MARY MAGDALENE
&
Her Seven Devils
Alvin Boyd Kuhn
He is passing over from the care of his physical Mother to live forever
in the house of his divine Father. And as the entire journey is completed in the opening up to full function of twelve latent divine capacities or faculties, represented by the twelve signs of the zodiac and the twelve fruits on the Tree of Life, or at any rate accomplished in twelve stages of growth, the Bible allegory represents the Christos (Jesus) as leaving his mother at the age of twelve and seeking "the things of my Father."
the nation was first divided into a heptanomis or heptarchy, of seven nomes or tribes, before it was divided into the kingdom of twelve sections. And seven, as shall be seen, denotes the feminine or natural, and twelve the spiritual, characterization.
the case of Jacob, made to serve seven years to marry a woman! One must presume that the necessity of repeated incarnation is indicated by his having to serve another seven years for Rachel. Then there is the broad symbolism of the Lord's promise to his children of Israel that he would clear the land of Canaan, the territory to be occupied by the twelve perfected faculties of the spiritual soul, of the seven nations that already occupied it.
It is the story of "Veronica" (meaning "True Image"), the woman healed
of an issue of blood of twelve years continuance, by touching the mere hem of Christ's garment in the press of the multitude. The grand meaning here has been lost because tender Christian sensibilities shrank from facing a bit of sexual or creative symbolism. The incident of course refers to the menstrual stoppage which is the index of impregnation and announces the prospective birth of a child
Saint Veronica is not mentioned in the Bible; her story originates from Catholic tradition and apocryphal texts. Known for wiping Jesus’ face with a veil (or cloth) on the way to Calvary, she is commemorated in the 6th Station of the Cross...According to some historical texts (one is titled “Acts of Pontius Pilate”), Veronica was the hemorrhaging woman that was cured by touching Jesus’ robes earlier in His ministry.
Massey in fact enumerates seven distinct Maries in the
Gospel narrative, matching the seven Hathors of Egypt; and it is more than coincidence that the early Egyptian name for Hathor was Meri! Its plural was Merti or Mertae, which worked over into the Hebrew Martha!)
Mary Magdalene in the Four Gospels
In the Synoptic Gospels heremphasizing its socio-psychological dimension. She interprets the "seven demons" not as a sign of immoral behavior, but as a severe medical or psychological case that had been previously treated without success...there is no scriptural evidence for identifying Mary Magdalene with the "sinful woman" (prostitute) in Luke 7. Instead, her, "seven demons" indicate a severe ailment that made her an outcast,,
name is more frequently mentioned than the names of most of the twelve,
except for Peter, James and John. At the moment that the male disciples
desert Jesus, Mary Magdalene takes center stage. This is because she
(together with other women) was a witness to the crucifixion and to the
burial of Jesus. She goes to Jesus’ tomb on the first day of the week.
A careful analysis of the texts shows that each evangelist presents a
somewhat different Mary Magdalene. The Marcan, Matthean, Lucan and
Johannine Mary Magdalenes differ from one another and none of them
is simply reflecting the historical Mary Magdalene. It is extremely diffi-
cult, if not impossible, to identify the historically reliable elements in the
different images of Mary Magdalene.
The Enigmatic Mary Magdalene
By Karin Rainbird BA Hons, MSc, AFBPsS, C. Psychol
(Essay in part fulfilment of Master of Divinity degree)
The name Magdalene is generally thought to refer to the village of Magdala, which was on
the shore of Galilee, and is therefore likely be where she was born, but some Biblical scholars
argue that her name comes from the Hebrew word Migdalah, meaning “Tower”, and Baring
(2021) controversially argues that Jesus bestowed the name upon Mary when he appointed
her as Teacher to the twelve disciples. This brings to my mind the Hellenic Goddess Hestia
(and perhaps therefore some Hellenic influence), who in Orphic-Platonic philosophy is
sometimes referred to as the “Tower of Zeus”, and who “alone abides in the house of heaven”
whilst “the twelve march in their appointed order” (Plato, Phaedrus), and is suggestive of
Mary as the central seat and foundation of the teachings around which the disciples revolve.
https://www.annebaring.com/a-crucial-time-of-choice/
But in 621 BCE under a king called Josiah, a powerful group of priests called Deuteronomists took control of the First Temple in Jerusalem. They removed every trace of the Goddess Asherah, the Queen of Heaven, who was worshipped as the Holy Spirit and Divine Wisdom and also as the Tree of Life — a cosmic Tree that connected the invisible and visible worlds, and whose fruit was the gift of immortality.
It is inconceivable that Jesus, a Rabbi, would have an unmarried woman following him around during his Mission. He frequently stayed at the house of Mary, Martha and Lazarus in Bethany. In all four gospels, Mary is described as present at the crucifixion of Jesus, standing with his mother and sister at the foot of the cross. She would not have been allowed access to the sepulchre, with or without other women accompanying her unless, as his wife, she had come to anoint his body, as was the burial custom at that time—a custom which is alluded to in Mark 16:1.
To get a truer picture of their relationship, we need to turn to the Nag Hammadi texts discovered in 1945 and to the gnostic Gospel of Philip and a text called The Dialogue of the Savior.(17)Finally, there is an extraordinary Greek text called The Gospel of the Beloved Companion, said to have been brought from Alexandria to the Languedoc area of France in the early to middle part of the first century CE and passed down from hand to hand in a closed community in that area for generations, until the present time. It has been translated from the Greek by Jehanne de Quillan and published in 2010. It reads like an eye-witness account of someone who was very close to Jesus and who was given a hidden aspect of his teaching that is missing in the Gospel of Mary that is known to us and was evidently not divulged to some of his closest disciples.
The divine feminine as the passageway to enlightenment Great Books 2020 Dr. Jim Garrison
Miryam the Migdalah1 in The Gospel of the Beloved Companion (2011), translated by Jehanne De Quillan.
“The kingdom of the spirit is within you” (The Gospel of the Beloved Companion, 2011, p. 112).
to perceive non-duality by “making the two
into one… inner like the outer… upper like the lower… male and female into a single one…”
(The Gospel of the Beloved Companion, 2011, p. 96)
https://eccematertua.com/sites/ecce/files/emt_4_3.pdf#page=121
In his Dialogue
with Tryphon, (AD 155) Justin Martyr outlines the antithetical parallel between
Eve and Mary, between the fruit that brought death and the fruit that was
filled with blessing. ‘Eve the virgin conceived the word of the serpent and
brought forth disobedience and death; Mary in faith and joy, that the Spirit of the Lord would overshadow her and bring forth the Son of God when she
said, be it done unto me according to your word.
https://www.thegospelofmary.org/_files/ugd/2e5b88_1f3698d93d564341ac0ecc71ef8323d6.pdf
The Gospel of the Beloved Companion by Jehanne de Quillan, published in 2010, is the first English translation of a gospel that was preserved by the author’s spiritual community based in the Languedoc region of France. Originally written in Greek, the text came from Egypt to Languedoc in the first century, and was kept at great cost since that time. de Quillan’s book provides an English translation of the text, followed by commentary that compares it to the Gnostic gospels of Thomas and Mary, and to the canonical gospels. The Gospel of the Beloved Companion (GBC) is most similar to the canonical Gospel of John.
de Quillan uses textual analysis to argue that the companion whom Jesus loved, mentioned in the Gospel of John, was Mary Magdalene, not John. She argues that the GBC is actually an older text than the source documents for the canonic gospels, as well as older than the gnostic gospel of Thomas.
Anne Baring interview on Mary Magadelene
2nd interview with Anne Baring
3rd interview with Anne Baring
https://consortiumnews.com/2021/07/30/chris-hedges-the-forged-gospel-of-jesus-wife/
Ariel Sabar discusses Veritas: A Harvard Professor, A Con Man and the Gospel of Jesus's Wife.
talk....
The Pagan Origin of Yahweh: From a Canaanite God to the Only God | Dr. Nicholas Allen
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