chalice may be dipped).

Administering The Eucharist may be incorporated into an ordinary meal, in which case, the wine and bread for the Eucharist should not be eaten or drunk until the Minister has administered them. During the meal, the Minister administers the Eucharist by reading from Matthew 26:20 & 2630: The Minister calls the attention of the participants in a suitable way. When everyone is ready, he begins the Eucharist, saying: Now when the even was come he sat down with the twelve. The Minister takes bread and makes a sign of the cross in blessing it, saying: And as they were eating, Jesus took bread, and blessed it, The Minister breaks the bread in half and passes it to the persons on his left and right, saying:

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and brake it, and gave it to his disciples, and said Take, eat; this is my body. The Minister dips the chalice in the wine, or fills it from the jug, saying: And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the forgiveness of sins. The Minister passes the cup to the person on his right. When the bread and the wine return to the Minister, he also eats and drinks. When the Minister has eaten and drunk, he lights the fifth candle. The Minister may then read the following Gnostics Vow, or similar: The boundless forms cannot be awakened: I vow to help awaken them . The infinite chain of attainment cannot be escaped: I vow to escape it. The limitless questions cannot be asked: I vow to ask all of them. The knowledge of self and God cannot be attained: I vow to attain it. Gifts may now be exchanged as small tokens of esteem for the other participants. The evening meal may now resume as before.

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Conclusion On conclusion of the evening meal, the Minister may read the following adapted Prayer Of Thanksgiving from the Nag Hammadi Library, or similar: O Most Holy Father and Radiant Mother Barbelo, we give thanks to You! Every soul and heart is lifted up to You, undisturbed name, honored with the name 'God' and praised with the name 'Barbelo,' for to everyone and everything comes your kindness and affection and love, and any teaching there may be that is sweet and plain, giving us mind, speech, and gnosis: mind, so that we may understand You, speech, so that we may expound You, gnosis, so that we may know You. We rejoice, having been illuminated by Your knowledge. We rejoice because You have shown us Yourself. We rejoice because while we were in the body, You have made us divine through Your knowledge. The thanksgiving of the one who attains to You is one thing: that we know You. We have known You, intellectual light. Life of life, we have known You. Womb of every creature, we have known You. Womb pregnant with the nature of the Father, we have

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known You. Eternal permanence of the begetting Father, thus have we worshiped Your goodness. There is one petition that we ask: we would be preserved in knowledge. And there is one protection that we desire: that we not stumble in this kind of life. Amen.

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APPENDICES

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Appendix A. Preliminary Notes Toward A Folk Gnostic Worship Meeting

ue to accidents of history which have occurred since the original Gnostic movements went underground or vanished, different expressions of community have developed within spiritual culture. Within the language of Christianity, we find a modern demarcation between Catholic/Orthodox and Protestant approaches to worship. Whereas the former retain the High Mass and ceremony and liturgy of the Christian Mysteries, the latter have attempted to return to the primitive form of the Early Church and celebrate as simply as followers of Christ during the Apostolic Age. Unfortunately, the one arose as protest, not complement, to the other, and further developments have resulted in what many consider irreconcilable differences. There has been a susurration within modern Gnostic circles that a more Protestant form of Gnostic worship would be welcome within the current era. The Order of Allogenes agrees, except that Protestant is an inappropriate term in this case, as differing forms of worship are considered welcome within this context. For this reason, let us

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consider this alternative worship Folk, in the sense that some Gnostics wish to worship in as elemental an environment as possible, i.e. with as minimal structure and hierarchy as possible, in unembellished environments, sans vestments, Latin, etc. Like "Folk Artists," members of the Folk Gnostic movement would be largely selftaught, and recognize the Apostolic vision in a spiritual, rather than literal, transmission of gnosis. This is not to be taken as a condemnation of Ecclesiastical Worship. Rather, it is the natural result of the current cultural context, in which these other forms of worship have been common and familiar for hundreds of years. It should be no surprise that some individuals would favor this expression of worship over the more Catholic expressions currently extant. A Folk Gnostic community would differ from mainstream Protestantism in very important ways. Whereas in mainstream Christian expression, primitivist worship relies heavily on sola scriptura and the literal interpretation of scripture, Modern Gnosticism considers this kind of reliance on Gnostic scripture inappropriate, finding scriptural sources human-created, fallible and subject to interpretation. Also, whereas many modern Protestant denominations subsist on evangelism, Gnostic expression precludes

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proselytization. That said, there is a great deal of support within the Gnostic context for pneumatic and charismatic expressions of gnosis, which would be welcome and expected within Folk Gnostic groups. What, then, would Modern Folk Gnosticism look like? First of all, it should be noted that the resistance to structure sometimes implied in discussions surrounding modern Gnostic worship would not apply in our case. Though the structure would be loose, it would be required, if for no other reason than simple practicality. Although the legend of the lot-drawing Gnostics can in no way be proven, this would undoubtedly be a workable structure for Folk Gnostic Meetings, provided that the lots cast contained the names only of individuals who felt called to minister. Meetings would be celebrated by Ministers and Deacons with a Lector also present to read any scripture pertinent to the meeting. Eucharist would remain an essential and central aspect of Folk Gnostic Meetings. At some point during the meeting, congregants would be invited to take bread and wine mixed with water to signify the presence of the divine within. A sermon or talk might be delivered, and individuals who felt so moved by the spirit would be invited to discourse on their gnosis as

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so called. Modern or Classical Spiritual Music, live or improvised by members, would be welcome depending on the general sense of the meeting. The community as a whole would have very great latitude when deciding how to conduct church business. Meetings could be held anywhere readily accessible to the community, in houses, rented spaces or out-ofdoors. Sacramental tools could be as simple as desired, and vestments completely unnecessary (though certainly welcome if the community found value in them). A typical Meeting for Worship in an Folk Gnostic Church might proceed as follows: 1. Music/Fifteen to twenty minutes for socializing. 2. Call to worship (Deacon). 3. Opening Prayer/Blessing (Minister). 4. Reading of Gospel, Lesson, Epistle chosen by Minister (not of necessity from Gnostic scripture) (Lector). 5. Sermon or Talk (Minister). 6. Eucharist (Prayer, blessing of meal, communion, silence, closing) (Minister). 7. Open Worship and invitation to Sophia (Holy Spirit). (At this point, the congregation would be welcome to speak, pray, testify, etc. in the presence of the Holy Spirit as so called).

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8. Choosing by lots of officiants for next meeting. (Deacon). 9. Prayer of Thanksgiving (Minister). 10. Closing Prayer/Benediction/Dismissal (Deacon). Keep in mind, of course, that this is a suggested outline and does not serve as anything other than a possibility. Nonetheless, as any student of, or regular participant in, organizational processes will affirm, some kind of structure is an absolute necessity for the continuity of any congregational system. As Folk Gnostic Communities will likely be only loosely associated with one another, and likely unaffiliated with any larger church body or council, these groups will succeed or fail on their own merits. If the need exists, the Logos and Sophia will provide as necessary. There will undoubtedly be some resistance to this concept within some Modern Gnostic communities, though this doesnt need to be the case. What if the traditional Ecclesiatsical modalities and the Protestant or primitivist modalities within Christianity were not at odds with one another? It is our sincere belief that Modern Gnosticism presents a scenario in which all of these expressions can coexist and even establish relationships which are mutually beneficial to one another within the greater Gnostic Ecclesia.

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Appendix B. Gnostic Spiritual Counseling In Theory: Introduction

lthough the role of the Order Solitary generally consists of sacramental practice and individual exploration of one's own psyche, one of the services we may feel called to provide to the public is that of spiritual counselor or advisor. This short essay seeks to provide a brief foundation for the practice of counseling from a Gnostic perspective. Spiritual Counseling is not therapy, nor is it a substitute for the advice of a medical professional. Spiritual Counseling is not intended to address the very real problems of the mentally ill, and it is the Counselor's obligation to refer individuals who they suspect of mental illness to qualified professionals. Indeed, Section 4.1.3 of the Protocols of the Order states that: To a certain extent, any Solitary places him or herself within the position of a spiritual leader, and may be expected to provide spiritual advice and direction for those whom he or she serves. Solitaries are welcomed and encouraged to consult with the greater community

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of Order Solitaries for advice and direction in such matters. Properly certified Solitaries may also provide professional spiritual counseling to individual seekers in an unofficial or official capacity. Should a Solitary desire to provide spiritual counseling, he or she must apply for and receive the proper certification from the local, state or government under which he or she will be providing said counseling. Before providing any kind of spiritual counseling, the Solitary shall present this certification to the Administrator of the Stewards Panel for approval. In all cases in which a Solitary feels that he or she is unable to provide proper counseling for an individual seeker, or is so counseled by a member of the Stewards Panel or a healthcare professional, he or she must refer the seeker to an accredited professional counselor or healthcare professional and terminate his or her professional relationship with the individual. In such a case, the Solitary may continue to provide spiritual advice and direction to the individual, provided it is made clear that such advice and direction is supplementary to proper counseling. The Solitary in question also agrees to

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take full responsibility for any litigation or penalties which may ensue from the practice of this spiritual counseling.

Spiritual Counseling is the process of addressing the personal problems of a normal individual (the "participant") and providing him or her with an environment in which he or she can explore possible solutions. Some examples of some problems for which participants may seek counseling might be relationship troubles, difficult life decisions, grief or bereavement, questions of spiritual need, addiction, etc. The Spiritual Counselor does not provide solutions to these problems. He or she acts as a sounding board, providing context, references and experiences, tools and experiential knowledge to the participant, and helping him or her through his or her own psychological decision-making process. As Gnostics, lay- or otherwise, our primary concern must be for the participant's own ability to come to self-knowledge. Through compassionate involvement with the participant during his or her decision-making process, we can only ever hold up a series of decorated mirrors and hope that one of the mirrors will contain what the participant needs to see. Nonetheless, the focus should always be on the participant, and when providing counseling, we

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should be as unobtrusive as possible in our observations. The following basic considerations must be established as a groundwork in any relationship between a Counselor and Participant: Compassion: Above all else, we must place the needs and desires of the participant above our own. According to Gnostic spirituality, each individual human contains a spark of the Divine Pleroma, that substanceless substance which fills us all. As this is the case, we must strive to treat the participant with the same regard we treat ourselves-- indeed, with the same regard we treat the Pleroma. This does not mean, of course, holding up the participant to any kind of veneration; rather, if we truly wish to assist another individual with his or her problems, we must remember at all times that he or she is a valuable individual who contains this Pleromic spark and deserves our love and compassion. Respect and Regard: If we desire to serve another in the capacity of Counselor, we must be completely open to, and respectful of the participant. Nothing he or she confides in us should be considered trivial, useless or invalid. We should avoid being patronizing or making undue assumptions about the participant's ability to formulate conclusions for him or

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herself. We must regard the participant as an equal, equally imperfect and equally beset by the World of Forms but also equally intelligent, equally able to make decisions and work through problems. Confidence: By confidence, we mean we must take into utter and complete confidence anything shared by the participant. Not only do we have an ethical (and in many cases legal) obligation to regard all such information privileged, we are also in a position to understand the difference between first- and second-hand experience. As our tradition teaches us, the experience of gnosis supersedes any attempts at interpretation by secondary participants, resulting in errors of judgment or worse on their part. So too can sharing confidential information about a participant with anyone not directly involved in the counseling process (or anyone at all, really) result in errors of judgment or worse. Kindness: As Spiritual Counselors, we have the privilege of being granted access to a participant's vulnerable emotional space. As such, we must live up to this privilege and treat the participant with the kindness he or she deserves as a fellow. Honesty: Finally, though it seems that this should go without saying, honesty is of the utmost importance when fulfilling the role of

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Spiritual Counselor. We will oftimes be called upon to deliver difficult truths to participants about deeply personal issues. When this is the case, we must never hesitate to openly and honestly supply these truths, always in the spirit of compassion and kindness. Although these five basic considerations merely scratch the surface of the relationship between the counselor and the participant, they hopefully provide a foundation upon which such a relationship can be built. The Gnostic Spiritual Counselor has a great number of tools at his or her disposal. Although the individual Counselor must develop his or her own "set" of tools, the following are a few suggestions specific to the Gnostic Path which have been proven valuable for the process of self-exploration. Scripture and Mythology: One of the "patron saints" of Gnosticism is, of course, Carl Jung, who recognized that the archetypes in mythology are universal and personal. Gnostic scripture and myth are an absolutely invaluable tool for the Gnostic Counselor. The stories they contain exemplify both extra-and intrapersonal processes. The Archons, for instance, are often described as corresponding to particular character traits or psychological conditions, such as fear, envy, etc. The Aeons, on the other hand,

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correspond to other traits such as wisdom, perception, etc. These stories can be utilized as teaching metaphors and descriptions of psychological processes that may assist the participant in coming to terms with events in his or her own life. Divinatory Systems: While not specifically "Gnostic," divinatory systems such as the Tarot and the I Ching can be powerful assistants for the Counselor and the participant as they work through personal issues. The archetypal symbolism inherent in the Tarot, for instance, provides a wonderful map of the psyche, which, when used for self- exploration, often leads to startling insight. These methods can also greatly assist both Counselor and participant in moving forward in a situation in which they have become "stuck." Prayer and Ritual: As Spiritual Counselors, we should never hesitate to recommend sincere and heartfelt prayer to the participant, and should be willing to pray with him or her if so moved. The Christos and Sophia should be invited to join each session, and can always be relied upon to provide wisdom and guidance when asked. If we are in a role to provide sacramental service or ritual to the participant, we may also choose to use such service or ritual, or to connect the participant with such services as can be provided by the local spiritual community. Healing rituals are

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especially useful, though many different sacramental forms can be used to great efficacy. Contemplative Practice: A large part of the Counselor's duty to the participant will be to assist him or her in dealing with stress and anxiety. As Gnostics, we have a rich scriptural heritage which includes contemplative practice and other forms of meditation. The Counselor can recommend and teach these methods to the participant, not only to encourage the process of self-discovery within the participant, but also to reduce these levels of stress and anxiety which might accompany the situations encountered by the participant.

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Appendix C. Tables of Rulers of the Body for Healing Rites

The following tables were developed from the long version of the Secret Book of John, and may be used during the OA healing rite. Table 1. Rulers of Souls, Passive Aspects, Active Aspects
Ruler Athoth Eloaio Astraphaio Yao Sabbaoth Adonein Sabbataeon Soul Bone Soul Sinew Flesh Marrow Blood Skin Hair Passive Aspect Zathoth Armas Kalila Jabel Sabaoth Qayin Havel Active Aspect Michael Ouriel Asmenedas Saphasatoel Aarmouriam Richram Amiorps

Table 2. Rulers of Heat

Ruler Section I Crown Head Brain R. Eye Diolimodraza Phloxopha Active Aspect Passive Aspect Raphao Abron Megiggesstroeth Asterechmen

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L. Eye R. Ear L. Ear Nose Lips Teeth Molars Section II Neck Tonsils Uvula Vertebrae Throat Section III R. Shoulder R. Shoulder Joint R. Elbow R. Underarm R. Hand R. Fingers Fingernails Section IV L. Shoulder L. Shoulder Joint L. Elbow L. Underarm L. Hand Arbao Verton Odeaor Oudidi Lampno Yakoubib Koade Yammaeax

Thaspomocham Yeronumos Bissoum Akiopeim Banen Ephroum Amen Ibikan

Adaban Basiliasdeme Achcha Chaaman Dearcho

Tebar

Mniarchon Abitrion Krys Treneu Kriman

Pnoumis

Berberit Evanthen Beluia

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L. Fingers Fingernails Section V Chest R. Breast L. Breast R. Ribs L. Ribs Section VI Abdomen Stomach Heart Lungs Liver Spleen Intestines Kidneys R. Kidney L. Kidney Breath Belly Navel Section VII Flesh Marrow Bones Sinews Spine Veins

Leekaphar

Balbel Kriman

Pisandraptes Barbar Imae Asphixix Synogchouta Astrops Barroph Arachethopi Zabedo

Senaphim Gesole Agromauma Bano Sostrapal Anesimalar Thopithro Biblo Pserem Asaklas Aatoimenpsephei Arouph Areche Phthave

Entholleia Abenlenarchei Chnoumeninorin Roeror Taphreo Ipouspoboba

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Arteries Section VIII Womb Genitals Penis Testicles Section IX R. Buttock R. Thigh R. Hip R. Knee R. Shin R. Ankle R. Foot R. Toes Toenails Section X L. Buttock L. Thigh L. Hip L. Knee L. Shin L. Ankle L. Foot L. Toes Toenails Root Charcha Toechtha Charaner Marephnounth Abrana Chthaon Choux Aroer Aol Bastan Archentechtha Charcharb Sabalo Bathinoth

Bineborin

Sorma Tarepspth Eilo

Bedouk Gorma Kaiochlabar Barias Ormaoth Knyx Achiel Phiouthrom Boabel Miamai

Arabeei Phnouth Emenun Tupelon Phneme Trachoun Phikna Miamai Labernioum

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Table 3. Rulers of Coldness

Ruler Section I Crown Head Brain R. Eye L. Eye R. Ear L. Ear Nose Lips Teeth Molars Section II Neck Tonsils Uvula Vertebrae Throat Section III R. Shoulder R. Shoulder Joint R. Elbow R. Underarm R. Hand R. Fingers Fingernails Ididou Onpmal Biboukai Edaok Nochraimn Noirtiba Syrk Uenert Namirk Rabet Xaeammai Nabada Emedsailisab Achcha Namaach Ochread Azardomiloid Oroorrothos Active Aspect Passive Aspect Oaphar Norba Theortsseggigem Nemcheretsa Machomopsath Somunorei Moussib Miepoika Nenab Mourphe Nema Nakibi

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Section IV L. Shoulder L. Shoulder Joint L. Elbow L. Underarm L. Hand L. Fingers Fingernails Section V Chest R. Breast L. Breast R. Ribs L. Ribs Section VI Abdomen Stomach Heart Lungs Liver Spleen Intestines Kidneys R. Kidney L. Kidney Breath Belly Navel Phoura Miphanes Eloseg Amaumorga Onab Lapartsos Ralamisena Orthipoth Olbib Mereps Salkasa Eiphepsnemiotaa Echera Evathph Septardansip Rabrab Eami Xixiphsa Atouchgonys Psortsa Phorrab Ipothechara Odebaz Oabra Raphakeel Notrev Roeado Tirebreb Nethnave Aiuleb Leblab Namirk Simoupn

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Section VII Flesh Marrow Bones Sinews Spine Veins Arteries Section VIII Womb Genitals Penis Testicles Section IX R. Buttock R. Thigh R. Hip R. Knee R. Shin R. Ankle R. Foot R. Toes Toenails Section X L. Buttock L. Thigh L. Hip L. Knee L. Shin Achrach Athcheot Noathch Thounph Nuneme Noleput Eiebara Xouch Reora Loa Natsab Athchetnechra Brachrach Koudeb Amrog Rabalchoiak Sairab Thoamro Xynk Leicha Morthouiph Leboab Aimiam Olabas Thonithab Amros Pthpserat Olie Aeillothne Eichranelneba Nironinemounch Roreor Oerphat Abobopsoupi Nirobrnib

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L. Ankle L. Foot L. Toes Toenails Root

Renarach Thnounpheram Anarba

Emenph Nouchart Ankiph Aimiam Mouinrebal

Table 4. Rulers of Dryness

Erimacho Node Section I Crown Head Brain R. Eye L. Eye R. Ear L. Ear Nose Lips Teeth Molars Section II Neck Tonsils Uvula Vertebrae Throat Maeaxiam Banada Demebasilias Chaach Manchaa Chodear Drazadiolimo Aoraph Ronab Troethmegiggess Menasterech Chamthaspomo Numosyero Oumbiss Peimakio Roumeph Nenba Enma Kanibi Dry

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Section III R. Shoulder R. Shoulder Joint R. Elbow R. Underarm R. Hand R. Fingers Fingernails Section IV L. Shoulder L. Shoulder Joint L. Elbow L. Underarm L. Hand L. Fingers Fingernails Section V Chest R. Breast L. Breast R. Ribs L. Ribs Section VI Abdomen Stomach Heart Lungs Liver Phimsena Solege Maumaagro Noba Rapalsost Draptespisan Barbar Aeim Ixixasph Choutasynog Tropsas Rophbar Ethopiarach Edozab Baoar Pharleeka Tonver Orodea Beritber Thenevan Uiabel Belbal Mankri Mispnou Didiou Nolamp Bibyakou Adeko Chonmniar Onabitri Iskr Neutre Mankri Barte

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Spleen Intestines Kidneys R. Kidney L. Kidney Breath Belly Navel Section VII Flesh Marrow Bones Sinews Spine Veins Arteries Section VIII Womb Genitals Penis Testicles Section IX R. Buttock R. Thigh R. Hip R. Knee R. Shin R. Ankle R. Foot Ouxch Eraro Lao Tanbas Charbchar Alosab Nothbathi Pharou

Malaranesi Pithrotho Lobib Rempse Saklasa Psepheiaatoimen Cheare Thaveph

Leiaenthol Archeiabenlen Meninorinchnou Rorroe Reotaph Pobobaipous Borinbine

Masor Pspthtare Loei

Doukbe Chlabarkaio Magor Asbari Othorma Ixkn Elachi Thromphiou

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R. Toes Toenails Section X L. Buttock L. Thigh L. Hip L. Knee L. Shin L. Ankle L. Foot L. Toes Toenails Root

Techthaarchen

Belboa Maimia

Beeiara Thaonch Outhphn Chachar Chthatoe Anerchar Phnounthmare Anaabr Nuneme Lontupe Nemeph Chountra Naphik Maimia Nioumlaber

Table 5. Rulers of Wetness

Ruler Section I Crown Head Brain R. Eye L. Eye R. Ear L. Ear Nose Lips Omiloidazard Athuro Active Aspect Passive Aspect Phaora Banor Sseggigemtheort Cheretsanem Omopsathmach Oreisomun Ssibmou Iokameip Phemour Abnen

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Teeth Molars Section II Neck Tonsils Uvula Vertebrae Throat Section III R. Shoulder R. Shoulder Joint R. Elbow R. Underarm R. Hand R. Fingers Fingernails Section IV L. Shoulder L. Shoulder Joint L. Elbow L. Underarm L. Hand L. Fingers Fingernails Section V Chest R. Breast Nasipsetpard Rabrab Raoab Akeelraph Revnot Aedoro Ouidid Pmalon Oukaibib Okeda Maixeaam

Amne Ibinak

Adanab Sailisabemed Chaach Aachnam Readoch

Etrab

Rianmnoch Irtibano Rksi Erteun Irknam

Oupnsim

Rebtireb Naveneth Labaiu Lableb Irknam

Sasport

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L. Breast R. Ribs L. Ribs Section VI Abdomen Stomach Heart Lungs Liver Spleen Intestines Kidneys R. Kidney L. Kidney Breath Belly Navel Section VII Flesh Marrow Bones Sinews Spine Veins Arteries Section VIII Womb Genitals Penis

Miea Phsaxixi Gonisatouch

Rabphor Charaipothe Bazode

Anesmiph Egelos Orgaamuam Abo Tsoslapar Isenaralam Othorthip Bibol Espmer Asalkas Nemoitaaeipheps Ouraph Eraech Phevath

Lothneaiel Nelnebaiechar Ounchnironinem Eorror Phatoer Soupiabobop Enibnirob

Basola Ithabthon Rosam Eratthpsp

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Testicles Section IX R. Buttock R. Thigh R. Hip R. Knee R. Shin R. Ankle R. Foot R. Toes Toenails Section X L. Buttock L. Thigh L. Hip L. Knee L. Shin L. Ankle L. Foot L. Toes Toenails Root Rachach Eotathch Rachrena Eramthnounph Rbaana Chnoath Chxou Orare Oal Sabnat Nechraathchet Rachbrach

Ieol

Ebkoud Oiakrabalch Rogam Irabsa Amrotho Nkxi Ichale Ouiphmorth Aobleb Aimiam

Araieeb Nphthou Emenun Eputnol Phemen Artnouch Kiphan Aimiam Rebalmouin

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Sources and Recommended Reading

Unless otherwise noted, quotes and passages contained within this text are from the following sources : Betz, Hans Dieter, ed. The Greek Magical Papyri in Translation, Including the Demotic Spells, Vol. 1. University of Chicago Press, 2001. Meyer, Marvin and Smith, Richard. Ancient Christian Magic: Coptic Texts of Ritual Power. Princeton University Press, 1994. Robinson, James, ed. The Nag Hammadi Library. Harper and Row, 1988. The Order also recommends the following texts for further study: Layton, Bentley, ed. The Gnostic Scriptures. Gaus, Andy tr. The Unvarnished New Testament. Meyer, Marvin ed. The Nag Hammadi Scriptures.

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Salaman, Clement; van Oyen, Dorine; Wharton, William; Mahe, JeanPierre. The Way of Hermes: New Translations of the Corpus Hermeticum and The Definitions of Hermes Trismegistus to Asclepius.

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