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Re: Trichotomy

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  • lady_caritas
    (Continued) More information surrounding this �����sacred wedding����� from �����Joseph Smith and Kabbalah: The Occult Connection�����
    Message 1 of 1 , Dec 9, 2001
      (Continued)<br><br>More information surrounding
      this �sacred wedding� from �Joseph Smith and Kabbalah:
      The Occult Connection� ~<br><br>�Central to alchemy
      was the declaration of the Tabula smaragdina: That
      which is below is above, that above is also below. In
      the alchemical view, matter, the substance below, was
      the compliment and reflection of the divine realm
      above. This perception was sometimes daringly extended
      in the face of Christian dogma to assert that matter
      was eternal and uncreated, a complement and mirror to
      the equally divine and uncreated spirit. As Jung
      observed, "Matter in alchemy is material and spiritual, and
      spirit spiritual and material."45 Within matter resided
      a light, the lumen naturae, which was both a
      reflection and eternal compliment of heaven's celestial
      glory, the lumen dei. This strange perception was
      amplified in an array of alchemical metaphors; the core
      image was a complexio oppositorum--expressed by
      dualities such as "light and dark," "material and
      spiritual," "wet and dry," "sun and moon," "manifest and
      occult," "feminine and masculine"--seeking transformative,
      salvific, and ultimately creative union. This mending of
      divisions, above and below, required a work in proxy to be
      performed by living men and women. Unaided by the
      alchemist--and his mystical sister and feminine companion--it
      could not be accomplished. (See Figure 3.)<br><br>The
      treasure sought by the alchemist was often termed the
      "philosopher's stone" (the antecedent of Joseph Smith's "seer's
      stone"): the pearl of great price, the stone rejected by
      the builder, the filius philosophorum.46 Though the
      alchemical transformation was often described as a
      transmutation of base metal into gold--and though early
      alchemists had experimental laboratories and engaged in
      empirical exploration--the late alchemical literature
      reveals that ultimately it was the alchemist's own human
      baseness which sought transmutation into something divine.
      Thus the alchemist was a necessary agent of creative
      transmutation: a priest in a hallowed, ancient priesthood; a son
      of the Widow; a knower of creation's ancient secret;
      a digger after hidden treasure.47 The heart of this
      tradition was embodied in its ultimate mysteries: the
      hierosgamos, or "sacred wedding," and the mysterium
      coniunctionis, a mysterious union of opposites that eternally
      wed male to female, matter to spirit, above to below,
      microcosmos to macrocosmos, humankind to
      divinity.�<br><br>and<br><br>�More than one element in early Mormon theology
      suggests that subtle visions could be made grossly
      concrete. Perhaps the most striking example is sacral
      nature of marital sexual union and the human potential
      for multiple sacred marriages, a potential shared in
      Joseph's time by both women and men. As Bloom noted, in
      Kabbalah and perhaps in Smith's practice "the function of
      sanctified human sexual intercourse essentially is
      theurgical."148 This was an important undertone in the wider
      circles of Christian occultism, eventually manifest in
      several occult Masonic societies. How Joseph interacted
      with this tradition and vision is the single most
      interesting and important issue awaiting historians of
      Mormonism. That this was an issue early in his life is
      witnessed by the need to marry and have Emma with him prior
      to obtaining the golden plates of the Book of
      Mormon.149 That the preoccupation persisted throughout his
      life needs little argument. Ideas of sacred sexuality
      permeated Kabbalah, Hermeticism, and alchemy, perhaps
      touching even the mystical vision of Wolfgang Amadeus
      Mozart in his overtly Masonic opera, The Magic Flute:
      "Mann und Weib, Weib und Man; Reichen an die Gottheit
      an!" ("Man and Woman, Woman and Man, Together they
      approximate the Divine!").150 By investigating in depth the
      legacy of ideas and experiences of Kabbalah and
      Christian occultism, we might begin to understand this
      perplexing vision shared by the prophet Joseph Smith.�<br>
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