Among orthodox churches, Mother Mary is revered as the Mother of God—the Mother of Christ, but not as God the Mother. Put bluntly, viewed as a mere intercessor between human beings anc God, she represents a rather tokenistic inclusion of the divine feminine in some forms ot Christianity. In those forms ol Christianity that revere her. there is no trui coequality among men and women, especially among the clergy. Womanhood, for the most part, remains sorely oppressed.
Among Gnostics, the views of Mother Mary arc many and diverse. Some Gnostic Christian traditions do not really speak that much of her at all, having developed other forms of the divine feminine in their respective traditions not the least of which is the Holy Bride, St. Mary Magdalene. In the Sophian tradition, however, she is viewed as another image of Christed womanhood, and it is felt that she also attained supernal consciousness, just as Yeshua and St Mary Magdalene did. Likewise, Mother Mary is taken as a personification of God the Mother—hence as Mother Sophia, parallel to Daughter Sophia personified !>y Mary Magdalene. Thus, in the Sophian Gospel, the Holy Mother has a central place. Just as stories arc told of St. Mary Magdalene, itories are also told of Mother Mary—though not with the same frequency, as there is a greater focus upon the Holy Bride than the Holy Mother in the Gnostic Gospel. It is through the Bridegroom and Bride that the Holy Mother is revealed. *
Representing God the Mother, it is said that she is the sacred space in which the whole Gospel transpires. Because she personifies Mother Sophia, which is the transcendental and primordial aspect of wisdom, she is depicted quite differently than Mary Magdalene. The Mother's way is entirely different. It is said that her way of transmitting the Gospel is primarily environmental, and through the care and nurtu-rance of people, such as cooking and nursing and all kinds of practical care for the well-being of others. Instead of any outward spiritual discourse or preaching, she teaches in silence and through her works. Rather than any direct display of wonder-working power, the wonders that are said to occur around Mother Mary happen naturally and spontaneously, merely by individuals drawing close to her. Jn this sense, she tends to make herself completely transparent, as she secretly acts to draw out the soul of light from within others around her. The active and open display of Sophia is said to occur in the Holy Bride, while the passive and concealed display is said to occur in the Holy Mother.
In the Sophian mind and heart, every story of Yeshua and Magdalene is equally a story of the Holy Mother, for the Mother is inseparable from the Son and the Daughter, and she is revealed through them in the same way the Father is revealed through her, so that truly, in every way, she is coequal. Everything said in the Sophian teachings about the Divine Mother is considered to be directly related to Mother Mary so that, in images of Mother Mary, Sophians contemplate the Gre?r Mother who is the All-In-All.
My beloved tzaddik, Tau Elijah, once spoke of Mother Mary in a Shabbat discourse to some of his disciples. He said of her, "She is the story of God the Mother come down to give birth to God consciousness among us, and in her we have the image of a new heaven and new earth, and a new humanity in which true womanhood is restored and therefore true manhood is also restored. By this, I do not mean the physical woman, but the Woman of Light, who is within every woman, the fullness of which Mother Mary and St. Mary Magdalene embodied. However, in this sense, I do mean the physical woman and every holy woman who embodies the divine presence and power in female form. She is the Holy Mother of all who attain Christ consciousness." This perfectly expresses the Sophian view of the Mothe-and no doubt, if contemplated, might well speak more of the Divin. Mother in Sophian teachings than this whole chapter.
Having considered the Divine Mother in Gnostic Christianity, we can now turn our attention to the subject of the demiurgos and ar-chons in Gnostic teachings, and to the personification of Satan in 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.