Essentially, what we are exploring is the Sophian Gospel, which is a weave oi oral tradition and the written Gospels that appear in the Bible and, in modern times, has a'iso become interwoven with Gnostic Gospels that have been discovered over the past two hundred years or so. What characterizes the Sophian Gospel is the inclusion of St. Mar)' Magdalene in the Christ revelation. In effcct, including Lady Mary, a hidden Gospel appears within and behind the written Gospels—the Gospel of Sophia interacting with the Gospel of Logos.
It is quite purposeful that a direct parallel is drawn between the prophetic visitation to Magdalene, her journey through the desert, and her entrance into the Holy Land with the events of the baptism, temptation, and first wonder-working act of Yeshua. Within and behind ¿very significant event told in the story of Lord Yeshua. there are equally significant events told in the story of Lady Mary.
The written Gospels serve as a ground of inspiration for the Sophian Gospel. Stories are read between the lines of what is written. The events amazing wonders actually can and do transpire in the material dimension as much as in the inner dimensions of consciousness. What is also interesting is that, as one goes within into the inmost dimensions of consciousness, space-time as we typically experience it ceases to exist. There is no past, present and future, but rather the whole of space-time is a simultaneous event At this level of consciousness, in the depths of our being, everything that has ever happened, is happening now, or ever will happen is a present reality. Hence, the events of the Gospel are transpiring right now, always, and were we to speak of the "Second Coming," that also is a present reality!
Essentially, the Gospel is pointing to this deeper level of our being and consciousness, and Gnostics are seeking to experience this deeper level of being and consciousness directly. This is "where" the experience of the Living Yeshua and Holy Bride occurs. On this level, one is not regulated to merely reading the Gospel or hearing the Gospel. One is actually able to experience the Gospel; the Gospel becomes the very same experience of enlightenment and liberation personified by Yeshua and Magdalene and the sacred dance that transpires between them.
From the Gnostic point of view, the very fact I am writing this book and you are tak,:ig the time to read it is a direct expression of these three parallel events in the experience of Yeshua and Magdalene. Something of the baptism, temptation, and first wonder-working.act of Yeshua is occurring here and now. Likewise, something of the prophetic visitation, the journey through the desert, and entrance into the Holy Land in the experience of St. Mary Magdalene is occurring here and now. This is true of anything we might mention from the Gospel. It is all an inward experience that becomes actualized and is realized to the degree it is embodied and lived, whether in the life of our Lady and our Lord or our own lives.
Thus, in speaking of the union of the Bride and Bridegroom, we are also speaking of our own union with the Bride and Bridegroom—the Holy Bride being as a door to the bridal chamber through which women enter into unification with the Beloved, the Bridegroom being as a door through which men enter into the same mystical union.
We become bound to space-time-consciousness through self-identi-fication with name and form, and personal history—a self-identification with the limited and finite being. If, however, we were to let go of this limited self-identification, allowing it to dissolve and generate in its place a new self-identification with fully evolved and enlightened being, in that instant we would be liberated from our bondage to space-time-consciousness and experience our bornless being—hence, eternal consciousness or eternal life. Essentially, in the teachings of Sophian Gnosticism, Lord Yeshua represents the image of a man who is fully evolved and enlightened; Lady Mary represents the image of a woman who is fully evolved and enlightened. Thus, the great secret of Gnostic Christianity is the dissolution of our self-identification with name, form, and personal history, generating in its place a new self-identification with Yeshua or Mary.
This idea is present in the stories of Lord Yeshua and Lady Mary, who swiftly follow and identify with the light-presence that emerges within their experience. It is also present in the stories of how Yeshua calls his disciples. Basically, each of the twelve disciples listed in the canonized Gospels is called by the Master, and right then and there, each drops what he is doing and follows Lord Yeshua, leaving behind the old self and :he old life to take up the divine life. In Christian Gnostic teachings, like Yeshua, Lady Mary, and all of the disciples, we are also called to this wedding feast which celebrates our new self-identification with Christed being. The Gnostic path is simply the spiritual practice and spiritual living through which this unification with the light-presence is actualizeJ. It is the present truth of our inmost being,- only we must recognize and realize that Spirit of truth.
Because we are so strongly identified with name, form, and our personal history, the emphasis on the need for both a man and woman embodying Christ consciousness becomes obvious. For, at the outset, being male or female, we need an image and likeness of Christ consciousness
''" I resembles us cowards which we can shift our self-identification. The image of a n1 ?..n alone is not adequate for this. Both a Chistec man and a Christed woman are necessary. Likewise, from our unenlightened and egois.ic state, it is unlikely that, without divine assistance, we could actually work out our enlightenment and liberation. Therefore, the divine incarnation through which a sanctuary of grace is manifest is equally essential. It is the reality of an underlying sacred unity that makes both of these possible—our ability to receive divine assistance and our ability to generate a new self-identification. How an actual effort of conscious evolution and grace interacts is a principal mystery in the Gnostic Gospe!—one that is not so easily spoken or written.
With this in mind, we can continue to explore the Sophian Gospel, both in terrrs of the sacred dance that transpired between Yeshua and Mary as well as other common teachings of Gnostic Christianity.
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.