The Johannite Gnostic Mass

A Sacramental and Magickal Consideration

In this essay, I will be breaking down the central rite of the Apostolic Johannite Church, in both magical terms and sacramental terms. More often than not, I will be referring to the Magical Aspects of the Rite, as the Sacramental aspects are well known. Where they intertwine, however, I will draw attention.

The Lighting of the Candles

The Johannite Gnostic Mass, like the Gospel of John, has many instances of things with multiple applications and meanings, both with equal validity, inwardly and outwardly. The lighting of the Candles in the JGM is the Entrance Rite for the Mass and the gathering of the community, however it is also much more.

The Lighting of the Candles considered from a magical standpoint, is the path of the Initiate (an analogy can be drawn nicely with the Friary of the AJC itself.)

" In the name of Light arising do we summon Raphael, the Healer, guardian of Air and Wind and Tempest, to guard this Chamber and witness the acts here taken. Come mighty Raphael, and grace us with thy presence."

This corresponds to the degree of Initiate with in the Friary. It is the gentle rousing of the human being to gradual awareness and marks initiation in its truest sense, a "beginning."

" In the name of Light increasing, we summon Michael, the Defender, Lord of Fire and Prince of the Legions of Heaven. May he guard this Chamber and give due witness to the acts here taken. Come, mighty Michael, and grace us with thy presence."

This corresponds to the degree of Adeptus Minor, wherein the being works toward the increasing and manifesting of his initiation and the beginning of Adepthood.

"In the name of Light descending, we likewise summon Gabriel, Lord of Water, Heavenly Herald, who didst bring glad tidings to Our Blessed Lady. May this Chamber be guarded and our acts here witnessed. Come mighty Gabriel, and grace us with thy presence."

While the Adeptus Minor contains the formula of increase, the Adeptus Major is a result of descent. The Sacred Flame, The Holy Spirit, The Holy Guardian Angel. This descends from without to within and within to without. In biblical terms, this is the event manifested during Christ's baptism by John. The Descent of the Spirit unto Adepthood.

"In the name of Light returning, we also summon Uriel, Dark Lord of Earth, who bringest all at last unto the Nether Shore, Companion of all who offer up their lives in the defense of others, guard this Chamber and witness the acts here taken. Come, mighty Uriel, and grace us with thy presence."

If the Light descending embodies the Sacred Flame and the Holy Guardian Angel, then the Light Returning embodies something much, much more. This can be likened to the Transfiguration of Christ and/or the Resurrection and is nothing less than the return of the human being unto his original condition, a Master of the Temple.

It is also important to note that one cannot be an Adept 24-hours a day, nor can one be a Master 24-hours a day. Adeptship is marked by flashes of understanding, whereas Mastership is marked by flashes of being.

Contained therefore in the beginning of the JGM is the synthesis of the entire path of the Initiate. Just like the Gift of Tongues, whereby something is heard to everyone in their natural language, so the Eucharist is the Crowning and Key rite in all the degrees, each according to its nature, though only understood as such within the III°+. This is because it embodies and represents the arising, the increase, the descent and the return. You can also compare the Mass and the Path of the Initiate unto the life of the Christ himself.

I°	The Arising	His Birth
II°	The Increasing	His Ministry
III°	The Descending	His Sacrifice
IV°	The Returning	His Resurrection

Like the Eucharist, which is the key Rite for all degrees, each according to its own nature, so this opening readies not only the priest but prepares and welcomes Initiate and Non-Initiate alike, each according to his or her own nature.

In the Private version of the Johannite Gnostic Mass, the First Enochian Key precedes this opening, which is that of spirit. Preceded by the balancing action of the Gnostic Cross, this, in turn, draws down Spirit (in the form of the HGA) and then is distributed and is used to activate the elements (and the associated formulae of initiation).

The Entrance Rite considered from both perspectives (Public and Private) very much shows itself as a sacramental mystery. That is to say, it has an outward sign and an inward meaning.

Invocatio

The Invocatio is found only the private version. It is the second form of the formula begun with the Gnostic Cross, that of preparing.

The main portion of the first Invocation consists of the Second Enochian Key. This in itself marks the beginning of the formula proper as opposed to the beginning of the celebration. The principles of beginning and of initiation are echoed by the fact that while the gifts are being prepared, the key is used.

Within the majority of the Western Magical Tradition, the second Key is attributed to letters E.H.N.B, which are the first letters of the names on the Tablet of Union or Spirit. This signifies, like the first key after the Gnostic Cross, the reception and beginning of the decent of the Spirit (and once again the HGA, with which the ritual is being performed).

The Introit

Within the Introit is the return of the first key. This is not repeated to reaffirm the invocation of the Spirit at the beginning but to confirm. Like confirmation is to baptism, the magical invocation contained within the Introit seals and completes the first invocation within the Entrance Rite. This is not to say that the Invocation of the Spirit in the first is incomplete, rather, this is to indicate that the preparation is complete.

The Act of Faith

In the act of faith we have the Gnostic Statement of Faith. This solemn and powerful statement sets the mind towards the task that approaches. This is important, as it is essentially a pause in the main magical and sacramental action. This seeks to regroup and refocus the mind of the Magician especially before the major magical and sacramental actions of the Offertorium and the Anaphora, which require both focus and awareness.

The Offertorium

It is interesting that this section should follow the Act of Faith, especially because this portion of the JGM embodies in itself a key aspect of Gnostic belief, that of the Divine Spark. The Offertorium traditionally is the part in the Mass whereby the bread and wine are presented to God before they are consecrated.

How does this fit in with the Divine Spark?

"The Grail, offered unto God, charged with the Elements, truthfully, is none other than the Magician himself. The Quintessence merged with the Elements"

This aspect is within us from the beginning. It is only through realization and understanding that the Divine Spark becomes The Sacred Flame itself.

It is our goal to return the Divine Spark unto God, either through Union with the Godhead or through Apotheosis. The Offertorium, in the JGM, is nothing less than the Act of Faith put sacramentally and magically into practice. This pattern and path of the Initiate moves hand in hand with my analysis of the Introduction. Expanding our table then:

I°	The Arising	His Birth	Beginning of the Divine Spark
II°	The Increasing	His Ministry	Awareness of the Divine Spark
III°	The Descending	His Sacrifice	The Divine Spark transcends itself through understanding and is realized as the Sacred Flame
IV°	The Returning	His Resurrection	The Magician transcends himself and is the Sacred Flame

In the Offertory of the Public Rite, we also find the same underlying principle of mingled nature and merging of human and divine natures within the pouring of the water into the wine.

The Preface

The Preface in the JGM Private Mass fulfills, in a sense, the same purpose as the Offertory of the Private Rite. In the Offertory, the Inner aspects of the Grail and Elements are brought into sync and in line with the Magician. In the Preface, the Outer Aspects of the Grail and Elements are brought into sync and in line with the Magician through the joining with, and in the chorus of praise with the Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Princedoms, Archangels and Angels. This, in combination with and following the Offertory, is truly the Preparation for the Anaphora, as both Inner and Outer aspects are united within themselves and with each other, thus providing both the proper state of mind, as well as being conducive to the magical aspect of the Anaphora and the manifestation of the Holy Guardian Angel.

The Anaphora

The Anaphora is the centerpiece and crown of all Masses, with the Mass being the crown of all the Sacraments. It is during this prayer of consecration and memorial and the recitation of the Master's words that the Bread and Wine are consecrated by Divine Power to become the Body and Blood of the Master.

The ability to perform such resides in the mark passed on by valid transmission of the lines of Apostolic Succession and thus extends from Christ himself. However, what of the Private Rite and the III°+ who would perform the Rite?

The idea that the Mass is a Magickal Rite is heretical in the Roman Catholic Rite, those non-Roman Rites in Union with the Vatican, as well as in many other Rites within the broad spectrum that is the "Catholic" Church. The Mass is celebrated and consecrated only by Divine Power, anything less or outside of this and it would not only be illicit but also invalid. Is this to say that the Private Rite of the JGM is illicit and invalid? Absolutely not. Why? The Holy Guardian Angel.

The Holy Guardian Angel (hereafter referred to as the Sacred Flame) is the focal point of the Western Esoteric Tradition. It is the true contact point between Man and the Divine (both within and without the nature of the Magician and the subjective and objective aspects of the Magician).

The Sacred Flame is in itself Divine Manifestation and Revelation all in the same breath. Unto Adepts- Revelation. Unto Masters- Manifestation as actualized Being.

It can be achieved through magick but it transcends magick. It can be achieved through mysticism, but transcends mysticism. It is the Supreme Sacrament, and at the same time mirrored in all Sacraments… but is not limited to or by them. It is the indelible mark.

The Sacrament of the Mass (as contained within the Private JGM) is consecrated by Divine Power as contained and transmitted via the Sacred Flame and Noetic Apprehension.

This is not to say the source of this consecration is any different than the one effected through the 'Sacramental' rite. The ability to consecrate and perform the Mass as contained and transmitted via Apostolic Succession, originates with the Master, who perfected the Sacred Flame when he experienced the great Transcendence of the Cross. The same Source moved through two paths, yet intertwined.

"I and my Father are One"

This does not take away from or diminish the Grace conferred by the reception of Valid Holy Orders. Rather, it compliments and increases their state of being, as the reception of Holy Orders compliments and increases the state of being for one who has established a connection with the Sacred Flame.

This is why the successful working of the Sacred Flame is required for Priestly Ordination in the Apostolic Johannite Church, a decidedly "magickal" Rite of the Catholic Church.

In the Apostolic Johannite Church, not all Adepts are Priests, but all Priests are Adepts and as such, are capable of assisting those on their path towards Noesis, not just as Magicians but as living Sacraments, in which one thing is seen but another is understood.

The Breaking Of The Bread

The Breaking of the Bread reminds us of the tasks ahead once Noesis is first achieved. That of service. The Master achieved the Sacred Flame and then turned it to the service of humanity. As such, we must unite, break and distribute our energies to those who will come after us. We are reminded of the saying "Our attainment is the property of those who will come after us."

Communion

Communion for the Priest and Noetic Magician is a continual renewal of our connection to the Divine. For the Magician who is just embarking on the path to completion of the Great Work, however, it is a preparation for things to come and is shadowed forth by the words of the JGM that says:

"Be what you see, receive what you are"

The Concluding Rite

"From my circle here, may the Light be spread throughout the world."

If the Body and Blood are consecrated and broken/poured out at the Altar, then it is the Concluding Decree that establishes (as the culmination of the Mass) the Path that we are to take.

The expansion of Being of humanity is not made at the Altar alone, but rather is begun there.

In Conclusion

The Johannite Gnostic Mass helps to achieve that which is implied by its name, Gnosis. For those who already lead a Sacramental and religious life, it will enhance and increase this. For those who lead a strictly magickal life, it will open to them vistas of the Sacramental Universe.

It is the Supreme Rite of the Friary and contains, unites and transcends all other techniques.