Second Coming of Christ

“A lot of time is spent vainly searching far and wide for what is closer to us than the air that we breathe. We, as the Fallen ones, truly walk in darkness at noon-day.” – PoTai

“I am in your midst and ye cannot see me.” – D&C 38:7

The Second Coming of Christ
by Eleazar, 2012

        This narrative is written to those who are interested in exploring old ideas in new ways. It is presented in a language common to Mormon culture and experience. It will focus on a singular event that is frequently spoken about in Mormon circles and awaited with great anticipation by a large group that also includes non-Mormon Christians. This narrative will focus on discussing the meaning of The Second Coming of Christ.

        As in other narratives by this writer, ideas presented here are offered in a spirit of open discussion and free expression. These ideas come with no claims of ecclesiastical authority, no claims of correctness, and no claims of being complete. These ideas are not being presented under a masquerade hiding a fundamentalist religious position, nor is there any claim that these represent the highest form of understanding. They are presented as nothing more than 'food for thought' for individuals who are interested in seeking newer understandings in a world that is about them.

        Although some who come to read these words will feel a need to seek out the identity of the writer, it is suggested that doing so manifests a common error of getting the message mixed up with the messenger. It really doesn't matter who wrote these words. It could easily have been anyone in any generation. It's the author that is important, not the writer. At a higher level of understanding, you authored these words to yourself that you might read them at this time.

        In Mormon cosmology, the Second Coming of Christ is viewed as an event of paramount significance and it is anticipated with great enthusiasm. It is frequently spoken about using words that we mistakenly think we understand. However, do we speak correctly and do we really understand what it means?

        It is suggested here that we do indeed speak correctly, but there is also a near universal failure in understanding. In many ways, our failure in understanding derives from a failure in listening to ourselves. Otherwise stated: We don't comprehend what is closer to us than our own minds or bodies. And we often fail in noticing what comes out of our own mouths.

        In the Biblical record, Jesus is understood to say that after he passed in death, he would return in that same generation. Apostles of Jesus expected Christ to return in their own time (cf. Matthew 24:34; 1stJohn 2:18).

        Centuries later, the early founders of Mormonism believed that their generation was the singular one that would usher in this long-awaited event. But that generation has also passed. Today, Mormons continue waiting.

        Are all of these generations spanning many centuries of time, wrong? It is suggested here that the answer is both yes and no. All of them spoke correctly, yet at the same time, failed to notice, much less comprehend, what came out of their own mouths. It is hoped that this narrative will make it clearer as to why that is so.

        In regard to a Second Coming of Christ, many questions arise. What does it really mean? When will it happen and how? Has it happened already? If it has indeed happened already, what is to come next? And after that comes to pass, what will happen then? What awaits us in the near future? More importantly, what is it that awaits us in the present?

        However, might there be something that is so widely misconceived, that it is the very thing that stands in the way of our comprehension? Might our blindness be of our own choosing and could that be for a greater purpose than we can imagine at this time? What if our preconceived notions are so erroneous and so ill conceived that they are backwards? If that were the case, how would we know it? Would we put our faith in other men to tell us what we don't know? And even in delving deeper along that same line of questioning, are we open enough to consider a possibility that the knowlege we seek at great effort cannot help us to experience what we desire?

        It is suggested that we, as Fallen beings, don't understand what is going on because we have consumed ourselves with a lie. That lie originates in what might be called pride or, rather, an illusion of having knowledge. This error is represented by a variety of symbols in our experience, including parables that play themselves out in comings and goings of our daily lives. Our problem is that we are blind to what is going on. Our preconceived notions bind us with heavy chains that are nearly impossible for us to cast off because we love them so much.

        In our blindness, we wait and wait, and then wait some more for the Second Coming of Christ to be fulfilled. Nearly all of us have it backwards and upside-down because that is what we, as the Fallen, excel at being.

        In truth, what we wait for is already fulfilled and always has been, even before we came here. In our error, we wait on it to happen, but the real truth is the other way around: The Coming of Christ waits on us (re. each of us personally; you). Moreover, it's not something that has happened or will happen, but rather something that is happening.

        Now is always the time. All things are fulfilled in the present generation. Yes, that's right, even this day.

        If you understand what is conveyed in the previous three paragraphs, then you need not read any more of this narrative because you are pointed in the right direction already. If that is the case, all you need to do now is look (perceive; understand; comprehend) where you are pointing.

The Problem with Perspective

        To come to understanding the meaning of the Second Coming of Christ, it might be helpful to consider what stands in our way and covers our eyes from seeing what is already present (in us). This failure to see (perceive; understand; comprehend) truth is difficult to notice until one removes the veils (barriers; coverings) or rather, passes though them. If you are already familiar with the idea of the language of symbolism that is about us in our everyday lives (covered in other narratives by this writer), then you might consider skipping to the last two sections of this narrative. Much of what is contained in the next four sections (including this one) is redundant with what is covered in those earlier narratives.

        These barriers to understanding are of our own making. Moreover, these barriers act as temporal veils that cover over and hide a truth that has always been, is now (in this generation), and will continue to be.

        These concepts are plainly spoken to us in a language of symbolism in everything in the world that is about us. However, many of us are so blind (unperceptive) that we move about in a state of complete oblivion to the existence of this language, much less try to uncover it's meaning (ie. understand what it communicates to us).

        A major problem with understanding meaning is a problem with having a proper perspective. One might say that in the world about us, this language is continually being spoken in real (now here) time. It may be noticed that this language is one that dreams are made up of, but it should also be remembered that a language of symbolism is also spoken in every aspect of our comings and goings in the waking world as well. Carnal man will be better served to begin noticing events occurring now in the world about him followed by inquiring into what it means.

        In a way, the world about us is like a mirror into which we peer to see ourselves. This metaphor of looking into a mirror has several important layers of meaning. A higher purpose of seeing the mirror's reflection has to do with the very reason we are here and acting like we do. At a higher level of meaning, it's about life's purpose.

        At one layer of understanding of the metaphor of the mirror, life shows us an image of ourselves in a language of symbolic reflection. Carnal man (Fallen man; sensual man) mistakenly believes that he possesses knowledge of what confronts him in the mirror of his existence. However, what carnal man sees when he peers into the mirror is a reflection of his false self, a reversed image where left is on the right and right is on the left. Unbeknown to carnal man, it is by looking beyond the image that the true self begins to be revealed.

        For carnal man, the world of the outer senses and his supposed knowledge of the world has such a tight hold on him that he walks about in a condition of sensual stupor. Deep down within carnal man, there exists a feeling that things are not right, but that feeling often gets subdued by loud voices that are more familiar to him. In that, carnal man is prone to labor under a greater burden of believing that the problems he faces can be overcome by gaining more knowledge. He mistakenly identifies himself with his own carnal mind and erroneously believes that development of the mind will ultimately lead to his salvation.

LDS Temple Endowment Symbolism

        The LDS Temple endowment ritual is one of many places that the story of carnal man is re-presented (mirrored) in symbolic parable. The message is so simple that a child could decode it. One might even say that is the problem. That is, one needs to be(come) a child again before the message can be decoded.

        In brief, the LDS endowment ritual recaptilates the parable of Adam (symbolizing the patron), his Creation (of himself on earth), his Fall into illusion, and it portends an escape from the illusion that binds him. In a nutshell, that's the story of the endowment patron and what (s)he is doing in the Temple this day. It's important to realize that the means of escape from the illusion is also revealed in the endowment parable, yet it remains unrealized (by Adam; the patron) when the ritual concludes.

        True to form, what the LDS temple endowment patron believes is going on is backwards from what truly is. Adam labors under an illusion of having knowledge. As a result, Fallen Adam (endowment patron) mistakenly believes that (s)he understands. This leads to the endowment patron (the very one which the ritual is about) mistakenly viewing the story of the Creation and the Fall as a historical account of another person in another place at another time. Moreover, this mistaken notion enters in as a part of the baggage the patron carries into the Temple. It might be noticed that devout Mormons view the Book of Mormon in the same way. That is, the Book of Mormon is mistakenly viewed as a historical record of another people living in another time rather than being a book of parables that is about them now.

        When going through the Temple 'for the(ir kindred) dead', patrons are unlikely to consider that they are very ones for whom it is intended, falsely believing that they are doing a great service in benefit to another, when the reality is that they are doing their own work. Dear reader, if such a thought offends your precious ego, try to put that aside in favor of considering new possiblities. What might be important here is that the endowment is for the benefit of the patrons (figuratively, those who are dead) on this side of the veil. That is, the ones who are there present, are the very ones whom it is meant for. Contrary to popular opinion, the LDS Temple endowment ritual is not meant for the physically dead (which death has no sting per the scriptural metaphor), but it's for the benefit of the spiritually dead (the only death that we should find worrisome). Likewise, all of the scriptural cannon is written for those who claim ownership of the cannon, paradoxically the very ones who aren't understanding what it means. As a result of living under an illusion of having knowledge, those who have yet to get it (understand; comprehend), go about with great effort (work) spreading what they haven't yet gotten (meaning of scriptures; the gospel) to the world. It can be rightly said that carnal man acts out his life in great comedy.

        The endowment patron (Adam) erroneously thinks (s)he is redeemed from the Fall because (s)he believes (s)he knows what it is about. This is despite what the symbols of the (endowment) parable say. For one thing, if the endowment patron truly understood, (s)he would not be in the wrong (carnal) temple (a building) receiving a carnal endowment this day. When the endowment patron comprehends the meaning of the ritual being performed, it's purpose is fulfilled. It might be rightly said that carnal man is truly 'walking in darkness at noon-day' (D&C 95:6). It might also be said that Adam (mirroring the LDS endowment patron) has not only consumed the fruit of the Tree of Knowledge, but it has turned around and consumed him.

        An important point is that carnal man (represented by Adam in the endowment, but also re-presenting all men and women as individuals) erroneously thinks that his problems can be solved through gaining additional knowledge to add upon what he already has. That is why the endowment parable has Adam approaching the veil with the purpose of seeking further light and knowledge (to add to what he already has; the word light is also meaningful in decoding this metaphor). Unfortunately for Adam (carnal man; endowment patron; men and women in all walks of life), (s)he has it backwards. Gaining further light and knowledge is not the way out of the illusion that binds Adam, but a further continuance within it.

        It's important to notice that readers of this narrative will tend to approach what is being (re)presented in this narrative in the same way. That is, many will believe that reading this narrative will provide them with important knowledge that, when added to what they already know, will lead them to understanding.

        To the contrary, this narrative (or others by this writer) are not meant to offer additional knowledge for the purpose of making the pile of knowlede higher and wider, but rather to help in accomplishing the opposite, which is to dismantle older notions that tend to impede understanding. Readers will need to consider the necessity of suspending their preconceived notions so that understanding can begin. Restating it using borrowed words from another culture: To come to understanding requires us to first empty the bucket. Adam will (figuratively) need to rid himself of his pathological addiction to knowledge and realize that consuming it's fruit leads to bitter experience.

        With that said, there are several more ideas that might be worthwhile to consider at this time. It might be important to mention what emerges from hiding after one has emptied the bucket and found understanding. Eventually, what we once thought we knew (ie. our former false notions) becomes transformed by understanding. When that transformation occurs (is realized), the feeling is magical and overwhelming.   After we experience understanding (a comprehension of what already is and has been), what we formerly knew (or thought we knew) is seen with new eyes (newer perspectives; newer understandings). And the newer perspective will cause the heart to swell up in joyful experience. One finds that it's not that what we thought we knew that was wrong, but that we saw all things in the wrong way. Our mistaken notions lied within us.

        There's always more too. In this case, it may be important to notice mistaken perceptions held by others which are also our own. Carnal man is obsessed with appearances. As a result of this blindness, carnal man mistakenly believes that those who experience great spiritual awakening and transformation (eg. have their calling and election made sure) are easy to identify.   Carnal man harbors a false belief that such a being will be easily recognized by the world. It's believed that such individuals might gain celebrity status and be ranked among the great men of the earth. However, it has rarely ever been so. Most who experience this transformation are destined for anonymity. It's better that way, but that's a hard concept to grasp by those who value worldly recognition highly.

        At the same time that all of this wonderful magic of transformation takes place, carnal man goes about his usual business in a state of blind oblivion to anything that remains beyond the reach of the carnal senses. While others partake in it freely, the carnally minded continue to vainly wait for a meaningful Coming of Christ to take place in their own lifetimes.

Scriptural Metaphors

        At a great risk of belaboring a point, it may help to look at a few scriptural metaphors about emptying the bucket of knowledge in preparation to piercing the veil. These appear throughout the scriptural record, but only two instances will be discussed, perhaps to introduce an additional idea that might be important later on. Suspending preconceived notions is one of the hardest tasks for carnal man to accomplish. And even when some notions can be put aside, other old notions are prone to linger on to pollute that which newly presents itself to the heart.

        In an Old Testament parable, Moses on the mountain is told to “put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus 3:5). This story conveys a parable (one of many parables saying the same thing) of personal and powerful symbolic meaning. It's message is timeless. Mountain is a symbol of the Holy Place (it's synonymous with Temple). Shoes are symbols of belief and holy ground is symbol of the Holy of Holies in the Temple (which Temple Ye are). This passage is a message to Moses (re. to each of us; you) personally, to put off all of what (s)he (you) thinks (s)he knows. Again, redundancy arises. Simply put, Moses (symbol of you) will need to put off his (and her) old (Fallen) notions (knowledge) before (s)he can understand.

        It's imporant to remember that this parable is our story, not his-story (ie. It's about us more than about Moses). This is a timeless parable meant to be comprehended in the present generation (by you, here, and now).

        At another place in the scriptural record, this putting off of preconceived notions is phrased as “Be still and know I am God” (cf Psalms 46:10; D&C 101:16). Rephrasing it, if one is to 'know' (notice word), one must first be still. The meaning of being still should be fairly obvious, but why is the word 'know' being used? Understanding why might be important later on when looking back at other scriptural passages or notions we harbor.   A lot of scriptural passages are worded in similar fashion.

        A reason for bringing this up has to do with what is discussed in the next section of this narrative.

        This particular passage (like many others) is written in the common parlance of carnal man. Carnal man values knowledge to the death, thus 'know' is a word to which he can easily relate. But, knowledge can't be used to decode scriptural parables and there's a wise reason for that. Carnal man reads the passage and undermines himself with the very thing that he mistakenly thinks is important. This leads to a mistaken conclusion by carnal man, in this case, that being still brings to him what he (in real time) values the most (knowledge).   Moreover, this occurs in great contradiction to what other symbols and parables are telling him. Appropriately, carnal man fails to see (understand) it. He neither understands what is happening nor why it is happening.

        A deeper meaning of this passage of scripture has more to do with comprehending (understanding) than knowledge. Getting it (comprehending what it means) comes from understanding it rather than analyzing it per the usual approach of the world (using knowledge). It may help in this discussion to rephrase the relevant passage in these words: 'Be still and comprehend... God” or, 'Be still and experience... God'.

        Incidentally, it might also be important to point out that the scriptural passage to 'Be still and know I am God' has everything to do with the subject of this narrative, the Coming of Christ. Here, the word 'Second' is intentionally omitted by the author because the original phrasing (similar to the passage above about being still) is spoken in the parlance of carnal man. This will be discussed further in the next section. Simply stated, there should be no need for a Second Coming of Christ at all. Restated another way, perhaps a bit more obliquely: In the mind of carnal man, the FIRST Coming of the Christ isn't sufficient.

Why is it the 'Second' One?

        Continuing on, it may be important in the context of the topic at hand, to ask why the advent of Christ is referred to as the Second Coming? Rephrasing that question, and at the same time appending an added dimension to it: 'What is it about the First Coming of Christ that is perceived as unacceptable and is it a coincidence that carnal man makes the Second more important than the First?'

        When asked about the First and Second Comings of the Christ, devout believers are prone to recite church doctrine that Christ (who is not only identified as Jesus, but also Jehovah of the Old Testament) came to the earth the first time in a state of humility and was rejected by his own people. A devout Mormon will often continue by saying the Second Coming is when he (Jesus; Jehovah) will return to cleanse the earth with great power and authority, thereafter reigning personally on the earth for a thousand years of peace. It is suggested that these are spoken as correct statements, but the speakers of the words are totally oblivious to what they are revealing about themselves. Moreover, what is being revealed is not flattering at all to those who say such things.

      In trying to uncover the meaning, it might help to first ask a question: 'Why is the First Coming of the Christ not perceived as sufficient or acceptable?   Restating it, why must there be a Second Coming at all?   We will not further belabor that point because it may be best if readers examine on their own what should be obvious, but apparently is not obvious at all. If you aren't getting it and want to see (percieve) further, first try making a list of the reasons in favor of a Second Coming of Christ over the First Coming of Christ, then look back and try to comprehend what you've written down.

        The Second Coming of the Christ is popularly viewed by devout Mormons as synonymous with a time of great earthly upheavals, fire devouring the wicked, and Jesus appearing in the sky accompanied by a fanfare of trumpets sounding and lights flashing (viewed as coming in great glory). The carnally minded foolishly mix up glory (intelligence) with fanfare and extravagance.   Unlike the First Coming of Christ, this is clearly an event that shouldn't be missed by anyone (sarcasticly stated). As a integral part of this event, the wicked will be consumed by fire and great destruction will occur as a manifestation of the wrath of God against the wicked. God's patience can last only so long, it is believed. And there always comes a time for some of that tough love to be made manifest, right?

        The point is that this time of great upheaval, destruction, burning, and wrath of God is believed to be a literal worldy event (it will be) and said (by devout believers) to be both great and dreadful (great for the righteous, dreadful for the wicked). This is generally what is conceptualized in the foolish minds of devout church goers. Some of Mormon experience have even heard the phrase 'crispy critter' bandied about, a colloquial (Schadenfreude-like) reference to the wicked who are burned up during the cleansing of the world. All of these are important symbols making up the parable.

        Here it may help to pause for a moment to undertake one of those proverbial 'reality checks'. First of all, precisely who and what does all of that describe? That is, who is it who will come to the earth wielding force, great wrath, fire, and destruction? Does it sound like a description of a being of humility, unconditional love, and infinite long suffering? More specifically, does it describe Christ? Alternatively, does it sound more like an anticipatiion of Lucifer, the Fallen one, imposter, and wielder of force? Thus, when we say that we believe the popular notion of the Second Coming, what are we saying about ourselves and what are we revealing to others? Who is it that we anticipate as a deliverer?

        Readers may find personal offense at the implication made in the paragraph above. However, it may help to consider that popular notions and descriptions of the Second Coming is, in actuality, an expectation and anticipation (and worship) of Lucifer, the light bearer. We, as carnal and Fallen beings, truly get things turned upside down, don't we? Appropriately, Fallen man is, as a result of the illusion that binds (blinds) him, so oblvious to the meaning of what he foolishly proclaims, that he is unembarassed of what comes out of his own mouth.   For his sake, others with whom he associates are as blind as he is, so the act goes on with little notice.

        Now let's briefly consider the FIRST Coming of Christ (which starts out as a parable of a babe in the manger). In the Biblical parable, Jesus as a babe finds no room in the inn (Inn is a Temple symbol; There is no room given for Christ in the Temple; which Temple Ye are). The meaning of the parable of a babe in a manger is redundant with what comes after in the parable. A grown Jesus ministers to the people, but is rejected by those whom he came to release from the bonds of Hell. Appropriately, it is said that the Christ was rejected 'by his own'. In the New Testament parable, the Jews crucify Jesus on the cross of the law, figuratively crucifying themselves on the same law, a parable in real time.

        Again, a higher understanding comes from recognizing this is as a timeless and personal parable that has application to the present time and place. The Jews represent the chosen ones who are lost (Fallen). I am hoping that readers are starting to get something now. One might even substitute Adam into the parable for Jews to get a larger view.

         What is being presented in the Christ parable is a re-presentation of what is happening now (present time) in relevance to each of us personally and individually. Moreover, it goes on in the real time of the present. It is not so much that Christ was crucified (history) that's important, but rather that Christ IS crucified by those whom he came (is here now, yet unseen) to save. All of it happens now in the present generation. It's each of us acting out as Fallen Adam who are the ones spoken of.

        Moving on, in the parable of the End Times resides a great promise that might also be noticed. Armageddon is a personal battle that carnal man is destined to fight within the confines of his own soul. This happens after carnal man (as an eventual outcome of continually being frustrated by his own vanity) begins to realize that performance of dead works fails in giving back what is promised. Frustration brings carnal man to Armageddon, for that is what the preparatory gospel is meant to do. Unfortunately, carnal man tends to let his stubbornness get in the way of an easy battle. The battle might wage on for a long time. But eventually it all comes to fruition and it's purpose is fulfilled.

         It may be worthwhile to notice the parable of Armageddon describes an important event that happens when this battle has waged to exhaustion and victory is forthcoming. This too is a parable that is personaly meaningful. Those who crucified (crucify; present tense) Christ (symbol; Jews; the wicked... translate to: they, us, who do it in the present moments) will start to understand what they (we; me; you; individually) have done. A question will arise and it will lead to a great realization (understanding): 'What are these wounds in thine hands and feet?... I will say unto them: These wounds are the wounds with which I was wounded in the house of my friends” (cf. D&C 45: 51-52). For Fallen Israel (me; you individually), that constitutes an arrival on a threshold to a new beginning. It leads to a cleansing of the Temple (which Temple Ye are) and a restoration of all things.

        If you want to see who these parables are really about, look at yourself in the nearest mirror. Ye are the one who crucifies Christ. It is something that happens right now. Yet at the same time, the realization of what we do leads to something more wonderful than we ever imagined. Utimately, a transformation takes place (within) in which the old is done away with and there appears a new heaven and a new earth. This too, is about you.

Parable of the River

        The Second Coming of Christ is popularly viewed as an event that occurs in time. It is frequently asked when will it come and how will it happen? And what awaits us after it has happened? Unbeknown to the multitude, the popular notion of the Second Coming being an event in time constitutes a major barrier to comprehension of how it occurs in the present generation. To better comprehend what is meant by this, it may be helpful to consider what might be termed the parable of the river.

        The Greek philosopher Heraclitus observed that “No man can step into the same river twice.” Heraclitus was pointing out our misconceptions of not only rivers, but all of creation when we look at the world in shallow ways. In the case of a river, a man can indeed step into the river at one moment in time, but when he does so at another time, it isn't the same river. All of the water that was once there has flowed onward and been replaced by new water. Heraclitus also pointed out that we cannot step on the same mountain twice or walk on the same road twice for the same reason. That's because all things are changing (though for mountains, the rate of change is slower than a river).

        Here, it may be important to pause and ask ourselves a question of what is a river? We might think that's a simple question with an obvious answer, but do we truly understand? River, to many, is a name that we foolishly think we know the meaning of. It's important to not let what we think we know get in the way of understanding. When considered carefully, we might use additonal words to describe characteristics of rivers, such as flowing, changing, moving, or living. However, even these descriptives are not fully adequate. For example, a river may have living systems within it, such as fish or plant life.   Moreover, other living things come to the river to drink, an act they do (drinking; taking on of the river) that is essential for maintaining their own life.

         Thus, a river is many things. Not only is it a medium, but it sustains life about it.

        Why this discussion of a river? The point being made here is that remembering what is a river will assist in seeing the Coming of Christ with new eyes. Stated simply, the Coming of Christ is not an event that occurs at some time and some place as carnal and Fallen Adam tends to believe. Nor does it amount to reward for hard work, a badge of achievement, nor is it an event that happens once and is over with. It can be misleading to conceptualize the Coming of Christ as an important step on a path, as many are prone to do. More profoundly said, the Coming of Christ is the path itself.

        Those who consider themselves to be scriptural scholars, might find these ideas confusing from a scriptural record standpoint, most especially because the Second Coming of Christ is described as a future event as well as a past event (though less commonly as a current event) in cannonized scripture. If you consider yourself such an scholar and you get hung up on that, it may help to go back and read parts of the section above (Why is it the Second One?).   In particular, pay attention to the examples of how scriptures are often worded in the parlance of carnal man, according to his own (un)belief, for a purpose that he fails to see (perceive) or understand.

       In terms of what is in store for one who passes this way, a wonderful experience awaits.   In looking back (with undestanding) at what we do (and have done), joy emerges and blots out the sadness that once was manifest in us. A good friend once told me that the word JOY might be considered as an acroym standing for 'Joke's On You'. After we have passed beyond our carnal foolishness and looked back upon it, we will laugh heartily at ourselves from somewhere deep inside. We will be able to get (understand; comprehend) what it means. We will see how we, as imposters, have played a joke on ourselves. We will undersand better what this strange act was really about. We will see ourselves as we were and, more importantly, as we are. We will understand that we were once like fish swimming in an ocean foolishly searching for something to quench our thirst. We will look back and comprehend how our fear of failing at life was a nightmare of our own making.

Summary and Concluding Remarks

        In discovering what the Second Coming of the Christ is about, that is, in coming to an understanding of it, and more so, to an experience of it, there is an important statement from the New Testament that might be worthwhile to consider. It is: “Christ is come” (cf. 1John 4:3).

        In this simple statement (Christ is come) is conveyed what is meant by what carnal man (who is anti-Christ) mistakenly calls the Second Coming of Christ. A key word in that statement is 'IS'. That is, it's not about a past or future event, but something that is going on right now, has been going on before we arrived here, and will be going on as long as we will be. One might say that it's a statement about what is (and always been and always will be).

        Here, it many be helpful to mention two scriptural passages that are relevant to this. One (D&C 38:7) is quoted at the beginning of this narrative. This is clearly a statement that the Coming of Christ is not being experienced by those to whom it was written (Mormon founders; all devotionists of the D&C). This is pointed out to readers because of the mistaken tendency to deify early founders (or modern leaders) of Mormonism as well as venerating scriptures, church teachings, and ourselves over others. Noticing this particular passage may help to stop making these mistakes in preparation to piercing the veil(s). Carnal man seems to excel at the error of worshiping the creation and the men who inhabit the same. Joseph Smith was a messenger at best and so is the modern Prophet. It is not wise to worship men and decieve ourselves into thinking that we don't. However, any honest believer in Mormonism will acknoweldge that isn't the way it really works. Rightly so.

        A second scriptural passage that might be worth considering is Revelation 3:20 “Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me.”

        Now, if you've gotten this far in reading and can't quite get it, it may help to go back to the last four paragraphs of the very first section of this narrative and see if the meaning becomes clearer to you. Those four paragraphs will appear right before the heading 'The Problem with Perspective'.

        But, there's more that might be important to mention too. When you next look at your own face in a mirror, you might try to see yourself. There is the seen (your face) and the unseen (Christ), both present, though the first might be living under a grand illusion which is yet to be comprehended.   Appropriately, many (wo)men spend a lot of time in front of a mirror in foolish activity to improve upon the face that stares back. That too is a metaphor of what is going on. You are the seen; Christ is the unseen (by you). When the Second becomes the first (or the first becomes last), then life becomes more abundant. It's a continual process that, at first, takes a lot of practice to keep up. A problem is that the carnal mind is hard to kill, especially when the carnal mind is foolishly expected to wage the very battle that destroys itself.

        Lest any take what is said in the paragraph above as a decoration to be hung on their own Tree of Knowledge, try to acknowledge the grand paradox that also exists. Yes, the Christ is in you, yet at the same time, ye are not the Christ. Yes, ye are God, yet at the same time, ye are not. It may be helpful to consider the metaphor that Christ is the Bridegroom and you are the bride. And when the bride starts thinking she knows things, it gets to be a big carnal mess all over again.

        In the parable of the Second Coming of Christ is a promise that is more elevating and wonderful than imagined. Christ is here now, closer to you than you can conceive, and it's always been so. What is much greater than us is that which IS in all and through all, that in which we live, move, and have our being. In one way, we are like the fish swimming in the river. And in the river, the water is always flowing. Christ isn't something that can be known (re. encapsulated by knowledge) or named (easily conveyed by tokens). It can only be experienced (in real time; Now).

        In the Matrix movie, Morpheus tells Neo: “I can only show you the door. You are the one that must walk though it.” This narrative, at best, can do no more than point to the door. It might be rightly said that you are on your own from here on.

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