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The Mystery Tradition of Miraculous Conception, by Marguerite Mary Rigoglioso

The Mystery Tradition of Miraculous Conception: Mary and the Lineage of Virgin Births, by M​​arguerite Mary Rigoglioso
Bear & Company, 1591434130, 192 pages, April 2021

Every year on Christmas Eve, it always strikes me as odd that there is not more focus on Mary in the story of Jesus’s birth: a devout virgin, pregnant with the child of God, relying on faith alone amid adversity and uncertainty, in labor delivering Christ to the physical realm. Clearly, Mary had to be a pretty incredible woman to be picked for this divine conception, yet her story always seems glossed over in religious text. While scholars debate even the most minimal nuisance of Biblical text, many remain mysteriously mute on the subject of a virgin birth.

The more I learned about the divine feminine, ancient priestesses, and sacred sexuality, the more I became convinced there had to be something about Mary which made her able to fulfill such an extraordinary task, but I never could find any validation for this intuition. Finally, many of my questions have been answered by Marguerite Mary Rigoglioso in The Mystery Tradition of Miraculous Conception: Mary and the Lineage of Virgin Births, which hands-down has been one of the most life-changing books I’ve ever read.

The premise of The Mystery Tradition of Miraculous Conception is based on the Infancy Gospel of James (Protoevangelium of James) that dates back to the 2nd-century. It was never canonized, and in fact it was condemned by Pope Innocent I in 405. Rigoglioso chose to use the version of the gospel, which she refers to as the Birth of Mary, as translated by Ronald Hock. And let me tell you, this is one juicy gospel!

The author of the text claims to be James, Joseph’s son from his first (and only) wife. Described in the Infancy Gospel of James are Mary’s upbringing, her publicly acknowledged spiritual authority, her relationship to Joseph, her experience of pregnancy, her journey to Bethlehem, and finally the birth of Jesus and the events immediately following.

Piece by piece, Rigoglioso deciphers the text for the reader with the belief that certain parts of the text needed to be cryptic in order to keep the truth concealed. Based on her research, lineages of divine priestesses had been trained to conceive partheogentically, which is asexual reproduction where the egg turns into an embryo without the fertilization of sperm. According to Rigoglioso, Mary was impregnated by Logos, or “through some kind of unification with the divine creative sound, the divine order, the wisdom essence of the universe.”1

Mary’s unusual childhood prepared her to serve as a divine birth priestess, and she showed advanced spiritual mastery at an early age. She was prepared for this sacred duty from the time of her own parthenogenetic birth by her mother Anne, who was also a skilled divine birth priestess. Some of the things done to ready Mary for divine birth were imbibing consciousness-altering substances, eating a specific diet, and learning special songs and dances.

At the appropriate age, Mary is taken to the temple to be raised. She remains there until it is time for her to undertake her duty as divine birth priestess and is given to Joseph, who was chosen to protect her. Contrary to popular belief, Joseph and Mary never married, and from the text, he was rather resistant to caring for her at first. It is clear the conception, energetically initiated by Mary, was not at all aided by Joseph, who in fact didn’t believe at first she had conceived and remained a virgin.

Despite the miraculous nature of Mary’s feat, the Infancy Gospel of James also documents the trials she was put through by her own religious community to ensure she was telling the truth. This text reveals the distrust and suspicion surrounding the miraculous feat of a virgin birth and demonstrates the need for Mary to be concealed from the public as her pregnancy progresses.

Ultimately, Mary does give birth to Jesus, once again on her own in solitude. Joseph and the midwife he found return to find the baby has been born. The birth did not require the assistance of a midwife, which is considered another miraculous feat. The divine avatar, Jesus Christ, has been brought into existence.

After this brief synopsis of the Infancy Gospel of James, you might be doubting the veracity or questioning all that you’ve been taught. For this reason, I think it’s important to acknowledge Rigoglioso’s impressive career to highlight the background for this book. First and foremost, Rigoglioso is a distinguished expert on the subject of virgin births, previously authoring Virgin Mother Goddesses of Antiquity and The Cult of Divine Birth in Ancient Greece. She holds a Ph.D. in humanities and a M.A. in philosophy and religion from California Institute of Integral Studies, along with an B.A. in psychology from Vassar College.

Her scholarship is focused on ancient Mediterranean mystery traditions, bringing to light suppressed histories of holy women. Rigoglioso also teaches workshops, courses, and mentors people to assist them reclaiming the priestess path through offerings such as Priestess of the Dove Oracle Training and the Holy Womb Chakra teachings. She has many free spiritual resources on her website SevenSistersMysterySchool.com, which was very fun to peruse.

Needless to say, the content in the book is well-sourced and filled with references to ancient texts. Yes, Rigoglioso does interpret the Gospel of the Stars in her own way, but given her academic training and spiritual knowledge, I find the information credible. It takes someone with insight into ancient culture, Biblical history, and soulful wisdom to interpret the text as Rigoglioso has done.

Just reading the Infancy Gospel of James was an eye-opening experience, as I’ve done much studying of the suppression of Mary Magdalene in the Church’s history, but had never thought much about the Virgin Mary. I’m actually curious to learn more about their relationship, as it seems that Mary Magdalene is always portrayed as a sacred sexual priestess, which Rigoglioso very thoroughly distinguishes from the divine birth priestesses, who remained virgins their whole lives.

This especially piques my interest because Rigoglioso describes Mary’s parthenogenetic conception as this lineage was actively being dismantled by patriarchal forces. It makes me wonder, given the potency of the divine birth priestess, if Jesus would have been in a physical relationship with Mary Magdalene.

Another thing that really struck me as fascinating was Rigoglioso’s suggestion that the three wisemen actually came to see Mary, the most holy one who had accomplished this miraculous feat. Her interpretation of the three gifts they brought (gold, frankincense, and myrrh) makes much more sense as offerings for her as currency for financial support (gold), sacred temple herbs for her to burn in holy places and claim her spiritual authority (frankincense), and an embalming oil (myrrh) for when she needs to anoint Jesus’s body at his death.

That last bit might have you a bit confused: how would Mary have known about Jesus’s death at the time of his birth? The Infancy Gospel of James describes a prophecy Mary has right before giving birth, which Rigoglioso points out illuminates her spiritual mastery to hold the knowledge of cruelty the world will inflict on her son and remaining open to love nevertheless.

“It must be a disturbing reality for this young priestess to know that her child, no matter how holy, will be entering the world of matter and duality, and that all those associated with him will have to come to terms with that. In a sense, she is in this very moment, just before she is about to give birth, also able to foresee the circumstances of her son’s death, in which the duality around his teachings will be played out in a deeply painful way. Once again, we can really appreciate Mary as a human woman who will have to grapple with maintaining the high vibration of love amidst agony and fear as the events of her son’s life unfold.”2 

Once again, Rigoglioso demonstrates that Mary was not a naive young woman, ignorant to the spiritual mastery of her son. Rather, it was through her training and active agency that Jesus, the son of the God, also considered a divine avatar by some, was able to physically manifest in this plane of existence. Her role as a most holy divine birth priestess is what allowed for a being of elevated consciousness to be conceived to elevate all of humanity.

Simply sitting with this truth changes everything for me. The information Rigoglioso has shared is so deeply empowering for me on a personal level, and I believe on a collective level too as more people awaken to the spiritual abilities of the divine feminine. For too long, women have been stripped of their spiritual authority, oppressed by patriarchal values, and denied the right to know the full potency of their potential abilities.

More than anything, I hope the information in The Mystery Traditions of Miraculous Conception becomes more wide-spread. I’ve been actively sharing what I learned from reading it with friends and family, initiating discussions about the topic of a virgin birth and Mary’s spiritual lineage. This is a must-read for anyone interested in the divine feminine, especially within Christianity. Rigoglioso has packed so much information into this text that I know I’ll be reading it again and again. I love that it’s filled with references and sources to assist the reader in doing their own investigation. All in all, this book is the major missing piece to the history of Christianity that is sure to spark meaningful revelation in all readers.

Magdalene Mysteries, by Seren and Azra Bertrand

Magdalene Mysteries: The Left-Hand Path of the Feminine Christ, Seren Bertrand & Azra Bertrand, M.D.
Bear & Company, 978-1-59143-346-0, 525 pages, 2020

Magdalene Myserties: The Left-hand Path of the Feminine Christ by Seren Bertrand and Azra Bertrand is a deep dive into Mary Magdalene, viewing her from Biblical, historical, and mystical perspectives. This well-researched book invites the reader on a pilgrimage to the Rose by journeying through three portals: the Magdalene Chronicles, the Magdalene Codex, and the Magdalene Vision Quest. These portals form the basis of the sectioning of the book, with each portal offering in-depth exploration of the topic. The authors write that “a key to our journey into the Magdalene Mysteries is to understand the true left-hand path of the goddess; and that Mary Magdalene…was the lineage holder of this sacred tradition.”3

Before the reader enters the portals, the authors provide their “love letters,” each offering individual writings on their initiations/encounters with Mary Magdalene, with Sara writing of meeting Mary Magdalene and of the sacred masculine vision and Azra writing about the Holy Whore of Sophia. The book then proceeds to “explore a radical, forbidden version of Mary Magdalene as a priestess of the Womb mysteries.”4

I was drawn to this book to explore the multi-faceted Mary Magdalene. Having been raised a Catholic, I initially only knew of Mary Magdalene as the prostitute, carried into my teen years with watching Jesus Christ Superstar where she was again portrayed in this role. I later became an adjunct instructor of Art History, and again, my encounters with Mary Magdalene in painting and sculpture again had her portrayed as a prostitute. As I began reading sources other than the Catholic church (!) I was met by a powerful woman, a trusted apostle of Jesus. I needed to learn more, and this book provided a compendious accounting of Mary Magdalene. 

Portal One, the Magdalene Chronicles, details Mary Magdalene’s lineage, starting with the “ancient mothers” in Sumeria. The chronology includes mermaids and the primeval water dragons, Inanna, and Asherah. It was illuminating to read of this lineage of the powerful woman, the vessel, the womb. The authors then transition to Mary Magdalene’ story of the Feminine Christ, looking at the feminist ministry of Christ, whether or not Mary Magdalene and Jesus were married, and her place at the crucifixion and resurrection. The first portal concludes with churches linked to the growth of churches in Europe linked to Mary Magdalene. 

The main focus of Portal Two, the Magdalene Codex, is an in-depth study of the Ghent Altarpiece, created by Jan Van Eyck, from 1426 to 1432. The authors approach this work “as both a pilgrimage and Grail Quest.”5 I found this section fascinating. I was familiar with the Ghent Altarpiece and taught about it in my Art History classes from the typical perspective of the religious symbolism in the painting such as the lamb symbolizing the Lamb of God. I taught about perspective, the place of patrons present in the piece, the role of an altarpiece in a church, etc. The authors, however, offer a complex and compelling distillation of the altarpiece, focusing one’s attention on the positioning of images to create the “position of birthing and sacred sexuality.” (plate 15). I did need to sit a while with the intimation that Van Eyck inserted an heretical message in the work. 

The authors turned next to Leonardo da Vinci’s painting of the Last Supper. I will admit that I never “bought” the explanation that the feminine figure to the side of Jesus was John the Evangelist. I am in agreement that, after having read about the important place of Mary Magdalene in the life of Jesus, that this image was indeed that of Mary Magdalene. The authors write that da Vinci was also “connected to the underground streams of the feminine mysteries.” 6 I imagine that these artists kept the need of art patronage in the forefront as they created multi-dimensional works of art with levels of meaning. 

The belief that Mary Magdalene was seen as a “dangerous figure” threatening to usurp masculine power, led to her portrayal as a “less than,” a whore, non-starter. The second portal closes with a return to the Ghent Altarpiece, where the authors write that Van Eyck “presents an entirely new, and at the same time ancient, vision in which the feminine is restored.” 7 I found the second portal so very fascinating, given my background in Art History. It’s given me a desire to develop an art history course on Mary Magdalene. 

The Third Portal, Magdalene Vision Quest, focuses on the pilgrimage to the Rose through “stories, oracles, and personal rituals.” 8 In the chapter Honoring the Motherline, Mary Magdalene as the “spirit keeper of the womb” is investigated. Seren writes about her own opening up to the path of Mary Magdalene and the goddess path. A personal favorite of mine was her writing about her pilgrimage to Glastonbury in England, a place I was drawn to visit as well. It is hard to adequately describe the otherworldly feeling of Glastonbury, the multidimensional feeling of space and time. Sere writes about the chalice well and its red flowing water and Glastonbury Abbey built on the site of an ancient sacred site devoted to the divine feminine and “known in local lore as the ‘vagina of the birth goddess.’”9

Seren recounts how Magdalene directed her to visit Iona, a remote Scottish island in the Hebrides. I was beginning to feel a connection both to Magdalene and Seren as Iona is a place that I find myself constantly drawn to read about and to most definitely visit post-pandemic. She continues by writing about the ancestral wise witches and the death of her mother, the mother of her “birth womb.”10 She movingly describes the graveside service she led for her mother. “As my mother’s womb had birthed me into this world, now I midwived her back into the womb of Mother Earth, for her rebirth into the Spirit world.”11

The Third Portal section contains rituals that the reader can perform, such as a Rose Ritual or the Anointing of the Moon ritual, a Mermaid ritual, and a Black Rose rituals. The rituals all contain references to an element, a ministry (such as cleansing), archetypes (such as Aphrodite), colors, and sigils (like a chalice). I have not yet taken the time to participate in a ritual, though, but the moving descriptions accompanying each ritual will draw me in sooner rather than later.

The book concludes with an invitation to return to the “dynamic Wild Feminine” which is “not limited to the story of one person or priestess – it is a living, vibrant frequency within everyone, calling to be remembered and embodied.” 12 Seren’s prayers to Magdalene are the final pages of the book. 

The book contains numerous images and illustrations to support the writings, including prehistoric clay tablets and sculptures, rich reproductions of pre-Renaissance and Renaissance tapestries, painting, and sculptures, and 20th century art including the image of a stained glass window in Sheffield, England in which Mary Magdalene is depicted as holding her hands in the “womb mudra position.” 13

Magdalene Mysteries offers a perfect combination of historic information across millennia along with the personal interactions of the authors with Mary Magdalene. It is a book to be read over time, allowing the information to seep in. It reads as a pilgrimage, and like all pilgrimages, time should be taken to allow the path to reveal itself to you, to allow yourself to open to revelations and notice the changes that occur as a result of the pilgrimage. The book is a pilgrimage to the Rose, and as such, invites the reader to open up slowly to Mary Magdalene, much like a rose itself that slowly opens, moving from a bud to a flower in full bloom, layers of beautiful petals.  It is a comprehensive introduction to Mary Magdalene to those new to the subject and also a deep-dive for those wanting a deeper interaction with Mary Magdalene. I highly recommend this book and encourage the reader to walk the path of pilgrimage to the Rose with these highly informed and passionate authors.

The Spiritual Roots of the Tarot, by Russell Strugess

The Spiritual Roots of the Tarot: The Cathar Code Hidden in the Cards, by Russell A. Sturgess
Inner Traditions, 1644110563, 368 pages, 2020

In The Spiritual Roots of the Tarot: The Cathar Code Hidden in the Cards, author Russell A. Sturgess presents the story of a medieval group of Gnostic Christians who are later referred to as the Cathars. The Cathars originated in France in the 11th century.  Not well liked by the Catholic Church, Cathars were considered a threat and were removed from Western Europe by the Catholic Church around 1350.

They called themselves “Troubadours of God” and their theology was based on the Beatitudes from the New Testament Sermon on the Mount. They lived a life based on agape love and also espoused a theology of duality, one where both good and evil existed.   Their beliefs professed a “formula for escaping the world of the evil God and the journey that one had to undertake to return to the Kingdom of the good God.”14

No one really knows how the Cathars worked together to preserve the mysteries of this formula, which was their program of ascending to the good God. Sturgess admits that it is unlikely that the Cathars produced any tarot cards. However, they were weavers and may have woven small tapestries with the symbols of their theology or created small paintings of the symbols.  None of these remain due to the Crusades and Inquisition — all such artifacts were destroyed. 

One of their key tenants was the idea of “being a fool for the sake of Christ.”15 The Fool’s Cap symbol and watermark would have been a mark of the Cathars. And, of course, the first card in the Major Arcana of the Marseille Tarot, as well as many other decks,  is a Fool.

What interested me most about the concept of this book was the melding of religious and metaphysical theologies. The idea that a religious group of Gnostic Christians could have hidden symbols that show the way to God in miniature paintings or small stained glass images that later became tarot cards is intriguing! When you consider that the clergy was among the few who were able to read and write in the 11th to 13th centuries, you might begin to understand their role in preserving these symbols.

The Marseille Tarot appeared in the 17th Century and told the Cathars’ story of the Fool and his transformative journey to Christ. Sturgess shares a complete history of the tarot and features many color plates of Major Arcana cards in various styles of cards.  One plate that I found fascinating follows the Fool’s Journey as the Major Arcana cards are laid out in an infinity symbol shape (Plate 30, The Cathar Code key, the cards by Jean Noblet, circa 1650).

Sturgess provides a thorough review of each of the cards of the Major Arcana, sharing key symbols, their meanings and how the cards both differ and mirror each other. My birth card is The Empress, so I was especially interested in learning more about this card. According to Sturgess, the symbols of the shield she holds, the cockscomb on her left side and her scepter all point to key characteristics of The Empress.  As both masculine and feminine symbols are shown, the Empress embodies the combination of male and female.

“This is a Cathar invention, symbolizing the hieros gamos, the sacred union of the masculine and the feminine that was Christ here on earth. In the world of the Cathars and that of the good God, when governed by Christ consciousness this was symbolic of the sacred marriage resulting in the androgyny of Sophia.”16

Sturgess goes on to say that the Empress is all about “the impending birth of the Fool, who is the Christ Incarnate.” 17

Another aspect that I found fascinating was the idea that there was no Devil card or Tower card before the 17th Century. These two cards may have been kept secret because of the role they play in revealing the “portal to the kingdom of Heaven.”18 And did you know that the Tower card was initially called the “House of God”? A common belief contends that the named changed to the Tower due to the structure shown in the center of the card.19

Sturgess employs a very scientific and thorough writing style. The photos of key pieces of Cathar history, the beautiful plates of tarot cards from various centuries, and important documents from antiquity make this story come alive.  After a history of the Cathars, Sturgess covers each card in the Major Arcana through eleven chapters of the Fool’s Journey. This book will appeal more to the Tarot aficionado, rather than a novice, who might be overwhelmed by the depth of the information.

I really enjoyed The Spiritual Roots of the Tarot and look forward to reading it again and doing an in depth journey into each of the 22 cards of the Major Arcana. My knowledge of the symbolism of the Major Arcana was enhanced greatly by what I learned. I’d recommend this book for Tarot teachers, expert readers, and others who study Tarot history and meaning.

To conclude, I will share one concept that Sturgess wrote that really touched me is the Cathars’ theology of love:

“The Cathars’ theology of love could be described in one word:  kindness.  As much as they understood the deep mysteries, in terms of how they were expressed in day-to-day life, it was simply about being committed to being kind.”20