Sophian Cosmology of the Thomas Cross

Updated: Sep 6


St. Thomas Cross: Carved in granite, contemporary.

Possibly a close replica of the original carved by St. Thomas.



The St. Thomas Cross:

Cosmological Map of Sophianic Plan

for the Awakening of Our Divine Nature


The Thomas Cross is a relic from the New Revelation of Wisdom presented by the Deep Christ in the 1st century CE that survived the disinformation campaign of the Christian orthodox tradition. This is not a cross of Christ’s sacrifice but rather is a map showing the grand story of Sophia’s descent and the task given to humanity: to awaken that Divine Spark Within that was planted inside of us from our inception.


St. Thomas is a key figure in the mystery of the Deep Christ whose story has been almost completely shrouded by the narrative of the orthodox Christian church. In the Gospel of John, he is primarily known as the Apostle who doubted that Jesus was not only hung but ascended from his crucifixion. This is clearly a cover story that obscures the great role that Thomas played in carrying to distant lands the Deep Christ's cross of the Sophianic cosmology.


According to records kept by the current Nesrani Church, St. Thomas first came to Northern India ~40 CE into the court of King Gondophares. In 52 CE, the St. Thomas Christian community records him arriving in the Kerala region in Southern India. There, he spent twenty years establishing seven churches, bringing the Syriac language as part of the church ritual, until he was killed, allegedly, by a Hindu priest.


When the Portuguese Vasco de Gama and his fellow explorers arrived in Kerala in 1498, they found a network of Thomas Christian churches, all having one item on their alters, known as the Cross of St. Thomas. The oldest of these crosses they uncovered was believed to be the stone Thomas himself carved and was clutching when he was killed.


Contemporary Wooden Cross of St. Thomas

from the Nesrani Christians in Southern India


Interpreting this image of a Thomas Cross, from the top center, there is an emanation that lands on two pillars, with exploded clouds of energy. This could be representing the 12 aeons of the Pleroma that then intermingle from Light to materiality as it enters into the “midst” of the transitional 13th aeon. This is all above the crossbar, in the Region of the Right. Then, this Light energy enters into the materiality in what is called the Region of the Left, as signified by the pillars.


From above, a bird descends into a ball on the top of the cross. This invokes the key theme of the Great Emanation as found in the very first sentence of the Pistis Sophia, “…in the second space of the First Mystery which is before all mysteries, -- the Father in the form of a dove” (PS:1). This bird is likely equated with the dove, a symbol of the Holy Spirit, the feminine aspect of the divine emanation, the higher Sophia. The ball could equate to the program of the Sophianic seeding of the Divine Spark as it was brought down from the Pleroma and into the Regions of the Left.


At the ends of the crossbars are a larger and then a smaller ball. This, I believe, equates to the idea of the fruit on the tree and even inside the fruit, the seed, or the Divine Spark. This recalls the Simonian notion of the Tree and the Fruit in the Great Revelation. Let’s revisit this passage.


“But as for the fruit of the tree, if its form is perfect and it assumes the true shape, it is gathered into the storehouse, not thrown into the fire. For the fruit is produced in order to be stored away, but the bark of the tree, having served its purpose is destined for the fire, as it was produced for no purpose in its own right but only to protect the fruit” (Great Revelation).


This tree and fruit, I believe, are metaphors for our physical and spiritual bodies accordingly. The ephemeral physical body gives rise to the spiritual body. This whole cross image even goes further by identifying the seed within the fruit, that spark of the latent fire from the heavens which was planted into the human form here in these lower regions of creation that can give birth to our body of light.

Base of the St. Thomas Cross


The lowest section at the base of the Thomas cross is highly significant. If this cosmic map of the Great Emanation equates to the Kabbalah’s Tree of Life, then this bottom section would be in the position of the Malkuth, the Kabbalah’s 10th sephiroth, earthly home to the shekinah. The classic interpretation of this part of the cross is that it equates to the lotus flower, a prominent Hindu religious symbol common to this region in southern India. However, if viewed according to a Thomas-Deep Christ model, this may well represent an explosion of divine Light from within the small indwelling seed/spark.


The “Living Jesus,” not the one hanging from the cross, said, “Blessed is he who has crucified the world, and who has not allowed the world to crucify him” (IE). Forego the glut of temptations of physical pleasure that numb our ability to access the ultimate pleasure, the awakening of our essential Divine Spark Within.


This Thomas cross seems to illustrate that the Holy Light within us is made of the same stuff as the fire of Ein Soph Or, the Great Power, that radiates from the Source, carried down into materiality by the Sophianic Holy Spirit. Incredibly, this may be the earliest illustration of what both Thomas and the Deep Christ meant by the phrase, “Bring forth what is within you.”