The Dyadic Holy Ghost

Since I regard God the Creator as dyadic, our Heavenly Parents, Father and Mother (actual, and presumably eternally incarnate, persons)...

And since I regard Jesus Christ's marriage to Mary of Bethany (Mary Magdalene) as a vital and transformative aspect of His work of the Second Creation...

Then it seems to follow - and has a intuitive rightness - that the Holy Ghost is also dyadic, and a consequence of the eternal commitment of Jesus and Mary in love (their "celestial marriage"). 

I think this is necessary because ultimate creativity comes from the eternal dyadic love of our Heavenly Parents (that is, the concept of creation includes (and/or arises from) love, as it includes freedom and agency - as distinguishable but inseparable aspects).  

Thus the Holy Ghost is both guide and teacher, and comforter; and it may be that these aspects reflect Jesus Christ the man and Mary Magdalene the woman; after their death, resurrection and ascension. 

In other words (bearing in mind these are emphases, not separate domains), the main theme of Jesus Christ in the Holy Ghost is to contribute discernment and purpose in a long-term, strategic way; while Mary contributes immediate help, here and now, in a tactical way. 

Jesus shows us the path, Mary keeps us upon it. 

Of course this cannot (even in principle!) be proved from the Gospels; yet the account of Mary in the Fourth Gospel strikes me as compatible by what I have just said - and from other traditions in Christianity. 

By my understanding, Mary Magdalene makes five appearances in the The Fourth Gospel: 1, implicitly in Jesus's Marriage at Cana (a passage that seems clearly tampered-with, including by deletions), in the resurrection of Lazarus (Mary's brother), the episode of the ointment on Jesus's feet in Bethany, at the foot of the cross and after Jesus's resurrection. 

Mary's concerns in the latter four episodes are very immediate, supportive, "caring" - and indeed it seems possible that Mary had a role in the resurrection of Jesus in a way analogous to John the Baptist's role in the divine but mortal transformation of the pre-baptism Jesus into Jesus Christ. 

I get this from the hints contained in the reported conversation between the resurrected Jesus, and Mary, when she was the first to meet Jesus after his death, thus.

John 20: 14... she turned herself back, and saw Jesus standing, and knew not that it was Jesus. [15] Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. [16] Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. [17] Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.  

It strikes me that Jesus may here be talking of their future eternal union - to include the spiritual emanation of the Holy Ghost, available to all who follow Jesus - to happen (only) after Mary's death and resurrection. 

In very general terms - to include Mary Magdalene/ of Bethany in the Holy Ghost is a further development and explication of the deadly rejection of the feminine that afflicted Christianity from early-on (and which I blame of the monotheist philosophers who captures and continue to torment Christin theology!)

The progressively increasing emphasis on Mary the mother of Jesus in Catholic practice, I take to be a theologically-distorted - but nonetheless spiritually very valuable - manifestation of the reality of Heavenly Mother, and the wife of Jesus Christ. 

The fact that the Blessed Virgin Mary is mainly called-upon for aid and comfort in the difficulties of everyday living, fits with my understanding of the role of the divine feminine in general, and Mary Magdalene in her marriage-into the Holy Ghost specifically.   

Joseph Smith, the Mormon prophet, rediscovered the Christian feminine in God; but the CJCLDS have since neglected and suppressed this aspect of Joseph's revelation - and have chosen not to develop it, while never denying it. 

I am strongly of the view that an explicit inclusion of Heavenly Mother in the fundamental concept of God, and probably too the Holy Ghost, has (belatedly) become an all-but essential quest or project - for us, here and now. 

This is not something Christians can get off-the-peg or from any external source; but something each needs to work-through for himself - by the usual external and internal means of spiritual guidance.