The following is excerpted from The Secret Life of Mother Mary: Divine Feminine Power for Personal Healing and Planetary Awareness, by Marguerite Rigoglioso (Bear & Co., 2024), pp. 37-39.

Mary’s infancy gospel tells us about her conception of Jesus in far greater detail than we find in the gospels of Matthew and Luke. What comes to light is a vision of Mary as part of a sisterhood of holy women of virgin birth in the Hebrew temple.

The metaphor her gospel uses to describe her miraculous conception process is that of the “weaving” of the great temple veil, the textile that was meant to guard the entry to the holy of holies. Mary was selected for that project—that is, this divine birth ritual—as part of a group of eight women who all hailed from the same exalted lineage. This cohort included Elizabeth, who, I discovered through research into the Islamic tradition, was likely to have been Mary’s aunt. We see in the ritual that Elizabeth was also able to conceive a child divinely— her son John, who would come to master and use the water element in sacred ways in his own ministry and would become known as the “Baptist.” All of this suggests that Mary was part of a specific bloodline of trained women, and that these women were all somehow working together in this remarkable ritual.

We can see that Mary was assisted in the process by first opening her awareness. She may well have accomplished this by drinking some kind of mind-expanding substance, which allowed her access to the inner domains of consciousness needed for her work. In her open state she, like her mother before her, was able to speak directly to a divine messenger, who was also critical in guiding the process.

The gospel tells us that Mary then engaged in an activity akin to “spinning and weaving,” which I believe is a reference to energetic techniques she used to access the state necessary to achieve divine conception. This resulted in the generation of sexual, or kundalini, “heat” or “fire” in her womb, and its corresponding “light,” which is a form of consciousness itself. As part of this work, she was simultaneously producing or tuning into some kind of sacred sound, word, or song of the universe. We’ll return to her womb practices when we take a look at Sri Kaleshwar’s teaching about this later on.

Mary’s later title, “Stella Maris,” “Star of the Sea,” points to a mystical understanding that in her conception rite she was also working with the realms of light in the sense that she was connecting with Source Consciousness, perhaps in the form of “star beings.” As I noted in chapter 2, Claire Heartsong has affirmed through her clairvoyant work that the divine pregnancies among Mary and the women of her lineage were “light” conceptions. All of this suggests that, for the conception pro cess, Mary interacted with the light/matter interface at an exceedingly sophisticated level.

Mary’s process was governed by a lack of ego and an abundance of love. For it is ultimately the love element that fuels the entire divine birth process and makes the conception possible. Mary’s name/priestess title, which, as we have seen, means “Divine Love,” was indeed a prophecy she fulfilled.

What is particularly noteworthy about Mary’s conception of Jesus, in contrast to Anne’s conception of Mary and the biblical Sarah’s much earlier conception of Isaac, is the complete lack of involvement on the part of her companion, Joseph. While Anne was supported by Joachim energetically during his vision quest, and Sarah may have been involved in a physical sacred marriage rite with Abraham (or another male), we see no such parallel situation with Mary. The most we hear from her gospel is that she was made pregnant by the logos, or soul of the universe. I believe this is describing the complete solo engagement she had with divine powers to induce her pregnancy and that therefore her conception of Jesus was a case of pure, sovereign parthenogenesis. I propose that Mary was able to accomplish this huge feat by virtue of the fact that she was already a living incarnation of the Great Mother Goddess. This was the result both of her own divine birth and her purification practices. In other words Mary’s specific process tells us that she was the most advanced of all the women who conceived miraculously before her.

To read much more about Mary’s divine conception of Jesus, consult The Mystery Tradition of Miraculous Conception: Mary and the Lineage of Virgin Births by Marguerite Mary Rigoglioso, Ph,D, (Bear & Co., 2024).