Wednesday, 4 February 2015

Metaphysical perfection is a dyad (Thoughts on our Mother in Heaven)

It may be the most profound distinction of Mormon metaphysical theology that the perfection of Good is seen as a dyad, as two not one, as duality and not unity - man and woman in celestial marriage.

This is extraordinarily rare in world thought - every other thought system of which I know, no matter how much sexual difference is respected and celebrated, ultimately regards it as a imperfect state, an expedient state, a stage on the evolutionary route to un-sexual one-ness.

But Mormonism seems to regard sexual difference as basic to the structure of reality. Mormonism is absolutely serious about Love being the primary reality of the universe - Love takes the place of power, force, and physics - the Mormon universe is 'biological', or rather 'psychological', all the way down.


I say Mormonism 'seems' because this set of implications has not yet been very deeply explored, and probably does not feature much (at present, anyway) in the lives of Mormons - who are apparently no more overtly 'metaphysical' than most other people, and probably less so than Roman Catholics (for example).

But the extraordinary implications of Mormonism can be seen in the seldom publicly mentioned, not worshipped nor prayed-to, but officially-endorsed, widely-believed and canonical, personage of God the Father's eternal consort: Mother in Heaven.

Mother in Heaven lies behind Mormon theology as a vast, unexplored hinterland - depths beyond depths of implication. She is almost silent, seldom mentioned - but a personage of infinite consequence.


My understanding is that Her time has not yet come, in a sense, presumably because the Prophets have not received revelations to make, or endorse, the unveiling of this vastly important subject: it is a time of waiting.

One apparently 'unavoidable' consequence involves the wife of Jesus Christ (?pre-mortal, mortal, post-mortal?) about which nothing has explicitly been said in scripture - and very, very little even hinted by the most speculative implication - yet which does seem to be entailed by the metaphysical framework of reality and in particular by the requirements for theosis, for the highest exaltation.

All this could change at any time - for individuals by private personal revelation, and for the church as a whole if-or-when the Prophets receive further information and instruction.

Such a change would - IF it happened - be like a wave of crystallization spreading who-knows-where, or like new energies of new kinds welling-up and flooding the world; a change of incalulable consequence.


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