Beloved,
As Christmas comes and goes, the world softens for a moment.
The pace eases, the noise quietens, and something deeper becomes easier to hear.
This season carries a powerful essential nature quality: returning to the foundation.
Before goals. Before vision boards. Before the next becoming.
Remember that at your core, there is an original design, steady, wise, and intact.
Christmas offers a natural pause to reconnect with that inner architecture.
The part of you that already knows who you are, how you function best, and what truly matters.
So rather than pushing forward, this years’ season is an invitation to come home. Home to your body. Home to your heart. Home to the intelligence that lives beneath effort and striving.
From a divine nature and divine feminine perspective, alignment always begins here, in rest, resonance, and remembrance.
As this year completes its cycle, my suggestion to you is to allow yourself to receive:
• integration instead of urgency• clarity instead of pressure• nourishment instead of effort
Whatever unfolded this year has shaped your field, refined your awareness, and strengthened your inner structure.
Nothing has been wasted.
Everything has informed your true essence.
The Great Mother and Father that birthed your existence into form.
As we know it takes two to make a baby, without that balance the offspring might be imbalanced.
My wish for you is simple.
May your foundation feel steady.
May your hearts feel held and may your inner compass feel clear.
RETURNING TO MOTHER | COMFORT & PEACE | FOR ALL
I leave you with a remembrance of what was removed a long time ago in the name of power and control.
The Holy Spirit is proven to be “female.”
Make Gods in OUR image - was the foundation of the trinity of Elohim, Eshera and Yeshua. Mother, Father and Son/Daughter.
The divine feminine - which is rising and bringing care, love and healing into our consciousness.
The connection between Sophia theology and women’s teaching authority is inseparable.
Karen King, a professor of church history at Harvard Divinity School, suggests that the Nag Hammadi texts are not an aberration, but a window into a Christianity that flourished for the first two centuries.
In this world, Sophia was a central theological concept, and women held significant positions of teaching authority.
This was not a marginal movement; it thrived in major centers of thought like Alexandria, Rome, and Gaul.
The texts preserve fierce debates, such as the Second Treatise of the Great Seth, which records a Christ figure ridiculing bishops who claim authority without knowing the truth.
The Testimony of Truth directly attacks the institutional church, claiming its leaders possess the name of a dead man but lack the actual spirit of truth.
These were not the writings of defeated heretics hiding in caves, but the arguments of sophisticated theologians claiming the institutional church had abandoned Christ in favor of political power.
The historical pattern is clear: Sophia theology flourished wherever Christians had intellectual freedom and collapsed wherever bishops allied with imperial power.
By the late 4th century, major centers of this tradition had been suppressed, and the texts survived only because monks buried them before the purges arrived.
The Nag Hammadi discovery proved that an entire branch of Christianity was erased, not because it lost the theological argument, but because it lost a political war.
The removal of Sophia was a metaphysical amputation that severed humanity from half of the divine image.
For the first two centuries, women could look toward the heavens and see themselves reflected in Sophia, who was wisdom incarnate, present at creation, and a teacher of humanity.
Her existence meant that femininity was ontologically divine, allowing women in these communities to teach, prophesy, and perform sacraments with divine authority.
After the Council of Nicaea and the destruction of these texts, the reflection of the feminine divine disappeared.
The Trinity—Father, Son, and Holy Spirit—became conceptually MASCULINE, and the only remaining feminine figure was Mary, defined by her obedience and receptivity.
If the divine image is exclusively masculine, then maleness is seen as godly, while women become derivative reflections or corrupted vessels.
In the late 4th century, Augustine of Hippo codified this into doctrine, arguing that a woman is not the image of God by herself, but only when joined to a man.
This theology shaped law, culture, and family structure, suggesting that female subordination was not social convention but a cosmic order.
The slide toward devaluation reached a point where the Council of Macon in 585 CE debated whether women even possessed souls.
Medieval theology continued this descent, with Thomas Aquinas characterizing women as “misbegotten males” and defective versions of the masculine ideal.
These were not fringe ideas; they were the foundational doctrines of the intellectual authorities defining the Western Church for centuries.
The practical consequences were catastrophic, as women were excluded from universities and prohibited from reading scripture in the vernacular.
The witch trials of the early modern period eventually criminalized women’s traditional knowledge of healing and midwifery, labeling it as a demonic theft of male authority.
Beyond gender, the erasure of Sophia reshaped the human relationship with curiosity and wisdom.
In the Sophia narratives, her defining characteristic is a desire to know and understand the depths of divine mystery.
Though her desire led to error, that error was seen as correctable through knowledge, suggesting that seeking wisdom is better than blind obedience.
In the post-Nicene narrative, however, Sophia’s desire became the template for forbidden knowledge, and curiosity was reframed as the sin of pride.
Independent thought became a rebellion, and education was placed under strict ecclesiastical control.
The medieval church’s multiple bans on the works of Aristotle and the trials of figures like Galileo were symptoms of this theological monopoly on truth.
Even the Scientific Revolution and the Enlightenment, which emerged as rebellions against this monopoly, largely excluded women from the new universities.
The intellectual flowering of Europe happened in a world where half of humanity was still theologically barred from the pursuit of wisdom.
Ultimately, Sophia represented a conviction that Western Spirituality desperately lacked: the belief that the pursuit of truth is a holy act of desire, not a sinful act of rebellion.
IN CLOSING
Thank you for walking this conscious path with me, for your trust, your openness, and your willingness to live in alignment with who you truly are.
I look forward to guiding you into the next chapter, rooted, resourced, and ready.
Love, Kassandra
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