According to the Sophian Gospel, when Yeshua took Mary out into the wilderness, she asked him to instruct her in the Gospel of truth. Over the course of five days, he taught and initiated her into the outer, inner, and secret teachings of the Gospe! and revealed to her the true nature of the divine kingdom—that the kingdom existed within a person to the degree a person is able to bring forth his or Ser soul of light. Among these teachings and practices, it is said that Yeshua spoke one hundred ways to enter into Christ consciousness and two hundred supporting practices, these teachings forming a central part of the Sophian Gospe!. Of these teachings, Yeshua said to Mary, "All of these mediations are accomplished in you, and whoever hears them is blessed and will surely inherent the kingdom. Likewise, whoever sees you and receives you will be blessed, and their entrance to the kingdom will be assured."
In many intimate and private moments, it is said that Yeshua imparted to Mary secret wisdom that he shared with no other disciple. Likewise, because Magdalene received these teachings, she often knew to ask focused question to draw out inner and secret teachings in the company or other disciples, so that, through her, others might receive greater wisdom. When Yeshua would go out to pray and meditate in re treat away from his disciples, often Lady Mary would accompany h::.i would pray and meditate with him, and was the only witness to man) secret wonders. On some occasions, it is said that wonders would tr;in spire while they made love, as though, in them, Cod and the Shekin.l: were brought into a physical union, and blessings and light streamed forth into the world. Essentially, St. Mary Magdalene received the divine fullness of rhe Living Yeshua. He gave to her everything she requested, refusing her nothing, so she became the wisdom treasury' of the Holy Gospel.
When Masrer Yeshua would take his close disciples aside to teach them secret things, Mary was typically also present. Though it is rot mentioned in the canonized Gospels, it is said she was present at the Transfiguration. According to legend, while the male disciples fell unconscious, overwhelmed by the display of fluid reality and divine glory, she remained fully lucid and conscious, and she received :e light-transmission the Lord intended, so that she also shone with supernal light. According to the Sophian Gospel, while the men thought Elijah and Moses appeared, according to St. Mary Magdalene, it was Elijah and Enoch—the masters of the Ascension.
Mary was the principal teacher of the women disciples, though she also taught and initiated men who received her. As the story goes, the evening following the Transfiguration of the Lord on the holy mou tain, Mary took three of her inmost women disciples into a cave and was transfigured before them. The images of supernal Eve and Lilith appeared, and the mysteries of Grandmother Israel and New Jerusale m i were revealed. It is said the women had to hide their faces for several days because they shone with visible light, for, unlike the men, they remained completely conscious and were illuminated by the divine revelation of the Woman of Light.
The Sophian Gospel is filled with stories such as this, in which we glimpse the light-transmission occurring through St. Mary Magdalene parallel to the divine revelation transpiring through Lord Yeshua—>a true and full coequality and co-labor occurring between them. Akin to this story, which places the Transfiguration of Yeshua on a mountaintop and the iVansfiguration of Mary in a cave, the stories are filled with symbolism of the divine masculine and divine feminine interaction— the mountain being a phallic image and the cave a feminine image of the womb. It is as though she is the Earth-womb into which the seed of light is cast, through which all receive the light-transmission. It is a beautiful, sacred dance of the enlightened man and woman—the son and daughter of the Human One. Yet in their unity there is a state of androgynous being, completely transcending all gender association— hence the supernal Christos.
In the Sophian Gospel, it is St. Mary Magdalene who anoints the body of Lord Yeshua with costly perfume as an act of preparation for a sacred sacrifice and the ultimate revelation of the light-presence. If one considers the life story of Mary and Yeshua, Mary undergoes the equivalent of the Crucifixion and descent into Hades and the underworld via her exile in Babylon at the outset of her life, and Yeshua undergoes it at the conclusion of his life. In the S:.•,'<'.-.ian Gospel, these two events are seen as completely interconnected—as though the Holy Bride leads the way and draws the Bridegroom with her.
This reflects an esoteric view in Sophian Gnosticism of the serpent and Eve and the Mystery of the Fall, which, in fact, is an action of divine wisdom (Sophia) leading the soul of light into involution and incarnation for the sake of a conscious evolution towards awakening— hence, Christ consciousness. In other words, there is an individuation and descent for the sake of awakening and actualizing divine potential, without which the soul of light could not be realized.
St. Mary Magdalene's depiction in the Sophian Gospel as the woman anointing the Lord is significant, for it is a magical act which makes the body of Yeshua a talisman of the karma of the world soul, thus making the redemptive aspect of the Crucifixion possible. Having immersed herself in darkness and the world, she then mystically transferred that link to Yeshua, so that, through her, the Christ presence became fully grounded and manifest in the material dimension. The depiction of Mary as the woman anointing Yeshua's body as though for sacrifice or burial also reflects her full knowledge and understanding of the supreme mystery and what must transpire. Who else would have such intimate gnosis of the mystery drama being enacted?
Their wedding is akin to the mystical union of the priest-king and priestess-queen. The act of the anointing is akin to the priestess-queen initiating the sacrifice of the priest-king, these two events being intimately connected. Within this image, many esoteric teachings are given in the Sophian tradition, specifically in conjunction with the Melchizedek Transmission. According to one teaching, the true mystical union of the Bride and Bridegroom occurs through the Crucifixion, when the Bride takes the Bridegroom fully into herself and they are completely as one.
Among Gnostics, however, the Cmcifixion is a very complex, subtle, and sublime discussion. Some Gnostics view the appearance of Yeshua in life and on the Cross as completely illusory, while other Gnostics speak of an actual incarnation—and often Gnostics are pointing to a mystery somewhere in between these two points of view, an explanation of which is beyond the scope of this present book. However, what we can point to is that each Gnostic seeks an inner knowledge and understanding of the Crucifixion, and unlike orthodox and fundamental Christian traditions, there is no set dogma or doctrine regarding it. Among Gnostics, while there are teachings of a sacrifice for the negation of sin or karma, the primary purpose of the Cmcifixion is the divine revelation of the Resurrection, which is only put into proper context by way of the death and burial of the Christ-bearer. Thus, rather than the idea of a blood sacrifice for the "remission of sins," Gnostics view the dispelling of sin or karma occurring through revelation of the illusory naUtre of what we call "reality" and "death," the revelation of a greater rea'ity beyond space-time-consciousness (hence the light-continuum).
In the Sophbn Gospel, St. Mary Magdalene initiates the process that leads to the Passion, Crucifixion, and Resurrection of Lord Yeshua. Between the anointing of Yeshua's body and the Last Supper, a very interesting legeno is told. It is said that Lord Yeshua and Lady Mary conceive a child, and as the Passion, Crucifixion, and Resurrection unfold, she is with child, though in the very first days following conception. Thus, m the Sophian Gospel, while the revelatic" cf a purely spiritual resurrection is transpiring, there is also the natural resurrection of life continuing from one generation to another—the resurrection of bearing children. Yeshua is raised from death spiritually in a body of light, but he is also raised up physically, in a manner of speaking, through the conception of a son with Lady Mary. In this story, in the midst of the death and Resurrection of the Lord, the Bride becomes the Mother— hence the Bride enters into the fullness of Womanhood. This directly parallels the idea of unification of the Son and the Father metaphysically, which 'ends to some delightful contemplation! This layering of ' 'is corresponding to various dimensions is characteristic of the ; ->nian Gospel and Gnosticism in general, reflecting the potential of a J range of views and teachings that can appear in a single Gnostic school or tradition.
Was this article helpful?
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.