Martha & Miriam, the Right & Left

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Tau Malachi
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Martha & Miriam, the Right & Left

#1 Postby Tau Malachi » Sun Jun 12, 2005 9:41 am

There are many legends in the Tradition about St. Mary Magdalene, some seemingly contradictory of others; but, of course, the point of the legends is not historical, it is spiritual, and they are meant to reflect spiritual truths of the Holy Bride discerned by initiates who cleave to her. The purpose of the legends it to impart spiritual teachings and practices, and to provide a means for mental and vital links to her – they are a vehicles for a spiritual and mystical connection.

Many legends speak of her coming from a town called Magdal; hence her name, Miriam of Magdal (Mary Magdalene). However, in legends she is often called the “twin sister” of St. Lazarus, and according to the Gospel of St. John she is from Bethany – Miriam of Bethany. Magdal would then be a title, literally meaning “Tower of the Flock,” pointing to her as the wife and consort of Master Yeshua, and as his inmost disciple and co-preacher with him – an integral part of the Light Transmission imparted by the Messiah. Legends that speak of her as Miriam of Bethany, called the Magdalene, lead to some very interesting stories concerning Miriam and Martha, Miriam’s older sister.

According to some legends, one of the previous incarnations of Lord Yeshua was as Jacob, who had two wives, Leah and Rachel, and Martha and Miriam were reincarnations of Leah and Rachel, respectively. Both Martha and Miriam loved the Lord, though Martha’s love remained purely on a spiritual and psychic level, while Miriam’s love included the physical level of wife and consort. According to this legend, Martha was the “right hand path” consort of Lord Yeshua – purely spiritual, and Miriam was his “left hand path” consort – spiritual and physical; thus between Miriam and Martha the dynamism of the play between the Sacred Feminine and the Sacred Masculine were fully present.

Miriam, as the left hand path consort, corresponds to Judgment and to Malkut-Kingdom and Martha, as the right hand path consort, corresponds to Mercy and to Binah-Understanding; hence the Lower and Upper Shekinah, which are united by the Lord (the Messiah of God).

Lord Yeshua corresponds to Tiferet and St. Lazarus corresponds to Da’at/Yesod when these legends are contemplated on the Tree or Life, and quite obviously these legends open the way for teachings of the arayot (sexual mysticism) in the Christian Kabbalah of our lineage – the interplay of the feminine and masculine energies in Sacred Circle of the Tzaddik and the Light Transmission, which occur on spiritual, psychic and physical levels.

The term “arayot” comes from Jewish Kabbalah and can be found in Jewish source works on the Kabbalah, and it alludes to spirituality between a husband and wife through which insights may be gleaned of the sacred relationship of the Holy Shekinah and Yahweh. In the Christian Kabbalah the teachings are extended to include the “right hand path consort,” which is a purely spiritual and psychic relationship in which a man and woman act together in the Continuum of the Light Transmission, but who are not husband and wife and do not enact an actual physical or sexual relationship.

Principles of the arayot obviously play a significant role in the Sophian Tradition of Gnostic Christianity, which is founded on a gospel in which Miriam is viewed as the wife and consort of Master Yeshua, and which speaks of her as co-equal with him – for the Sophian Gospel speaks of their love-play as central to the Gnostic and Light Transmission. Thus, it is ideal from the Sophian perspective when both male and female energies are present in the Light Transmission and Sacred Circle.

From the Sophian perspective, if we are to speak of the fullness of humanity in Yeshua, and of the redemption of the fullness of humanity, then womanhood must be included, as well as sexuality. In speaking of Sophian Gnosticism one could well say that it is a “Tantra Yoga of the West,” though unlike much that calls itself “Tantra” in the West its focus is an actual Self-realization or Enlightenment and Liberation. It simply provides the means for individuals in committed relationships to include their relationships in their spirituality and to utilize their relationship as a vehicle of the enlightenment experience. Including the principle of the right hand path consort the teachings of the arayot in the Christian Kabbalah reflect the more subtle and sublime levels of the interplay of masculine and feminine energies, including aspects that transcend physicality, focusing purely on spirituality.

The very nature of the Sacred Feminine is inclusive, and it tends to integrate all aspects of life and of our being, from the spiritual to the physical; this is the dynamism of the Sacred Feminine joined to the Sacred Masculine – wholeness and healing of being and life. Thus, the Sacred Feminine naturally leads to an integral Self-realization in which all levels of consciousness are brought into the Path, including the body and material consciousness. The legends concerning Martha and Miriam provide the ground for this whether we are in an actual relationship or not, for when teachings on the right hand path consort are included then all practitioners can make use of the mysteries of the arayot – it is no longer based solely upon an actual or physical relationship.

What is the essence of the arayot? It is the inclusion of our sensual and sexual desire in our spirituality, and the uplifting of all desire-energy to the Divine.

This legend concerning Miriam and Martha can lead to many contemplations, the above simply being a starter – we shall see where the discussion carries us, if we are inclined to it.

May the Divine Mother heal us and restore us to the Original Blessing, amen.

Blessings & shalom!
Tau Malachi
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Ecclesia Pistis Sophia

Steven
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Martha & Mary

#2 Postby Steven » Mon Jun 13, 2005 2:42 pm

Greetings,
I found several things about this post especially interesting. I was just reading D.C. Matt's translation of the Zohar last night, and in his introduction he alludes to the joining of Tifaret & Shekinah as the focus of religious life. Thus, human marriage symbolizes divine marriage. Since Sabbath Eve in the Jewish tradition is the weekly celebration of "hieros gamos" (the divine wedding), it is considered the ideal time for mystics to
make love. This probably has something to do with the idea of "arayot" that Tau Malachi refers to. Matt also mentions a quote in the Zohar that states that Shekinah (Malkut, i.e., Mary Magelene in the Christian Kabbalah) is the gate to the Divine.

What I find new in Malachi's post is the connection between Martha and Binah. This would also seem to connect her somehow with Mother Mary.
It is interesting that in most mystical traditions, including "Christian" ones,
there are also monastic traditions who advocate celibacy as part of their spiritual path. The focus of their desire energy is definitely inward and
upward. In the exoteric Christian monastic traditions (of the east, anyway), little mention is made of St. Mary Magdalene, but most of the monastic saints were very devoted to Mary the Theotokos (Mother of God), and spent much of their devotional time praying to her and her icons. This is particularly interesting if we consider Mother Mary as connected to the "right hand path" that is purely spiritual and psychic. It is also noteworthy that in their tradition, Mother Mary was also referred to as a "gate" (alluding to numerous references in Ezekiel), which of course
is opened to allow Divinity to descend to us (a very kabbalistic reference to a function of Binah, although I doubt many monks were aware of that).

What I find refreshing about this post is Tau Malachi's introduction of the notion of "arayot," which although probably still understood in some Jewish Mystical circles, has certainly been lost in most of exoteric Christianity. The monastic traditions of Christianity have unfortunately often been misunderstood or misguided themselves as to the meaning and role of sex & sexuality, and especially the mysteries and role of the Divine Feminine, which is especially ironic given their ostensible devotion to Mother Mary.

May the holy Shekinah open her gate for us all.

Steven

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Love-Play

#3 Postby Tau Malachi » Tue Jun 14, 2005 10:52 am

Greetings Steve!

Yes, indeed, in Sophian legends about Martha she is closely connected with Mother Miriam, and devotion to Mother Miriam as the Mother of God is a form of the “right hand path” expression of the arayot, which we could speak of in terms of chivalric love – a love that is purely psychic (mental-emotional) and spiritual, and not enacted on a physical level. Thus, we do see the” right hand path” expression manifest in Eastern Orthodox traditions, and also in Catholic traditions in general through devotion to the Holy Mother. Likewise, it appears in Chivalric Orders of the Western Mystery Tradition, such as the International Order of Chivalric Companions generated by my dear friend Bishop Storlie (the Holy Mother plays a significant role in these orders as well).

The Zohar clearly communicates the mysteries of the arayot and is the source of inspiration for latter writings of Kabbalist on these most holy mysteries. It seems that the fullness of these mysteries have been lost to much of the Christian stream due to the cutting of itself off from its Judaic roots and the strong obsession with certain exoteric Christian teachers like St. Augustine. Yet, when the Judaic roots of Christianity are honored, and a Christian form of Judaic mysticism is generated, both the “right hand path” and “left hand path” expression of the arayot is present, just as it is present in the Zohar.

In the Zohar, essentially, no distinction is made between the right hand path and left hand path expression of the arayot, as both are practiced together. There is union with the Holy Shekinah through womanhood, and union with the Holy Shekinah directly; yet, according to the Zohar, the direct union with the Shekinah as one’s “Companion” is founded upon union of the Shekinah in womanhood.

This mystical union between a man and woman is, indeed, a union of Tiferet and Malkut through the agency of Yesod. According to the Zohar, the union of Tiferet and Malkut through the spiritual man and woman “below” brings about a coupling of the Father (Hokmah) and Mother (Binah) “above,” and thus serves to unite heaven and earth, and brings about a flow of Supernal Grace (an issuance from Keter). This union of Abba and Imma is Da’at, which is connected to Yesod in the Great Tree of Life.

Page 274 in Matt’s edition of the Zohar begins a discussion of how the tzaddik might join himself to the Shekinah while going on a journey, continuing a discussion begun in the previous section that directly speaks mysteries of the arayot. It enters into a discussion of two Bet (houses), alluding to unification with the Lower and Upper Shekinah. Now, reading this it sounds like a physical journey is being spoken about, as though a man were taking a trip away from home in the physical world – and that may certainly be one interpretation. However, it is also speaking of an ascent in consciousness or an inner journey through the practice of the arayot with one’s wife and consort – she being the embodiment of the Holy Shekinah and akin to the Holy Merkavah. The energy generated by the sensual/sexual encounter is directed inward and upward, rather than downward and outward, to facilitate a deeply spiritual and mystical experience; hence the “journey.” There is much that can be gleaned from this section of the Zohar, and the one preceding it, regarding the mysteries of the arayot.

This section of the Zohar speaks directly to the idea of a restoration to the state of the Original Blessing, in which male and female are joined in a harmonious union – and the cocreative power of the Human One is fully manifest through the dynamism of male and female joined as the One. From a Sophian perspective, it is from such love-play that the revelation of the Gospel pours forth, specifically the inner and secret teachings of the Holy Gospel; hence, from the Second Adam, who is the union of the Bridegroom (Tiferet) and Bride (Malkut).

The legends of Martha and Miriam are important in that they teach us that the practice of the arayot is not exclusive to an actual physical relationship; yet, also, that the arayot expressed through actual sensuality and sexuality is not inferior to a chivalric expression – they are the same, for materiality and spirituality are, in fact, two expressions of one and the same being-consciousness-force. The aim of the arayot, as in all spiritual practice, is the realization of the union of materiality and spirituality (“earth” and “heaven”), and thus the unification of the human being and God, as we see in the Divine Incarnation.

It seems unfortunate that sensuality and sexuality is often excluded from spirituality, as though they are opposed to it – for it seems to create an unnecessary separation and conflict, and it perpetuates dualism in consciousness (the fundamental ignorance). From a Sophian perspective the key is to recognize that there is no difference; either way, “right hand path” or “left hand path” is fine – the issue is following our heart and the guidance of the Anointed and Mother Spirit. In any case, we must unite the male and female within us, and join ourselves to Divine Being to be an authentic human being – to fulfill our destiny.

In that so much disbalance has been generated in the Christian stream of the Light Transmission with regard sensuality and sexuality, and as physical beings sensuality and sexuality are so much a part of our experience, it seems very important that we bring our sensuality and sexuality into the Path and heal the dis-ease that has been created surrounding them. It seems an essential tikkune/healing, and it is for this reason that Sophians place a great deal of emphasis on the “left hand path” expression of the arayot – it is a realm of spiritual teachings and practices that needs to be communicated (restored in the Christian stream). Through the inclusion of St. Miriam, the Magdalene, in the Gnostic Gospel we have the perfect vehicle to do so – the male initiate may cleave to Lord Yeshua and the female initiate may cleave to Lady Miriam, and through their love-play they may explore mysteries of the Bridal Chamber (Union with the Shekinah and God). Love-play itself, between two committed lovers, can be a form of Gnostic Worship – a holy sacrament.

May the Holy Bride be received among us, amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Steven
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St. Lazarus

#4 Postby Steven » Wed Jun 15, 2005 5:51 am

Greetings Tau Malachi

Thank you for this teaching. I wonder if you might comment a bit on the significance of the legend that Mary Magdalene was the "twin sister" of
St. Lazarus, particularly in light of his asssociation with Daat/Yesod? And
what is the significance that Daat & Binah have the same Divine Name
(Yahweh Elohim)? It would also seem that there is a lot on this topic that is alluded to in the Song of Songs?

Shalom

Steven

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Lazarus & Da'at

#5 Postby Tau Malachi » Wed Jun 15, 2005 10:28 am

Greetings Steven!

According to some legends Martha was significantly older than Lazarus and Miriam, and some times is connected with the Crone, while Lady Miriam is connected with the Maiden – the two aspects that joined with the Mother represent the fullness of the Sacred Feminine; thus, St. Lazarus is said to be a young man. In fact, it is said that he is the wealthy young man who comes to the Master seeking to be a disciple who is told to sell all his possessions and give the money to the poor; hence, he is told to prepare for his death.

In all Sophian legends Lady Miriam is the soul mate of Lord Yeshua – it is said that they shared the same Holy Neshamah (Supernal Soul). As the “twin” of Magdalene it has been said that St. Lazarus also shared the same Neshamah, as though Miriam, St. Lazarus and Lord Yeshua were emanations of the same soul-stream at the level of Neshamah. If St. Miriam was the inmost and closest disciple, then the legend of St. Lazarus might allude to him also being equally close to the Master, which is certainly suggested by the Gospel of St. John in which he is called one who is “loved” by Lord Yeshua as a dear friend – close disciples are, in fact, very close and dear friends of a Holy Tzaddik. Whether we speak in terms of a shared soul connection or close friendship it is really the same: St. Lazarus was like St. Miriam and, in essence, received the same inner and secret teachings from the Master – mysteries he did not speak or reveal to any other disciples but Miriam and Lazarus.

Da’at represents inmost secret teachings, and Da’at represents the Knowledge/Gnosis of the Self that can be expressed; yet, Tiferet is what is actually expressed, while Da’at is the larger potential of which remains hidden or concealed. St. Lazarus is an inmost disciple, yet he is a secret disciple; in fact, he is so close to Lord Yeshua that he undergoes a special initiation – a journey through death and afterlife states, and then is resurrected. He is the only disciple to directly experience the Resurrection, and according to legend he is the “Eternal Witness” until the Second Coming, the beloved disciple who will not die until all is fulfilled in humanity and the Earth. It is as though St. Lazarus is a secret embodiment of the Soul of the Messiah, the Christ; and with St. Lazarus and Lord Yeshua we see the same sacred relationship to St. Miriam as the relationship of Martha and Miriam to Lord Yeshua.

Lord Yeshua is taken up in the Ascension, and enters into repose in the Living Father; St. Lazarus remains in secret on earth as the Eternal Witness; St. Miriam vows to continue to return in a woman’s form until the fruition of the Second Coming – one abides in repose above, another in the world below, and another continually runs and returns, moving in between the Upper and Lower World. This expresses the nature of the Continuum of the Gnostic and Light Transmission, specifically as it is experienced by initiates.

Martha is a fascinating character in the Sophian legends, especially in the stream of legends that speak of the Magdalene as Miriam of Bethany, for according to these legends the parents of Lazarus and Miriam die while they are little children and Martha raises them – though she is their older sister, she acts as their mother, and she is to them what Mother Miriam is to Lord Yeshua. Of course, in raising the firstborn son of her parents, Martha raises the master of her parent’s estate – this speaks quite distinctly to Binah and Da’at, and to the shared divine name. Martha (Binah) holds dominion over the estate (Sefirot of Construction) until Lazarus (Da’at) matures and comes into his own, at which time dominion of the estate shifts to him.

Now Lord Yeshua comes from another “house,” and he redeems the house of St. Lazarus; thus, the Holy Mother is Binah of one level, and Martha is Binah of another level – the house that redeems is Binah of Atzilut and the house that is redeemed is Binah of Beriyah (along with Yetzirah and Asiyah). Thus, the initiation of death and resurrection that St. Lazarus undergoes, on one level, symbolizes the transformation of the metaphysical structure of Beriyah, the Olam in which admixture and darkness comes into being.

At the level of Atzilut the Holy Sefirot are the Divine Names, but at the level of Beriyah they are the Archangels.

One legend says something very interesting of St. Lazarus. It proposes that sparks of the soul of Enoch were incarnate in St. Lazarus, just as sparks of Elijah were incarnate in John the Baptist – these two souls that according to legend did not die but were taken up in Divine Rapture, and which correspond to Da’at and Yesod, respectively. It is said in legends that when Enoch was taken up he was transformed into Metatron, the archangel of Keter, which is also said to be the archangel of the Messiah in some legends. In the Kabbalah, Da’at is the actual emanation of the power of Keter within the Matrix of Creation, and at the level of Beriyah is the archangel Hua, the Great Angel of the LORD (the twin aspects of Metatron and Sandalfon joined as one Great Ophan).

Enoch literally means “Initiate,” and it is said that Enoch was the first Great Initiator (Great Light-bearer) to appear on earth, followed by the one called Melchizedek, then Moses and Elijah, and then Master Yeshua in the Jewish/Christian stream of the Light Transmission. In much the same way that precious little is actually said about Enoch in the Holy Scriptures that appear in the Bible, the same is true of St. Lazarus – this one who preceded Lord Yeshua through the Gate of Death into the Resurrection. It is as though St. Lazarus goes forth as a herald in the spiritual worlds, just as John the Baptist went forth before the Lord as a herald in the material world. (There is something of Da’at/Yesod in relationship to Tiferet within this contemplation.)

The actual word typically used for an angel or maggid is “messenger,” and both Lazarus and John serve as messengers or heralds of the Messiah; one initiates the Messiah and the other is initiated by the Messiah – both going forth ahead of the Messiah, opening the Way.

Now here we may note an interesting connection between John the Baptist and St. Lazarus. You will recall that according to some legends Martha is the Crone and, according to the Gospel, Elizabeth, the mother of John the Baptist, was also the Crone – an Old Woman. Hokmah-Binah represents the dimension of Time on the Tree of Life, according to the Sefer Yetzirah; at the level of Atzilut this is Timeless-Eternity and at the level of Beriyah this is Time-Eternity – the Virgin Mother is Timeless-Eternity, but the Crone is Time-Eternity.

The Soul of the Messiah is represented by Tiferet of Atzilut, which on the Great Tree is Keter of Beriyah, Da’at of Beriyah flowing out of Yesod of Atzilut – in this we gain insight into the play between Lord Yeshua and St. Lazarus, and the two different levels of Binah represented by Mother Miriam (the Virgin Mother) and Martha (the Crone).

There is an interesting implication in all of this of the Messiah as the cessation of Space-Time in the Infinite and Eternal – for the death and resurrection of the Son of the Crone, who becomes the Eternal Witness speaks a deep mystery of the World-That-Is-Coming, and is Already-Here; hence, this Continuum of the Gnostic and Light Transmission, or rather the Light-presence and Light-continuum that is realized in the transmission.

In Binah, Yahweh Elohim are united as one, but in Da’at there is a subtle separation between Yahweh and Elohim; hence, the beginning of the play of Cosmic Ignorance as the process of emanation emerges from the Supernals. Thus, while Yahweh Elohim is often translated as “LORD God,” it is also translated as “the LORD your God,” as is the case in the Ten Commandments.

Yahweh is the Force and Elohim is the Matrix – the purpose of the Divine Incarnation is to bring Yahweh Elohim into union; hence, the name Yeheshuah ( Joshua or Yeshua), which is the name of Yahweh with the addition of the letter Shin, as in the name Seth. The name Yeshua literally means, “Yahweh delivers,” but delivers from what? From the state of the Matrix, Elohim, separated from Yahweh; the state of materiality separated from spirituality – hence the illusion of the material dimension separate and apart from the Light-continuum, the eternal realm.

Interestingly enough, this connects back to the mysteries of the arayot, when they speak of the union of male and female below bringing about the union of the Father and Mother, Yahweh and Elohim; in other words, different perspectives of the same essential mystery are being spoken in the legends surrounding Martha, Miriam and Lazarus, and their relationship with Lord Yeshua, the Messiah.

In Martha and Mother Miriam we see the personification of two aspects of Binah-Imma, or God the Mother; hence the Divine Mother within space-time and the Divine Mother beyond space-time. This is reflected in Da’at, which may be the Knowledge of space-time or the Knowledge of eternity. Of course, we are speaking about one and the same Da’at-Knowledge, whether of space-time or of eternity – it is simply a question of the angle of view.

In this we understand the true intention of Gnostic legends in the Sophian lineage: they are teachings of a Christian Kabbalah that has evolved from the Jewish Kabbalah, and they are speaking about mysteries of the Tree of Life as understood in the context of the Holy Torah joined to the Holy Gospel.

This weave of symbolism is, indeed, complex, but through contemplation and meditation on it insights into deep mysteries of the Gospel can be gleaned. It becomes a delightful play in the Spirit through which gnosis might be acquired!

May the Mother bless us with her understanding, amen.

Blessings & shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Steven
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Lazarus & Da'at

#6 Postby Steven » Wed Jun 15, 2005 8:00 pm

Thank you Tau Malachi!

All I can say is Wow. You've given me quite a lot to chew on. Incredible
stuff! I shall be ruminating on all of this for some time.

Blessings and shalom.

Steven

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Re: Martha & Miriam, the Right & Left

#7 Postby Mark » Thu Jan 09, 2014 9:03 am

There are many legends in the Tradition about St. Mary Magdalene, some seemingly contradictory of others; but, of course, the point of the legends is not historical, it is spiritual, and they are meant to reflect spiritual truths of the Holy Bride discerned by initiates who cleave to her. The purpose of the legends it to impart spiritual teachings and practices, and to provide a means for mental and vital links to her – they are a vehicles for a spiritual and mystical connection.

... and according to the Gospel of St. John she is from Bethany – Miriam of Bethany. Magdal would then be a title, literally meaning “Tower of the Flock,” pointing to her as the wife and consort of Master Yeshua, and as his inmost disciple and co-preacher with him – an integral part of the Light Transmission imparted by the Messiah.


Shalom Tau,
Thank you for the deep teachings from the legends of Miriam of Bethany. I was wondering if there are any more legends in the Tradition about St. Mary Magdalene as Miriam of Bethany that you feel would be important for our mystical connection with her.
May we continue to be gathered into the Shekinah of the Messiah,
Mark

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Re: Martha & Miriam, the Right & Left

#8 Postby Tau Malachi » Thu Jan 09, 2014 6:01 pm

Greetings!

At present, dear brother, I cannot say I have further stories to share from the oral tradition concerning the Holy Bride, apart from those that arise spontaneously in conversation in circle, or when giving a teaching. In terms of Mirya of Magdala or Bethany, all of this swirls together in our oral tradition, all speaking of mysteries of the Holy Bride, or Shekinah of Messiah - sometimes the Bride is spoken of as the sister of St. Lazarus, and sometimes she is not, it all depends upon the wisdom of the Holy Bride that is being communicated. I suppose, too, this has to do with preventing the dogmatism of literalism concerning the stories of the Holy Bride.

Perhaps, one day, the Holy Spirit will incline me to record in writing a series of stories of Magdalene as the Mirya of Bethany, but as yet the Spirit has not moved me in that way, and apart from the inspiration of the Spirit I cannot.

Shalom
Tau Malachi

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Mark
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Re: Martha & Miriam, the Right & Left

#9 Postby Mark » Sat Jan 11, 2014 10:30 am

Shalom Tau,
I give thanks for what has already been communicated to contemplate in this forum topic that I just recently discovered. I completely respect your guidance by the Holy Spirit on whether anything new would ever need to be written about the Magdalene as Mirya of Bethany. One question does come to my mind regarding if there is any meaning of literalism in Mirya's vow to continue to incarnate in woman's form. In other words, is she actually here as a physical being on earth now or does this teaching have meaning primarily in the mystical way of her embodiment in her devotees? I apologize if this question has already been previously answered.
Being grateful for the blessings received,
Mark

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Re: Martha & Miriam, the Right & Left

#10 Postby Tau Malachi » Sat Jan 11, 2014 12:47 pm

Greetings and blessings in the Holy Light of the Messiah!

Yes, most Sophians do believe that this vow was the heart intention of the Magdalene, and that her soul continues to incarnate among us from one generation to another as a holy woman. Likewise, most Sophians believe that many women carry sparks of the soul of Lady Mirya in any given generation, and quite naturally our sisters aspire to embody something of the Holy Bride in their own persons and lives. I say “most Sophians,” though, because such points of faith are personal convictions, based upon our own Gnostic experience, and are not dogmatic doctrines that all must believe in order to be a Sophian initiate. There can be a range of view on such things, from a more literally view, to one completely metaphorical.

Shalom
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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