Gospel of Mary Magdalene
Background perspective and analysis within a psychic and spiritual awareness framing of the Mary codex in the NHL - part one.
It is natural for Jesus to have had many female followers, not least because he taught the spiritual principles of inclusion as well as the Sophia Wisdom of the Divine Feminine. In the time of Jesus, many women went by the name of Mary (including its variants). In the Holy Lands it was one of the most universally adopted female names. Because of its popularity, due in part to Herod's wife also bearing the name, there was an inclination on the part of the early Church Fathers to group all the Marys together. This also helped simplify the four main gospels. Perhaps for this reason there has been some confusion concerning her true identity. As we shall see, aided and abetted by male mischief, there is no proof found in the Bible to say she was a prostitute. However, there is an orgy of evidence (into which her ambiguity dissolves) to show she was a visionary, a healer, a clairvoyant, a teacher and in the end a powerful leader.
In forming the Christian Bible, the patriarchy realised early on that tremendous mileage could be gained by warping the gospels in such a way as to allow credence to be given to the suggestion that the woman in the brothel and Mary Magdalene were one and the same. There are many women immersed in the Christian faith today who claim this version - this character - 'saved' them. How?
The accepted understanding here is that if Jesus could enter such a place and redeem the lost soul of a fallen woman, then how much more might he do for you? It is boasted proudly and proclaimed as 'the message of her story'. All well and good until one realises what we are dealing with is the spin of the patriarchs. Therefore, any mention of the men who set up, financed and used the brothel are perhaps not surprisingly conspicuous by their absence in what became the succeeding canonical work.
So how much of the brothel story is true? Armed with our new understanding and newly discovered Gospel, it does not take long for us to realise we may not have been getting as much of the truth as had been originally available. For instance, it is unlikely Jesus would enter such a place with the single purpose of transforming the female root of the perceived problem by bringing about her redemption. But as we shall see, he knows this so-called lost soul is really the true victim and not the cause. Yet the lean of the gospels is toward that of the woman in the brothel being the focus of men's spiritual and moral corruption. She is the one who must be saved, thereby saving the men within.
But all this 'salvation of women' ideology could just as easily have been achieved by their proper and appropriate recognition by the Early Church from the outset. But we must also remember how better it suits them to warp her this way because here is someone who, like so many of us, appears fatally flawed. She has experienced the depths of human sexual deviancy with no mention in the accounts of it being at the hands of male sexual depravity and degeneracy. So this composite Mary is a more approachable model created to appear as a fallen figure, normal to us, unlike the other prophets who seem unapproachable, not least by virtue of them being bestowed with apparent supernatural powers. Mary Magdalene, we are falsely led to believe, is bereft of sovereignty and any of the spiritual gifts.
In some of the alternative versions it is easy to discern a bias toward extolling Mary at the expense of Peter and Peter at the expense of Mary. One example of this can be found at the end of Dialogue of the Saviour where she is delineated as the central figure over Peter. This highlights a distinct rivalry between two schools of thought concerning her status and power. But there was no way she was going to win out based on the four gospels Bishop Irenaus championed and the dominant ideology of the pre-Nicene Council of Rome. In other words, there was no way women in the early Christian Church would have been given any kind of equivalent status to men or put in any kind of important role.
In the Mary codex, Jesus imparts to her special, sacred and secret knowledge to the exclusion of the others. This soon gives rise to jealousy that later casts doubt on the veracity of what is recorded therein. Peter is often the spoiler to the works of Mary, but she is in no way inferior to him. However, in the canonical works Peter is the rock and Mary merely a bit part player in the narrative. In Matthew, Mark, and Luke, she was just one of several women in attendance at the cross. Of the four, John's gospel is the kinder to her. She is present throughout and is recorded as being the first to witness the Risen Christ. From this point on she becomes Jesus' messenger. She must go and tell the others he has risen. This vision represents merely the beginning of her psychic and spiritual life, because from this point on she too has risen. Let us briefly take a look at what John records.
The Psychic Science and Spiritual Awareness of Mary Magdalene (including her physical materialisation mediumship)
John, 20. 1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
She then ran to tell a secret gathering of the disciples of this occurrence who then returned with her by way of investigation. Upon satisfying themselves of its truth, they returned to their homes filled with the joyous news that Jesus had risen from the grave. Mary remained in attendance. For the sake of psychic science it is important to note that this part of the story takes place during the A.M. darkness of the day, when it was yet dark, and there is a good reason for this. Light, and especially strong light, like that of the day, will make the materialisation of physical phenomena almost impossible; particularly at this moment in the narrative. Why? Because after the Passion Week ending in his murder, not even someone as highly developed as Jesus could sustain a full materialisation. His spirit was still too weak. Hence, it had to be during the peace and quiet of the dark hours through the physical materialising mediumship of Mary.
11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. 14 And when she had thus said, she turned herself back, and saw Jesus standing...
The two angels were present in order for his materialisation to happen. But throughout this period, as with all who suffer a colossal bereavement, she is not in her right mind, so the disciples returned to the scene in order to support her story. But Mary, the spiritual medium, operates throughout in an altered state of consciousness. Hence...
... and knew not that it was Jesus.
Jesus was not always recognised when he materialised, as reported in the New Testament story of Peter and on the Road to Emmaus (Mark. 16.12-13, Luke. 24. 13-35) or in the opening of the Gospel of Judas, to quote some examples. There are a number of reasons for this. There is a degree of separation that exists between the instrument (that part of the individual acting as a medium) and the vessel (the individual) when one experiences an altered state. Mary, the natural physical medium, has the further help in the area of the sepulchre, of two angels who are present to help build the materialised form.
15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary.
Re-enactments of this scene always play out in daytime. But in truth the narrative makes it clear this is the A.M. darkness. What gardener works at that hour? The powerful invocation of her own name awakened her to the reality of to whom it was she was talking.
She turned herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father:
The materialised form is too fragile to be touched, even in the presence of two helping spirits. In this type of circumstance, the slightest physical disturbance, light or noise could shatter the delicate form. As a spiritual medium she is the messenger and so Jesus instructs her to inform the disciples of the Good News.
...but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
The significance of this interesting definition of God can be all too easily overlooked by scholars and theologians for the reason that Jesus in the Gospel of Mary is quite clear that the Abrahamic God of the Old Testament is the counterfeit and not the singular true God of the Entirety. 'So be sure to tell them I am with the God I told you about and not the one you originally worshipped', is the message he appears to be sending.
18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 Then the same dayat evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews,
This time the emotion is fear. It is a dark, enclosed space, chastely situated away from clamour and distraction and light pollution. By now Jesus needs no materialised spirits to help him achieve a physical materialisation. Instead, he now has the combined power of his disciples, each of whom were chosen also for their unique spiritual and psychic abilities. For truth, a materialisation requires the presence of at least one powerful physical medium and that was Mary Magdalene. She is further recorded in the Sophia of Jesus as also being present during the materialisation of Jesus. The account continues,
...came [the materialised] Jesus and stood in the midst, and saith unto them, Peace be unto you.
It is clear to see the chauvinistic conspiracy that worked against Mary Magdalene. For instance, in Mark. 16. 9, Jesus' first appearance to Mary Magdalene is written thus, 9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
These were seven vices that dealt exclusively with sexuality unlike those cast from men. We are taught in the (erroneously titled) Book on the Origin of the World that the seven sacred organs of the soul were given demons or negative traits by the archons during their formation. Sophia, as a counter to Yaldabaoth's work (God Almighty), places there seven counter traits; hence the seven deadly sins of the soul and the seven virtues of the spirit. Each one is connected internally to a sacred organ chakra and outwardly to a sphere of the solar system.
In respect of Mary Magdalene and Jesus' relationship, Philip's Gospel caused a storm because it stated that he kissed her often on the mouth. And although this is not dealt with here, much has been made of other accounts concerning the washing of his feet with oils that were wiped clean with the hair of an unnamed woman - perhaps because this act has been a well accepted Old Testament euphemism for aural sex where feet sometimes means phallus. What is not in doubt is the intimacy between giver and the receiver. And before we allow ourselves to become too shocked at the idea of Jesus engaging in an act of aural sex, the text may not have that meaning here. One would do well to remember the fact that sex in the Old Testament was not the taboo affair we define it as today.
Mary is the one with the utmost devotion. She is attendant throughout the crucifixion and post crucifixion as the true embodiment of Divine feminine humanity. The people of the world need a sister, a complex icon, an activist and a prophet now more than ever to help them through.
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If you would like me to publish PART TWO; my line-by-line re-translation into plainer English, then let me know. Thank you for reading my first post on Substack.