Gocl the Father and God the Mother

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Earlier, we spoke about Adam Kadmon and Adam Ha-Rishon, the primordial human being and supernal human being. According to the Kabbalah, this Adam is the image and likeness of God and is an androgynous being. Thus, Adam being the image and iikeness of God. we must assume God is also androgynous being. Thus, God is beyond all gender association whatsoever—hence God is pure divine being, beyond all duality such as male and female. Yet Adam the androgynous being, was divided into male and female, Adam and Eve, and Adam and Eve are also said to be the image and likeness of God. Thus, we may speak of the male and female aspects of consciousness and the male and female aspects ot divine being.

It is interesting that, of all world wisdom traditions, Judaism, Christianity, and Islam are the only ones to speak of God exclusively in masculine terms. While they swiftly point out that God is beyond gender when called upon this obvious imbalance, nevertheless they continue to speak of God as "He" and "Him." Although in Jewish mysticism there are dialogues about the Holy Shekinah, which is considered the feminine presence and power of God, still there is not a true coequality between the male and female aspects in Jewish orthodoxy. Likewise, though among orthodox traditions of Christianity the Virgin Mother is ho ored, she is not placed equal to the all-male trinity of the Father, Son, and Holy Ghost. Gnosticism, however, holds a very different view.

if one researches the words for "Spirit" in Hebrew and Greek, one will find that in Hebrew it is actually a feminine word, and in Greek it i-neuter, having no specific gender , -ociation Thus, the choice among orthodox and fundamental Christians to speak of the Holy Spirit as male is a distortion of the actual languages of the Scriptures. Recognizing this, when the model of the Holy Trinity is used among Gnostic Christians, the Holy Spirit is spoken of as female and is often called the Moth Spirit.

Teachings on the Trinity do appear in the Sophian tradition, and m prayers and invocations, one often hears the phrase "the Living Father Spiritual Sun, and Mother Spirit. Yet, as much as speaking of the "Trio ity, Sophians also speak of the Tetrad—the Father, Mother, Son and Daughter. This is reflected in the divine name Yahtveh, which is con. posed of four letters (YHWH), the first letter corresponding to the F;. ther, the second to the Mother, the third to the Son, and the fourth to the Daughter. Essentially, these are four manifestations of the One life power expressed through divine personifications. The importance of this among Sophians is basically the same as the importance of a female image of enlightenment—the inclusion of men and women alike in Christ consciousness. Yet, it is also important because it reflects truths of the divine in creation and in the human experience. There are distinctly masculine and feminine aspects of the divine in the magical display we call reality, and in our own consciousness. Thus, as much as speaking of God the Father, Sophians speak of God the Mother, and as we have already seen in our exploration of Yeshua and Mary, the Son and Daughter of the Human One are coequals in Sophian teachings.

There are no images of God the Father in Sophian tradition. The Father represents the transcendental aspect of God, which is formless, nameless, and only known through God the Mother, which is the immanent aspect of God. The Father is the Great Uninanifest and the Mother is All Manifestation. Thus, the Divine Mother is God ever near to us—as near as our breath, the beat of our hearts and our very bodies, material and spiritual. She is the AII-in-All according to the Sophian teachings, and being the matrix of creation and the archetypical principle of form, images of the Mother abound It is said that, while Yeshua taught the mysteries of God the Father, Mary taught the mysteries ot God ike Mother—for the nature of the Father is Logos-Word and the nature of the Mother is Sophia-Wisdom.

The Father and the Mother are represented by two distinct divine names in Hebrew. Typically, the Father is Yahweh, the force or One life-power: the Mother is Elobim, which is the matrix of the life-power or the many forms, both archetypal and actual, that the life-power assumes. Elohim is a very interesting Hebrew -word, for it is composed of a feminine noun and masculine plural, implying Goddess and God and, yet more, the One become Many—hence singularity and multiplicity as a simultaneous truth. In effect, it alludes to all creatures and,, specifically, to human beings as quantum manifestations of the One. the Holy Father-Mother. Elohim is the principal divine name used in the Book of Genesis, appearing thirty-two times in the story of creation. Thus, while the Father may be said to conceive creation in the Mother, it is the Divine Mother who gives birth to creation and is. in fact, God the Creator.

In teachings about God the Mother and God the Father, schools of pagan and Christian Gnosticism meet in perfect harmony. Yet, in speaking about the Father and Mother, Christian Gnostics arc not so much speaking about a Cod and Goddess as much as the mas~ Mine and feminine aspects of the One God, which is both Mother and Father but is also transcendent of Father and Mother. Through Cod me Mother, Sophians are speaking of the divine within creature and creation. Through God the Father, Sophians are speaking of God ever beyond creature and creation. Yet God in creation and God beyond creation are the same God, the Holy One of being.

This unity is reflected in the divine name Ebeieh,' which means "I am" or "I shall be,' of which both Yahweh and Elohim arc extensions—the force of divine being and the form of divine being, respectively. Because everything is the manifestation of the One being-consciousness-force whether speaking in terms of force or form, God the Father and God the Mother are the same in essence—divine being-consciousness-force.

With this in mind we can now explore some of the ideas and teachings on the Divine Mother in the Sophian tradition and seek to gain some sense of the experience of God the Mother in the spiritual life and practice of Christian Gnostics.

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End of Days Apocalypse

End of Days Apocalypse

This work on 2012 will attempt to note them allfrom the concepts andinvolvement by the authors of the Bible and its interpreters and theprophecies depicted in both the Hopi petroglyphs and the Mayan calendarto the prophetic uttering of such psychics, mediums, and prophets asNostradamus, Madame Blavatsky, Edgar Cayce, and Jean Dixon.

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