The Bridal Chamber

The aim of those on the celestial path is to achieve liberation in the body, accordingly the energy fields of the organism must be transformed to a point whereby they will survive the effect of the manifestation of the Pneumatic Spark from the Treasury of Light. Therefore many of the technologies of the Celestial path use methods which actually change the energy form of the organism One of the central techniques used is known as the Bridal Chamber. This ritual was unique to the pre-Christian Gnostics and was carried into Christian Gnosticism, it was also clearly alluded to in the early celebrations of the Eucharist and Agape Feast In later history the Mystery of the Transformation of Eros was reflected in the traditions of courtly love in Medieval England and France and the imagery of Alchemy (particularly in the Mass of the Holy Ghost).

The Bridal chamber is based on the process of Solve et coagula. After the Ruach and Nephesh have been "destroyed" and reformed, the two poles of the electromagnetic organism (Astral Body) are stimulated and at their union the Shekinah awakens. (The Shekinah or presence is that part of God which is locked in the lower worlds and awaits redemption) As the Shekinah awakens it rises to the higher planes and re-unites with the Sophia. This rite is central to many Gnostic traditions and is the pre-requisite for the Consolamentum or The Sacrament of Perfection. Again, we understand that this new appreciation of sexuality and its practical use within the Celestial path may be difficult for those used to the straight-jacket morality of many modern religions.

However, we can perhaps best defend our position in this regards, by repeating some of the defences used by an Abbess in the trial of a 18th Century Dominician Order of Saint Catherine, which was accused of immoral conduct..

As our spirit is free, it is only the intention that can make an action wicked. It is enough, therefore, to lift ourselves in our minds to God and then nothing is sinful. To practise that which we mistakenly call impurity is true purity, which God wishes and bids us to practise and without which we have no way of finding God, who is Truth. Vie de Sciptone de Ricci . Brussels 1895

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