The Good News of the Bride

This is the early life story of the Holy Bride in the tradition. As mentioned above, i: is an allegory of the soul ti.at becomes lost and wanders aimless in the cycles of transmigration. In fact, in the Sophian tradition, every aspect of the story of St. Mary Magdalene and everything said cf her relates directly to the relationship of our own consciousness to the Living Yeshua. In truth, our soul ic as a bride to the light-presence, and in unification with the light-presence, we enter into the state Gnostics call the bridal chamber.

We re all more in touch with the Spirit and our soul of light as little chi'dren, for the taith and light are innate to the human soul, albeit obscured through habitual patterns in consciousness we may manifest from previous incarnations. Born into an unenlightened family and unenlightened society, however, we arc swiftly trained to develop an outer personality and life-display that typically doe> not reflect the soul of light rhat is in us and, therefore, is inherently false. Our upbringing, environment, and education all contribute to the development of this outer self. Very few of us, if any, are taught from our earliest vouch to look inward and discover our inner or Christ self, let alone to bring it forth from within us. Thus, we identify ourselves only with the outer seif and surface consciousness, and become more and more immersed in unenlightened society and gross materialism. In effect, we become lost and live in exile from the Spirit and soul of light in us.

2. The Anointed Bride

This is called the state of darkness or ignorance in Gnosticism. It is the state in which most individuals live their entire lives, never truly knowing the hoiv soul and light-presence within them.

From the Gnostic perspective, the establishment of an unenlightened society does rape and prostitute the soul, and it binds the sou; to the perpetual sorrow and suffering of seeking its happiness and fulfillment from outside of itself. This is well reflected in our own society and culture in which gross consumerism, superficial appearances, am' vain entertainments are constantly put forth as things that will bring a sense of satisfaction and happiness or things by which we meaf .ire people and their "success. Of course, what we discover is that nothing in this world brings lasting satisfaction and happiness unless we discover the source of our happiness and fulfillment inwardly. We :an rightly say that it is this recognition of sorrow and suffering, and the failure to acquire happiness and satisfaction from things gathered from outside of ourselves, whici; inspire us to th^ spiritual quest. With seme individuals, this recognition may come without a fall into the depths of darkness. Yet for many of us, it requires a deeper experience sorrow and suffering to awaken us from our slumber. In any case, invoh e-ment in the world and the generation of an outer personality and Ii:e-display is all part of the soul's incarnation in the material plane and the process of the soul's self-realization, it is spoken of in an extremely negative sense by most schools of Gnosticism only because, unfori i-nately, most ordinary individuals become completely bound up in it and are unable or unwilling to extract themselves from it. Thus relatively few embark fully upon the sacred quest for enlightenment and liberation.

Nevertheless, in the story of St. Mary Magdalene, we are told that anyone who consciously recognizes the plight of the soul in the word and who consciously opens her- or himself to the truth will be received by the light-presence, and the sou! of light will begin to shine from within her- or himself. We can enter the experience of the Spu t at any time.

and characters that appear in the written Gospels are creatively used to tell the story tv the sacred dance between Lord Yeshua and Lady Mary. The method is neither historical nor scholarly. Rather, it is spiritual and mystical, arising from the spiritual experiences of acepts and masters of the tradition, the luminous dreams and visions that unfold in their experience, r.nd the self-realization that has transpired in their journey The main objectives of the Gnostic Gospel are the metaphysical and spiritual truths to which they point, as well as an actual experience of divine illumination. In essence, the Gospel among Gnostics is a living myth—an ience the Gnostic initiate actually experiences through spiritual practice and spiritual living.

Here, something of the Sophian Gospel is being written. Yet one must bear in rnind that oral tradition is far richer than what is written. Likewise, one must understand that oral tradition is nonlinear. As any skilled storyteller would quickly share, when their art remains oral, the stories are more vibrant and alive and change constantly with each telling of the tale. The same is true of the Sophian Gospel, it is not meant to be fixed or static, nor is it meant to stand still. It is intended to grow and evolve, be fluid and flowing—hence constantly inspired by the Spirit.

Tne very idea of the Gospel of Christ flowing from the love-play of Yeshua and Mary reflects this mutability. Love-play is a creative and inspired affair, and while logic and reason may be involved, these play-less a role than feelings, emotions, and intuition. And where there is real love-plav, there is soul and spirit—divine passion. The Sophian Cuspel is alive and passionate. It invites our participation, so that in hearing it or reading it, we look to go beyond the words into something of the experience, seeking our own insights, inspirations, understanding, and, hopefully, our own experience of being Spirit-connected.

In the Sophian Gospel, divine passion is key,- the Way of tne Gospel o: vjphia is all about passion. The beginning of the divine incarnation transpires at the baptism of Yeshua in the Jordan River, but the Sophian Gospel begins with the meeting and union of Yeshua Messiah and

Kallah Messiah—Lord Yeshua and Lady Mary. Basically, one might say that the Sophian Gospel is a Tantra yoga1 of the West

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