The Risen Savior and St Mary Magdalene

Previously, we mentioned that, typically speaking. Gnostic Gospels begin where orthodox Gospels end—most Gnostic Gospels represent teachings and initiations given by the Risen Savior following the Resurrection. Likewise, many oral traditions are said to arise from St. Mary Magdalene, as the Risen Savior appeared more to her than to any other apostle, and inwardly, she was completely unified with the Living Yeshua, essentially being the female embodiment of the Christos. Thus, within the oral tradition among Sophians, the Gospel extends through many discourses about the Risen Savior with the apostles, quite a few put St. Mary Magdalene as the central character of the event. Likewise, the Sophian Gospel extends through stories of the life of Mary and her son and their eventual exile to a foreign land,3 accompanied by Joseph

2 Southern France of Arimathea and a young disciple of \lagdalene called Salome. In effect, if the Sophian Gospel in whole were placed as the New Testament, the dialogues of the Risen Savior and the story ot St. Mary Magdalene in the new land would take the place of the Epistles that appear in the Bible, perhaps filling more space than the Epistles themselves.

Gnostic Gospels arc not only composed of the life stories and wonder-workincr acts of Yeshua and Mary,- they include detailed discourses on the metaphysical structure within and behind creation the play oi spiritual forces involved in it, and the spiritual practices and spiritual life through which true Gnosis is attained. In this sense, they are very different than the Gospels that appear in the Bible, which arc stories meant to primarily generate faith rather than gnosis. While faith is certainly part of Gnosticism, as with any authentic wisdom tradition, it it gnosis that is given the central place among Gnostics. Thus, Gnostic scriptures tend to reflect this quite distinctly.

The larger part of the Sophian Gospel is not the sacred dance between Yeshua and Magdalene while Yeshua was physically incarnate,-rather, it is the spiritual love-play between the Risen Savior and the Holy Bride following the Resurrection and very deep dialogues of a Christian Kabbalah that emerge from the Risen Savior. Truly, compared to many Gnostic Gospels, those which appear in the Bible are more like a prologue or introduction than the main body of the Gospel. If such a suggestion makes one's imagination ain wild, it is mean: to,- the whole purpose is opening oneself to a divine revelation through direct spiritual or mystical experience. Gnostic Gospels are meant to be akin to seeds of light that invoke and inspire one's own experience of the Spirit and truth, not to provide one with a fixed doctrine and creed. In this context it is not at all surprising that Gnostic Gospels can seem even more fanciful than the accepted Gospels of the orthodox canon, because Gnostics, in general, are not trying to delineate a set of beliefs. The irtent is to inspire the sacred quest for true gnosis and to provide keys through which true gnosis might be acquired.

There is neither space nor time to go into the Sophian Gospel in greater detail nor for any detailed commentary on the deeper esoteric meaning behind the symbolism and myths. However, what is presented above should provide some sense of the larger vision of the Christos and Gospel among Christian Gnostics and, specifically, some insight into the perspective of the Sophian tradition of Gnosticism.

Here we must remember that, in speaking of the Risen Savior and Holy Bride, the teachings of Gnostic Christianity mean something more than merely the person of Yeshua and Mary. Yeshua and Mary are personifications and embodiments of the Savior and Bride, yet ultimately the Risen Savior and Holy Bride, as meant by Gnostics, tran scend them. Gnostics arc always pointing towards something more than meets the eye at first glance, hoping others might intuit the greater mystery to which they allude and thus become an insider of that mystery through gnosis.

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