Above we made mention of the divine presence and power within and behind all spiritual lorces, whether divine, admixed, or demonic forces. This presence and power is God the Mothi.;, for in Sophian teachings, she is the immanent aspect of divine being. Thus the Mother has both bright and dark manifestations,- she is the matrix of creation. In effect, her "body" is the supernal abode, the heavens, the earth, the entire domain of the demuirgos and archons, and even the infernal regions. Every manifestation of being-consciousness-force is the Mother.
This is reflected in teachings on the seven aspects of the Holy Bride who as the Daughter is the image and likeness of the Divine Mother.
I. Phis is the name of Cod spoken to the prophet Moses at the burning bush. Exodus 3:14
There is Our Lady in Red:, the Holy Bride proper. Then there are three bright faces-. the Maiden of Light, Mother of the Royal Blood., and Crone of Ageless Wisdom. Likewise, there are three dark faces called Lilith, Naamah and lggaret, which are the Mistress of Nigh:, Queen of Demons, and Hay of Chaos, respectively In a similar way, the Divine Mother has many faces and names, peaceful, blissful, and wrathful.
Cod the ¡V other is the divine presence and power we encounter and experience within and behind everything, whether in the material world or the inner dimensions of the spiritual world. How we experience the divine presence and power is dependent upon our own state oi consciousness. Thus in speaking about the Judgment, or the peaceful versus wrathful manifestations of Cod, Gnosticism is not speaking about anything outside or separate from ourselves. It i. speaking about how cur own consciousness arises—our own experience of the reality-truth-continuum." Thus, the appearances of the Divine Mother are related directly to how being-consciousness-force is manifest in creatures or sentient beings, and reflects the state of the sotil experiencing her. The Divine Mother never changes, for she is at one with the Father and is therefore transcendent. Yet involved in creatures, creation, and the realm of becoming, she is ever changing, because all things in creation are constantly changing. It is in this sense that Sophians speak oi the various races of the Divine Mother, both bright and dark.
We can contemplate this in the following way: €ve:y person has some:hing of the divine presence and power within her- or himself and is an expression of the One life-power. Every person is a unique and individual manifestation of the One being-con •ciousness-force. This is equally true of persons such as Mahatma Gandhi or Adolph Hitler—a good and righteous human being or an evil and wicked human being. Because the Divine Mother is the expression of the life-power within, and behind these appearances, on a basic level they are
2 A title ofter used to indicate St. Mary Magdalene
3. A common Sophian term for the metadimensiona! display of consciousness or "creation"
both appearances of rhe Mother—one relatively enlightened and the other fundamentally ignorant. The divine presence and power is the same in essence. Yet, in manifestation, these two expressions of the life-power could not be more radically different or opposed to one another. Given the state of consciousness in Gandhi and Hitler, the former would inherently be prone to experiencing the Divine Mother in her peaceful and blissful manifestations and the latter would be likely to experience her fierce or wrathful manifestations—her bright face and her dark face, respectively.
But the issue of the bright and dark Mother is far more subtle and sublime than this, for her bright and dark faces are not necessarily manifestations of good and evil or things angelic versus things demonic. Her faces are also related to natural processes of life and to the various stages in the self-realization process. Birth itself may be viewed as bright or dark, depending upon the angle from which one views it. On the one hand, it is a joyous and wondrous occasion of the emergence of new life, which itself can only be described as a miracle or something magical. Yet, on the other hand, souls entering into this world are dying from another world and entering into bondage to life, illness, aging and death, and all of the sorrow and suffering that comes with it. Life itself will have bright and dark moments—issues of good, admixture, and evil aside—and all of it is the manifestation of the Divine Mother.
Likewise, iust as there are bright and dark periods of life, so also are there bright and dark periods in the mystical journey to self-realization. This includes two dark nights of the soul, when the individual must undergo a mystical death and rebirth in order to pass from one phase of the enlightenment experience to the next, more advanced phase. In the mystical journey, no one can encounter the bright Mother without also encountering the dark Mother, just as in life there is a constant play of light and darkness, joy and sorrow, pleasure and pain, living and dying. Yet, it is said if one is willing to become intimately acquainted with the Divine Mother and to embrace her in full, one will discover in her that secret center of true being which is beyond all duality, specifically, beyond life and death as we presently know it in our experience This is well reflected in the events of the mystery drama that unfolds in the bophian Gospel. In the Sophian teachings it is said that if one is willing to take up one's cross and know the Mother most intimately, the tomb will become her womb, giving birth to one's soul in the infinite and eternal, and she will show one the face of the Living Father.
There is so much more that may be said of the bright and dark Mother and the many faces of Sophia. The Sophian teachings on the Holy Mother would easily form an entire book all by themselves, as the Divine Mother is essential to Christian Gnosticism. There are, however, two other key aspects of the Divine Mother that ought to be briefly explored in an introduction—nature and our Earthly Mother, and the Gnostic perspective on Mother Mary.
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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.