Cracking the Da Vinci Code
   

The Sacred Feminine: Brown's New Wisdom
by The Rev. Jonathan Wilson

Brown's Premise of the Sacred Feminine in The Da Vinci Code



Spoiler warning. If you require susupense when you read, and you intend but have not finished The Da Vinci Code, please read no further in this essay.
Dan Brown builds his work of fiction on the premises of esoteric Grail Lore. Among the fictional characters he uses to bring these premises to life is Sofie Neveu, a French police officer. Her grandfather, a curator of the Louvre in Paris, raised her with the pet name Princess Sophie. Little did she know that her grandfather also headed up the Priory of Sion, the secret Grail society, and that among the many secrets he kept is that she and her brother were separated at the death of their parents (Brown, Chapter 104).
Sophie is the Greek word for “wisdom.” It turns out that her nick-name “Princess” meant so much more. She was the offspring of the generations that issued from Jesus Christ and Mary Magdalene. She is, herself, the Holy Grail, the bearer of the royal blood (Brown, p. 144).
Coming to this awareness of herself, of course, meant coming to an awareness that the secret Grail Lore is true. Within her resides the Sacred Feminine, the embodiment of the ideals in Goddess worship which venerated the life-giving power of women (Brown, p. 238). Gardner contributes to our understanding by asserting that the Goddess took the forms of the Isis of Egypt, the Ishtar of Babylon, and the Asherah of Old Testament Canaan (Gardner, p. 14). In esoteric circles the embodiment of the sacred feminine was venerated in Mary Magdalene (Brown, p. 244).
Brown claims that, despite the commandments of God and the warnings of the prophets, the sexual practices of pagan idolatry exalted and honored the feminine. Many of these practices were recovered in the secret, esoteric societies, especially the Heiros Gamos orgy, ritual sex between priests and priestesses to empower fertility.
“The Vatican” cruelly suppressed these practices and disempowered the Sacred Feminine (Brown, 234-235, 238). All that can be said for Christian doctrines of Christ’s divinity, eternal life, and sexual morality, is that the universe has lost perspective throughout the Age of Pisces (Gardner, p.108). Yet there is hope. The Age of Aquarius brings an opportunity to restore the balance by returning to the paganism of pre-Christian Europe and the Near East (Brown, p. 267-268).
In that spirit, Sophie claims her true identity. Her prudishness, undoubtedly shaped by the last vestiges of whatever Catholic moral influence remains in France, vanishes in new appreciation of the sanctity of her grandfather’s ritual sexual paganism. She claims her descent from Jesus and Mary Magdalene in true esoteric spirit. In Brown’s definition of a happy ending, Princess Wisdom throws herself on her hero-protector Robert Langdon in a full-bodied kiss, and promises a rendezvous of plentiful Heiros Gamos a month later in Florence (Brown, p. 449).

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