Yeshua stands at the center of the Gospe! as the first holy person to realize and embody supernal or Messianic consciousness. Yet in the Sophian Gospel, he does not stand alone, and, as has been said, the light-presence is not isolated to him. Others among those around Lord Yeshua also embody the light-presence, more .or less, depending upon their capacity to receive the light-transmission. This becomes most obvious in Gnostic Christian traditions, which speak of St. Mary Magdalene as coequal and co-preacher of the Gospel with Yeshua, and which view Mary Magdalene as the divine consort and wife of Yeshua—the female embodiment of the Christos.
In the canonized Gospels, there is a hint of St. Mary Magdalene having a special relationship with Lord Yeshua, for they place Lady Mary as the first to see the Risen Savior. In fact, Lord Yeshua sends Lady Mary as a witness and messenger of the Resurrection to the other disciples and thus, in effect, ordains her the first apostle and the apostle to the apostles. While nothing is said of her relationship with the Master, her very presence at the tomb alludes to something more than a faithful disciple. It alludes to a wife in mourning.
In the sacred texts of Gnosticism that appear in the Nag Hammadi library and elsewhere, there are more direct hints at a special relationship existing between Lord Yeshua and Lady Mary. Perhaps the most blatant hint occurs in the Gnostic Gospel of St. Philip, where it is written: ". the companion of the [Savior is] Mary Magdalene. ]3ut the Savior loved] her more than lall] the disciples and used to kiss her [often] on the [mouth]. The rest of [the disciples were offended by it . . .]. They said to him, 'Why do you love her more than all of us?' The Savior answered and said to them, Why do 1 not love you as [I love] her?'"' There are many other hints like this throughout ancient Gnostic texts, but none come so close to proposing a more intimate and personal relationship, along with a sacr.td relationship, between Yeshua and Mary as this one does. Yet, though coming close to an outright statement about Mary as a divine consort, even this saying remains only a tantalizing hint. It does not exactly call her the consort and wife of Lord Ycshua, nor clearly cite her as coequal and coenlightened with him. While this saying can be interpreted that way, and certainly is by Sophians, it could also be interpreted differently, as we see in the case of many tr.odern scholars unwilling to go so far as to admit a hill personal relationship and co-equality between Yeshua and Mary.
Within the Sophian tradition of Gnostic Christianity however, tnttt is not the case. There is a very rich and extensive oral tradition composed oi ' . ngs and legends about St. Mary Magdalene, the foundation of vhich is the view of Lady Mary as the divine consort and wife of Lord Yeshua, and as co-teacher and coequal with him. In fact, among Sophians, she is v ewed as the female embodiment of the Christos, and faith in ' ;er is considered the same as faith in Yeshua Messiah. It is from this view
Gospel of St. Philip 63:32-64-5
of St. Mary Magdalene as coequal with Lord Yeshua that Sophian Gnosticism inherits its name. For in the teachings of the tradition, Yeshua personifies the embodiment of Christ the Logos (Word) and Mary personifies tile embodiment of Christ the.Sophia (Wisdom).
To gain some insight into the importance of the male and female incarnation of the Christos in Sophian Gnosticism, we must return again to teachings on Adam Kadinon and Adam Ha-Rishon, as they appear in the Kabbalah, and consider a common title given to Yeshua Messiah, the "Second Adam.' According to the account given in Genesis, the First Adam (Adam Ha-Rishon) is androgynous, being both male and female in one supernal body. From the androgynous state of the First Adam, male and female are separated out—hence the generation of Adam and Eve as individual archetypes of man and woman. Given the androgynous state of the First Adam, the idea of the female being created from the male is a fundamental misconception. In truth, male and female are brought forth from within androgynous being simultaneously. Because when the female aspect is made distinct from andiog-ynous being, so also is the male aspect made distinct at the same time. Thus, they emerge as coequals.
Previously, we mentioned the Kabbalistic teaching that all human souls are contained in the First Adam—the archetypal human beir.g. Thus, according to the Kabbahh. when the First Adam is divided into male and female, so also are all souls of light divided into male nnd female emanations. This gives rise to the doct-:ne of soul mates in ;he Kabbalah, which says that every man and woman has an equal rnd opposite counterpart with whom they are destined to eventually meet and unite in the transmigrations of the soul.
This expresses the Sophian view of Yeshua and Mary, for according to the Sophian teachings they were soul mates. The title "Second Adam" relates directly to the union of the Bridegroom and Holy Bride, Lord Yeshua and Lady Mary. It is through the union of soul mates, whether spiritual or actual, that the image and glory of the First Adam is reflected. Thus, if the Christos is the light of Adam Kadmon, the primordial human being, then the divine fullness of the Christos mu t be embodied in both male and female form, reflecting the androgynous state of Adam Ha-Rishon, the holy vessel of the supernal light.
This great mystery lies at the heart of the Sophian Gospel. According to the Sophian view, the Gospel is the expression of the dynamic love-play between Lord Yeshua and Lady Mary. He is the embodiment of the pure desire to give, and she is the embodiment of the pure desire to receive, which when united cause the llow of supernal grace—hence the revelation of the light-presence. In this sense, the Sophian Gospel is similar to the tantric traditions that appear in Eastern schools, in which transmission of enlightenment teachings transpires through the sacred relationship of divine consorts, such as Shiva and Devi in the Hindu tantra or Padmasamhbava and Yeshe Tsocjyal in Buddhist tantra.
In the Sophian teachings, one cannot separate Lord Yeshua and Lady Mary. To speak of one is to speak of the other They are basically inseparable in the Sophian view. Thus, within and behind the written Gospels, there is an oral Gospel in the Sophian tradition which tells the story of St. Mary Magdalene and the sacred relationship that transpired between Mary and Yeshua. When Sophians speak of the Living Yeshua, therefore, they are speaking about the union of the Bride and Bridegroom, and the name applies as much to Lady Mary as to Lord Yeshua,- for if male and female joined together in mystical union on a material level are "one flesh," then on a spiritual level-they are also one body of light.
As mentioned previously, experience of the Living Yeshua or Risen Savior, as well as the events of the Gospel, is not something external to us in Gnosticism, but rather indicates an inner experience of divine illumination. Thus, while Sophian teachings are indicating an actual relationship between Mary and Yeshua, there is also much more subtle and sublime spiritual meaning behind the teachings and legends of Yeshua and Mary as divine consorts. They personify the Christos or light-pres-ence, which is within each and every one of us, and the relationship of Logos (word) and Sophia (wisdom), which are the male and female aspects of our own energy—hence the male and female aspects of the s of light in us. In this sense, when studying the teachings and legends of Gnostic schools and their mythical cosmologies, one must understand that they are primarily intended as spiritual metaphors and allegories of the self-realization process .that forms the foundation of Gnosticism. Thus, more than anything historical, they are meant to convey different aspects of the enlightenment experience as it has transpired with the adepts and masters who created them. With this in mind, we may turn our attention to the early life story of St. Mary Magdalene as it is taught in Sophian Gnosticism.
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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.