GNOSTIC RITE

THE SOVEREIGN SANCTUARY OF THE GNOSIS

Ecclesia Gnostica Ortodoxa

Bulgarian Bogomils Church

Sofia

The Sovereign Sanctuary of the Gnosis

consists of members who have reached the higher degrees in The Order.

Their prime duty is to study and to practice the theurgy and thaumaturgy of the degrees of Arcanum Arcanorum,

consisting of the Supreme Secret of the Order.

Varieties of Gnostic teachings are present in virtually all transmissions of the esoteric tradition in the West. Some of these later variations resemble the original model more closely than others. Clergy, members and other persons interested in the Gnostic Church often possess Masonic, Martinist, Rosicrucian, Theosophical and similar affiliations and dedications. All of these schools of thought, whether they acknowledge it or not, are related not only to each other, but by way of historical and mystical descent also to the matrix of ancient Gnosticism.

What is Gnosis?

· In the original Greek, Gnosis simply refers to "Knowledge".

· The Oxford English Dictionary defines Gnosis as "A special knowledge of spiritual mysteries."

What is Ecclesia?

· The Ecclesia or Ekklesia (Greek eκκλησία) was the principal assembly of the democracy of ancient Athens during its Golden Age (480–404).

· The term Ecclesia comes from the Greek eκκλησία, which simply means any specially called assembly of people.

· When used in the New Testament, it acquired the sense of people gathering for religious reasons.

What is Ecclesia Gnostica?

· Ecclesia Gnostica (Latin for The Church of Gnosis or The Gnostic Church) is an openly Gnostic publicly practicing liturgical Church. The church and its affiliate, the Gnostic Society, attempt to "make available the philosophy and practice of gnosticism to the contemporary world.”

What is Ecclesia Gnostica Ortodoxa?

All Memphis Mizraim members in Bulgaria are regularly baptized in Eastern Orthodox Church - and Ecclesia Gnostica Ortodoxa is that it's denomination, which is connected with the teachings of Bogomilism - Bulgarian gnostic tradition. Templar membership in our Order requires the applicant must be pre-baptize in Orthodox Church. The ceremony was performed by Orthodox priests who belong to the Order, and constitute the body of clergymen of Ecclesia Gnostica Ortodoxa - Bulgarian Bogomils Church.

Bogomilism

What is Bogomilism?

Bulgarian gnostic tradition or Bogomilism (Bulgarian: Богомилство) is the Gnostic dualistic sect, the synthesis of the Bulgarian Orthodox Church reform movement, which emerged in Bulgaria between 927 and 970 and spread into Byzantine Empire, Russia, Serbia, Bosnia, Croatia, Italy and France. The Gnostic social-religious movement and doctrine originated in the time of Peter I of Bulgaria (927 – 969) as a reaction against state and clerical oppression of church. In spite of all measures of repression, it remained strong and popular.

The term "Bogomil" means "Dear to God" in Bulgarian. Bogomilism was a natural outcome of many factors that had arisen till the beginning of 10th century. It is difficult to ascertain whether the name was taken from the reputed founder of that movement, priest Bogumil or Bogomil, (Bulgarian поп Богомил where 'поп' [pop] means priest – Father – and his name Богомил translates as "Dear to God") or whether he assumed that name after it had been given to the whole sect.

The Bogomils were undoubtedly the connecting link between the cristian sects of the East and those of the West. They were, moreover, the most active agents in disseminating such teachings among all the nations of Europe. In the 12th and 13th century, the Bogomils were already known in the West as "Bulgari", i.e. Bulgarians (българи). In 1207 the Bulgarorum heresis is mentioned. In 1223 the Albigenses are declared to be the local Bougres, and in the same period mention is made of the "Pope of the Albigenses who resided within the confines of Bulgaria" (see below Nicetas, Bogomil bishop). The Cathars and Patarenes, the Waldenses, the Anabaptists, and in Russia the Strigolniki, Molokani and Doukhobors, have all at different times been either identified with the Bogomils or closely connected with them.

Bogomil's Doctrine

Bogomils accepted the teaching of Paul of Samosata, though at a later period the name of Paul was believed to be that of the Apostle; and they were not quite free from the Dualistic principle of the Gnostics.

They rejected the Christianity of the orthodox churches.

They preached the doctrine that St. Paul had taught that simpleminded men should instruct one another; therefore they elected their "teachers" from among themselves to be their spiritual guides, and had no special priests. It is tradition to believe that the Bogomils taught that prayers were to be said in private houses, not in separate buildings such as churches. Ordination was conferred by the congregation and not by any specially appointed minister. The congregation were the "elect," and each member could obtain the perfection of Christ and become a Christ. Bogomils refused to fast on Mondays and Fridays, and they rejected monasticism. It is also held that they declared Christ to be the Son of God only through grace like other prophets, and that the bread and wine of the eucharist were not physically transformed into flesh and blood; that the last judgment would be executed by God and not by Jesus; that the images were idols and the veneration of saints and relics idolatry.

The Bogomils taught that God had two sons, the elder Satanail and the younger Michael. The elder son rebelled against the father and became the evil spirit. After his fall he created the lower heavens and the earth and tried in vain to create man; in the end he had to appeal to God for the Spirit. After creation Adam was allowed to till the ground on condition that he sold himself and his posterity to the owner of the earth. Then Michael was sent in the form of a man; he became identified with Jesus, and was "elected" by God after the baptism in the Jordan. When the Holy Ghost (again Michael) appeared in the shape of the dove, Jesus received power to break the covenant in the form of a clay tablet (hierographon) held by Satanail from Adam. He had now become the angel Michael in a human form; as such he vanquished Satanail, and deprived him of the termination -il = God, in which his power resided. Satanail was thus transformed into Satan. Through his machinations the crucifixion took place, and Satan was the originator of the whole Orthodox community with its churches, vestments, ceremonies, sacraments and fasts, with its monks and priests. This world being the work of Satan, the perfect must eschew any and every excess of its pleasure. But the Bogomils did not go as far as to recommend asceticism.

They held the "Lord's Prayer" in high respect as the most potent weapon against Satan, and had a number of conjurations against "evil spirits." Each community had its own twelve "Apostles," and women could be raised to the rank of "Elect." The Bogomils wore garments like mendicant friars and were known as keen missionaries, traveling far and wide to propagate their doctrines. Healing the sick and exorcising the evil spirit, they traversed different countries and spread their apocryphal literature along with some of the books of the Old Testament, deeply influencing the religious spirit of the nations, and preparing them for the Reformation. They accepted the four Gospels, fourteen Epistles of Paul, the three Epistles of John, James, Jude, and an Epistle to the Laodiceans, which they professed to have. They sowed the seeds of a rich, popular religious literature in the East as well as the West. The Historiated Bible, the Letter from Heaven, the Wanderings through Heaven and Hell, the numerous Adam and Cross legends, the religious poems of the "Kaliki perehozhie" and other similar productions owe their dissemination to a large extent to the activity of the Bogomils of Bulgaria, and their successors in other lands.

The essence of Bogomilism is the duality in the creation of the world. This is exactly why it is considered a heresy. Bogomils explained the earthly sinful corporeal life as a creation of Satan, an angel that was sent to the Earth. Due to this duality, their doctrine rejects everything that is socially created and that does not come from the soul, the only divine possession of the human.

History

According to Slavonic documents, the founder of this sect was a certain priest Bogumil, who "imbibed the Manichaean teaching and flourished at the time of the Bulgarian emperor Peter" (927-968). According to another source, the founder was called Jeremiah (or there was another priest associated with him by the name of Jeremiah). This was the beginning of a revival of the sect, which proved loyal to the empire.

Synodikon from the year 1210 adds the names of his pupils or "apostles," Mihail, Todor, Dobri, Stefan, Vasilie and Peter. The Church in Bulgaria also tried to extirpate Bogomilism. Several thousand went in the army of Alexios I Komnenos against the Norman, Robert Guiscard; but, deserting the emperor, many of them (1085) were thrown into prison. Efforts were again put forth for their conversion; and for the converts the new city of Alexiopolis was built, opposite Philippopolis. The popes in Rome whilst leading the Crusade against the Albigenses did not forget their counterpart in the Balkans and recommended the annihilation of the heretics.

The Legend of Saint Gerard discloses that followers of Bulgarian Bogomilism were present during the early 11th century in Ahtum's realm, which comprised present day Banat. They invoked Archangel Uriel, whose name is common in amulets and magic rituals.

The Bogomils spread westwards and settled first in Serbia; but at the end of the 12th century king of Serbia burned them, persecuted them and expelled them from the country. Large numbers took refuge in Bosnia, where they were known under the name of Patarenes or Patareni. There, they were also brought into connection with the indigenous Bosnian Church, which was also considered heretical by the Pope and Byzantines.

From Bosnia, their influence extended into Italy (Piedmont). The Hungarians undertook many crusades in Bosnia, but towards the close of the 15th century, the conquest of that country by the Turks put an end to their persecution. It is alleged that a large number of the Bosnian Bogomils, and especially the nobles, embraced Islam. Few or no remnants of Bogomilism have survived in Bosnia. The Ritual in Slavonic written by the Bosnian Radoslav, and published in vol. xv. of the Starine of the South Slavonic Academy at Agram, shows great resemblance to the Cathar ritual published by Cunitz, 1853.

What is Catharism?

Catharism was a name given to a Christian religious sect with dualistic and gnostic elements that appeared in the Languedoc region of France and other parts of Europe in the 11th century and flourished in the 12th and 13th centuries. Catharism had its roots in the the Bogomils of Bulgaria. They also became influenced by dualist.

Like many medieval movements, there were various schools of thought and practice amongst the Cathari; some were dualistic, others Gnostic, some closer to orthodoxy while abstaining from an acceptance of Roman Catholicism. The dualist theology was the most prominent, however, and was based upon the complete incompatibility of love and power. As matter was seen as a manifestation of power, it was also incompatible with love. They did not believe in one all-encompassing god, but in two, both equal and comparable in status. They held that the physical world was evil and created by Rex Mundi (translated from Latin as "King of the World"), who encompassed all that was corporeal, chaotic and powerful; the second god, the one whom they worshipped, was entirely disincarnate: a being or principle of pure spirit and completely unsullied by the taint of matter. He was the god of love, order and peace.

According to some Cathars, the purpose of man's life on Earth was to transcend matter, perpetually renouncing anything connected with the principle of power and thereby attained union with the principle of love. According to others, man's purpose was to reclaim or redeem matter, spiritualizing and transforming it.

There is consensus that Cathars is a name given to the movement and not one that its members chose. Indeed, the Cathars had no official name, preferring to refer to themselves only as Bons Hommes et Bonnes Femmes (Good Men and Good Women). The most popular theory is that the word Cathar most likely originated from Greek καθαροί (Katharoi), meaning "pure ones", a term related to the word Katharsis or Catharsis, meaning "purification". The first recorded use of the word is by religious authority Eckbert von Schönau, who wrote regarding the so-called heretics in Cologne in 1181: Hos nostra Germania catharos appellat ("Our Germany calls them Cathars").

The Cathars were also sometimes referred to as the Albigensians (Albigeois). This name originates from the end of the 12th century, and was used by the chronicler Geoffroy du Breuil of Vigeois in 1181. The name refers to the town of Albi (the ancient Albiga), northeast of Toulouse. The designation is misleading as the movement had no centre and is known to have flourished in several European countries (from Catalonia in northern Spain, to Belgium, and from Italy to the Rhineland). Use of the name came from the fact that a debate was held in Albi between priests and the Cathars; no conclusion was reached, but from then on it was assumed in France that Cathars were supporters of the "Albigensian doctrine". However, few inhabitants of Albi were actually Cathars, and the city gladly accepted Catholicism during the crusade. The Cathars' beliefs are thought to have come originally from Eastern Europe and the Byzantine Empire by way of trade routes. The name of Bulgarians (Bougres) was also applied to the Albigenses, and they maintained an association with the similar Christian movement of the Bogomils ("Friends of God") of Thrace. Their doctrines have numerous resemblances to those of the Bogomils.

What is Albigensianism?

Officially known as heretics, Albigensianis were actually Cathari , Provençal adherents of a doctrine similar to the dualistic system of material evil and spiritual good (see Bogomils ). They held the coexistence of these two principles, represented by God and the Evil One, light and dark, the soul and the body, the next life and this life, peace and war, and the like. They believed that Jesus only seemed to have a human body. Albigensianism appeared in the 12th cent. and soon had powerful protectors. Local bishops were ineffectual in dealing with the problem, and the pope sent St. Bernard of Clairvaux and other Cistercians to preach in Languedoc, the center of the movement. In 1167 the Albigenses held a council of their own at Toulouse.

The Albigenses were extremely ascetic, abstaining from flesh in all its forms, including milk and cheese. They comprised two classes, believers and Perfect, the former much more numerous, making up a catechumenate not bound by the stricter rules observed by the Perfect. The Perfect were those who had received the sacrament of consolamentum, a kind of laying on of hands. The Albigenses held their clergy in high regard. An occasional practice was suicide, preferably by starvation; for if this life is essentially evil, its end is to be hastened.

They had enthusiasm for proselytizing and preached vigorously. This fact partly accounted for their success, for at that time preaching was unknown in ordinary parish life. In the practice of asceticism as well, the contrast between local clergy and the Albigenses was helpful to the new sect.

Albigensians (or Albigenses) are followers of a form of the Cathars; they took their name from the town of Albi in Languedoc in southern France. There and in northern Italy the sect acquired immense popularity. The movement was condemned at the Council of Toulouse in 1119 and by the Third and Fourth Lateran councils in 1179 and 1215, which opposed it not only as heretical but because it threatened the family and the state. St Bernard and St Dominic were its vigorous opponents. Between 1209 and 1228 the wars known as the Albigensian Crusade were mounted, led principally by Simon de Montfort.

Bogomils bishops

Nicetas (bulgarian bogomil Nikita), known only from Latin sources who call him papa Nicetas, is said to have been the Bogomil bishop of Constantinople. In the 1160s he went to Lombardy. His purpose was to reinforce the dualist beliefs of the Cathars of these regions, and, in particular, to throw doubt on the validity of their spiritual lineage or ordo, the sequence of consolamentum by which they were linked to the Apostles.

Mark, a moderate dualist, who then presided over the Cathars of Lombardy, belonged to the ordo of Bulgaria, which Nicetas impugned. Mark received consolamentum afresh from Nicetas, an absolute dualist who belonged to the ordo of Drugunthia or Dragovitia (in the southeastern Balkans), having received his consolamentum from bishop Simon of Dragovitia.

Nicetas then went on to Languedoc. In 1167 in the presence of Mark and other representatives of Cathar churches in Languedoc, France and Catalonia, Nicetas presided over the Council of Saint-Félix at which he renewed the consolamenta and confirmed the episcopal office of six Cathar bishops:

1. Robert d'Espernon, bishop of the French, i.e. of northern France

2. Sicard Cellarier, bishop of Albi

3. Mark, bishop of Lombardy, apparently synonymous with Italy

4. Bernard Raymond, bishop of Toulouse

5. Gerald Mercier, bishop of Carcassonne

5. Raymond de Casals, bishop of Agen

6. Simeon

Nicetas instructed the assembly that, just as the Seven Churches of Asia did not interfere with one another's independence, neither did the modern bishoprics of the Bogomils, and nor must the bishoprics of the Cathars. For more on the document on which this report is based, see Council of Saint-Félix.

At some later date, perhaps in the early 1180s, a certain Petracius came to Italy, following in Nicetas's footsteps, and threw doubt on the moral behaviour of Simon of Dragovitia, thus invalidating the ordo of Nicetas and all those whose consolamenta Nicetas had given or renewed. This was disastrous for the Cathar church of Italy, which was plunged into lengthy schism.

GNOSTICISM

In Classical Gnosticism, the historical continuum of the visible cosmos was regarded as a creation of inferior and anti-spiritual ruling powers - the Archons. As such they considered it a prison in which the spirit or Divine Spark is trapped in exile. They believed that the goal of existence is to extract the sparks trapped in matter, so that they can return to their true spiritual home. But the material elements, properly used, can assist us on the path to Gnosis. Yet there may be an element of truth to the myth of the Archons - the desire for power and authority over others may hinder not only ones own spiritual progress, but may also become an obstacle for those who submit to that authority. Thus, while following in the tradition of the Gnostic Churches of the past and present, such as l'Église Gnostique de France, l'Église Gnostique Universelle, Ecclesia Gnostica Catholica, Ecclesia Gnostica Ortodoxa etc., we embrace a more wider definition of Gnosis and inherit a colorful phantasmagoria of rites and rituals from the many gnostic traditions of the world.

The man we call Jesus is the Supreme Patriarch of the Gnostic Church. Jesus founded the Gnostic Church. This Church is open and accessible to those devout aspirants who awaken their consciousness, because it exists within the Three Amens, the Divine Trinity that palpitates throughout space, and finds its physical exponent within the soul of the man who self-realizes them. Jesus taught the methods to acquire gnosis, but when he delivered his doctrine it was not proper at that time to teach everything publicly, thus the esoteric teachings of Jesus are found in the ancient Coptic text The Pistis Sophia.

The Pistis Sophia is the Gnostic Bible and the words of the Adorable Savior of the World. The Pistis Sophia contains all the words of the adorable Savior of the world. It was written by the Apostles. Thus, all the Esoteric Christic instructions that Jesus Christ gave to his disciples on the Mount of the Olives and other holy places is written within this book. This book had been conserved in secret for many centuries. In this book, the Adorable One left an extraordinary, formidable body of doctrine. The Pistis Sophia Unveiled Modern Christianity can be traced back to St. Paul, when his sect of Gnosticism was selected as the major source for what became the New Testament. Contrary to popular belief, Paul’s teachings are pure Gnosticism. For these reasons Paul, the great Gnostic Hierophant stated the following: “I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able”. – 1 Corinthians 3:2. Now we can understand a bit clearer as to why Jesus spoke in parables, and why some were given the secrets and some not.

ECCLESIA GNOSTICA

Ordo Templi Orientis is a fraternal order that initially developed from the Rite of Memphis and Mizraim of Freemasonry (which is considered irregular by most Masonic Grand Lodges and Grand Orients) and includes Ecclesia Gnostica Catholica (which celebrates the Gnostic Mass). Originally O.T.O. was intended to be tied to and modelled on Freemasonry, but under the leadship of Aleister Crowley was reorganized based on the Law of Thelema as its central religious and organizational principle. O.T.O. also includes the Ecclesia Gnostica Catholica (E.G.C.) or Gnostic Catholic Church, which is the ecclesiastical arm of the Order. Its central rite, which is public, is called Liber XV, or the Gnostic Mass.O.T.O. claims over 3000 members in 58 countries.

Teachings and Doctrinal Orientation

While Christian based on Gnosis not creed/belief, the church considers itself part of the fellowship of Universal Christendom, that is part of the One Holy Catholic (Universal) and Apostolic Church.

The Ecclesia Gnostica is a liturgical orthopraxy rather than an orthodoxy. Liturgical practice is central to the existence of the church.

The church does not proselytize. There is not an exclusive claim of salvation, salvation is not dependent on participation in the church. Salvation is understood differently from that of mainstream Christianity. Salvation is achieved through Gnosis, described as "an inner 'knowingness,' a change of consciousness." Gnosticism is grounded in the experience of Gnosis, which is the salvific and revelatory experience of transcendence. The experience of Gnosis receives expression in the Gnostic Mythos which allows the Gnostic to amplify and assimilate the experience of Gnosis and also makes further experience of Gnosis possible.

The aim of instruction is not just one variety of the Gnostic Mythos, but the entire heritage of the Gnostic tradition.

Understanding of the Gnostic Tradition

While recognizing the very pluralistic and creative elements of ancient Gnostic teachings they are seen as embracing a set of common assumptions which form the core of the Gnostic tradition. The "brief and inadequate outline" of this core is further summarized below:

There is an original and transcendental spiritual unity which came to emanate a vast manifestation of pluralities. The manifest universe of matter and mind (psyche) was created by spiritual beings possessing inferior powers, one of their objectives being continued separation of humans from the unity (God).

The human being is a composite, the outer aspect being the handiwork of the inferior creators, while the "inner man" has the character of a fallen spark of the ultimate divine unity. Though these sparks slumber in their material and mental prison, there is a constant effort directed toward their awakening and liberation from the unity. Particularly honored for such aid is the emanation called Sophia (Wisdom). The awakening of the inmost divine essence is effected by salvific knowledge, called Gnosis.

Messengers of Light have been sent by the unity for the advancement of Gnosis in humans. The greatest of these messengers in our historical and geographical matrix was Jesus Christ. Jesus was a teacher, imparting instruction concerning the way of Gnosis, and he was a Hierophant, imparting Mysteries. These Mysteries (sacraments) are mighty aids toward Gnosis entrusted by Jesus to his apostles and to their successors. By way of the spiritual practice of the Mysteries (sacraments) and a relentless and uncompromising striving for Gnosis, humans can steadily advance toward liberation. The ultimate objective of this process of liberation is the achievement of salvific knowledge and with it freedom from embodied existence and return to the ultimate unity.

The church does not require the acceptance these teachings as a matter of belief. Yet states, "it is obvious that these teachings represent the distinctive contribution of the Gnostic tradition to religious thought and persons functioning within the tradition would find themselves in general agreement with them."

The Gnostic Church and its Branches

The two principal branches of the Gnostic Church are the French and the English. Of these, the French is the older and more widely disseminated. Long before there was a country named France, Gnostics were already present in that land. Gnostic groups of various kinds flourished in France throughout history, the best known and most numerous being the Cathar Church in the Middle Ages. French crusaders also came into contact with Gnostic groups in the Middle East and brought their teachings back to the French homeland, where these teachings were cultivated by generations of French devotees of the Gnosis in secret. This seems to have been the case with the Knights Templar, who, not unlike the Cathar Gnostics, were cruelly exterminated by the unholy alliance of the French crown and papacy.

The cruel massacre of the Cathars and of the Templars created a wide spread and long lasting resentment against the Roman Catholic Church, which resentment was extended to the monarchy as well. Every time the hold of the Roman Catholic Church weakened on the government of France, Gnostic and gnosticizing religious bodies emerged from hiding, only to be suppressed eventually by another clerical government. One of these incidents of emergence occurred in the late Nineteenth Century, when Jules-Benoit Doinel du Val Michel (Tau Valentin II), inspired by spiritual influences that appeared to have been of Cathar origin founded the French Gnostic Church, which by way of its various branches and under several names has functioned ever since. Primarily by way of its Haitian extension, this church came to establish itself in the United States as well, particularly within the last few decades.

Gnostic interest in the English speaking countries was initially restricted to secular avenues. The rise of the Theosophical Society in the last quarter of the Nineteenth Century brought some considerable attention to focus on the Gnostics. At the halfway point of the Twentieth Century, the British Gnostic, Richard, Duc de Palatine felt inspired to become a pioneer of sacramental Gnosticism for Britain and the United States. Having been consecrated as a bishop by the well known British independent Catholic prelate, Hugh George de Wilmott Newman, de Palatine proceeded to establish a sacramental Gnostic church both in England and in the United States. Bishop Palatine was acquainted with several French Gnostic bishops, and received encouragement and inspiration from them.

History

Ecclesia Gnostica Catholica descended from a line of French Gnostic revival churches that developed in the 19th century. At that time, these Gnostic churches were essentially Christian in nature. In 1907, Gerard Encausse, Jean Bricaud, and Louis-Sophrone Fugairon founded their own, simply called the Gnostic Catholic Church. Between the years of 1888-1891 while Gerard Encausse "Papus" and his associates P. Sedir and L. Chamuel were forming a Supreme Council to gather and unite Martinist Initiates from around the world, one Jules Doinel claimed special revelation from an apparition of the "Aeon Jesus" and two Bogomil Bishops (this in synchronicity with a rare find of an ancient Cathar document) established L'Eglise Gnostique Universelle. Many members of College of Albi Brethren (Cathars), the Gnostics of Carmel, the Johannites, and the Valentinians remained active within the structure of Masonic Chivalry, who were allied to many of the Rosicrucian fraternities.

Under the leadership of Tau Harmonius I (Constant Martin Chevillon) Patriarch and successor to Jean Bricaud (Tau Jean I) the Gnostic Ecclesia began to take her position of pre-eminence among other of the Continental Initiatic orders, to the extent that such orders as those of Martinism, Antiqua Ordo Rosicrucia and Memphis Misraim Rite of Masonry were in solid alliance with or under governance of the Bishops who composed the "Sanctuary of the Gnosis". On December 7th, 1906 in their Sanctuary of the Gnosis at the Prefecture of the Seine in Paris a Constitutional Synod was convoked to declare the doctrine of the Gnostic Universelle Ecclesia publicly before the world. Thus having met and accomplished the promulgation of Doctrine of a new Constitution for the Church, an array of dignitaries entered into commitment with the with the new Sanctuary of the Gnosis including the Grand Masters and Hierophants of the Ancient and Primitive Rites of Memphis and Misraim as well as several Orders of the Rose-Croix. Among those who clamored to its rolls were Doctor Krumm Heller (Tau Huirachoca), Rudolph Steiner and John Yarker to mention but a few.

In 1908, they gave O.T.O. Grand Master Theodor Reuss episcopal consecration and primatial authority in their G.C.C. Later that year, Reuss incorporated the Gnostic Catholic Church into O.T.O. after the original founders renamed their own church to the Universal Gnostic Church. The name "Ecclesia Gnostica Catholica" was not applied to the church until Crowley wrote the Gnostic Mass in 1913, which Reuss proclaimed to be the church's official rite. This marked the first time an established church was to accept the Law of Thelema as its central doctrine. Reuss then announced a new title for himself: the "Sovereign Patriarch and Primate of the Gnostic Catholic Church." In 1911 Papus signed a treaty under which he recognized the UNIVERSAL GNOSTIC CHURCH as the official Church of Martinism. By so doing, he linked the Order revived by him to the secular Western doctrine.

By 1946 the Ecclesia was able to spread its sphere of influence quickly to the Americas, Africa and far Asia. Furthermore the decade of the 1950's saw a healthy revival of the intimate association of the Ecclesia and its patrons in Templar, Rosicrucian and Egyptian Masonic Orders. The Sanctuary of the Gnosis had thus become so revived, reconstituted and rebroadcast. In 1979, Hymenaeus Alpha X° (Grady McMurtry) separated Ecclesia Gnostica Catholica from Ordo Templi Orientis, and made it into an independent organization, with himself at the head of both. However, in 1985, his successor, Hymenaeus Beta, dissolved the separate Gnostic Catholic Church corporation and folded the church back into O.T.O.

Worship and Spiritual Practice

Ecclesia Gnostica Catholica (E.G.C.), or the Gnostic Catholic Church, is the ecclesiastical arm of Ordo Templi Orientis (O.T.O.), an international fraternal initiatory organization that initially developed from the Rite of Memphis and Mizraim of Freemasonry. The word Catholic denotes the universality of doctrine and not a Christian or Roman Catholic belief set.

The chief function of Ecclesia Gnostica Catholica is the public and private performance of the Gnostic Mass, a eucharistic ritual written by Crowley in 1913. According to William Bernard Crow, Crowley wrote the Gnostic Mass "under the influence of the Liturgy of St. Basil of the Russian Church."Its structure is also influenced by the initiatory rituals of the Ordo Templi Orientis. Its most notable separation from similar rites of other churches is a Priestess officiating with a Priest, Deacon, and two Children. In addition to the Eucharist, baptism, confirmation, marriage, and last rites are offered by E.G.C.

About the Gnostic Mass, Crowley wrote, "... the Ritual of the Gnostic Catholic Church ... I prepared for the use of the O.T.O., the central ceremony of its public and private celebration, corresponding to the Mass of the Roman Catholic Church." It is the single most commonly performed ritual at O.T.O. bodies, with many locations celebrating the Mass monthly or more frequently. Most O.T.O. bodies make some or all of these celebrations open to interested members of the public, so the Mass is often an individual's first experience of the O.T.O.

Ecclesia Gnostica Catholica has a hierarchical structure of clergy, assisting officers, and laity which parallels the degree structure of the O.T.O. initiatory system. Before 1997, the two systems were more loosely correlated, but since then there have been strict rules concerning minimum O.T.O. degrees required to serve in particular E.G.C. roles.

Membership

Membership in Ecclesia Gnostica Catholica is similar to the Roman Catholic Church, with some important differences. As currently constituted, E.G.C. includes both clergy and laity. Clergy must be initiate members of O.T.O., while laity may affiliate to E.G.C. through baptism and confirmation without undertaking any of the degree initiations of the Order.

Novice clergy are initiate members who participate in the administration of E.G.C. sacraments, although they have not yet taken orders (i.e., been through a ceremony of ordination).

The first ordination in E.G.C. is that of the diaconate. Second Degree initiates of O.T.O. who have been confirmed in E.G.C. can be ordained as Deacons, whose principal duties are to assist the Priesthood.

The sacerdotal ordination admits members to the priesthood. Sacerdotal ordinands must hold at least the K.E.W. degree of O.T.O., a degree only available by invitation. The Priesthood is responsible for administering the sacraments through the Gnostic Mass and other ceremonies as authorized by their supervising Bishops.

The Priesthood is supervised and instructed by the Episcopate, or Bishops. Full initiation to the Seventh Degree of O.T.O. includes episcopal consecration in E.G.C. The Tenth Degree Supreme and Holy King serves as the Primate or chief Bishop for any country in which O.T.O. has organized a Grand Lodge. The Frater (Soror) Superior of O.T.O. is also the Patriarch (Matriarch) of the Church, with ultimate authority over the clergy.

The similarity of the titles of the various E.G.C. offices and ranks reflects some common history with Christian churches. However, E.G.C. does not administer Christian sacraments, and has no Christian ecclesiastical standing.

Rituals

The principal ritual of Ecclesia Gnostica Catholica is the Gnostic Mass, a Eucharistic ceremony written by Aleister Crowley in 1913. Theodor Reuss produced and authorized a German translation in 1918.

The text of the Gnostic Mass makes reference to ceremonies of baptism, confirmation, and marriage. The Bishops of the contemporary Church have developed rituals for all of these purposes, as well as infant benedictions, exorcisms, consecration of holy oil, funerals, and home administration of the Eucharist to the sick.

Although some Gnostic Masses are held privately for initiates only, there is nothing secret about E.G.C. rituals as such, and they are commonly open to the public.

Saints of Ecclesia Gnostica Catholica

The Gnostic Saints of Ecclesia Gnostica Catholica are a series of historical and mythological figures.

Two Gnostic Saints have been officially added to the original list. William Blake was so recognized. Giordano Bruno was more recently added to the list.

The Gnostic Creed

A creed is a statement of belief — usually religious belief — or faith. The word derives from the Latin credo for "I believe". The creed of Ecclesia Gnostica Catholica — also known as the Gnostic Creed —i s recited in the Gnostic Mass, during the Ceremony of the Introit.

The text of the Creed is as follows:

"I believe in one secret and ineffable LORD; and in one Star in the Company of Stars of whose fire we are created, and to which we shall return; and in one Father of Life, Mystery of Mystery, in His name CHAOS, the sole viceregent of the Sun upon the Earth; and in one Air the nourisher of all that breathes.

And I believe in one Earth, the Mother of us all, and in one Womb wherein all men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name BABALON.

And I believe in the Serpent and the Lion, Mystery of Mystery, in His name BAPHOMET.

And I believe in one Gnostic and Catholic Church of Light, Life, Love and Liberty, the Word of whose Law is THELEMA.

And I believe in the communion of Saints.

And, forasmuch as meat and drink are transmuted in us daily into spiritual substance, I believe in the Miracle of the Mass.

And I confess one Baptism of Wisdom whereby we accomplish the Miracle of Incarnation.

And I confess my life one, individual, and eternal that was, and is, and is to come.

AUMGN. AUMGN. AUMGN."

The Secret Orders and The French Gnostics

When the French Gnostic Church was founded (or revived) by Bishop Jules Doinel (Tau Valentin II), the secret orders were still a matter of great interest and controversy. One of the Bishops consecrated by Bishop Doinel was Dr. Girard Encausse, known by his literary pseudonym as Papus. (His ecclesiastical name was Tau Vincent.) Papus was both a prolific writer and the reviver-reorganizer of the Martinist Order. One of the later leading figures of the Gnostic Church, Jean Bricaud (Tau Johonnes), a prominent Martinist, established a formal association between the Martinist Order and the Gnostic Church that, with some modifications, has endured to the present day.

As it appears to an historian's eye, the close association of the Gnostic Church in France with Martinism and also with certain forms of Masonry, such as the Rites of Memphis and Mizraim, brought two principal benefits to that Church. One of these was theoretical, the other practical:

1 ) In matter of theory, or theology, these associations brought certain ideologies to the Gnostic Church which proved useful. One needs to keep in mind that at the outset of the twentieth century very little reliable information about Gnosticism was available. The book Pistis Sophia had just been translated by G. R. S. Mead and its contents were utilized by the early French bishops, but otherwise they had to rely on the hostile and confused writings of the Church Fathers. Thus the Neo-Gnostic mythos of Martinez de Pasqually and the esoteric Christian mysticism of Louis-Claude de St. Martin served as welcome theoretical underpinnings for the sacramental practice of the Gnostic Church. In 1911 Papus signed a treaty under which he recognized the UNIVERSAL GNOSTIC CHURCH as the official Church of Martinism. By so doing, he linked the Order revived by him to the secular Western doctrine.

2 ) The practical benefits arising to the Gnostic Church by way of its Martinist and Masonic associations were related to the ever turbulent political climate of France. Throughout its modern history, France generally professed religious freedom. Still, this freedom seldom extended to small heterodox religious movements. These were usually called "Sects" (equivalent to "Cult") and harassed or repressed. Masonic and Martinist lodges on the other hand, always garnered a measure of respectability and acceptance. [The sole exception to this rule being the period of the Vichy government during World War II. This government persecuted the secret orders along with "Sects" such as the Gnostic Church. One of the sad consequences of this was the Martyrdom of Constant Chevillon (Tau Harmonius; International Grand Hierophant of Ancient and Primitive Rite of Memphis Misraim) in 1944.] In relatively normal times, however, the Gnostic Church enjoyed the protection of the secret orders, conducting its services in Masonic Lodges (Memphis Misraim Lodges) and similar places.

When John Yarker died in 1913, Encausse was elected as his successor to the office of International Grand Hierophant (international head) of the Antient and Primitive Rite of Memphis and Mizraim. By 1913, Papus was associated with the: OKR+C, R+C de Orient, Martinist Order, Order of Elus Cohen, Memphis+Mizraim, Rite of Swedenborg, O.T.O., Hermetic Brotherhood of Luxor, Gnostic Church (Église Gnostique). l'Initiation, Encausse's journal, was the "Official Organ of the Memphis and Mizraim Rites and the O.T.O. in France. Encausse and Reuss engaged in a fraternal exchange of authority: Reuss receiving episcopal and primatial authority in l'Église Catholique Gnostique and Encausse receiving authority in the Rites of Memphis and Mizraim.

In order to build up the Spanish Gnostic Church, Tau Ogoade-Orfeo I moved to Spain in 1919, and in 1921 consecrated his successor in Europe for the Spanish Gnostic Church-Rite of Memphis-Misraim occult system. For under the combined influences of the O.T.O., Martinism, Gnosticism, and Voudoo — not to mention the Fraternitas Lucis Hermetica—the Spanish and Haitian branches of the Rite of Memphis-Misraim gave up entirely their quasi-Masonic character and became completely esoteric and Gnostic orders of magic, i.e., The Gnostic and Esoteric Order of Misraim, or of Egypt and the Gnostic and Esoteric Order of Memphis, within the larger, totally occult and much more ecclesiastical "Ancient and Primitive Rite of Memphis-Misraim." This point must be emphasized because there are other branches of the Rite of Memphis-Misraim which claim to continue a Masonic character, while this branch is only interested in continuing the Gnostic and apostolic succession and the magical currents of initiation. In 1930, "La Couleuvre Noire" and the O.T.O.A. were made departments of the Rite of Memphis-Misraim, together with the Gnostic Church and the Fraternitas Lucis Hermetica in Spain and Haiti. The succession of the esoteric Voudooists and the O.T.O. successions were united by Gnosticism, in the magical Rite of Memphis-Misraim.

Templar Church was also linked to the Memphis-Misraim Rite and an Albigensian Church. Ordre Kabbalistique de la Rose Croix (the Cabalistic order of the Rosy Cross) (K.R.C.) was founded in Paris 1888, with Count Stanislas de Guaita as the first Grand Master. It co-operates in some degree with the Order of the Rites of Memphis-Mizraim and the Martinist Order.

After Encausse's death in 1916, the Martinist Order, and the French sections of the Rites of Memphis and Mizraim and the O.T.O. were briefly headed by Charles Henri Détré (Teder) - International Grand Hierophant. Détré died in 1918 and was succeeded by International Grand Hierophant Bricaud. The successors of Papus were International Grand Hierophants: Charles Detré (Tedér), Jean Bricaud, Constant Chevillon, Charles-Henry Dupont and Robert Ambelain. In 1939, Jean Bricaud passed to the Eternal East and was followed by Chevillon. At the death of Jean Bricaud, C. Chevillon took up the torch and definitively cut the relation between the Rite of Memphis Misraim and the Elus Cohen. In 1944, Chevillon was murdered by the French collaborationists of nazional-socialism and was followed by Dupont. And, in 1960, Ambelain succeeded Dupont. In 1960 the government of the Gnostic Church of Mempnis-Misraim was given to Docteur de Sanchez y Marraga.

Since 1966, as the influence of the Gnostic Church has become world-wide, Docteur Jean-Maine had been able to rule The Rite Ancient et Primitif de Memphis-Misraim, assisted by Michael Bertiaux and the other Gnostic patriarchs. In 1970, Hector-Francois consecrated Docteur Bertiaux as the Sovereign Grand Master of the O.T.O.A. This grade is usually held by the assistant to the Grand Hierophant of the Rite of Memphis-Misraim. On January 18, 1966, an American Martinist, Tau Ogoade-Orfeo IV (born January 18, 1935), was consecrated to the episcopate for the Rite of Memphis-Misraim.

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