DISCLOSURE eyes
The Gospel of Mary, a significant early Christian text rediscovered in 1896 as part of the Berlin Codex, offers a unique perspective on the teachings of Jesus and the roles of his followers. Unlike the canonical gospels, this text, often considered to contain Gnostic elements, was not included in the New Testament. The surviving manuscripts are fragmented, consisting of Greek portions dating to the third century and a more extensive Coptic translation from the fifth century, with several pages missing, which presents challenges for complete comprehension. The physical condition of the Gospel of Mary, marked by its incomplete state, introduces an element of uncertainty to its interpretation. This incompleteness also prompts reflection on what might have been lost and how that could have provided further context for passages like Saying 15. Moreover, its absence from the canonical New Testament suggests that its theological viewpoints might have differed from those that ultimately defined mainstream Christian doctrine.
Within the extant portions of this gospel, Saying 15 stands out as a particularly profound and enigmatic statement: “Mary said to Salome, “We are dead because the Lord died, and we live because the Lord lives. The tomb is the Mother’s womb to those who are among the living.”” This saying encapsulates core themes of death, life, resurrection, and rebirth, hinting at a spiritual significance that transcends a literal reading. The seemingly contradictory nature of the statement, linking death with life and the tomb with a womb, immediately indicates that a surface-level interpretation is insufficient. This points towards a metaphorical or allegorical understanding, a characteristic often found in Gnostic writings.
The initial part of Saying 15, “We are dead because the Lord died, and we live because the Lord lives,” invites exploration through the lens of Gnostic thought. In Gnosticism, “death” is frequently understood not as the cessation of physical life but as a state of ignorance concerning one’s true spiritual nature and a condition of being trapped within the material world. The Savior’s teachings within the Gospel of Mary emphasize the need to overcome deception and the confusion that arises from attachment to the physical realm. According to the text, “Sin as such does not exist. You only bring it into manifestation when you act in ways that are adulterous in nature,” which is tied to a failure to maintain alignment with one’s spiritual origin. From a Gnostic standpoint, the death of the Lord might not primarily refer to his physical passing but to a more profound spiritual transition or the transcendence of material constraints. Similarly, the disciples’ “death” could represent their pre-enlightened state of spiritual unawareness, held captive by the illusions of the physical world. Gnostic philosophy often views the physical body as a kind of prison or tomb for the soul. Therefore, the Lord’s death could symbolize liberation from this material existence.
Conversely, the phrase “live because the Lord lives” likely signifies the attainment of spiritual awakening, the acquisition of gnosis (divine knowledge), and a connection with the spiritual realm facilitated by the risen Savior. The Gospel of Mary stresses that “the Son of Humanity already exists within you. Follow him, for those who seek him there will find him”. The “life” being discussed is probably not mere biological existence but a higher state of being achieved through spiritual enlightenment, made possible by the Savior’s resurrection. This aligns with the Gnostic perspective of Christ as a guide who leads humanity back to the recognition of its own divine essence. The emphasis on inner spiritual knowledge (“gnosis”) as the path to salvation and liberation from the material world supports this interpretation, with the risen Savior acting as the conduit and source of this spiritual life.
The latter part of Saying 15, “The tomb is the Mother’s womb to those who are among the living,” presents a powerful metaphor for spiritual transformation. In a Gnostic context, the “tomb” can be seen as symbolic of the material body or the earthly realm, often regarded as a place of confinement and suffering. As one text notes, for Gnostics, “fleshly existence is a burden, a prison, or an illusion to be escaped”. This connects to the Gnostic aspiration of escaping the “wheel of rebirth” and the limitations imposed by the physical world. The tomb, therefore, typically associated with death and the end of physical existence, is here paradoxically presented as a site of potential rebirth. This suggests a radical transformation where the very thing that seems to hold one captive can become the vessel for spiritual liberation.
The term “Mother’s womb” should be understood through the lens of Gnostic cosmology, where the divine feminine principle, often referred to as Sophia or Barbelo, plays a vital role in creation and spiritual regeneration. Barbelo is described as the “first emanation of God” and “the womb of everything,” often depicted as a supreme feminine principle associated with creation. Sophia is introduced as a feminine figure analogous to the human soul and a feminine aspect of God, involved in the transition from the immaterial to the material. Furthermore, some early Jewish Christian communities considered the Holy Spirit as the “mother of Christ,” highlighting a feminine aspect of the divine in the Savior’s origin. Therefore, the “Mother’s womb” symbolizes a return to the divine source, a spiritual gestation and rebirth into a higher reality that transcends the limitations of the material world. This aligns with the Gnostic emphasis on the soul’s ascent and liberation from the constraints of matter. The tomb, in this light, is not an end but a gateway to this divine origin and a new spiritual existence.
The phrase “those who are among the living” likely refers to individuals who have attained spiritual awakening or gnosis, experiencing true life in contrast to the “death” of ignorance. Gnostic thought often distinguishes between the “sarkic” (ignorant) and the “pneumatic” (spiritual, fully initiated) individuals. “Those who are among the living” would correspond to the “pneumatic” individuals who have achieved gnosis and escaped the “death” of the material world’s illusions. For these awakened individuals, the material “tomb” no longer carries its traditional meaning of finality but transforms into a portal for spiritual rebirth.
The recipient of Mary’s profound statement in Saying 15 is Salome, a figure who appears in various early Christian texts. In the canonical Gospels, Salome is mentioned as one of the women present at the crucifixion and as one of those who went to Jesus’ tomb to anoint his body. She is also commonly identified as the mother of James and John, the sons of Zebedee , and there is a possibility she was related to Mary, the mother of Jesus, making her Jesus’ aunt. These accounts consistently portray Salome as a devoted female follower of Jesus, closely associated with significant events in his ministry, death, and resurrection, suggesting she was a notable figure within his circle.
Beyond the canonical Gospels, Salome also appears in other early Christian writings, particularly those with Gnostic inclinations. The Gospel of Thomas lists her as one of Jesus’ disciples , and the Gospel of James (Protevangelium) presents her as a witness to the miraculous birth of Jesus. Notably, the non-canonical Greek Gospel of the Egyptians records a dialogue between Salome and Jesus concerning the end of death. These apocryphal texts often depict Salome with a more prominent role, engaging in theological discussions with Jesus, which aligns with the Gnostic emphasis on secret teachings and the intellectual and spiritual capacities of female disciples.
While there is no direct mention of Salome in the unique account in Matthew 27:52-53, which describes the resurrection of many saints after Jesus’ death , the possibility remains open. Matthew’s account is singular and lacks parallels in the other Gospels. Interpretations of this event vary, ranging from a symbolic representation of Christ’s victory over death to a literal resurrection of pious individuals. If Salome was a close follower, as indicated in other texts, she could plausibly have been among these resurrected saints, further solidifying her status as a witness to the transformative power of Christ’s death and resurrection.
Given her consistent portrayal as a devoted follower and, in some traditions, a disciple engaged in deeper theological understanding, Salome serves as a fitting recipient for Mary Magdalene’s profound statement in Gospel of Mary Saying 15. The shared context of witnessing Jesus’ crucifixion and resurrection, along with the possibility of a deeper spiritual understanding reflected in apocryphal texts, suggests a level of spiritual resonance between Mary and Salome that would make such an intimate and insightful communication meaningful.
To further illuminate the meaning of Gospel of Mary Saying 15, consider the following parable:
Imagine a garden shrouded in perpetual twilight, where the plants, though seemingly alive, never truly blossom and bear fruit. The inhabitants of this garden exist in a state of perpetual yearning, sensing a deeper vitality just beyond their grasp. One day, a radiant seed falls into the garden. This seed is the Light of Immortality, containing the essence of eternal life and boundless potential. It represents the divine spark within each individual, often obscured by the shadows of the material world. Soon after, a figure known as the Gardener of Dawn enters the garden. This gardener embodies the Light of the Risen Savior, bringing with him the promise of a new day and the power to awaken the dormant life within the garden. His arrival follows a period of great darkness and apparent loss in the garden. The Gardener of Dawn tends to the seed of light, nurturing it with his radiant presence and the living waters of truth. Where his light touches the twilight, the shadows begin to recede, and the true colors of the garden start to emerge. This represents the transformative power of the risen Savior, bringing gnosis and spiritual awakening. As the seed of light sprouts and grows under the Gardener’s care, it transforms the surrounding earth. What was once barren becomes fertile, and the plants that were once languishing begin to bloom with vibrant life, bearing fruits of wisdom and understanding. This symbolizes the spiritual rebirth and the attainment of true life through the Savior’s influence, where the “tomb” of the old self becomes the “womb” of a new, illuminated existence. Some inhabitants of the garden, clinging to the familiar twilight, fear the brightness of the dawn and resist the Gardener’s work. Others, however, recognize the yearning within them being fulfilled and embrace the light, allowing the seed of immortality within them to flourish. This reflects the different responses to spiritual truth and the choice between remaining in ignorance or embracing enlightenment.
The moral of this parable is that even in the darkest of times, and in what appears to be the finality of death, the potential for new life and radiant existence remains. The arrival of the Light of the Risen Savior provides the catalyst for this transformation, nurturing the inherent Light of Immortality until it blossoms into true and eternal life. The place that seemed like a final resting place of darkness becomes the very source of this new, vibrant life when touched by the divine light. This directly reflects the profound message of Gospel of Mary Saying 15. “We are dead because the Lord died” mirrors the initial state of the garden in twilight. “And we live because the Lord lives” is embodied by the arrival and work of the Gardener of Dawn. “The tomb is the Mother’s womb to those who are among the living” is allegorically represented by the garden itself – what seemed like a place of stagnation becomes the fertile ground for a new, illuminated life through the divine light. The darkness of the tomb, like the twilight garden, is not an end but a potential beginning for those who embrace the living light of the risen Savior and awaken to their own inherent immortality.
In conclusion, Gospel of Mary Saying 15 offers a profound Gnostic perspective on death and rebirth, linking the disciples’ spiritual state to the experience of the Lord. The saying suggests that through the death and resurrection of the Lord, believers can move from a state of spiritual ignorance to one of awakened life. The metaphor of the tomb as the Mother’s womb highlights a transformative process where what is traditionally seen as the end can become a source of new spiritual beginning for those who have attained a certain level of spiritual understanding. Salome, a recognized figure in early Christian traditions, serves as a fitting recipient for this wisdom from Mary Magdalene, a figure of significant spiritual authority within the Gospel of Mary. The enduring message of this saying, echoed in the Parable of Illumination, is one of hope and the transformative power of encountering the risen light of the Savior, offering a path to immortality that emerges even from the depths of death.
