In exploring the metaphor that Mary Baker Eddy presented in Christ and Christmas one comes upon two graphic references to sex. Nowhere in her writings does she explain any of the metaphors in Christ and Christmas or even point them out as a puzzle to ponder. This makes the metaphors more valuable to an individual as one is forced to ponder not only what they mean, but also if they were intended to be a part of her pedagogical structure. Of course there is no answer possible to the question, except to explore the metaphors as though they were so intended, and then to weigh what comes to light against the structure in the overall context in which the metaphors appear.
Metaphors exist to cause us to ponder, and Mary Baker Eddy was a master in the use of metaphors. Her entire book, Christ and Christmas, is a book filled with profound metaphors. But she won't impose on us what they are for and what they mean. This task is left to us, whereby we grow and discover hidden principles and develop a scientific perceptions of spiritual concepts that are difficult to develop by other means. The metaphor thus protects science from becoming a doctrine in that it always invites one to ponder and challenge the self-imposed limits of ones spiritual perceptions.
So what about the metaphors relating to sex in Christ and Christmas? Is there anything there to ponder? You must be the judge for that, not I. I can only suggest a process of exploration and then ask myself, was it worthwhile, did I come out richer, did Mary Baker Eddy open up hitherto unseen vistas for me in exploring the possible metaphors? And so, with that parameter in mind, the exploration begins.
There are two metaphors in Christ and Christmas, referencing sex, that are immediately recognizable. There are others, but those two are the plainest.
Her references to sex are somewhat hidden in visual metaphor. This is not surprising since the metaphors were created in the late 1800s in an environment volatile with slander. The first reference to sex that one can find in Christ and Christmas is located in the second half of the painting
"Christmas Eve." The image above is the relevant cutout from that scene.
In the scene above the representative of science is presented sitting in a rocking chair, cane in hand. To her right we see a boy who is holding a book near her head. It is interesting to note that the boy is positioned in the painting in such a manner that her hand on the cane coincides with the location of the boy's genitals. In fact, the geometry had to be somewhat 'adjusted' to make the coincidence happen as it would not normally happen for the reason that a cane is far too tall for that.
Also, the hand of the woman on the cane is shown in a position that would be rather painful for the average person to hold for a length of time. Besides, who would hold a cane, sitting in a rocking chair? Also, the shaping of the hand is interesting. The woman is holding a cylindrical object, the handle of the cane? It could also have a dual meaning.
The scene that unfolds is such that the representative of theology is an old man who is preaching to the masses, who is looking at the boy out of a corner of an eye, but can't bring himself to actually face him. An architectural reference to the foursquare structure of Divine Science is located at the very center of that scene and is barely visible. We find it in the woman's lap, with the woman's other hand placed next to it. A close up image is shown below.
The image that we see in the tablet references the global partitioning of the entire foursquare structure. It suggests a deep reaching partitioning of a profound structure that is totally spiritual, that is uniquely Mary Baker Eddy's own as an individual and takes far down the road of science, beyond the biblical metaphor of a city foursquare. The partitioning is completely the result of inspired discoveries brought to light in the intercommunication of God, divine Mind, to man in the image of God. It is in this sense a sexual reference that we see that goes to her very core of her identity. We find this profound symbol placed in her lap is a divine idea that she gave birth to. Isn't that also reflected in the biological sexual process in which our individual role is rather minuscule in comparison with the operating divine principles that become manifest in the flow of life? With her left hand on the tablet of science, her right hand is grabbing the genitals of the boy, the key human element that is associated with the birth process. Thus the boy becomes drawn into the birth process in humanity of a profound spiritual divine revelation.
The second reference to sex that we find in Mary Baker Eddy's book of visual metaphors is found in the painting,
"Truth versus Error."
Truth versus Error
In the painting we see a woman in white garments, evidently representing divine Science, seeking entrance to the dwelling of humanity. We see her hand placed at a doorknocker (shown below) which is constructed in the shape of man, with the arms forming the clapper. Now the human anatomy happens to be such that a person's hands folded fall upon that person's genital area. Also, the woman of science is holding the clapper at precisely the point that would hit the genitals region.
The reference to the architecture of the foursquare structure in this sexual scene is imbedded in the carpet on which the woman stands who handles the clapper.
The carpet has two concentric squares woven into it, with the woman standing in the middle of them. This pattern matches the general layout of the substructures of the matrix which altogether carry 144 Glossary definitions, or nine definitions per matrix element.
These nine definitions represent the matrix in miniature. We have four 'horizontal' definitions, and four 'vertical' definitions, shown in the two concentric squares, by which we have the whole nature of the matrix represented. The various Glossary definitions can be seen as linked together into concentric squares. And the angel stands in the middle of it all, giving it a central identity. That's the angel that hits the sex-spot of the doorknocker, and with it ours as well.
So, do we see spiritual metaphors in these scenes relating to sex? We can't answer that question yet, can we? Consequently, we need to carry on the process of exploration further, pondering more, asking more questions.
Is sex a necessary factor in divine Science?
Since ancient times God, the creative divine Principle, was deemed to be Father of mankind.
The term Father was extensively used by Christ Jesus, such as saying that the Father that dwelled in me, he doeth the works. This male divinity was further extended in organized Christianity by Christ Jesus, a male, being regarded as the personal son of God, the only begotten of the Father. When a new religion emerged half a millennium after the dawn of Christianity, the religion of Islam, the whole sexual identity of God was dropped. God became simply Allah, the universal All that we stand in awe before.
The God of Islam is inconceivable in terms of gender or plurality. This was a step forward out of the quagmire of sexual division and isolation. The founder of Islam, the prophet Mohammed, is quoted to have said that "I trample on anything that divides man from man." It was a brave attempt to counter division and isolation among mankind. But ultimately there was something missing that made the goal unattainable. The missing element was sex, the one factor that divides and isolates the whole of humanity more deeply and more extensively than any other factor. Sex is the root of gender isolation, family isolation, marriage isolation. Islam's answer was to sweep this factor under the rug and hide it, to hide it under the burka and the hijab. But this didn't solve the problem.
Mary Baker Eddy was the first spiritual pioneer in history that addressed the problem scientifically. In very ancient times in Hindu history is was recognized that the universal God can have "no name" or else "all names" must apply to it. Islam attempted to give it no gender, but this didn't work, since mankind is a sexual species. Thus, 'all names' must be included that identify God and God's reflection in mankind and that includes the spiritual aspect of sex or both sexes that are linked in the birth process. To deny sex would be to deny a major aspect of our humanity by which we are defined. Mary Baker Eddy turned the page of history and instead of sweeping sex under the rug she defined God as the All-in-all that includes both sexes as an aspect of our spiritual identity. Christ Jesus' concept of "our Father" was scientifically redefined by Mary Baker Eddy as "our Father-Mother God."
This new definition not only ended an age-old problem that has plagued theology, it also opened a new horizon. Mary Baker Eddy even said that we have a stronger case to perceive God as female, because Love gives the clearest perception of deity, referring perhaps to a mother's love for a child. She even stated once in the 1884 edition of the Christian Science textbook that "woman is the highest term for man."
In Genesis 1, the spiritual account of unfolding creation, the female gender is the last to be mentioned. But in the book of Revelation (the Apocalypse), John the Revelator saw in his vision a "woman clothed with the sun... and on her head a crown of twelve stars." He saw the new face of humanity, the unfolding face of a scientific humanity, not as an angel, but as a woman.
Mary Baker Eddy later removed the sentence, "woman is the highest term for man." Perhaps the foundation for regarding woman as a metaphor for the spiritual idea of humanity - humanity as the perfect scientific reflection of God - had not been established enough at the time. But Mary Baker Eddy did not remove the metaphor of woman as the highest spiritual idea of humanity from her pedagogical structure in which everything that she stood for and has discovered is drawn together. In fact she created a direct link between spiritual science, the highest spiritual perception, and woman. In her book of metaphors, her illustrated poem Christ and Christmas, she placed a clock behind the scene of the woman with the title "Seeking and Finding." The clock is set to five after 12. Revelation 12 begins with John's vision of a "woman clothed with the sun and the moon under her feet and on her head a crown of twelve stars," which Mary Baker Eddy calls the "stars in the crown of rejoicing." As the chapter unfolds we are told that the woman brought forth a man-child that was to rule all nations.
It is commonly assumed that the metaphor is fulfilled in Mary Baker Eddy bringing to mankind the "final revelation of the absolute divine Principle of scientific mental healing," which she called Christian Science. We can certainly make that connection, but in so doing we would loose the very core of what the Revelator had presented that he called, the man-child. So, let's ponder some more.
The sexual dimension of the children of Jacob
Let's see what hints to the sexual dimension we can find in exploring the meaning of the ten birds in the last painting in Christ and Christmas. Since the ten birds can be seen to represent the nine names of the children of the historic Jacob and in his own name for the tenth bird, let's see what the 'birds' tell us about sex.*230
We are told that Jacob had 12 children in his dual marriage with Rachel and Leah. Rachel was his first love, but she was barren, while Leah was to him a 'wife of convenience' since the older daughter had to be married first according to custom. Leah struggled with this role imposed on her and tried to win his love against her handicap by bearing him children. She bore him a son. She named him Reuben, but her hopes for winning Jacob's love were not fulfilled. She bore him another son for the same reason, with the same result. She even tried this approach a third time and said, "Now this time will my husband be joined unto me, because I have born him three sons."*231 But again, it didn't work. She named the child Levi. Mary Baker Eddy defined the name as, "...denial of the fullness of God's creation, ecclesiastical despotism."
Rachel, the girl that Jacob loved, was actually in a worse bind. Her problem was that she was unable to bear any children. Out of her desperation she gave her handmaiden to Jacob in order that she might have children through her, using her handmaiden as a tool to gain Jacob's love.
We are told that Leah did the same thing after her fourth child. After her fourth child Leah stopped bearing. Like her sister, she offered her handmaiden (Zilpah) to her husband in order that she might bear children for him. However, Leah's motive was no longer to control Jacob, but to enrich the family. It appears that she had developed a higher sense of children. Her apparent motive was no longer focused on herself, but was out-flowing to enrich the family and to enlarge the family. In those early times children were a valuable economic asset for a family, providing security and enabling prosperity.
Leah called Zilpah's first son, Gad. She said it jubilantly. She said, "a troop cometh." Mary Bake Eddy defined the name Gad, as "...Science, spiritual being understood, haste towards harmony."
What mental shift stands behind this profound definition?
The name Gad has been given the tallest definition of all the names of the children that Mary Baker Eddy has defined. Common logic would dictate the very opposite. Which woman today would as much as tolerate her husband having a sexual affair with another woman, much less having children with her, and even less so invite her husband to do this? Such as thing is deemed akin to marital treason. But that's what Leah did. We are told that she gave Zilpah "to Jacob to wife."
What Leah appears to have understood, which we don't want to acknowledge anymore, is the undeniable fact that our personal involvement in having children is absolutely minuscule in the overall process. With the exception of a brief sexual act the entire process is totally out of our hands. With our minuscule involvement a process is set into motion by which the female egg is fertilized and develops into a fetus and then the into a child. The process isn't powered by us at all, but by a vast array of complex creative principles, spiritual principles really, all unfolding in intelligent processes that assure harmonious results with a perfection that borders on the miraculous and far exceeds our understanding of it in spite of all the modern knowledge that we've gained. By what arrogance then do we regard the outcome of this process of unfolding Life, "our child?" The offspring isn't OUR child. It is the offspring of our humanity, the child of mankind, the offspring of God, the manifestation of a divine process. And even the minuscule sexual act that we perform in the chain of this vast and complex process is rarely voluntary, is it, but is itself moved by powerful spiritual processes that we summarily call love, and which are built into our humanity. And those we really don't understand either except to a small degree. By and large we are but 'spectators' of the process with a minuscule interaction on our part now and then.
Leah evidently realized that the process is far, far greater than any of us, so that it doesn't really matter who plays the minuscule role in it. Indeed, what does the personal role matter when the offspring is the offspring of divine Principle? Leah might have realized that none of us has invented our sexual nature as human beings that the process requires, including those responses that assure that we play our minuscule role. Sex is a part of a spiritual process, a divine process of divine Principle and Life. We can't throw this link away by calling the outcome OUR personal children. The spiritual reality makes its demands that we acknowledge what is real. They are spiritual demands. And we satisfy the demands cooperatively as required.
Still, the story doesn't end here, because it illustrates a model that is of profound importance. And for this we have to look to Christ and Christmas again, where the model is illustrated.
Let's consider the painting, "Christ Healing," the second paining. We see a male figure, a Christ-figure wearing a mantle, and we see him raising a female child to life. Conventional wisdom would cause us to assume that the male Christ-figure represents Christ Jesus. Historically, this scene never happed. Christ Jesus never raised a female child to life in a coffin. Also, the perception doesn't fit scientifically. All the names that Mary Baker Eddy included in the Glossary for the textbook are historic names of the timeframe from Adam to Jesus. If one considers the timeframe to which the names of the children of Jacob apply that are located in the second element of the foursquare structure that the above painting is associated with, one must conclude that the male figure can't represent Christ Jesus, because Jesus didn't exist at this time. So who does the male figure represent? The obvious answer is that the male figure could be anyone who consciously wears the robe of the Christ. The Christ, a specific manifest of divine Principle, exists without beginning or end of days. The Christ was present on the human scene in Leah's days, Jesus wasn't.
The scientific context tells us that the female child is Leah at the stage of bearing Levi. The coffin itself represents Levi. After failing to win Jacob's love by bearing him three children, she must have felt like being dead, like put into coffin by this devastating defeat that Levi became. We also know from Bible history that she didn't remain at this 'dead' stage. We are told that she was raised to life as a spiritual human being after the crisis had happened. She was raised by some spiritual impetus from being dead as a sexual slave to her becoming a sovereign spiritual being. The resource for her remarkable revival, the male figure wearing the mantle of the Christ to some degree, was evidently Japhet, the historic figure (the son of Noah) who had demonstrated a keen understanding of the nature of spiritual being. Mary Baker Eddy defined, Japhet, as "a type of spiritual peace, flowing from the understanding that God is the divine Principle of all existence, and that man is His idea, the child of His care."
Leah evidently understood the sexual human needs are not a personal thing, but are part of a divine process of life that isn't dependent on her for its fulfillment, but is a universal thing that could be fulfilled in numerous intelligent ways. So, she opened the door to its universality. She responded to that man wearing the mantle of the Christ, that Japhet represented, which evidently enabled her to allow the process of having children to unfold on a higher platform in whichever way would best meet the needs of the family and enrich it for all. Leah's awakening to this higher sense of life became a healing of her dead sense of living. She was stepping away from her dead Levi-mentality that Mary Baker Eddy defined as "...denial of the fullness of God's creation, ecclesiastical despotism," and accepted for herself a scientific sense of spiritual being. It was truly a sexual healing that came to light in this process of gaining a higher sense of truth and a higher sense of children.
While the process of spiritual development after her awakening eventually resulted in Gad that became a celebration in the Temple, another sexual healing had to take place first. She had to gain a healing of her sense of Reuben. This healing took place in Church.
Truth versus Error
At the Reuben stage Leah was a sexual slave. She literally had prostituted herself to capture Jacob's love. The male figure that we see inside the mansion flirting, is evidently Reuben, her first child. He represents her sense of family at the Reuben stage, a small sense, a limited sense. We see everyone inside the mansion divided into pairs and isolated from one another. That's the kind of universal game that she had been playing into at the Reuben stage. But there is an angel standing by, clad in white robes bearing a scroll, not of Christian Science, but evidently the scroll of divine Science. The angel was knocking at the door of her 'mansion,' and our universal 'mansion.' Mary Baker Eddy's title for the panting is,
"Truth versus Error." But who is that angel in white robes in historic
terms? The angel in white robes evidently represents divine Science that is without a beginning or end. In this case the angel likely represents Noah's son, Shem, defined by Mary Baker Eddy as, "...kindly affection; love rebuking error; reproof of sensualism."
Reuben represents sensualism, a very small and narrow sense of sex. Shem represents the scientific transformation of it to a spiritual sense of sex and family. The Bible doesn't say much about Japhet and Shem, except to tell us that the two took a robe between them and went backwards over Noha's perceived nakedness when Noah was found undressed and asleep in his tent. They didn't cover up the sexual sense, but went backwards over the perceived false sense that their brother Ham had been fascinated with. Going back over an error means invalidating the error and enriching the human scene. Japhet and Shem did this in their family environment. Japhet did it in the Temple, and Shem in the Church. Japhet wore the robe of the eternal Christ, and Shem wore the robe of the divine Science that had its expression in scientific consciousness throughout all times. And it was a sexual healing that Shem caused, a healing from a small and narrow sense of sex. The angel in the painting knocks at the door of the mansion of mankind with a knocker made in the shape of a man with the clapper hitting the genitals.
The healing that was caused here in Leah spiritual perception was reflected at the birth of her 4th son who was born after Levi. She named him Judah. Judah means to praise. This time the child wasn't conceived for the purpose of manipulating Jacob into loving her. It was conceived to enrich the family. Mary Baker Eddy defined the name Judah as, "a corporeal material belief progressing and disappearing; the spiritual understanding of God and man appearing." Since Leah's focus wasn't on Jacob in any way at this point, Mary Baker Eddy didn't identify the child Judah as Jacob's son.
While the sequence of this development makes for an interesting story, the profound lesson is that any human being has the built-in potential to wear the robe of the Christ and to also wear the robe of divine Science. The story also tells us that there exists a natural union between the Christ and divine Science that must be seen and understood as existing together in a natural union between the Christ and divine Science.
If in the above scene the angel wearing the white robe represents Shem, knocking at the door of Reuben, where do we find Judah represented that resulted from this healing, from Leah's uplifted spiritual sense of children. It appears that we find Judah represented by the two children looking out of the window, discerning Truth in divine Science. Now, with this healing in place the stage was set for Gad to be born in the Temple.
Part 2 of Christ Healing
We find Gad represented in the Temple of celebration in the second part of the painting Christ Healing. The woman that was uplifted from the deadening sense of Levi and discerned a gleam of divine Science stands now in celebration of what she has seen and experienced. The woman in the above painting is Leah's elevated consciousness reflected in the birth of Gad, rich with a profound sense of children and spiritual being. The male figure standing in the background beside her is evidently the historic Abel of the Adam story whom Mary Baker Eddy defined as, "Watchfulness; self-offering; surrendering to the creator the early fruits of experience." Gad was Leah's first profound spiritual experience in which her sense of children was placed wholly into the courts of God. Mary Baker Eddy defined the spiritual sense of children as, "The spiritual thoughts and representatives of Life, Truth, and Love."
This is the spiritual sense that Leah brought into the context of Church, the Church that represents the structure of Truth and Love. In this higher-level Church-environment Asher was conceived and born. The name Asher signifies, "blessed." Leah said of her unfolding spiritual sense of children and family, "happy am I, for the daughters will call me blessed." She might have realized that her advanced scientific and spiritual sense of family has the potential to elevate the sense of family across the whole of mankind.
Asher is represented in the above painting by the cross and the ten birds. Mary Baker Eddy defines the name Asher as, "Hope and faith; spiritual compensation; the ills of the flesh rebuked." The one historic person that should logically stand beside Leah and should be represented in this painting, would have to be Moses. Moses was the first historic figure who understood the structure of Truth and Love, reflecting divine Principle. On the surface his famous Ten Commandments perceived in divine Science, which he presented to mankind, were regarded as a structure of passive demands. The Decalogue instructs one not to do this and that. But are The Commandments really passive demands? Indeed, can The Commandments ever be met on a passive basis? The answer, historically, has been, no. However, if one looks beneath the surface for the activating Principle and move with it actively, then the required outcome is assured. In this case, for example, the commandment, thou shalt not kill, is actively fulfilled by the spiritual discernment of the divine Principle, manifest in man as God being Life. With an active principle the passive demand is fulfilled. It cannot be violated. The active principle brings a beautiful unfolding of power and life to an otherwise lifeless scene. In this sense, the flowing cross can be recognized the represent Moses.
At this point Leah's spiritual sense has advanced a long way from her earlier struggles to win Jacob's love in the confines of the personal sense of sex and of children.
But what about Rachel then? Rachel, too, had been trapped in the personal sense of sex and children. At the point when Leah had progressed to the stage of Judah (praise), Rachel had envied Leah's sense of satisfaction and happiness. But she didn't realize were it came from. She assumed it to be rooted in the personal sense of sex and of children, because that is all that she could perceive. So, she assumed it to be the cause for satisfaction and happiness. In her desperation she went to Jacob and demanded, "give me children, or else I die." That's when, in her frustration, she prostituted her handmaiden Bilhah to Jacob. She became a pimp. She assumed that the proceeds would make her happy. But the process didn't work. The personal sense of sex and of children that is rooted in error affords only confusion and deeper entrapment. Mary Baker Eddy defined the name of Bilhah's first son, Dan, as "animal magnetism; so-called mortal mind controlling mortal mind; error, working out the designs of error; one belief preying upon another."
How did Rachel get herself out of this mess?
I thank thee, o Father...
Rachel got herself out of her unhappiness in Church. She developed a spiritual understanding of God and man in the church that affords proof of it utility. She evidently recognized what Leah had discovered in her interface with divine Science. Rachel apparently recognized where Leah's sense of Judah came from and then had developed that sense in her own consciousness further. We see her in the above painting wearing the white robe of divine Science, growing up spiritually.
If one compares the girl in white in the above painting with the girl looking out the window of the mansion in the painting, Truth versus Error, one can discern a striking resemblance. One can see the same hairstyle, the same collar of her dress. The clock that we find in the background behind the old man confirms that what we see is an advanced sense of the Judah-recognition unfolding, the sense that caused the healing of Dan, the healing that later became manifest as Joseph. The girl in white represents the healing of Dan, the healing of animal magnetism, and the unfolding sense of Joseph that is drawn from Judah. The clock in the background is set at 5 after 5. Revelation 5 tells us about "the book of life" that has remained sealed with seven seals from the beginning of time. But in verse 5 we are told that "the Lion of the tribe of Juda, the rood of David, has prevailed to open the book and unloose the seven seals thereof."
That Lion existed in all ages to some degree. The book in the painting bears the
title, "Science and Heath with Key to the Scriptures" (the Christian
Science textbook). Mary Baker Eddy called Christian Science "the final
revelation of the absolute divine Principle of scientific mental healing,"
but the Principle of scientific mental healing itself had been revealed to some
degree throughout the ages. Rachel was healed of the Dan-mentality by it.
The full sense of that line of advancement out of Dan in the church that affords
proof of its utility is represented in the next higher painting, "Treating the Sick.
" Rachel never got to this high point of being a healer. The Christian
Science for it hadn't been sufficiently developed. But this does not mean that
she didn't celebrate her own healing.
The outcome of Rachel's advanced sense (Joseph) was celebrated in the
Temple (See above: Part 2 of Christ Healing) where we see her Joseph-sense
with Noah standing in the background. This scene is a universal scene as is
apparently every scene in Christ and Christmas. The woman in that scene, in this
context, represents Rachel's Joseph-mentality. Mary Baker Eddy defined Joseph as, "A corporeal mortal; a higher sense of Truth rebuking mortal belief, or error, and showing the immortality and supremacy of Truth; pure affection blessing its enemies."
This is as far as Rachel was able to go. She went miles down that road, but not as far as she might have. She died during the birth of her next child. She hadn't been able to hang on to the
scientific spiritual sense of being. She didn't develop herself further to becoming
Treating the Sick
In order for her to have become a healer, she would have had to be focused on the sense of Thummim, that Mary Baker Eddy defined as, "Perfection; the eternal demand of divine Science."
She would then have been operating fully in the church that affords proof of its utility.
Leah had suffered the same fate. She lost her highly developed sense of sex and children that she had found in the structure of Truth and Love and collapsed back to the small and personal sense of both.
We are told in scriptures that Leah 'sold' some her son's mandrakes for a chance to have sex with Joseph again for the purpose have having children with him. She literally prostituted herself. She called the child that was born out of this personalized relationship, Issachar. The name is related to the term man and wages. Mary Baker Eddy defined the resulting relationship as, "a corporeal belief; the offspring of error; envy; hatred; selfishness; self-will; lust." With lust entering the relationship, displacing the perception of spiritual being, Leah got stuck in a rut that she never got out of.
The old man in the rocking chair represents Leah's sense of Issachar. He represents to a large measure the tragic fate of mankind being stuck in the deadening rut of lust; lust for money; lust for property; lust for power; lust for sex that is but rape; lust for killing, etc.. Rachel's sense of Dan was healed in this painting, but Leah's sense of Issachar never was healed. The old man grew older and older, still awaiting a healing. The unhealed Issachar has rendered mankind sick. Issachar as Adam occupies the huge bed in the painting, Healing the Sick. The light on his brow is the Urim. Mary Baker Eddy defined the Urim as, "light," and explains, "the rabbins believed that the stones in the breast-plate of the high-priest had supernatural illumination, but Christian Science reveals Spirit, not matter, as the illuminator of all. The illuminations of Science give us a sense of the nothingness of error, and they show the spiritual inspiration of Love and Truth to be the only fit preparation for admission to the presence and power of the Most High." This healing is yet to happen, the healing of the ADAM-sense of mankind with the URIM-sense. Mary Baker Eddy assures us that the healing is sure to happen, since the healing process is the Christ's process, not ours. It is sure to happen, because we are Christ's offspring, not Adam's offspring.
The power behind the healing of society is indicated in the painting for the top of the column, the painting, Christian Unity. Here we see Science fully developed and fully self-conscious as Christian Science, standing hand in hand with the Christ in humanity.
At first glance the painting appears show that the Christ representative is in a resting position, no longer wearing the robe of the Christ on his shoulders as we saw it in the painting, Christ Healing. This seems further emphasized by the representative being shown in a sitting position as if he was taking his rest and handing over the reign of power to the angel representing Christian Science. But if we look closer, we find that this is not what is actually happening in that scene. Sure, the Christ-robe is no longer worn by the Christ-representative. We see the robe taken off and placed in his lap. But what we see here is not a gesture of retirement. It is a statement of power. The robe is draped over his genitals, his sex, his core-identity with the divine, or as the Apostle Paul had put to the Ephesians, having his "loins girt about with the truth."*232 He has become a Christ person to the core of his being. His sitting position echoes that of the woman of science in the painting, Christmas Eve, that is shown with her pedagogical structure in the lap above her genitals. The boy to the right of her has become the Christ-person, 'his loins girt with the Christ', activated by the woman. And girl to the left of the woman has become the Angel in the above painting wearing the robe of divine Science. And here we see the same 'sexual' scene echoed. We see her with a scroll in hand, named Christian Science, which she holds right in front of her genital region. In this sense that painting is illustrating that the Christ and Christian Science are both deeply linked to the very core of their being, and therefore to mankind's being that is anchored deeply in God, in divine Principle; a universal marriage of the Christ and divine Science. She is hearing the robe of divine Science, but her key identity is Christian Science.
It also appears that the woman with the scroll "Christian Science" in hand is the Lion of the tribe of Juda that unsealed the seven seals and was later identified in Revelation 5 as the Lamb of power. Is Mary Baker Eddy telling us that the Christ awareness must be fully alive and stand in conscious unity with the highest sense of Science? The power of that unity of the Christ wed with divine Science, cannot be overstated.
In her poem for the above painting Mary Baker Eddy gives us in one single verse the two elements that must be kept together: 1 - Christian Science bringing to view The great I Am. 2 - Omniscient power (of the Christ Truth,) gleaming through Mind, mother, and man.
The natural unity of the Christ and divine Science that we see illustrated in in the painting "Christian Unity" as a model has its expression in the male and female unity of mankind. In this context the phenomenon of homosexuality or lesbianism suggests that there might be something spiritually lacking. It is suggested that this lack is perhaps a natural tendency found in the wide field of human interaction where these tendencies are fringe elements on either end of the horizon. On the other hand, in the sphere of divine Science where each human being already incorporates the male and female dimension in complete unity in individual existence, then the sexual preferences in people's social unions are all of them equally natural across the whole field, including the bi-sexual field of preferences. The sexual preference then becomes a case of individual democratic choice, doesn't it? The lack that is often manifest on the unisexual scene, then only reflects an incomplete self-perception rather than a fault in the design of our humanity. In this context it is highly likely that an incomplete self-perception also diminishes the heterosexual field and brings a kind of spiritual emptiness to it.
The unity of the Christ and Science appears to be best illustrated by Mary Baker Eddy's Glossary definition for the term I, or Ego, which she defined as, "Divine Principle; Spirit; Soul; incorporeal, unerring, immortal, and eternal Mind." And she adds. "There is but one I, or Us, but one divine Principle, or Mind, governing all existence; man and woman unchanged forever in their individual characters, even as numbers which never blend with each other, though they are governed by one Principle. All the objects of God's creation reflect one Mind, and whatever reflects not this one Mind, is false and erroneous, including the belief that life, substance, and intelligence are both mental and material."
When the Christ-Science unity is fully established, then all the 'sexual' lust in society is displaced, such as lust for money, the lust for power, the lust for property, the lust for dominance, the lust for force, and so on. They will then all be overturned. This was the last challenge that Leah failed to meet, and it remains a horrendous challenge still. But the challenge must be met in our time if civilization is to survive. It is incredible how deep reaching the unmet sexual challenge in society has become, which had remained unmet since ancient times, festering and getting larger to the point that the survival of civilization is threatened thereby. Might this also be the reason why the page for the final painting is left blank? That would be the page above Asher. Leah's logical next step in coming to terms with the structure of Truth and Love, unfolding the Principle of Universal Love, has not yet been attained in mankind and future thereby remain a blank yet to be written. It is evidently up to us what we shall see, if anything at all.
Since the sexual challenge is so deep reaching, it might be useful to look at it also more directly and in a manner that is unrelated to the historic context. The following are a number of aspects that are noteworthy, relating to the sexual dimension.
Sex and Marriage separated
Mary Baker Eddy's pedagogical structure is a 4-square construct made up of 16 elements. In horizontal alignment as 4 rows the elements represent 4 level of perception. She placed her most direct references to sex onto the "moral" level, which she refers to as being "transitional." In other words, the moral level isn't something that we should aim for and be comfortable at. It should be seen as a starting point to develop from. She evidently wanted us to take the concept of sex to ever higher levels above the moral to the scientific and spiritual level, and from there to the divine level where we are truly human, being "clothed with the sun," standing laterally side by side in unity with God and with one another as divine idea and divine reflection; a unity without division or isolation or boundaries, etc.. Mary Baker Eddy presents a huge challenge to us with her references to sex.
Diagram F3. (orange=textbook chapter "Marriage" - pink=visual
references to sex in Christ and Christmas)
Her reference to "marriage" in this structure appears on the next higher level, above the moral. It appears on the level of the Christ and Christ-Science, the level of Gad and Asher, Abel and Elias, and Noah and Moses. Mary Baker Eddy must have regarded the Christ-level as the minimal level on which the marriage challenge can be met. The Christ Science opens the gateway to the universal sense where all personal sense and sexual division based on a limited sense of sex fall away.
Mary Baker Eddy opens her textbook chapter with the title, Marriage, with the following two paragraphs.
"( - Marriage -)
When our great Teacher came to him for baptism, John was astounded. Reading his thoughts, Jesus added: "Suffer it to be so now: for thus it becometh us to fulfil all righteousness." Jesus' concessions (in certain cases) to material methods were for the advancement of spiritual good.
Marriage is the legal and moral provision for generation among human kind. Until the spiritual creation is discerned intact, is apprehended and understood, and His kingdom is come as in the vision of the Apocalypse, - where the corporeal sense of creation was cast out, and its spiritual sense was revealed from heaven, - marriage will continue, subject to such moral regulations as will secure increasing virtue."
What Mary Baker Eddy presents with the above is not a doctrine, but a fact, a statement of where we are in the general development of the divine image of ourselves. It represents a kind of minimal starting point towards the necessary higher development of the image of man that reflects the eternal reality of the unity of God and man and the infinite completeness of the human being in all respects.
Love needs to be uplifted from a limited sense of personal love and personal marriage to emulate more fully the all-embracing nature of divine Love, the only Love, which we can regard as 'our' Love by reflection, which can only be manifest as universal love. In this all-embracing universal love, which reflects the hue of divine Love, our concept of marriage to one another becomes necessarily uplifted. It becomes more universal in nature. It becomes wider, more truthful, and more divine. Boundaries become invalidated as the divine nature of all being becomes understood scientifically and becomes acknowledged as the actual reality of our being.
Science is a sphere that takes us out of our ages-old contentment with the past and challenges us to embrace the infinite, the realm of Truth. Mary Baker Eddy has not only discovered Christian Science, and founded a new church that represents the universal Science of the Christ as divine Science, she has also created a vast pedagogical structure to help us to develop a fuller scientific perception of our ourselves and our oneness with God that she documented in the textbook of her Science, the Science that she said is the final revelation of the absolute divine Principle of scientific mental healing, termed Christian Science.
It is the purpose of this chapter to explore what Mary Baker Eddy has provided in her pedagogical structure in terms of the spiritual and scientific development of human marriage and human sex. Here, numerous principles come to light, such as the Principles of Universal Love, the Principle of Universal Sovereignty, and the Principle of the Universal Completeness of (the divine idea) Man (which is our humanity). But these principles are NOT esoteric principles that one can safely ignore. They are practical principles that affect the flow of our being, our experiences, our self-perception, and our power over limitations.
The principles manifest as universal love and universal sovereignty have stood tall to some degree for centuries, but mostly in the political domain for short periods of cultural renaissance. We find them expressed in the Golden Renaissance of the 15th Century; in the Treaty of Westphalia; in the founding of the United States of America; and in the cultural and scientific revolution that unfolded with these developments. Unfortunately, all of these remarkable developments were like constructs built without a foundation at the grassroots level where people deal with one another, and relate to one another as human beings. In the confines of this spiritual poverty at the lowers levels, the traditional marriage institution that is rooted there defines the very notion of the Principle of Universal Love as paramount to treason.
The resulting conflict blocks any development of the Principle of Universal Love at the innermost level of our thinking and our social existence. Sex, of course, is the major element that stands at the center of this conflict. It literally inhibits the social and spiritual development of society. In the name of sex, society creates and maintains division and isolation at the social level that we find echoed in every sphere, from politics, to religion, to economics, even science. Our involvement with low-level sex also virtually excuses the world's rampant greed and lust for money, and lust for property, and lust for power. It creates the farce of greed-based economics misnamed a science (by Adam Smith), which is collapsing the world economically. In the resulting sewer greed is said to be a human quality, like sexual lust, so that low-level sex virtually excuses greed. This interlocking perversion has become so widely spread and so deeply reaching that it now threatens civilization itself.
But how does one solve this problem that has become a profound paradox for which no solution appears to be in sight in the world?
If one applies Plato's method of the scientific dialog, asking questions, finding answers, asking more questions, and so forth, solutions do come to light that unfold on a higher level of thinking. To illustrate the principle involved I invite you to consider once more the commandment of the Mosaic Decalogue, "thou shalt not kill."
In the form in which it is stated, the commandment not to kill imposes a passive demand. It simply says, don't murder anybody. We can guess the reason, which is, that killing people simply does not elevate civilization. And so, we tend to leave it that way. But did you ever ask yourself what active principle stands behind the passive demand? In this case, the active principle involves an understanding and acknowledgement of life as an element of the great universal good, or God. If such a recognition is made, a person who values life as a fundamental universal principle will never dream of killing or murdering, or instigating wars. The commandment becomes thereby actively fulfilled as a matter of principle rather than passively by
restraint. By an intelligent awareness of the active principle involved, a person's adherence to the passive demand is absolutely guaranteed.
Evidently, the same method of elevating perception needs also to be applied to the scientific development of our concepts of marriage and sex to the level where the already historically recognized principles of universal love and universal sovereignty can become reflected therein. This, of course, presents a huge challenge since an enormous baggage of emotions is riding on these issues.
It is obviously the vast complexity of these issues that has so far prevented the unfolding of a solution. The response, therefore, must be looked at in the context of the work of humanity's great pioneers in respect to these issues, especially in respect to finding a healing solution. If one follows this trail, the search invariably leads to Mary Baker Eddy who has developed a scientific method in the late 19th Century that profoundly supports scientific and spiritual development. Mary Baker Eddy is renowned not only for her impeccable scientific honesty, but also for her individual ability in scientific Christian healing. In this context her scientific proposal for a solution to the greatest problem that the human world is facing today, society's inability to relate to one another as human beings, literally renders her to be one of the foremost women of the 21st Century and perhaps of all times.
The present century is her century, so to speak. The problem that was not solved during the Golden Renaissance, or during the time of the Treaty of Westphalia, or with the founding of the first true nation state republic as the United States of America, will be solved in this century. Failing that humanity will collapse into a new dark age, which has already begun to some degree, with the physically demonstrated potential to end its existence altogether, which the world's existing tens of thousands of nuclear bombs and many millions of uranium bombs virtually guarantee should the current trends to hell be allowed to continue.
The question arises, what has Mary Baker Eddy contributed towards solving the great problem of our time, to eradicate isolation and division and establishing universal love and universal sovereignty in our world? What has she contributed, that can bring our concepts of marriage and sex up to such a high level that they are not a barrier to these principles, but become a manifestation of them?
One answer might be found in the principle of sovereign unity that is illustrated in the painting, Christian Unity. The Christ and Science are standing in sovereign unity. Each one is sovereign in deed and in consciousness, with none displacing the other. And this sovereign unity is metaphorically illustrated as a male and female unity, a universal synarchy of equals. The metaphor of sovereign unity evidently extends across the whole of mankind.
Separate development processes for sex and marriage
It is strongly indicated (see Diagram F3) that Mary Baker Eddy had recognized the need for separate environments for the development of sex and of marriage, suggesting that sex and marriage are totally separate aspects, each requiring a distinct development process.
In the paintings of Christ and Christmas we see two references to sex, one in the second development stream and one in the fourth development stream. They both appear at the identical position in their respective development stream, so that if one overlays the second half of the matrix, over the first, they actually coincide.
Naturally, both of these references appear at the moral level on the foursquare matrix, but their development path, evidently is towards the universal domain, and the infinite domain, hinting towards universal sex.
The concept of universal sex may be disturbing. In order to make it possible for us to deal with this concept, Mary Baker Eddy incorporated another unique metaphor with each of her two references to sex. As noted at the beginning of this article these two metaphors exist in the same scene where the references to sex appear, and they both carry references to the basic architecture of her pedagogical structure.
It is as if she was saying that one must see sex in terms of the basic architecture of mankind that presents masculine qualities and feminine qualities in sovereign unity, representing completeness in union that mirrors the completeness of the sovereign union of God and man. In divine Science each individual human being represents this fundamental completeness in being. In divine science, man, the reflection of God, is not incomplete. The male and female qualities are common to all human beings with some individual variances in expression. The ideology of sexuality and sexual division distorts this individuality and expands the resulting chaos into a total categorical division of humanity. I see Mary Baker Eddy raising the caution flag here against our acceptance of incompleteness and division, which involve a denial of divine Truth and leads to depravity and hell. In other words, the merely moral ground should not be our dwelling place, but a place from which we reach higher to the very core of our being.
So what does it all mean?
It means that we have to deal with the concept of marriage, and uplift it into the divine domain, the domain of Truth in which humanity is one, and do the same in a different context with the issues of sex. Mary Baker Eddy writes in the Glossary definition for "I, or Ego," "There is but one I, or Us,..." This one I or Us defines a oneness in being, manifesting one (universal) Soul, one universal Love, one Principle, one Mind. The universal marriage of mankind to one another by our common (divine) humanity that reflects the divine being is the reality of our being that we cannot escape from, nor truly ignore. At this level of acknowledged truth, marriage has nothing to do with sexual sex. Sex becomes a separate issue then, with its own link to the divine.
This separation of issues between sex and marriage corresponds with the pattern laid out by Mary Baker Eddy that places sex and marriage into separate development streams. Her reference to marriage is located in the very first development stream
labeled "The Word" and is defined by the river Pison as "the love of the good and beautiful and their immortality." The notion of sex does not enter into this development stream at all.
Since the two halves of the matrix coincide, the element of marriage is also represented in the second half, in the development stream defined by the river, Hiddekel, as divine Science understood and acknowledged. The chapter for the matrix position in this river, that corresponds with marriage in the overlaid stream, is called, "Some Objections Answered." The title suggests the unfolding of a scientific dialog, which is really a beautiful way of looking at the science of marriage. The complexity of embracing the concept of universal marriage in a manner that is open to universal love, will indeed require a profound scientific dialog. This method happens to be also Plato's recommended scientific method for coming to terms with the truth.
In the context of looking at sex, we have likewise two development streams involved. These streams also develop towards the infinite, towards the one and universal. In this case universal sex represents not a notion of incompleteness, but the necessary completeness of every divine idea. God cannot be divided into male and female, and by reflection of that divine reality, neither can man and mankind be so divided. The fatherhood and motherhood of God is one. There may be differences in individual forms of expression, but not in completeness.
In Mary Baker Eddy's pedagogical structure, one of the two development streams in which sex is directly referenced, is defined by the river Gihon, as, "The rights of woman acknowledged morally, civilly, and socially."
The term "woman," in this case, in the metaphoric sense, evidently represents the spiritual idea of humanity as the Apostle John saw her in Revelation, as "a woman clothed with the sun... and on her head a crown of twelve stars," which Mary Baker Eddy described as "the stars in the crown of rejoicing". The 'sun' represents the radiant reality of completeness. It represents a brilliant white in which all colors are fully and richly present, a universal sex that represents a completeness in unity that is not personal but spiritual, that defines the reality of our being. This perception, however is only a starting-point.
The woman of the Apocalypse unfolds in the first development stream. That's what the clock in the painting, "Seeking and Finding" illustrates by pointing to Revelation 12. The woman of the Apocalypse, clothed with the sun (the 'Bride of God'), is reflected in the second development stream as the 'Lamb of God,' the Lamb that has power. If the fullness of our rooting in God (once our sex is being understood) we reflect the divine power to transform and uplift the universe. That power is metaphorically symbolized by the Lamb, indicating that the power isn't in us, but is the reflected power of God, divine Principle. Otherwise a lamb, representing power, is a paradox. The development stream for sex in the first half of the pedagogical structure is immensely profound. The girl standing next to the woman of Science in the painting Christmas Eve is the Lamb of God that reappears in the painting, "Christian Science Healing," as the healer of all mankind. And the boy who is grabbed by his sex by the woman of Science, has restructured theology into an angel of power in its own right which we see standing on the background.
The development stream for sex in the second half of the foursquare structure is no less profound. Its river is defined as Euphrates. This river represents divine Science encircling the universe and man. It leads us to incredible heights. In this context divine Science may be perceived as the science of the divinity of man, the divinity of our humanity, a complete divine idea as every divine idea inherently is, leading right to its infinite source.
In the definition for Euphrates Mary Baker Eddy speaks about metaphysics taking the place of physics. She also presents the challenging thought that even at the tallest concept of science with which we touch the fringes of infinity, we are nevertheless bound to some degree to the mortal thought processes that bind us to perceptions of limitations and to the acceptance of finity. It is as if Mary Baker Eddy is saying to us that the overcoming of limits and finity are the final frontiers of the science of man. She metaphorically knocks at out genitals to cause us to awaken to the fact that there are no limits existing to the reflected flow of divine power. These concepts of the divinity of our humanity, are of course, involved in uplifting sex from a notion of corporeal incompleteness onto the higher universal platform of the infinite divine completeness in which the divinity of man comes to light.
Universal sex appears to be a concept related to the completeness of the great universal good that is God, which, when fully attained can contain nothing that inspires shame or lust, or involves invasive exploitation and so forth, while it embraces all that is good in human nature, and does so universally.
The principle of universal sovereignty comes into play here, but not as a passive commandment that says thou shalt not do this or that. Instead, sovereignty unfolds as an active principle with an active manifestation of good, that includes all that is good, right to the leading edge of it. It maximizes the unfolding of good, of integrity, and of honor, while it maximizes at the same time the protection of the individual. The recognition of the universal completeness of every idea of God, manifests itself in a higher sense of 'sex' that is divinely all-inclusive, that is universal, that is indivisible. This higher sense will in time close the door to the sexual ravishing and the lustful exploitation of one-another that sex as an incomplete image of mankind inspires. By taking sex far above the moral domain, to the lateral domain of universal principles, we close the door to depravity with an 'iron lock.' The sewer is left behind at this stage, when we step up into the brightness of the 'Day'-light.
If we overlay the two halves of the matrix over one another, we deal with essentially only two development streams, one that unfolds towards universal marriage and universal love, and the other that unfolds towards universal 'sex' in the divine sense, in an environment of universal sovereignty and power as an active principle. At this level of spiritual unfolding of both sex and marriage reflect the same truth, the same divine humanity, the same universal divine Soul, the same universal divine One-or-Us, and the same completeness.
It appears that these development processes towards the universal platform, the divine platform, are essential for us, since the divine platform is the only platform that we can have that correspond with universal love and universal sovereignty, both of which are sadly lacking in the world today.
Because of the gave dangers involved in this lack, and the complexities of developing these universal platforms are wide and deep reaching, I have created a series of twelve novels under the title, The Lodging for the Rose, to cut through small-minded thinking and to explore the vast array of issues that are related to the divine Principles of Universal Love and the Principle of Universal Sovereignty, including the issues of universal marriage and universal sex. Of course, this too appears to be still just another beginning. And it has to be that way.
It has been my experience that Mary Baker Eddy never leads us into a position of finality and finity. She always keeps the door open for another step forward. In the context of marriage, she has a huge surprise waiting for us in this regard. This surprise is contained within the paradox that she set up by describing marriage as "the legal and moral provision for generation among human kind (S&H p.56)," while she made no provisions for any kind of institutional marriages within the structure of her church. At least, that is how things appear on the surface. In reality she did make a provision for it, on the moral level.
If one looks at the matrix element below the scientific level on which marriage appears, to the moral domain in the same development stream, a surprise comes to light. The scene in Christ and Christmas that corresponds to this matrix element is a scene of resurrection. The scene that we find there is that of the first part of the painting, Christ Healing. We see a young woman sitting in a coffin being raised to life by the Christ represented by a male person wearing the robe of Christ. Since there is no biblical narrative that describes such a scene, one must assume that the figure of a young woman has a metaphoric significance. She is evidently not the woman of the Apocalypse, clothed with the sun, but in a metaphoric sense she still represents that spiritual idea unfolding and coming to light, an awakening spiritual idea, a kind of Christ-powered dawning of our humanity.
The textbook chapter that is associated with this scene of resurrection describes mankind's marriage model on the moral level. The chapter is titled, Atonement and Eucharist. Whatever is defined by this model will elevate the generation of human beings on earth and elevate the whole human scene to a higher level. It defines the natural unity of individuals to one another in their unity with God. The resulting process is a process of resurrection, is it not?
This profound new 'marriage' model also applies to one's own perceived unity with the Christ. If this unity is established, one undergoes a resurrection from philosophy and religiosity. In a scientific sense, this 'marriage' model may be seen to be reflected in Mary Baker Eddy's provision for the daily Christian Science Bible Lessons. The Bible lessons are indeed a grand structure for uplifting ourselves spiritually, to a new life. But they also include the requirement for us to uplift our sense of Mary Baker Eddy and her discovery, and of all of her works, to the level of the Christ manifesting itself in a scientific Christianity. Mary Baker Eddy did recognize her discovery of Christian Science as the promised Comforter coming to earth that would abide with us forever. A type of marriage resurrection is required here, that takes Mary Baker Eddy and ourselves out of the rocking chair of the personal creator. The Lord's Prayer stanza for this position is: Our Father Mother God, all-harmonious. Let this define our marriage model reflected in the moral domain.
And still, there is more to be found.
I stated earlier that Mary Baker Eddy established a model that invites us to look at the foursquare matrix as two individual halves that logically coincide with one another, so that the rivers Pison and Hiddekel become coincident in a logical sense. In this relationship the chapter, "Science of Being," becomes coincident with the chapter "Atonement and Eucharist." In the associated painting we see the idea of the marriage resurrection reflected in a secondary manner. In this 'secondary' painting the spiritual idea of humanity acknowledges the divine origin of Christian Science to the point that there should be a resurrection of old philosophy and old religion unfolding (which is yet to come). The Lord's Prayer stanza, here, is: "Give us grace for to-day; feed the famished affections."
I love the quality of grace, being associated with this uplifting marriage model.
Actually, we can take our exploration still further.
If we overlay the two halves of the matrix, we also overlay the links that Mary Baker Eddy's has created between the upper and lower rows of the matrix by splitting certain paintings between the upper and lover rows. For instance, as I already stated, the painting, "Christian Science Healing," pertains to two matrix elements that are split between the upper and lower rows. The painting "Christian Unity" is likewise split in this manner. If one overlays the two halves of the matrix, these two top to bottom links create an endless loop. It appears that Mary Baker Eddy is telling us that we must 'travel' those rivers again and again; that we must explore every element; that we must deal with the depravities and heal them; that we must delve into the moral domain and elevate it, and cause a resurrection there; that we enter the domain of the Christ (Science) constantly, and allow it to be our portal to the infinite realm of the great universal good of God, Life, Truth, and Love.
If we travel those rivers again and again, we will not only learn but also live the principles of universal love and universal sovereignty that protect and enriche us in the moral domain, in all regards, including marriage and sex. And we will experience the Principle of Universal Love in the scientific domain as we begin to experience the brightness of our universal marriage as divine ideas and the infinite nature of man in the divine domain.
In this manner, Mary Baker Eddy's pedagogical structure that she has built onto the city foursquare for us to explore, enables us, and humanity as a whole, to create the first Christ Renaissance ever, of a type that will never be eroded. The Golden Renaissance of the 15th Century didn't last long, because the principles on which it was built were never applied downwards to the grassroots level of society's social existence. The Golden Renaissance was created as a political and cultural construct without a foundation at the deeper levels of society. Mary Baker Eddy's gentle guidance into the land of continuous scientific and spiritual development on all levels of human existence, is poised to create a Renaissance that has a spiritual foundation that serves us at every level, which will support our continuous unfolding without inperspersed cycles of collapse.
In this manner humanity's age-old dream can be fulfilled, that wars will cease. But they won't cease until this foundation is established. A renaissance cannot stand if it is intended merely as a political and cultural abstract, without a spiritual and scientific foundation supporting it on all levels. Marriage falls into this category.
It is interesting to note in this regard that the kind of links that keep the recycling going in Mary Baker Eddy's coinciding structures. One of the links, "Christian Science Healing," puts Christian Science at the level of the universal good as a manifest of God. This renders Christian Science as something that is absolutely unique in the world, without an equal, that humanity reaches up to.
The second link establishes the same idea. It puts the Christ at the level of the universal good, as a manifest of God, and it defines Christian Science as equal. These spiritual links provide the background against which we go through the four development rivers again and again. As Christ Jesus was doing of old, so Christian Science fulfills the function of the Comforter in this age, reaching down to the lowest levels of human depravity, elevating the scene there, and at every other level all the way up to the level of the Christ wedded to Science in the divine reality that both represent.
The 'top' line is, that we have two development programs unfolding, one of which brings the image of the human being to the level that the Apostle John had talked about in Revelation 12 as a "woman clothed with the sun and the moon under her feet, and upon her head a crown of twelve stars (the stars in the crown of rejoicing.) In the second program to the 'top' line is the full recognition of the divinity of man, which individual development unfolds towards. That's what divine Science apparently stands for, a science to bring the divinity of man to light.
Mary Baker Eddy makes it quite clear, that in either case, whether it be the Christ or Christian Science, we are NOT dealing with a human invention, but a divine emanation. The wars in the world will continue until this fact becomes recognized, understood, and acknowledged all cases.
Since this isn't happening yet, as is apparent by the fact that the model of the Roman Pantheon is still operating at all levels; in religion; in science; in politics; in philosophy; even in the field of Christian Science - as a consequence war will continue and expand towards a level of inhumanity and beast-like ravishing that society might not survive in its self-condemnation. Mary Baker Eddy suggested that we should NOT feel secure, even though God is good, if we fail to emulate the divine nature in our living.
There is a staunch denial unfolding in modern time, of the nature of Mary Baker Eddy's works. This denial is manifesting itself in the emergence of a virtual Pantheon of new Christian Science philosophies that perpetuate and further cement this denial. The reverse is needed.
Christian unity depends on the recognition of the singular nature of the Christ and of Christian Science, and of all of Mary Baker Eddy's works included, not as a unity in form, but the essential unity of divine emanation. No foundation is possible for human civilization without that recognition. Until this natural model for unity, this scientific and boundless marriage model, is understood, wars will likely continue by default and consume humanity as humanity wallows in self-isolation, bathing itself in lies about a supposed incompleteness in human nature that opens the door to the sewer of great evils.
Christ Jesus' warning
Christ Jesus warned about the different challenges pertaining to sex in relationships and in marriage. He warned that they would be difficult challenges.
Mary Baker Eddy placed her visual references to sex into the moral domain (Christianity). But the moral domain is not safe. She described it as being transitional. The moral domain is just one step away from the lowest domain, the domain of depravity where Christian Science healing is required. The moral domain is the pivot between scientific and spiritual development towards the real image of mankind, and towards the regression that is also possible, into depravity. Christ Jesus illustrated the transitional quality of the moral domain with a warning, saying that whosoever is merely looking at a woman to lust after her has already committed adultery in his heart. That opens the door to depravity, doesn't it? Nor did he bring marriage into this context at all, as it is evidently not a factor. He chose the word, adultery. He might have also chosen the word, rape, if it had been in general usage at the time. Or he might have defined it as the narrow concept of personal sex or personalized sex. All of these concepts violate the original version of the Decalogue which admonishes one not to break the honorable bond that love has forged (or would forge). In the German version the term for this honorable bond is, "ehe." The concept is explored in more detail in the chapter, "In the Brilliance of a Night," of my novel Discovering Love - Episode 1 of the series of novels The Lodging for the Rose.
A line from a Christian Science Hymn (#64) declares, "From sense to soul my pathway lies before me." The transition has many meanings and encompasses many grounds for healing. One of these grounds for 'healing' evidently pertains to the marriage concept, as Christ Jesus had pointed out.
Christ Jesus had been presented with a hypothetical case of a woman that was married to a man who had six brothers. As he died, she became the wife of one of his remaining brothers. This remarrying after death continued one after another until she married the last of the brothers. The question that was put to Christ Jesus was, that when the last bother would die, and she died also, then in the resurrection, whose wife would she be, since they all had her (Matt. 22:28). Christ Jesus suggested that they had asked an invalid question, since in the resurrection (the spiritual awakening of mankind) the small sense of marriage would fall away and the truth of mankind as children of God existing laterally in the universal family of man would govern all relationships as seen by the angels in heaven. He didn't use those words, but he did convey this Christ-sense of reality.
While he counseled about the small-sense of marriage, to let it be, as is has a place until the higher sense is established in science, he also suggested that in future ages the developing Christ-idea of truth would set things right. Of course, he also said that this future age could also be now as the divine unfolding does not depend on time. He said in essence to all the pioneers at heart, let the dead bury their dead, and come and follow me (Matt. 8:22). Mary Baker Eddy suggested that society should realize that the threshold to reality is here today. She makes strong demands and consequently makes fewer concessions to false concepts and small-minded thinking. In this context she made no provisions in the Christian Science church for the traditional marriage institution that Christ Jesus said would fall away on the path of spiritual development 'from sense to soul.'
Mary Baker Eddy once referred to marriage and its erroneous root-concept as being "synonymous with legalized lust..." (Miscellany 5). Consequently she wouldn't sanctify it by making provisions for it. She kept the door open, however. Marriages of her followers may to be performed in other churches. She also counsels tolerance, saying: "Emerge gently from matter into Spirit. Think not to thwart the spiritual ultimate of all things, but come naturally into Spirit through better health and morals and as the result of spiritual growth." (Science and Health 485:15) Still, she expected a profound spiritual growth, and more so should we, living a hundred years after her time. We should be pioneers of Sprit and Truth.
Mary Baker Eddy defined marriage in a revolutionary manner, as home and center, but not as a boundary. She writes: "Home is the dearest spot on earth, and it should be the centre, though not the boundary, of the affections." In the same paragraph she writes, under the heading "Mutual freedom," saying: "There is moral freedom in Soul. Never contract the horizon of a worthy outlook by the selfish exaction of all another's time and thoughts. With additional joys, benevolence should grow more diffusive." (Science and Health 58:12) Don't we see a hint to Gad and Asher reflected in that?
Christian Science describes an expanding type of marriage in which we acknowledge ourselves and increasingly all mankind as offspring of a common humanity, a divine humanity, as human beings of the universal family of man in which God comes to light. Mary Baker writes under the heading, "Assistance in brotherhood," saying: "God gives the lesser idea of Himself for a link to the greater, and in return, the higher always protects the lower. The rich in spirit help the poor in one grand brotherhood, all having the same Principle, or Father; and blessed is that man who seeth his brother's need and supplieth it, seeking his own in another's good. Love giveth to the least spiritual idea might, immortality, and goodness, which shine through all as the blossom shines through the bud. All the varied expressions of God reflect health, holiness, immortality - infinite Life, Truth, and Love." (Science and Health 518:13)
The oneness of mankind is intact. It is not a crime, but wisdom to acknowledge it's completeness. The oneness of mankind does not need to be created by marriage, it already exists. The marriage contract builds on it and expands its expression like a light shining in the wilderness, encompassing all mankind, enriching it. Boundless individuality is a divine quality that makes everyone distinct in the all-encompassing unity of the 'offspring of God.' But it does not cause isolation or self-isolation, which are invalid concepts in divine Science.
A healing experience illustrates the above dimension, which is described to some degree in the chapter, "The Lateral Lattice of Hearts," in my novel, Discovering Love. We live in a lateral world, reflecting the divine ever-presence in our being like light illumining the universe. Love is an overflowing fount. Should there not be healing unfolding in this rich abundance of good reflected in love?
On splitting up marriage and sex.
By Mary Baker Eddy splitting marriage and sex up into different development streams, she seems to be telling us that we are dealing with distinct spiritual ideas with different development objectives. Nor is she alone in making this demand. Christ Jesus supported the separation of the two concepts when he was forced to judge the 'adulterous' woman, a person found in an active sexual relationship outside of her marriage boundary. Under Rabbinical law she stood condemned to death for the 'crime' of universal love. Christ Jesus rescued her by separating sex and marriage and inspiring her accusers, to look at this case from a higher-level standpoint as human beings. At the scientifically spiritual level all humanity stands laterally side by side as human beings in the image of one universal God, undivided and indivisible.
He asked the people: Isn't that what you too can sense in your heart, in your spiritual sense, as the truth? In the sphere of truth no transgression occurred. The accusers thereby realized that they really had no case against the woman and left the scene. Jesus asked the woman, "has no man condemned thee?" "No man," she replied. "Neither do I condemn thee," Jesus replied. He added, "sin no more." (John 8) The sin that he referred to was evidently not related to the charge from which she had already been exonerated at this point. The sin might have been that she might have condemned herself by feeling guilty, or that she was guilty in terms that her sexual relationship had strayed into rape or prostitution, which also happens in marriages as the Jacob episodes illustrate.
Even the original Mosaic Decalogue doesn't impose any marriage boundary (Exodus 20). The original commandment relating to relationships between people simply counsels one not to break the honorable bond that love has forced (according to the German translation). The nasty law that is brimming with limits, boundaries, and penalties, even killing people for transgressions, appears as a revised version of the Decalogue, a politicized version that the priests had written and used for social control and domination (Leviticus 20).
Sex in Spirit
One of the most revolutionary concepts in Christian Science is that God is Spirit, and that man is the reflection of God. Therefore man is not Sprit, but is spiritual.
All the aspects of man that define mankind universally and individually are spiritual, such as sight, hearing, touch, smell, taste, sex. They are spiritual aspects. They all reflect the quality of God together with a wide range of still higher aspects that uniquely define our humanity and put man onto the pinnacle of the divine creation, manifesting advanced intelligence, ingenuity, sublimity, creativity, honor, generosity, beauty, love, and so forth. These are all elements of divine Life, Truth, and Love.
Man truly is a spiritual being, never material, and is reflecting God, Spirit, in infinite quality and individuality in which God comes to light. Thus God and man are one, individually and collectively, in the nature of Spirit and its boundless manifestation, existing as one. Just as the sunlight is one with the sun, illumining the universe, so man is one with God, Spirit, in spiritual being illumining the universe with spiritual light.
Mary Baker Eddy has richly described this interrelationship in her textbook on Christian Science, Science and Health with Key to the Scriptures.
In divine Science all creation is understood as being spiritual for the simple reason that matter has no life to give. Even biology tells us that all life is spiritual, reflecting profound principles, of God, divine Principle, divine Life. Creation consists of spiritual ideas reflecting the divine nature. However, 'creation' is not a static thing that is finite. Rather than being static, it is forever progressively unfolding. The whole universe reflects the principle of progressive unfolding with ever-higher divine ideas coming to light and man being the highest idea of creation. We are endowed with advanced spiritual qualities that no other expression of life has yet reflected. Creativity and understanding, for example, manifest in science, industries, technologies, art, music, and so forth, are all unique spiritual aspects of our humanity that we share with no other reflections of Life, while we reflect them universally across the whole of mankind. These higher generic qualities set mankind apart, even while we share a range of spiritual qualities with the animal world, such as sight, hearing, touch, smell, taste, and sex, etc.. This might be the reason why Mary Baker Eddy placed her visual references to sex into elements that pertain to the third lowest level of her pedagogical structure, the level that she described as "moral" and "transitional" (S&H p.115). She clearly expected us to uplift these qualities, or our perception of them, to the highest level, to the concept of divine Spirit, far above the animalistic level.
We do this kind of uplifting often routinely. The quality of sight, for example, means far more in the human domain than mere physical perception. Just look at a pair of railway tracks. Physical seeing conveys to us that the tracks become narrower and merge in the distance, but when we look at the same scene with the mind's eye that interprets the scene with the science of geometric perspective, we adjust our perception with the knowledge we have gained about the principle of optical perspective whereby we derive in the mind with the true image of what we see, namely that the railway tracks do not merge. Isn't that also how we should approach sex?
Can we do that? Can we uplift the concept of sex?
In the animal world sex is entirely an aspect of procreation, and in the human realm it still fulfills this function. But is procreation all there is to life? Is mankind a breeding machine? Evidently mankind exists on a much higher level, even though procreation is a part of our life. Men and women value their sexual individuality and find a distinctiveness in it that enriches the human scene from the most intimate sphere all the way to the widest public sphere. We are proud to be men and women together in our individuality. The sexual division and subsequent isolation and privatization of people are all artificially imposed, often for various types of imperial purposes. It is inconceivable in divine Science that the manifest reflection of divine Spirit be subjected to division, isolation, and privatization. God and man exist as one in the Divine Order, even while the forever shifting New World Order of social and political machinations would split mankind apart into a multiplicity of isolated camps divided by national factors, ethnic factors, color, sex, marriage, age, and wealth. When this happens the Divine Order of Spirit is not only denied thereby, but is torn apart down to the deepest level of sex where mankind is split in half into two isolated and opposing camps. It appears that a healing is needed at this deep level and is needed urgently before all the myriad political, economic, and imperial division in our world can be healed that now threaten the very existence of mankind with wars and weapons that have become too powerfully destructive to be tolerated any longer, which are now threatening life as a whole on this planet. So, it becomes a matter of survival in the long run that the spiritual quality of sex be uplifted out of the sewer and into the light of infinite Spirit and infinite completeness.
Divine Science can enable this transition. Jesus represented Christ Science and became the Exemplar of it. He raised the 'dead' not only physically, but also from the moral level, giving mankind a higher identity of itself. He didn't condemn Mary Magdalene who had been sexually involved, but raised her up. It was evidently for good reasons that John the Revelator saw the new image of mankind as a "woman clothed with the sun." We are told in scriptures that Mary Magdalene was the first person to see Jesus after his ascension. We are not told in scriptures what the specific steps were that uplifted the sexual perception of Mary Magdalene to become the "woman clothed with the sun." However, we are told that Christ Jesus worked extensively with her on that issue. Apparently he found her to be a person who was receptive to advanced ideas. We are told that he cast out of her "seven devils," or scientifically speaking, seven 'false' perceptions that didn't measure up to the divine image of sex as the manifest of divine Spirit. In scriptural metaphor the numeral seven represents infinity. Consequently Mary Baker Eddy didn't define those steps specifically. Nevertheless she utilized the numeral seven extensively as synonyms for God. We also find the numeral seven refkected in the spiritual biblical metaphor of creation.*233
Mary Baker Eddy's usage of the numeral seven comes in three major ways. It is visually used in Christ and Christmas, throughout the book, in the form of a seven-pointed star. Likewise the stars that are located on the crown of her cross and crown seal, which she identified most of her works with, are seven-pointed stars. In a similar manner, the central jewel of the crown in the last painting in Christ and Christmas is surrounded by seven leaves, the leaves that are for the healing of the nations.*234
Mary Baker Eddy's next major usage of the numeral seven is incorporated in her definition of God in the form or seven synonyms: Principle; Mind; Soul; Spirit; Life; Truth; and Love (S&H p.587). Her usage of the numeral seven thus corresponds directly with the seven days of creation outlined in Genesis 1. All in all the development that she indicates for mankind is 'wrapped' in boundless progression in the infinite unfolding of man as God manifest. The highest sense of mankind in its relationship with God comes to light in the definition of man as the "son of God" in the same integrated sense in which a month is regarded in Hebrew usage as the "son of a year."
It is in the realm of individual self-discovery where this higher sense unfolds, including that of sex. The for of this profound unfolding is something that no one can outline in specific detail for another. We can only acknowledge scientifically that the details do not include division, isolation, and privatization since God the All-in-all is indivisible and universal. We also know that the details of the spiritual unfolding in the sphere of sex must reflect the seven synonyms of God that reflect the nature of the infinite. The footsteps of course on the road to this realization are bright with spiritual 'light' as we approach the 'sun' and find ourselves 'clothed' in its light.
Mary Baker Eddy appears to give us a hint of the kind of development she expects to see in the sexual sphere, from the moral level to the infinite level of Spirit. In the second development column of her pedagogical structure, where her first visual reference to sex appears, the highest position in that column is associated with a verse of the poem in Christ and Christmas that ends with the line:
For Sharon's sore must bud and bloom
In human hearts.
And she added the following reference: *"God was manifest in the flesh." - St. Paul.
This reference may have been intended to refer to Christ Jesus who presented the highest concept of humanity to date, and thereby exemplified also our own individual oneness with God. In the last development column of her pedagogical structure, where her second visual reference to sex appears, the highest position in that column is associated with a verse of the poem in Christ and Christmas that she attributes directly to Christ Jesus, which ends with the metaphor-rich line: "And I will give him the MORNING STAR."
If God is all-inclusive, and all is infinite good, then this is what we will find reflected in our humanity if we understand its divine nature and begin to acknowledge it universally. What can be more richly profound than that?
Bird reference summary
Applied to the
This article and its
illustrations are a part of the book
Universal Divine Science: Spiritual