The Woman of Light and Whore of Babylon

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Two significant feminine images appear in the Book of Revelation.- the Woman of Light who gives birth to Messianic consciousness in the Second Coming, and the Whore of Babylon who is depicted as riding upon the Great Beast. According to Sophian tradition, both are personifications of Mother Sophia, the wisdom nature that underlies ail consciousness. The Woman of Light is that bornless nature of consciousness realized, while the Whore of Babylon is the same bornless nature completely obscured by cosmic ignorance. According to the Kabbalah, on the most basic level, we are desire-energy. Thus, these two feminine images relate to the two directions our desire can carry us: inw . ;rid upward, or Goaward, and downward and outward, towards dispersal and feath. However, these images may also hold another meaning, for ¡hey imply two very different relationships with the divine feminine and womanhood.

Although there has been some movement of women's rigius and some degree of shifting towards coequality between men and women, there still remains a distinct and radical imbalance between the masculine and feminine in this world. In the largest sense, women and the divine feminine have not been fully received and given their rightful place in our societies and cultures. Among Sophians, the Whore of Babylon is often viewed as a personification of womanhood and the divine feminine distorted, oppressed, and exiled in the unenlightened condition. The Woman of Light, on the other hand, is taken as a personification of womanhood, and the divine feminine restored to its proper place as coequal with manhood and the divine masculine. In the eyes of Sophians, it is the imbalance between the masculine and feminine that contributes to the largest extent in the generation of Armageddon and thr- darker side of the Apocalypse. Thus, from the

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Sophian perspective, the issue of a dynamic balance and mteraction between the masculine and feminine plays a central role in the advent of Christ consciousness throughout larger segments of humanity.

The story cf St. Mary Magdalene's early life—her bondage in Babylon ant being forced into prostitution—is certainly no. a coincidence in Sophian mythology and legend, nor is her redemption through mystical union with Yeshua Messiah. It directly reflects an esoteric understanding of the Book of Revelation and the Sophian belief in a necessary balance between the masculine and feminine in the process of self-realization, both on an individual and collective level.

The First Coming occurs through a holy man, Lord Yeshua, and quite obviously, though a few Gnostic traditions have accepted and honor the Hoiy Bride, for the most part she was completely rejected. Even among the close disciples of Yeshua, only a relative few accepted St. Mary Magdalene as coequal with him. Thus, in the Sophian vision of the Second Coming, it is a holy woman who must embody the Christos. It i; said that this holy woman will be the reincarnation of St. Mary Magdalene. For this reason, in the Sophian tradition, the Second Cording is often spoken of as the Reception of the Bride.

For a long time, there have been two principal trends in prophecies and visions of the Second Coming through a holy woman. The first is simply the vision of a woman who embodies Messianic consciousness at a t'me when it is easily transmitted in waves to a larger part of hu^ manily, and thus the Christos is received fully in female form. The second is the vision of a holy woman who embodies supernal consciousness and conceives a daughter who is transformed in her mother's womb, and thus becomes akin to the beginning of a new species of humanity on earth. In both of these visions, there is a radka transformation of human consciousness and the world, whether envisioned as an ascent beyond the world or an actual transformation of the world.

Today, however, there are new trends in the prophecies and visions of the Reception of the Bride—adepts and masters are no longer seeing a single holy woman or a Christed woman and her holy daughter. Instead, what initiates are seeing in propheric states of consciousness are several or more holy women forming a matrix of supernal consciousne ss through which a greater light-transmission might occur. ' is as though various aspects of the soul of St. Mary Magdalene become incarnate i different women, and inwardly in their sou! they are united and labcr together to give birth to Messianic consciousness in humanity. In any case, in the view of the Sophian tradition, the Second Coming is an event centered first and foremost on womanhood and will bring a greater balance and coequality between men and women. If in the First Coming the Son spoke primarily of the Father, many would say that the Daughter will speak directly of the Divine Mother, and that the divine feminine on every level will be a strong influence in the Apocalypse and Second Coming.

In the eyes of Sophians, our own times are proving quite interesting. One must bear in mind that Sophians have held this view of St Maty Magdalene as a female embodiment of Christ and of the Second Coming transpiring through womanhood for hundreds, perhaps thousands of years. Yet, only now has there been some movement towards coequality between the masculine and k-minine and only ov<_ the past hundred years or so has there been a radical rekindling of interest in the divine feminine or Cod the Mother. Only very recently has conversation of St. Mary Magdalene's role in the Gospel and he-relationship with Yeshua become part ol popular culture in the West At the same time, many people, both women and men, are experiencing visitations of the divine feminine and, specifically, visions of St. Mary Magdalene, the Holy Bride. Of course, among Sophians these are indications of a larger movement of the light-presence in the world and are signs met with holy awe, wonder, and great joy. While Sophians would not be too swift to proclaim the full Reception of the Bride in the near future, without a doubt the necessary foundation foi such an event to occur does seem to be happening among us. There is also no doubt that Sophian Gnostics of previous generations have yearned deeply to see some of the signs we are witnessing today—the real potential for the dawn of an age of the Holy Spirit, which is to say the Mother Spirit and Bride.

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What we have presented so far is obviously only a brief glimpse into some basic ideas of Gnostic Christianity as taught in the Sophian tradition. Our aim has not so much been to enter into any in-depth explanation or esoteric discussion, but rather to give a more panoramic and general view of some Gnostic perspectives from which the reader may draw his or her own inspiration and conclusions. Having accomplished this, we may now turn our attention to some Gnostic teachings associated with well-known Scriptures, as well as to some practical applications of Gnostic Christian spirituality.

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  • martin
    Who is the sacred feminine of babylon?
    3 years ago
  • MIKAEL
    What is Babylonian perspective about womanhood?
    2 years ago

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