Another way to say that is to say that the Kingdom of Heaven, as the ultimate realization of the nuptial mystery, can be compared to an orgasm that never ends. And I'm not trying to be funny or clever.
There are many good insights here. While an eschatological reality evades the limits of imagination, the mystical body of Christ intimates a wholeness that is not only inclusive of every unique person, but also the cosmos. As Hans Urs von Balthasar asserts, it is a theodramatic event that is paradoxically complete and full of surprises. Gregory of Nyssa's epektasis is wondrous, adventurous nuptiality.
Where I would push back some is in the equation of Aristophanes’ tragicomic tale of separation and Genesis. The presentation of Eve is not narrated as a result of the Fall. The God asserts that it is not good for man to be alone. Hence, the differentiation of man and woman arrives as a joyful event for Adam. He does not see Eve and groan that he has become alienated from himself. In short, the explicit discovery of a hidden responsive otherness as part of an interior kingdom now manifest in flesh is not experienced as a gnostic derailment. Rather, it makes possible a bond of unity that is predicated upon awareness of that difference coming to consciousness.
Another way to say that is to say that the Kingdom of Heaven, as the ultimate realization of the nuptial mystery, can be compared to an orgasm that never ends. And I'm not trying to be funny or clever.
This comment reminds me of Ecstasy of St Teresa
There are many good insights here. While an eschatological reality evades the limits of imagination, the mystical body of Christ intimates a wholeness that is not only inclusive of every unique person, but also the cosmos. As Hans Urs von Balthasar asserts, it is a theodramatic event that is paradoxically complete and full of surprises. Gregory of Nyssa's epektasis is wondrous, adventurous nuptiality.
Where I would push back some is in the equation of Aristophanes’ tragicomic tale of separation and Genesis. The presentation of Eve is not narrated as a result of the Fall. The God asserts that it is not good for man to be alone. Hence, the differentiation of man and woman arrives as a joyful event for Adam. He does not see Eve and groan that he has become alienated from himself. In short, the explicit discovery of a hidden responsive otherness as part of an interior kingdom now manifest in flesh is not experienced as a gnostic derailment. Rather, it makes possible a bond of unity that is predicated upon awareness of that difference coming to consciousness.