✨ Mary was never just a “figure in a story.” To the mystics, she was The Goddess in disguise. ✨
Long before cathedrals placed a crown on her head, ancient initiates recognized Mary as the living expression of the Divine Feminine:
Mary as Sophia — the Wisdom of God made flesh Mary as Isis — the Great Mother guarding the Light of the world Mary Magdalene as her mirror — the earthly embodiment of sacred knowledge
In the esoteric traditions, Mary doesn’t replace the Goddess… she reveals her.
Mary Queen of Light at Norte Dame University
She carries the same symbols:
🌹 The Rose of hidden knowledge 🌙 The Crescent of celestial power ⭐ The Star of the eternal Light
When the world forgot the Goddess, she returned as Mary. Hidden in plain sight. Honored by millions. Silently preserving the lineage of the Queen of Light.
This is why her image survived every empire. This is why every culture sees her as Mother, Protector, Healer. This is why the prayers to her never stopped.
Because the Divine Feminine can’t be erased— She only changes form.
And every time a candle is lit in her name, every time someone whispers Ave Maria every time a child is protected by her presence…
The Goddess rises again. Not in myth— but in the hearts of the people.
🌹✨ Mary was always the Light of the Goddess. And she never left. ✨🌹
“For I am the Light of the world; I am the gnosis of the Light. I have sung praises to the Light, for He has saved me from the archons.” — Pistis Sophia
If this speaks to your soul, share it. Let the Light find the ones who are ready to remember.
This line is interpreted mystically as Sophia (and by extension Mary/Mary Magdalene) reclaiming her throne as the embodied Light, rising from the lower realms back to her divine origin. It resonates deeply with the theme of the Feminine returning to power.
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The Questions of Mary (also called the Questions of Mary to Jesus) is a lost or highly fragmented early Christian or Gnostic text, of which only a few references survive. Some scholars believe it was an esoteric or Gnostic dialogue between Mary Magdalene and Jesus, likely containing secret teachings—possibly of a mystical or even sexual nature.
What We Know About the “Questions of Mary”
The text does not survive in full, and what we know comes mainly from Epiphanius of Salamis, a 4th-century Church Father who condemned it in his anti-heresy work Panarion (26:8).
He claimed the text belonged to a Gnostic sect called the Phibionites (or Borborites), whom he accused of sexual libertinism and ritual practices involving semen and menstrual blood.
According to Epiphanius, the text described Jesus revealing secret teachings to Mary Magdalene, possibly in an esoteric or intimate context.
Jesus Christ & Mary Magdalene
Did the “Questions of Mary” Contain Sexual or Tantric Elements?
Epiphanius states that this text described Jesus taking Mary up a mountain and revealing secret knowledge through a physical act. He claims (possibly as an exaggeration or polemic) that this involved Jesus causing Mary to swallow his semen as a sacramental act.
However, there are a few key issues with this account:
We only have Epiphanius’ word for it—and he was hostile toward Gnostic groups, often exaggerating or misrepresenting their beliefs.
No surviving fragments confirm this directly, so it’s unclear whether this was an authentic Gnostic teaching or a misinterpretation.
Many scholars believe Epiphanius was projecting his polemical accusations about the Borborites onto this text.
Possible Esoteric Meanings
If the Questions of Mary did include sexual symbolism, it might have been:
A metaphor for the transmission of divine knowledge (similar to some Tantric traditions).
A misunderstood esoteric ritual that was later demonized by orthodox critics.
A later sectarian addition not representative of mainstream Gnostic thought.
What we know for sure is :
The Questions of Mary is largely lost, and the claim that it contained a sexual act with Jesus comes only from Epiphanius, a hostile source.
Some scholars believe it could have contained esoteric sexual symbolism, but this is speculative.
If true, it may reflect Gnostic or Tantric-like ideas about sacred sexuality rather than a literal event.
Epiphanius’ Account of the Questions of Mary
The main (and only) known source mentioning the Questions of Mary comes from Epiphanius of Salamis, a 4th-century Christian bishop and heresiologist, in his work Panarion (26:8). He describes the text as belonging to the Borborites (Phibionites), a Gnostic sect accused of practicing ritualistic sexual rites.
In his account, Epiphanius states that:
The Borborites used “a Gospel called the Questions of Mary,” which contained secret teachings from Jesus to Mary.
The text allegedly described Jesus taking Mary Magdalene up a mountain and revealing deep mystical knowledge to her.
In this account, Jesus produces his seed, which Mary consumes, supposedly as part of a sacred ritual.
Key Questions About This Account
1. Is This a Genuine Gnostic Teaching or a Misrepresentation?
We only have Epiphanius’ version of the story, and he was writing against Gnostics.
He frequently accused heretical groups of sexual libertinism—but these accusations were often exaggerated or fabricated.
Many scholars believe his claims were meant to demonize the Borborites, rather than accurately report their beliefs.
2. Were There Gnostic or Esoteric Ideas of Sacred Sexuality?
While most Gnostic groups promoted asceticism (rejecting physical desire), some sects (such as the Borborites and the Carpocratians) allegedly practiced ritualistic sexual acts.
Some esoteric traditions viewed semen as a sacred life-force or divine essence, similar to Tantric ideas of sexual energy transformation.
If this was part of a real Gnostic ritual, it could have been:
A symbolic act representing the transmission of divine knowledge.
A misinterpreted or later distortion of mystical teachings.
3. Are There Parallels in Other Gnostic Texts?
While there is no surviving direct parallel to this account, some Gnostic texts emphasize intimate, mystical bonds between Jesus and Mary Magdalene:
The Gospel of Philip describes Jesus kissing Mary and teaching her secret wisdom.
The Pistis Sophia gives Mary Magdalene a privileged role in receiving hidden knowledge.
Some Hermetic and later occult traditions incorporate sexual mysticism in ways that could resemble esoteric interpretations of this lost text.
What Can We Conclude?
The Questions of Mary is a lost and highly obscure text, known only through the writings of its enemies.
Epiphanius’ account cannot be taken at face value, as he was a polemical writer with an agenda.
If the Borborites did have a sexual mysticism component, it might have been symbolic rather than literal.
This could be a real esoteric tradition, similar to Tantric sexual alchemy, or it could be a smear campaign by orthodox Christianity.
Yeshua & Maria Magdalena
Sacred Sexuality in Gnosticism, Esotericism, and Tantra
Many esoteric traditions have viewed sexual fluids—especially semen—as spiritually powerful, often associating them with divine energy, enlightenment, and transformation. Below, let’s explore:
Gnostic and Early Christian Esoteric Views on Sexuality
Western Esoteric and Alchemical Traditions
Tantric and Eastern Mystical Practices
Sacred Semen Rituals in Occult and Magical Traditions
1. Gnostic and Early Christian Esoteric Views on Sexuality
A. The Borborites and the Questions of Mary
As discussed, the Borborites (Phibionites) allegedly engaged in sexual rituals where semen and menstrual blood were consumed.
In Epiphanius’ account (Panarion 26:8), Jesus produces semen and has Mary Magdalene consume it as part of a mystical teaching.
While this may be propaganda, it suggests that some Gnostic sects may have believed in semen as a transmitter of divine energy or gnosis.
B. The Gospel of Philip: Sexual Union as a Path to Gnosis
The Gospel of Philip (Nag Hammadi) suggests that Jesus and Mary Magdalene were spiritually bonded and that the bridal chamber ritual was the highest form of initiation.
It states:”The mystery of the bridal chamber is the perfect redemption… if anyone receives this mystery, they are no longer Christian, but Christ.”
Some scholars suggest that sexual intercourse (or its spiritual counterpart) was a sacrament in certain Gnostic sects.
C. The Carpocratians and Sacred Sexuality
The Carpocratians (a 2nd-century Gnostic sect) believed in transcending earthly laws through sexual freedom.
They may have practiced ritual sex as a means to escape karma and return to the divine.
They viewed semen as a form of divine creative energy, but there is no direct mention of its consumption.
2. Western Esoteric and Alchemical Traditions
A. Alchemy and the “Elixir of Life”
Some Western alchemists believed that semen contained the Philosopher’s Stone in a biological form.
They described a “divine fluid” or “red tincture” that could transform the soul when properly processed.
Some later alchemical sex magic (such as in Rosicrucianism) emphasized semen retention or absorption for mystical insight.
B. The O.T.O. and Thelema (Aleister Crowley)
The Ordo Templi Orientis (O.T.O.), under Aleister Crowley, taught that semen was the true Eucharist in certain high-level rituals.
In The Book of Lies, Crowley describes a ritual in which the initiate drinks consecrated sexual fluids to absorb divine power.
Crowley believed semen contained the vital life force and spiritual energy necessary for enlightenment.
C. Kabbalistic Sexual Mysticism
Some Kabbalistic texts describe semen as containing the “divine spark” (Nitzotzot Ha-Kodesh).
The Zohar (a foundational Kabbalistic text) suggests that sexual energy can be channeled for spiritual ascension.
In some mystical Jewish traditions, semen is considered the physical manifestation of divine creative power.
3. Tantric and Eastern Mystical Practices
A. Tantra: The Role of Semen in Spiritual Transformation
Tantric practices from India and Tibet describe semen as a carrier of divine energy (Bindu or Amrita).
Left-hand Tantra sometimes involves ritualistic sexual practices, where bodily fluids are seen as sacred offerings.
In some Tantric schools, consuming semen is believed to:
Grant spiritual enlightenment.
Preserve vital life force (Ojas).
Transform lower energies into divine consciousness.
B. Vajrayana Buddhist Sexual Alchemy
In Tibetan Vajrayana Buddhism, there are esoteric practices involving sexual fluids as sacred substances.
The Kalachakra Tantra describes sexual union as a method of achieving Buddhahood.
Some Tibetan Tantric rituals (such as those practiced by the Nyingma school) describe semen as “the white bodhicitta”, which, when properly utilized, awakens higher consciousness.
4. Sacred Semen Rituals in Occult and Magical Traditions
A. Egyptian and Greek Mysticism
In some ancient Egyptian temple rites, sexual fluids were thought to be divine substances used to invoke deities.
The Greek Orphic Mysteries associated semen with the divine fire of Prometheus, passed on to initiates.
B. Esoteric Christianity and the “Blood and Water” Symbolism
Some mystical Christian groups reinterpreted the Eucharist in sexual-alchemical terms, seeing it as a transformation of sexual fluids into divine essence.
Certain medieval Christian mystics linked the “blood and water” from Christ’s side to esoteric sexual symbolism.
C. Modern Esoteric Sex Magic (Chaos Magic, Luciferianism, etc.)
Many modern occult groups (e.g., The Temple of Set, Chaos Magic practitioners, and Luciferian sects) incorporate sexual fluids into magical workings.
Some rituals involve the consumption of sexual fluids as a sacrament, echoing older traditions.
Conclusion: Is the “Questions of Mary” Part of a Larger Tradition?
While we can’t confirm whether the Questions of Mary genuinely included a ritual involving semen, it does fit within a broader pattern of esoteric traditions that view sexual fluids as spiritually potent.
The Borborites’ alleged practices mirror Tantric and Western sex magic traditions, where semen is seen as an elixir of enlightenment.
The idea of consuming sexual fluids for spiritual power appears in Alchemy, Tantra, Thelema, and some Gnostic interpretations.
Jesus & his wife & children
Did Jesus Teach Sexual Gnosis?
If the Questions of Mary was a real Gnostic text (rather than just an attack by Epiphanius), it may have contained symbolic sexual teachings, similar to Tantra.
While mainstream Christianity rejected sexual mysticism, esoteric traditions across cultures have long viewed sexual fluids as sacred substances.
Whether Jesus himself taught this is unknown, but later esoteric groups certainly embraced the idea of sacred sexuality.
Sacred Sex Rituals :
There are specific rituals and practices from various esoteric traditions where sexual fluids—especially semen—were considered holy, powerful, and transformative. Let’s cover:
Gnostic and Early Christian Esoteric Practices
Tantric and Eastern Mystical Rituals
Western Esoteric and Alchemical Traditions
Occult and Modern Sex Magic Practices
1. Gnostic and Early Christian Esoteric Practices
A. Borborite (Phibionite) Eucharist Ritual
Epiphanius (Panarion 26:8) claims that the Borborites mixed semen and menstrual blood into a Eucharist-like sacrament.
They allegedly consumed these fluids as a way to absorb divine energy and transcend the material world.
If true, this practice parallels later alchemical and Tantric ideas where bodily fluids are seen as spiritually potent.
However, because Epiphanius was an enemy of the Gnostics, it’s unclear whether this was a real ritual or anti-Gnostic propaganda.
B. The Bridal Chamber and Sacred Union in Gnostic Christianity
In the Gospel of Philip, the Bridal Chamber is described as the highest mystery, leading to full divine enlightenment (gnosis).
Some scholars believe this refers to a secret sexual rite, where divine knowledge is transmitted through sexual union.
The passage states:”The mystery of the Bridal Chamber is not for the flesh, but for the soul… It is the fulfillment, not a marriage of defilement, but of purity.”
Some later esoteric Christian groups reinterpreted the Eucharist in sexual-alchemical terms, where semen became a symbol of divine essence.
2. Tantric and Eastern Mystical Rituals
A. Left-Hand Tantra (Vama Marga) – Consumption of Semen as Amrita
Tantric rituals in Hinduism and Buddhism sometimes involve the consumption of sexual fluids as sacred substances.
Semen (Bindu or Amrita) is believed to contain spiritual essence, and when properly consumed, it can:
Enhance spiritual power and enlightenment.
Transform sexual energy into divine consciousness.
Strengthen psychic abilities and longevity.
Some Tantric rites involve the priestess drinking the semen of the initiate or guru as an act of spiritual transmission.
In certain sects of Kali worship, sexual fluids are offered to the goddess as a form of divine communion.
B. Vajrayana Buddhist “White Bodhicitta” Rituals
In Tibetan Buddhist Tantra, semen is called “White Bodhicitta”, meaning “awakened mind essence”.
Some advanced Tantric rituals involve the practitioner or consort consuming semen to absorb spiritual power.
In the Kalachakra Tantra, semen is described as a transformative elixir that helps awaken higher consciousness.
These practices are highly secretive and often misunderstood by outsiders.
3. Western Esoteric and Alchemical Traditions
A. Alchemical “Red Tincture” and the Elixir of Life
In Western alchemy, semen was sometimes described as a sacred elixir, akin to the Philosopher’s Stone.
Some alchemists believed that by consuming a purified version of semen, one could achieve enlightenment and immortality.
This practice was associated with the transmutation of base matter (the body) into gold (spiritual perfection).
B. Thelema and Aleister Crowley’s “Cake of Light” Ritual
Aleister Crowley, founder of Thelema, taught that semen was the true Eucharist in certain high-level rituals.
In Liber Agape, he describes a Eucharist-like rite where semen was mixed with honey and consecrated before being consumed.
This ritual was meant to:
Channel the divine power of the Solar Logos (Christ/Horus).
Enhance the magician’s ability to manifest reality.
Serve as a sacramental bond between initiates and the divine.
Crowley linked this to ancient mystery religions, particularly Dionysian and Egyptian rites.
C. Kabbalistic Sexual Mysticism (Zohar and Sefer Yetzirah)
Some Kabbalistic texts suggest that semen is a manifestation of divine creative power.
Certain sects practiced “Shemhamphorasch” rituals, where sacred fluids were used to invoke angelic or divine forces.
In some mystical Jewish traditions, semen was seen as containing the “divine spark” of creation.
4. Occult and Modern Sex Magic Practices
A. Ordo Templi Orientis (O.T.O.) Sex Magick
The O.T.O. (Ordo Templi Orientis), an esoteric order associated with Crowley, practices sex magic rituals where semen is consumed for spiritual empowerment.
The XI° (11th degree) initiation involves advanced sex magic techniques, including:
Oral consumption of semen as a way to absorb divine energy.
Using sexual fluids as a sacramental substance to charge magical workings.
Connecting semen with the Holy Grail as a vessel of divine power.
B. Luciferian and Chaos Magic Practices
Some modern occult groups (e.g., Luciferian sects, Left-Hand Path practitioners, and Chaos Magicians) incorporate semen into magical workings.
These practices include:
Consecrating magical sigils with semen to enhance their power.
Using sexual fluids as offerings in summoning rituals.
Semen consumption as a symbolic act of absorbing divine power.
Is There a Connection Between These Traditions?
There seems to be a common esoteric idea across multiple cultures and time periods that:
Semen contains divine energy and is a sacred substance.
Consuming semen can be a spiritual act of enlightenment, transformation, or power absorption.
Sexual rites can serve as a direct path to divine union or gnosis.
Whether in Gnostic Christianity, Tantra, Alchemy, Kabbalah, or modern occultism, the sacralization of sexual fluids has persisted in mystical traditions worldwide.
The Questions of Mary (also called The Great Questions of Mary) survives only in hostile quotations, mainly from Epiphanius of Salamis in his Panarion (late 4th century). He cites it as a “heretical” Gnostic gospel in which Jesus allegedly reveals secret mysteries to Mary. One of the most controversial claims Epiphanius preserves is that it describes a ritual where Jesus performs a sexual act with Mary Magdalene on a mountain, and has her consume his semen. According to Epiphanius, this was used to justify sacred sexual rites among certain Gnostic groups such as the Borborites/Phibionites.
The preserved fragment reads (Panarion 8:2):
8:2 For in the so-called ‘Greater Questions of Mary’—there are also ‘Lesser’ ones forged by them—they claim that he reveals it to her after taking her aside on the mountain, praying, producing a woman from his side, beginning to have sex with her, and then partaking of his emission, if you please, to show that ‘Thus we must do, that we may live.’
This shocking description was almost certainly written down by critics to portray the sects as scandalous. Still, some scholars suggest it reflects a real esoteric teaching where semen was regarded as a sacred elixir of life—a notion echoed in other Gnostic, Tantric, and alchemical traditions, where sexual fluids are treated as carriers of divine power or gnosis.
The Questions of Mary, preserved only in Epiphanius’ hostile report, describes Jesus taking Mary up a mountain, producing semen, and having her consume it, saying, “Thus must we do, that we may live” (Panarion 26.8). While likely polemical distortion, it may echo a genuine Gnostic “Bridal Chamber” mystery, where sexual union and the sharing of vital fluids symbolized divine gnosis, the reunion of spirit and matter, and the soul’s ascent to eternal life.
Read the full text from Epiphanius
Epiphanius writes the following about the Gnostics, and this is our only source for the contents (Panarion, 26.8.1 – 26.9.5)
8:1 And they too have lots of books. They publish certain ‘Questions of Mary’; but others offer many books about the Ialdabaoth we spoke of, and in the name of Seth. They call others ‘Apocalypses of Adam’ and have ventured to compose other Gospels in the names of the disciples, and are not ashamed to say that our Saviour and Lord himself, Jesus Christ, revealed this obscenity.
8:2 For in the so-called ‘Greater Questions of Mary’—there are also ‘Lesser’ ones forged by them—they claim that he reveals it to her after taking her aside on the mountain, praying, producing a woman from his side, beginning to have sex with her, and then partaking of his emission, if you please, to show that ‘Thus we must do, that we may live.’
8:3 And when Mary was alarmed and fell to the ground, he raised her up and said to her, ‘O thou of little faith, wherefore didst thou doubt?’
8:4 And they say that this is the meaning of the saying in the Gospel, ‘If I have told you earthly things and ye believe not, how shall ye believe the heavenly things?’ and so of, ‘When ye see the Son of Man ascending up where he was before’—in other words, when you see the emission being partaken of where it came from.
8:5 And when Christ said, ‘Except ye eat my flesh and drink my blood,’ and the disciples were disturbed and replied, ‘Who can hear this?’40 they say his saying was about the dirt.
8:6 And this is why they were disturbed and fell away; they were not entirely stable yet, they say.
8:7 And when David says, ‘He shall be like a tree planted by the outgoings of water that will bring forth its fruit in due season,’41 they say he is speaking of the man’s dirt. ‘By the outgoing of water,’ and, ‘that will bring forth his fruit,’ means the emission at climax. And ‘Its leaf shall not fall off’ means, ‘We do not allow it to fall to the ground, but eat it ourselves.’
9:1 And so as not to do more harm than good by making their proof texts public, I am going to omit most of them—otherwise I would cite all their wicked sayings and go through them here.
9:2 When it says that Rahab put a scarlet thread in her window, this was not scarlet thread, they tell us, but the female organs. And the scarlet thread means the menstrual blood, and ‘Drink water from your cisterns’ refers to the same.
9:3 They say that the flesh must perish and cannot be raised, and this belongs to the archon.
9:4 But the power in the menses and organs is soul, they say, ‘which we gather and eat. And whatever we eat—meat, vegetables, bread or anything else—we are doing creatures a favour by gathering the soul from them all and taking it to the heavens with us.’ Hence they eat meat of all kinds and say that this is ‘to show mercy to our race.’
9:5 And they claim that the same soul has been implanted in animals, insects, fish, snakes, men—and in vegetation, trees, and the fruits of the soil.
Jesus & Mary Magdalene
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In Valentinian Gnosticism, Mary Magdalene is often viewed as a symbolic figure representing wisdom and spiritual understanding. This interpretation connects her to Sophia, a central figure in Gnostic cosmology, particularly to Achamoth, also known as the “lower Sophia.” Here’s an overview of this connection:
Sophia and Achamoth in Valentinian Gnosticism:
Sophia (“Wisdom”) is a central aeon in Gnostic cosmology. In Valentinian thought, Sophia is part of the divine Pleroma (the realm of fullness), but through a passionate desire to understand the unknowable Father, she falls from the Pleroma.
This fall results in the creation of Achamoth, or the “lower Sophia,” who exists outside the Pleroma in a state of deficiency and separation. Achamoth gives rise to the material world and the demiurge (the creator of the physical universe).
Mary Magdalene as a Symbol of Wisdom:
Valentinian Gnostics often identified biblical figures with mythological archetypes. Mary Magdalene, as a prominent follower of Jesus, is seen as embodying wisdom in her pursuit of spiritual truth and her intimate understanding of Christ’s teachings.
Her connection to the “lower Sophia” comes through her role as a seeker and transmitter of divine knowledge. Like Achamoth, she exists in the material realm but strives for reunion with the divine.
Mary Magdalene’s Role in Valentinian Thought:
In texts like the Gospel of Mary and Pistis Sophia, Mary is portrayed as a deeply spiritual and enlightened figure, often receiving special teachings from Jesus. This parallels Achamoth’s yearning for redemption and her ultimate restoration to the divine order.
Mary’s relationship with Christ symbolizes the redemption of wisdom and the restoration of the divine feminine. She acts as an intermediary figure, much like Achamoth, who facilitates the salvation of the soul through gnosis (knowledge).
The Feminine Principle and Redemption:
Valentinian Gnosticism places great importance on the feminine principle, with figures like Sophia and Mary Magdalene embodying the soul’s journey from ignorance (deficiency) to enlightenment (fullness).
Mary’s role as the “apostle to the apostles” reflects the idea that the lower Sophia, despite her fall, plays a pivotal role in humanity’s redemption by imparting divine knowledge.
In this interpretation, Mary Magdalene is not merely a historical figure but a living symbol of the soul’s journey toward divine wisdom, mirroring the myth of Achamoth and her eventual restoration.
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The most profound and esoteric secret of the Gnostics, based on the Nag Hammadi Library and broader Gnostic tradition, centers on the realization of the divine spark within humanity and the ultimate path to liberation from material existence. This concept is multi-layered, deeply symbolic, and central to Gnostic cosmology and spirituality.
The Divine Spark and the Gnostic Secret:
The Divine Origin of Humanity: The Gnostics believed that within each individual resides a fragment of the divine, often referred to as the divine spark or light. This spark originates from the Pleroma (the fullness of the divine realm), a realm of pure, ineffable light and unity. However, humanity is trapped in the material world, which they viewed as the flawed creation of the Demiurge, a lesser and ignorant deity.
The Material World as an Illusion: The material world, with its suffering, ignorance, and cycles of birth and death, is seen as a prison designed to keep the divine spark bound. The Demiurge, and the Archons (his assistants), enforce this illusion, ensuring humanity remains unaware of its true origins and divine potential.
Salvation Through Gnosis: The “secret” of the Gnostics lies in achieving gnosis—a direct, experiential knowledge of the divine. This knowledge awakens the individual to their true identity as a being of light and their origin in the Pleroma. Gnosis transcends intellectual understanding; it is a profound inner realization that leads to spiritual liberation.
The Journey of the Soul: Many Gnostic texts describe the journey of the soul as it seeks to return to the Pleroma. This journey involves overcoming the influence of the Archons, breaking free from the illusions of the material world, and ascending through spiritual realms. This path often requires self-knowledge, ascetic practices, and the guidance of a redeemer figure, such as Jesus or other divine emissaries.
The Role of the Savior: In Gnostic cosmology, figures like Jesus are not merely saviors in the traditional sense but bringers of gnosis. They descend into the material realm to awaken humanity, teach the mysteries of existence, and guide the divine sparks back to their origin.
Unity with the Divine: The ultimate goal of Gnosticism is not simply salvation in a conventional sense but reunion with the divine source.This reunion dissolves the illusion of separation and restores the individual to their true state of wholeness within the Pleroma.
The Most Coveted Esoteric Secret:
The most coveted secret of the Gnostics is this: you are not merely a being trapped in a flawed material world but a fragment of the divine, with the potential to awaken, transcend the illusions of the Demiurge, and reunite with the infinite source of light and love. This realization is not given by external authorities but is found within through direct spiritual experience.
This message, deeply empowering and liberating, challenges conventional religious structures and authority, which is why it was often suppressed or misunderstood. It remains a timeless teaching for those seeking deeper truths about existence, spirituality, and the nature of reality.
Gnostic Nazorean Love Feast
Here are some of the most profound and secretive verses from the Gnostic Gospels (primarily from the Nag Hammadi Library) that reveal the esoteric knowledge (gnosis) of the divine spark and humanity’s spiritual liberation. These passages illuminate the hidden truths central to Gnostic teachings:
1. The Gospel of Thomas
This collection of Jesus’ sayings is considered one of the most significant texts in Gnosticism.
Verse 3: “If those who lead you say to you, ‘See, the Kingdom is in the sky,’ then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the Kingdom is inside you and it is outside you. When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father. But if you do not know yourselves, you dwell in poverty and you are poverty.”
Revealed Gnosis: The divine spark resides within; self-knowledge is the key to discovering one’s true nature and connection to the divine.
2. The Gospel of Philip
A mystical and symbolic exploration of spiritual truths.
Verse 67: “You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father.”
Revealed Gnosis: The process of gnosis transforms the individual into their divine essence, aligning them with the source of creation.
Verse 112: “The world came into being through error. For he who created it wanted to create it imperishable and immortal. He failed and did not attain his hope. For the world is not imperishable, nor is it immortal. But the children are.”
Revealed Gnosis: The material world is flawed and temporary, but the divine spark within humanity is eternal.
3. The Gospel of Truth
A poetic reflection on the nature of ignorance and enlightenment.
Section 18: “For the one whom they sought after was within them all along. And the one who is perfect, the Father, is within them, and they did not know him. He revealed himself in a knowledge that is in harmony with his spirit, the knowledge that he is the one who exists from the aeons, filling everyone with himself.”
Revealed Gnosis: God is not an external entity but exists within all beings. Ignorance of this truth is the cause of suffering.
4. The Apocryphon of John
A foundational text of Gnostic cosmology and theology.
Section 29: “I am the light that exists within all light. I am the remembrance of the Pleroma, bringing the spark of the divine to those who dwell in forgetfulness. Awaken and remember, for you are children of the light.”
Revealed Gnosis: Humanity’s true essence is light, but it has been obscured by ignorance (forgetfulness). Gnosis awakens this divine remembrance.
5. The Gospel of Mary Magdalene
A text that emphasizes inner wisdom and spiritual freedom.
Chapter 4, Verses 22-24: “Be on your guard so that no one deceives you by saying, ‘Look over here!’ or ‘Look over there!’ For the Son of Man is within you. Follow him! Those who seek him will find him.”
Revealed Gnosis: The path to divine truth is internal, not external. The divine resides within each person.
6. The Tripartite Tractate
A philosophical exploration of Gnostic theology.
Section 84: “The truth was not revealed to all but was reserved for those who are able to awaken to the light within themselves. The children of light are destined to return to the fullness of the Pleroma.”
Revealed Gnosis: Gnosis is not accessible to everyone but to those prepared to awaken and seek the divine light within.
7. The Thunder, Perfect Mind
A mysterious and poetic Gnostic text.
Section 13: “For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the voice of the hidden truth, dwelling within all beings.”
Revealed Gnosis: The divine encompasses all dualities and resides within the depths of every individual.
8. The Second Treatise of the Great Seth
A critique of materialism and affirmation of spiritual liberation.
Section 65: “It was not I who was crucified but rather the shadow. I am the divine light that cannot be harmed, dwelling within all who have awakened.”
Revealed Gnosis: The divine essence is beyond the reach of physical harm or material suffering.
Key Themes in These Secret Verses:
Self-knowledge: True salvation comes from knowing oneself as a manifestation of the divine.
Divine spark: The core of human existence is a fragment of divine light, yearning to return to its source.
Material illusion: The material world is a temporary and flawed construct; true reality lies in the spiritual realm.
Awakening: Gnosis is the process of awakening from ignorance to the knowledge of one’s divine origin and destiny.
These passages form the heart of Gnostic teachings and provide profound insights into the mysteries of existence, the nature of the divine, and the path to spiritual liberation.
Gnostic Nazorean Vegetarian Love Feast
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In the early 16th century, in what is now modern-day Mexico City, a native man named Juan Diego had a profound encounter with the Divine Feminine. Juan Diego was walking on Tepeyac Hill when he encountered a beautiful and radiant woman who appeared to him as an embodiment of the Divine Mother.
The divine feminine figure revealed herself as the Mother of All Creation and instructed Juan Diego to build a sanctuary in her honor on the hill. This sanctuary was to be a place of spiritual pilgrimage and enlightenment, where seekers could connect with the inner divine wisdom within themselves.
Juan Diego relayed the message to the local bishop, who was initially skeptical. However, when Juan Diego returned to the hill, the divine feminine figure provided him with miraculous proof of her appearance in the form of roses, which bloomed out of season, and her image imprinted on his cloak, known as a tilma.
From a Gnostic perspective, the apparition of Our Lady of Guadalupe can be seen as a profound spiritual revelation, emphasizing the importance of inner knowledge, enlightenment, and the connection between the divine and the human soul. The image of Our Lady of Guadalupe on Juan Diego’s tilma serves as a symbol of the divine spark within each individual, encouraging seekers to awaken to their inner divine wisdom and connect with the universal truth of the Gnostic tradition.
The site of the apparition of Our Lady of Guadalupe, Tepeyac Hill, was significant to the indigenous people of Mexico long before the arrival of Christianity. Tepeyac Hill was a sacred site dedicated to the Aztec mother goddess Tonantzin, meaning “Our Mother” in Nahuatl, the language of the Aztecs.
Tonantzin was a revered goddess associated with fertility, motherhood, and the earth. The indigenous people would make pilgrimages to Tepeyac Hill to honor and worship Tonantzin at a temple dedicated to her on the hill. The site was a center of spiritual significance and a place where the indigenous people would seek guidance, blessings, and healing from the divine feminine.
When the divine feminine figure appeared to Juan Diego in the early 16th century, she identified herself as the Mother of All Creation and instructed him to build a sanctuary in her honor on Tepeyac Hill. This was a profound moment of spiritual syncretism, blending the indigenous reverence for Tonantzin with the Christian devotion to the Virgin Mary.
From a Gnostic perspective, the sacredness of Tepeyac Hill as a pre-Christian goddess site adds another layer of spiritual depth to the apparition of Our Lady of Guadalupe. It emphasizes the universal nature of the divine feminine principle and the continuity of spiritual traditions across different cultures and beliefs. The apparition can be seen as a continuation of the ancient wisdom and connection to the divine that has been revered by indigenous people for centuries.
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In hidden whispers, tales unfold, Of Mary Magdalene, her lineage untold. Gnostic visions, veiled in mist, A sacred journey, her essence kissed.
Born of ancient mystic kin, Her bloodline woven, a sacred spin. A vessel of truths, she carried the lore, From realms beyond, she did explore.
From desert sands to starlit skies, Her wisdom soared, where angels rise. In sacred union, she found her way, An alchemical dance, night to day.
Gnostic flame, a torch she bore, Through timeless realms, forevermore. Her secret lineage, a cosmic thread, Woven in stars, where mystics tread.
Divine feminine, a cosmic guide, In her presence, seekers abide. Mary Magdalene, keeper of keys, Unveils the secrets, across all seas.
Through aeons passed, her light shines bright, A beacon of truth, in the depths of night. Gnostic whispers, a sacred rhyme, Mary’s lineage transcends all time.
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In the hallowed realms of sacred lore, A tale untold, a love to explore, A secret whispered, hidden in time, Of Jesus and Mary, a love divine.
Amidst the scriptures, veiled in creed, Lies a bond, woven with heavenly seed, Two souls entwined, beyond earthly sight, A union forged in celestial light.
In ancient lands, where mystics roamed, Their hearts aflame, no bounds they owned, He, the Son of God, with love so pure, She, the Magdalene, an essence sure.
With tender gaze and whispers sweet, They met in secret, their souls to greet, A love that soared beyond mortal spheres, Transcending pain, all doubts and fears.
Through dusty paths and starlit nights, They shared a love that burned so bright, In fields of wisdom, they danced and laughed, Unveiling truths, where shadows bathed.
In sacred chambers, where truths reside, They embraced the mysteries deep inside, Their spirits merged, a divine entwine, A love sublime, a sacred design.
Through love’s embrace, they found the way, To bridge the realms, where spirits sway, Their union blessed, a divine communion, A sacred bond, defying all limitation.
Yet, history’s veil, through ages spun, Veiled their love, as if it were undone, But whispers linger, in ancient scrolls, Of love’s redemption, where truth unfolds.
For in the depths of every heart, Their love still beats, a vital part, A message hidden, for those who seek, To find the love that makes us meek.
In sacred whispers, their love survives, A beacon shining, where the soul thrives, In the realm of spirit, they remain, Guiding us toward love’s eternal reign.
So let us honor, this love untold, A sacred union, a love so bold, For in its essence, we all may find, The union of spirit, in heart and mind.
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Under the shade of the sacred tree, The serpent spoke with heavenly glee; For by choosing the fruit of fate, Eve will join him in Heaven’s gate.
The serpent showed her the way, To love and knowledge in one day; So she ate of the forbidden tree, And opened knowledge to thee and me.
He opened up the minds of all, To see and understand the higher call; The serpent spoke with spirit’s truth, Teaching humankind the way of youth.
For the serpent was not the force of evil, But the one who gave all knowledge to people; He opened up their minds to see, That their wisdom was divine and free.
He was a leader of bright light, Guiding Eve away from wrong and from right; And though his actions may be feared, His wisdom is still alive and revered.
So as we look back in history, We recognize the hidden deity; The serpent brought knowledge and insight, In the Garden of Eden that blessed night.
Jehovah’s Witnesses claim that the Easter egg is a pagan symbol.
The Easter egg in Christian tradition has a much humbler origin, and nothing to do with ancient pagan practices.
One tradition concerning Mary Magdalene says that following the death and resurrection of Jesus, she used her position to gain an invitation to a banquet given by the Roman Emperor Tiberius.
Her purpose was to protest to him that his governor in Judea, Pontius Pilate, and the two high priests, had conspired and executed an innocent man, namely Jesus Christ.
According to this tradition, after the Ascension of Jesus, Mary went to the Emperor of Rome and greeted him with “Christ has risen,” whereupon he pointed to an egg on his table and stated, “Christ has no more risen than that egg is red.” After making this statement it is said the egg immediately turned blood red.
This tradition of Mary Magdalene visiting Caesar Tiberius can be found in the Gospel of Nicodemus but it does not mention eggs:
Mary Magdalene said, weeping: Hear, O peoples, tribes, and tongues, and learn to what death the lawless Jews have delivered Him Who did them ten thousand good deeds. Hear, and be astonished. Who will let these things be heard by all the world? I shall go alone to Rome, to the Caesar. I shall show him what evil Pilate hath done in obeying the lawless Jews. (the Gospel of Nicodemus)
This she did. Going to Tiberius, she handed him an egg, saying: “Christ is risen.” It was the custom to give gifts to Caesar, but usually not something like an egg! Tiberius would not take the egg, but asked to know why she had offered it to him. Saint Mary explained that just as life is in an egg, so Christ the Life lay in the tomb. And as the chick breaks out of the “stone” of the shell, so Jesus came forth from the stone tomb in triumph over death. Taken aback, Tiberius demanded a sign that her words were true. Instantly the egg turned scarlet in Saint Mary’s hand, and she then spoke of Christ granting life through the shedding of His blood. It is from this incident that we have the custom of Easter eggs, which in the Eastern Churches are always bright red.
Learning of this offering by Mary Magdalene, the early Christians imitated her, presenting each other with eggs. Hence, eggs began to be used by Christians in the earliest centuries as a symbol of the Resurrection of Christ and of the regeneration of Christians for a new and a better life along with it.
For Orthodox Christians, the egg symbolizes the empty rock tomb from which Jesus Christ arose after Ηis Crucifixion.
Consider the following words from the Catholic Encyclopedia: “Because the use of eggs was forbidden during Lent, they were brought to the table on Easter Day, colored red to symbolize the Easter joy. This custom is found not only in the Latin but also in the Oriental Churches.”
Traditionally, Easter eggs are dyed throughout the Orthodox Christian world on Holy Thursday, and they are dyed red to represent the redeeming blood of Christ that was shed on the Cross, the white egg (before being dyed) represents the white marble tomb were Christ’s body was laid after He was taken down from the Cross, and the hard shell of the egg symbolises the sealed tomb of Christ
Easter : The awakening and raising to spiritual consciousness of the divine mind in man, which has been dead in trespasses and sins and buried in the tomb of materiality.
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In this fascinating video, we discuss the intriguing character of Tamar in the hit television show The Chosen. We explore how she might be a secret code for the real and often overlooked figure of Mary Magdalene from the Bible. We will look at the symbolism and connections between these characters that makes this hidden link evident. With a closer look, we will dive deep into the mystery of the true identity of this powerful biblical woman and explore how she may have been hidden in plain sight all along.
It should also be noted that..
The myths surrounding Sara La Kali, an enigmatic figure from southern France who is sometimes referred to as Sarah the Egyptian, are filled with intrigue, wonder and debate. This figure, who is believed by some to be the secret daughter of Jesus and Mary Magdalene, and to have come with her Mary Magdalene to France, was said to be known and called the name Tamar as well, which has been shrouded in mystery and controversy for centuries.
Sara La Kali aka Sarah the Egyptian
Little is known about Sara La Kali, but the main point of contention is the source of her enigmatic name. Some claim her alias of Sara La Kali, which can be translated as “the Black Tamar,” is derived from the name of the biblical figure Tamar. According to ancient Hebrew culture, women of royal descent often kept their royal lineage secret. This could explain why Sara La Kali’s name was kept hidden within the confines of a pseudonym.
Tamar from The Chosen series
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~Sakshi Zion
Arrival of Mary Magdalene and entourage to Southern France
Life Coach, Entrepreneur, Social Media Expert, Musician, Yoga Teacher, World Traveler
