LeGrand L. Baker

It seems to me that our life in the postmortal spirit world will be consistent with this one. We will seek for the same sense of fulfillment we sought here, whether good or bad, or somewhere in between, just as Alma said (Alma 34:32-35).

We will still be with family and friends, only we will also be able to renew premortal friendships with people we were not able to associate with them in mortality because they came to this world in a different time and place from when we came.

Our activities will still be about fulfilling the covenants we made earlier in the Council in Heaven and that we renewed in this world. I suppose that is especially true of people who die relitively young, except the burden of their covenants probably had more to do with their duties in the postmortal spirit world than in this one.

In Section 131 it tells of the importance of “the new and everlasting covenant of marriage.” Later in that section we learn of marriage by or in the new and everlasting covenant. {1} Marriage is a part of the covenant. That does not diminish the marriage covenant, it only makes it a part of a greater whole. In its totality, the covenant is new because it is renewed in this world, it is everlasting because it is the covenant we made at the Council. Therefore, it includes all that we promised we would do before, during, and after this mortal life.

The importance of keeping the entire covenant is spelled out with great power in the first 14 verses of Section 132 where we learn about the entire new and everlasting covenant.{2}

Family and friends are everything. When Jedediah M. Grant died, Heber C. Kimball spoke at his funeral and told about President Grant’s experiences in the spirit world. This is what he said.

I went to see him one day last week. …. He said to me, brother Heber, I have been into the spirit world two nights in succession, and, of all the dreads that ever came across me, the worst was to have to again return to my body, though I had to do it. But 0, says he, the order and government that were there! When in the spirit world, I saw the order of righteous men and women; beheld them organized in their several grades, and there appeared to be no obstruction to my vision; I could see every man and woman in their grade and order. I looked to see whether there was any disorder there, but there was none; neither could I see any death nor any darkness, disorder or confusion. He said that the people he there saw were organized in family capacities; and when he looked at them he saw grade after grade, and all were organized and in perfect harmony. We would on this earth, but I never saw any to compare with those that were there. I saw flowers of numerous kinds, and some with from fifty to a hundred different colored flowers growing upon one stalk.” We have many kinds of flowers on the earth, and I suppose those very articles came from heaven, or they would not be here.

After mentioning the things that he bad seen, he spoke of how much he disliked to return and resume his body, after having seen the beauty and glory of the spirit world, where the righteous spirits are gathered together.

Some may marvel at my speaking about these things, for many profess to believe that we have no spiritual existence. But do you not believe that my spirit was organized before it came to my body here? And do you not think there can be houses and gardens, fruit trees, and every other good thing there? The spirits of those things were made, as well as our spirits, and it follows that they can exist upon the same principle.

After speaking of the gardens and the beauty of every thing there, brother Grant said that he felt extremely sorrowful at having to leave so beautiful a place and come back to earth, for he looked upon his body with loathing, but was obliged to enter it again.

He said that after he came back he could look upon his family and see the spirit that was in them, and the darkness that was in them; and that he conversed with them about the Gospel’, and what they should do, and they replied, ” Well, brother Grant, perhaps it is so, and perhaps it is not,” and said that was the state of this people, to a great extent, for many are full of darkness and will not believe me. {3}

The world we enter upon leaving this one is designed to give us every opportunity we did not have in this world. However, there are priesthood and temple ordinances that must be performed here. President Wilford Woodruff reported that when the St. George Temple was completed,

Every one of those men that signed the Declaration of Independence, with General Washington, called upon me, as an Apostle of the Lord Jesus Christ, in the Temple at St. George, two consecutive nights, and demanded at my hands that I should go forth and attend to the ordinances of the House of God for them.” {4}

Those great men did not request that their temple work be done. It was theirs by right, and they “demanded” that it be taken care of. President Woodruff told that story more fully soon after it happened.

I will here say, before closing, that two weeks before I left St. George, the spirits of the dead gathered around me, wanting to know why we did not redeem them. Said they, “You have had the use of the Endowment House for a number of years, and yet nothing has ever done for us. We laid the foundation of the government you now enjoy, and we never apostatized from it, but we remained true to it and were faithful to God.” These were the signers of the Declaration of Independence, and they waited on me for two days and two nights. I thought it very singular, that notwithstanding so much work had been done, and yet nothing had been done for them. The thought never entered my heart, form the fact, I suppose, that heretofore our minds were reaching after our more immediate friends and relatives. I straightway went into the baptismal font and called upon brother McCallister to baptize me for the signers of the Declaration of Independence, and fifty other eminent men, making one hundred in all, including John Wesley, Columbus, and others; I then baptized him for every President of the United States, except three; and when their cause is just, somebody will do the work for them. {5}

In his journal he recorded that while he was in St. George, on August 22, 23, and 24 he ordained some High Priests rather than elders. Of those, he names George Washington, John Wesley, Benjamin Franklin, and Christopher Columbus.{6}

Several years later, on March 19, 1894, President Woodruff reported in his journal,

I had a Dream in the night. I met with Benjamin Franklin. I though He was on the Earth. I spent several hours with him and talked over our Endowments. He wanted some more work done for him than had been done which I promised him He should have (2d). I thought then He died and while waiting for burial I awoke. I thought very strange of my Dream. I made up m mind to get 2d Anointing for Benjamin Franklin & George Washington. {7}

Both of those accounts suggest that the spirit world is the same as this one, except the colors, flowers are more beautiful, and the people were organized “in perfect harmony.” We also learned that the men who gave us our freedom still associate with each other and can act in unison. Everything I know about our premortal world, about the importance of this life, and about the worlds to come has only to do with our relationships with God and with his children. Priesthood covenants and ordinances are about sealing those relationships. Priesthood is a function of charity. Charity is expressed in the law of consecration. The quality of our life in the eternities is determined by the quality of our truth/light/love as we develop it during our maturation through linear time. In Doctrine and Covenants 88, after explaining qualifications for the various degrees of glory, the Lord also explained that eternal life is about eternal relationships (D&C 88:15-38)

39 All beings who abide not in those conditions are not justified.
40 For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth before the face of him who sitteth upon the throne and governeth and executeth all things (D&C 88:39-40).

The Prophet Joseph clarified that in a most beautiful way when he expanded,

1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.
2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy (D&C 130:1-2).

I do not believe that our dearest family connections and friendships first happen by accident in this world, nor to I believe they will ever end. Brigham Young once said,

The kingdom of God secures unto the faithful eternal life, with wives, children, and friends, in glory immortal, and in eternal felicity and bliss. Life eternal in His presence is the greatest gift that God can bestow upon His children. {8}

Heber C. Kimball believed the same, and listed Brigham young among his eternal friends. At Jedediah M. Grant’s funeral he expressed his love for his brethren. (Apparently something else was also on his mind that day. His other comments seem rather comical in view of the fact that he had more wives than any other man in Utah.)

I am talking of what I know, and not of what I merely believe; and may the Spirit of God, the Holy Ghost, the Comforter, rest upon you, my brethren and sisters, and upon our families and every good person. Brother Brigham is my brother, and brother Jedediah is my brother; I loved him, I love those men, God knows I do, better than I ever loved a woman; and I would not give a dime for a man that does not love them better than they love women. A man is a miserable being, if he lets a woman stand between him and his file leaders; he is a fool, and I have no regard for him; he is not fit for the Priesthood.{9}

May I tell you my personal feelings about the meaning of eternal family and of eternal friendships, and why I believe that they are almost exactly the same thing.

As a boy, I remember hearing church talks about genealogy and how important it is that we be sealed to our parents, and they to theirs, etc., etc., in one continuous chain until finely we get to Adam. (There was always some wiggle room in those talks, saying that if some ancestor were bad, then his link would not be in the chain, but the chain would just skip that link and go on intact anyway.) So I visualized that concept this way:

Here is Adam—who looks very funny indeed—from him comes zillions of chains of people, so he looks much like poor old Jacob Marley in Dickens’ Christmas Carol, with chains attached to him in every direction. That imagery didn’t make a lot of sense when I was a boy, but it was what I was taught, so I believed it must be right somehow.

As I grew older, I realized that the idea of chains was very misleading, but I did not know what to replace it with. Then, one morning while I was on my mission in England, we came out of our digs to discover a magnificent spider web in the bushes by the driveway. The sun had just come up but the dew was not yet melted away. The sunshine on that dew on that spider web looked like it was arrayed with a thousand sparkling diamonds. It was magnificent. As I contemplated its beauty, I realized that was the answer I was looking for. Our eternal relationships are not like a chain, but like the multiple connections of that beautiful spider web. I am sealed to my parents. My mother is sealed to her parents. Grandma is sealed to her sister, my mother’s Aunt Rinda, who is sealed to her son, who is sealed to his wife, who is sealed to her brother, who is sealed to his wife and thereby to her parents, ad infinitum. It wasn’t a chain at all. It was a pattern like a spider web with everyone ultimately connected to everybody else. I really liked that idea, and I still like its implications.

The practical application of that idea is that because everyone is ultimately related to everyone else, then everyone is also sealed to everyone else. Friendships become family. I am sealed to my tenth great-grandfather John Lathrop who came to America in the 17th century. My dear friend is also sealed to his multi-great grandfather John Lathrop by the same priesthood authority. Through those interconnections (and probably several others) my friend and I are sealed together by the same priesthood power as we are sealed to members of our immediate families. Those connecting points create sealing links so that we are in fact all one very large family.

I strongly believe that friendship bonds are similar to our family bonds, and that both kinds of love have a much firmer base than our short relationships in this world’s experiences. I believe that both kinds of love are founded on eternal covenants, originating a very, very long time ago. I believe that friendships that seem to begin by happenstance here, and will be projected into the future eternities, are strong here because they actually began in past eternities. That is, in this world we don’t make new friends, we only recognize old ones.

I liked the spider web imagery for many years, but after a while it asked questions it could not answer. The most pressing of those questions was also the most simple: Why was it flat? What would happen if it were not two dimensional? The question answered itself. “Flat” really makes only a little more sense than “chains.”

One day I was visiting with my best friend at BYU and he was trying to explain some mathematical principles to me (not an easy task, by the way). He told me the difference between a “sphere” and a “ball.” To theoretical mathematicians they present entirely different problems. A sphere is hollow like a balloon or a basketball. A ball is solid like a baseball or like the earth. Once my head had settled on that concept, he told me how those principles related to theoretical multiple dimensions.

That’s when all my lights came on.

Make the spider web a multidimensional ball with everybody connected to everybody and the Savior in the center. That’s beautiful, but now it asks another question: “Who are on the outside edges? The answer is “No one!” This ball is infinitely multidimensional so everyone is at the center and everyone is next to everyone.

It seems to me it has to be that way. Even though my mind does not know how to visualize such a ball, that doesn’t matter. If time and distance do not work in the celestial world like they work here, then physical proximity is not the issue. Even though the physical juxtapositions I have tried to imagine are not adequate, that analysis plus a good hug are still the only way I can understand it.

That hug asks the next question. “What is the sealing power.” Obviously, the first answer is the priesthood. The reasoning behind that answer is that God is a God of order, and the sealing authority must be the ordinances of priesthood authority. But that answer does not address the question. Authority and power may not be the same thing. The question is, what is the sealing power.

I do not think the power that seals us to the Saviour is his authority. I believe the power by which he seals us to himself is his love for us. If it is true with him, then it must also be true with us — the power that seals the Saviour to one’s Self is one’s love for him. If it is true of that relationship, then it must be true of all relationships—the eternal sealing power is the love that emanates from each individual — our truth/light/love. The ultimate sealing power is Charity.

The Saviour’s love for us is the eternal constant. The only variables are our love for God and for his children. If that statement is correct, then the power to be saved in the Celestial kingdom is one’s individual power to personify — to respond to and to be an expression of — to BE — Love.

If that is true—and I am convinced it is—then the whole matter boils down to the simplest of all possible formulas: Said one way it is the Savior’s words: “If you love me, keep my commandments.” Said another way it is the conclusion of Moroni 7, “But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him.”

I truly believe that love is the only and the ultimate sealing power, and, as such, it is also the final qualification for Celestial glory.

Essentially all I have written says only this: All one has to do in order to be saved in the Celestial kingdom is to be the sort of person who is comfortable in that multi-dimensional celestial relationship that is charity. That notion fits this context,

92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;
93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.
94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;
95 And he makes them equal in power, and in might, and in dominion.
96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-97).

The people in the ball “see as they are seen, and know as they are known.” I suppose that if people are not comfortable being in that situation, they just won’t want to be in the ball.

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FOOTNOTES

{1} D&C 132:19 says “by”; v. 41-42 say “in.”

{2} In the “Scriptures” section of this website you will find, “D&C 132:1-15, new and everlasting covenant, LeGrand Baker.”

{3} Heber C. Kimball, Remarks at the funeral of Jedediah M. Grant, December 4, 1856, Journal of Discourses, 4:135-138. You can find the whole sermon in “Favorite Quotes” in this website.

{4}President Wilford Woodruff, April 10, 1898, Conference Report, 89-90.

{5} Wilford Woodruff, Sunday, September 16, 1877, Journal of Discourses, 19:229.

{6} Wilford Woodruff’s Journal, 1833-1898, Typescript in 9 vols. edited by Scott G. Kenney, 7:366-67.

{7} Wilford Woodruff’s Journal, 1833-1898, Typescript in 9 vols. edited by Scott G. Kenney, 9:293.

{8} Journal of Discourses, 11: 127.

{9} Heber C. Kimball, Remarks at the funeral of Jedediah M. Grant, December 4, 1856, Journal of Discourses, 4:135-138.

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Once again let me remind you that I am writing my opinion, not church doctrine.

The postmortal spirit world is the culmination of our journey through linear time, and is the consummation of our definition of Self. There is a veil like a two-way mirror that separates us from that next world. We do not see them, but they must be able to remember (perhaps sometimes see) us, for if they could not remember this world, they could not repent or retain their family connections. Then vicarious temple ordinances would have no meaning and they could not use the experiences of this world as a platform from which to rise into eternity.

Human life on this earth happens on such an uneven playing field that many rational people look upon it with utter despair. They know nothing of a premortal life, so cannot know anything of the covenants and decisions made there. They find no hard evidence of a postmortal life, so either deny it, or accept it with a blind but hopeful “faith.” The tragedy is that many religionists who believe there is a purpose in existence, use that belief to justify prejudice, contempt, bullying, hatred, sometimes murder, and even genocide. That has always been so, as far back as written history can take us. Nevertheless, there is a fundamental goodness in most people, and an innate sense that this world is not all there is, but that we, like Moses, are wandering as “strangers in a strange land (Exodus 2:22).” The LDS Church survives under the cultural, political, and military umbrella of those good and honest people who share an inherent value of the dignity and beauty of life.

The Prophet Joseph Smith, while a prisoner in Liberty jail in 1839, wrote a letter to the Saints in which he lamented the persecutions they had suffered. The conclusion of that letter reads,

12 For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it—
13 Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven—
14 These should then be attended to with great earnestness (D&C 123:10-17).

The gospel is the only truth that can level the inequities of this uneven playing field. Our missionary work is important but not sufficient. In the end, it is the work we do in the temples that will enable all persons, from all generations no matter what their disadvantages in this life, to have access to all truth in an environment that will let them become precisely who and what they choose to be, with all of the advantages of the Atonement.

Our responsibility of doing vicarious ordinances for the dead reinforces our sensitivity to, and our understanding of the reality of the hereafter. It also contravenes many of the fears we have in this life, and counterbalances much of the pain and sorrow we feel when a loved one dies.

Because we cannot see their world. The scope of the afterlife is still a mystery to us. And though we understand the gist of Peter’s words, we do not have access to the full breath of the meaning of what he writes.

For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit (1 Peter 4:6).

The greatest scriptural insight we have on the conditions of that spirit world is President Joseph F. Smith’s vision of the redemption of the dead in Section 138 of the Doctrine and Covenants. There we learn that those who had a firm testimony in this world, retained that testimony in the next (v. 9-16). They were aware of what was happening in our world, so they knew when the Savior would die, and gathered to welcome him into the spirit world (v. 16-18). Not everyone was there to meet him. The Savior did not visit those who were unworthy, but established missionary work among the righteous so they could teach the others and invite them to accept the vicarious temple covenants and ordinances. (v. 36-37, 57)

President Smith tells us who was in attendance. He does it so casually that it is apparent he did not need to be introduced to them, but recognized who they were. He mentions the Old Testament prophets by name, and tells us the Nephite prophets were there as well. This was a gathering of the noble and great ones, including both those who had already lived as mortals and were in the postmortal spirit world, and those, like Joseph Smith, who were to be born into this world long after the Savior was resurrected. (v. 53-55) That fact teaches us a great deal about the organization of heaven.

Last time I quoted a number of statements from Wilford woodruff showing that Joseph Smith is still he head of this dispensation and that there is an ongoing communication between his organization in the postmortal spirit world and the current leadership of the Church of Jesus Christ of Latter-day Saints. It suggests that the last living prophet is the liaison between the larger church over which Joseph presides in the spirit world and the current living prophet.

In Section 138 we see premortal and postmortal spirits associating together. We can know that they are among the noble and great ones because the list of people who were present is bracketed on both ends by identifying them as such.

38 Among the great and mighty ones who were assembled in this vast congregation of the righteous were Father Adam, the Ancient of Days and father of all (D&C 138:38),
…. [names and identifications of people who have died are given here] …..
53 The Prophet Joseph Smith, and my father, Hyrum Smith, Brigham Young, John Taylor, Wilford Woodruff, and other choice spirits who were reserved to come forth in the fulness of times to take part in laying the foundations of the great latter-day work,
54 Including the building of the temples and the performance of ordinances therein for the redemption of the dead, were also in the spirit world.
55 I observed that they were also among the noble and great ones who were chosen in the beginning to be rulers in the Church of God.
56 Even before they were born, they, with many others, received their first lessons in the world of spirits and were prepared to come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men (D&C 138:53-56)

Last time I quoted Wilford Woodruff’s testimony in which he said, “Joseph Smith was ordained before he came here, the same as Jeremiah was.” {1} Similarly, Isaiah 48 and 49 as recorded in 1 Nephi 20 and 21 also shows that even before the war in heaven Joseph was responsible for the success of the dispensation that was to prepare for the second coming of the Savior.{2} It is perfectly reasonable then, that he, along with the others who were heads of dispensations, should be present at the Council meeting that organized missionary work among the dead.

From that I conclude that the members of the Council in Heaven remain an intact quorum and continue to work together and preside over all parts of our journey through linear time.

It is necessary for the order and organization of things, that at least some of the leaders must be able to transcend the boundaries between the pre- and post-mortal spirit worlds, but that is not, and cannot be true for the great majority of people.

I suspect that very few of us get out of this world having completed all of the things we covenanted to do here, and it would be contrary to the laws of justice and mercy if we could remember our premortal spirit world until we had fulfilled those covenants. Because if, when we die, we could remember our premortal experiences, that would negate our opportunity to “be judged according to men in the flesh, but live according to God in the spirit (1 Peter 4:6).”

If the dead could remember the choices they made before they were born into our world, such a memory would negate the need for missionary work, conversion among the dead would be meaningless because they would remember that they had already accepted the blessings of the Atonement, And they would lose their free agency. Our not being able to remember gives us a chance to start over without bringing any baggage from the previous world, thus guaranteeing our free agency here in mortality. If postmortal spirits could remember their premortal covenants, then all that opportunity would be taken away. Therefore, after we die, the enormous majority of us remember this world but not the premortal world. Therefore, the next world is best understood as an extension of this one, and, as President Wilford Woodruff explains, there is perfect priesthood organization there that directs what is done and how it is accomplished.

I want to say to my brethren and sisters, that we are placed upon the earth to build up Zion, to build up the kingdom of God. The greater proportion of the male members of Zion, who have arrived at the years of early manhood, bear some portion of the Holy Priesthood. Here is a kingdom of Priests raised up by the power of God to take hold and build up the kingdom of God. The same Priesthood exists on the other side of the veil. Every man who is faithful in his quorum here will join his quorum there. When a man dies and his body is laid in the tomb, he does not lose his position. The Prophet Joseph Smith held the keys of this dispensation on this side of the veil, and he will hold them throughout the countless ages of eternity. He went into the spirit world to unlock the prison doors and to preach the Gospel to the millions of spirits who are in darkness, and every Apostle, every Seventy, every Elder, etc., who has died in the faith as soon as he passes to the other side of the veil, enters into the work of the ministry, and there is a thousand times more to preach there than there is here. {3}

When President Joseph F. Smith described his vision of the redemption of the dead, he quoted the first verse of Isaiah 61 in three different places (v. 18, 31, 42). In verse 42 he quoted much of it verbatim.

42 And Isaiah, who declared by prophecy that the Redeemer was anointed to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that were bound, were also there.

Isaiah 61:1 reads,

1 The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

Isaiah says the Savior will “preach good tidings unto the meek,” In Psalm 25, the “meek” are clearly identified as those who kept the covenants they made in the Council in Heaven, and in D&C 138 those are the persons to whom the Savior came. {4}

Isaiah 61 is a deeply encoded, but rather complete description of the Feast of Tabernacles temple rites that would be performed for the dead. There are three discussions of Isaiah 61 on this website under “Scriptures” then “Old Testament.” The first and most complete is called “An Endowment for the Dead.” The other two were written some time ago. They are “Temple rites for the dead” and “Blessed are all they that Mourn.” There is no point in repeating them here, so I invite you to read them there.

The Savior also used parts of Isaiah 61 to call attention to his work with the dead. In the synagogue in Nazareth he read the passage and said “This day is this scripture fulfilled in your ears.” We can know that the Jews understood, because they responded the way they almost always did when they understood — they got angry and tried to kill him.

28 And all they in the synagogue, when they heard these things, were filled with wrath,
29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
30 But he passing through the midst of them went his way, (see Luke 4:16-30).

A different time, when his followers did understand but did not get angry was when he introduced the Sermon on the Mount with the Beatitudes.

4 Blessed are they that mourn: for they shall be comforted. (Matthew 5:4 paraphrases Isaiah 61:2)

One wonders how much they understood. For Isaiah 61 is to a complete ancient temple drama, including coronation rites, priesthood ordinances, the birthright blessings of Abraham, a wedding ceremony, and an encoded promise of the resurrection.

When the resurrected Lord spoke the Beatitudes to the Nephites who had retained the Feast of Tabernacles temple drama as part of their worship services, it is likely that every adult present understood the full implications of this Isaiah chapter, just as Moroni did when he closed the Book of Mormon with review of those rites including the marriage ceremony.{5}

Understanding Isaiah 61 opens to us a whole new appreciation of the ancient Israelite and Nephite religion because it teaches us that they knew of the promise that the Savior would give their dead a full opportunity to accept the gospel.

Beginning with chapter 40, Isaiah is a poetic rendering of the ancient Feast of Tabernacles temple drama.{6} That is apparent from the sequence of its ideas – Council in Heaven, steps in the cosmic myth, and concluding with the second coming of the Savior. Scholars have long since noted that the second half of Isaiah relies heavily on the psalms. That reliance is another evidence that the last half of Isaiah is a review of the Israel temple drama because the psalms were the liturgy of the drama.{7}

It is probable that Isaiah 61 is a commentary on Psalm 22, which is the most powerful testimony I know that the pre-exilic Israelites understood the full magnitude of the Atonement. All four of the gospels recognize the 22nd Psalm as a description of the Savior’s experience on the cross. References in the gospels to Psalm 22 are Matthew 27:35, 27:46; Mark 15:24, 15:34; Luke 23:34; John 19:24. After his death, according to the psalm, Jehovah himself went down into the Underworld to save the king and his people from the clutches of death and hell.{8}

Psalm 22 is the earliest evidence I know of in the Old Testament that explicitly teaches that the Savior’s Atonement includes the promise of redemption of the dead. Its first two thirds is a prophetic description of the Savior’s agonies on the cross, then after the Savior dies in the psalm, its last third is about his triumphal entry into the spirit world.

22 I will declare thy name unto my brethren: in the midst of the congregation [as we read in D&C 139] will I praise thee.
23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
25 My praise shall be of thee in the great congregation: I will pay my vows [keep my covenants] before them that fear him. [the meek]
26 The meek [defined in Psalm 25 as those who keep the covenants they made at the Council] shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.
27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. [that is very inclusive]
28 For the kingdom is the Lord’s: and he is the governor among the nations.
29 All they that be fat upon earth shall eat and worship: all they that go down to the dust [the dead] shall bow before him: and none can keep alive his own soul. [even the dead require the blessings of the Atonement]
30 A seed shall serve him [in Isaiah 61 the “seed” that shall serve him are the living who do the work for the dead]; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this (Psalms 22:22-31).

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FOOTNOTES

{1} Journal of Discourses, 21: 317-318. President Wilford Woodruff taught that principle during his sermon in General Conference, Sunday Afternoon, October 10th, 1880.

{2} I have four short essays discussing 1 Nephi 20. You can find them by using the search engine.

{3} President Wilford Woodruff, Journal of Discourses, 22: 334. Scriptural references that say the spirits in prison will be taught the gospel include: John 5:25; 1 Peter 3:19, 4:6; D&C 76:3-74, 88:99, 124:29, 127:5, 128:5-15 (Hebrews 11:40), 128:24-25,137:1-10, 137:7; Moses 7:38, 57.

{4} See the discussion of Psalm 25 in the “Scriptures” section of this website.

{5} See the discussion about Moroni 10:28-1 in this website.

{6} There is an exception. In the scriptures section of this website, under 2 Nephi 20, there is an introductory essay showing that Isaiah 44:28 through chapter 48 was either written or edited by the Jews during the Babylonian captivity. So those chapters are not part of Isaiah’s review of the Israelite temple rites.

{7} That is the message of the book Who Shall Ascend into the Hill of the Lord.

{8}That Psalm 22 as a prophecy of the Savior’s Atonement and as his triumph in the world of spirits is discussed in Who Shall Ascend into the Hill of the Lord, first edition 422-25, 435-37; paperback edition 305-08, 317-18.

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In him was life; and the life was the light of men (John 1:4).

I mentioned in part 5 of this series that the earth is going through a long creation process that began with the decisions of the Council in Heaven and will not conclude until it becomes a celestial orb. Our journey through linear time is parallel to that creation process, each step presenting us with ever new and previously unimagined possibilities.

When our intelligences received spirit bodies made from the Savior’s light, we were clothed with power that was greater than our own, like a candle in a lighthouse. Now, in mortal bodies that are also made from the Savior’s light, our own truth/light/love is magnified even more. Few of us can actually see another’s light, but we can feel it. The following is a classic description of that feeling and how the cleansing power of the Holy Ghost effects our relationships with other people. Parley P. Pratt wrote,

In the presence of such persons, the light of their countenances, as the genial rays of a sunbeam. Their very atmosphere diffuses a thrill, a warm glow of pure gladness and sympathy, to the heart and nerves of others who have kindred feelings, or sympathy of spirit. No matter if the parties are strangers, entirely unknown to each other in person or character; no matter if they have never spoken to each other, each will be apt to remark in his own mind, and perhaps exclaim, when referring to the interview—”O what an atmosphere encircles that stranger! How my heart thrilled with pure and holy feelings in his presence! What confidence and sympathy he inspired! his countenance and spirit gave me more assurance, than a thousand written recommendations, or introductory letters.” Such is the gift of the Holy Spirit, and such are its operations, when received through the lawful channel—the divine, eternal Priesthood. {1}

President McKay described the same phenomena when he wrote,

Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. Every person is a recipient of radiation. The Saviour was conscious of that. Whenever He came into the presence of an individual, He sensed that radiation — whether it was the woman of Samaria with her past life: whether it was the woman who was to be stoned, or the men who were to stone her; whether it was the statesman, Nicodemus, or one of the lepers. He was conscious of the radiation from the individual. And to a degree so are you. and so am I. It is what we are and what we radiate that affects the people around us. {2}

When Heber C. Kimball spoke at the funeral of Jedediah M. Grant, he described the source of that radiation — both the good and the bad. He said,

During brother Grant’s brief sickness…. He said to me, brother Heber, I have been into the spirit world two nights in succession, and of all the dreads that ever came across me, the worst was to have to again return to my body, though I had to do it. But O, says he, the order and government that were there! [talks about happiness of the righteousness, about family organizations, about what Joseph and others are doing to help the saints, about the beauty of the place, especially the flower gardens]….

He said that after he came back he could look upon his family and see the darkness that was in them [That is the best commentary I know on Moroni’s statement at the close of the Book of Mormon: “Holy and without spot”]; and that he conversed with them about the Gospel, and what they should do, and they replied, “Well, brother Grant, perhaps it is so, and perhaps it is not,” and said that was the state of his people, to a great extent, for many are full of darkness and will not believe me. {3}

The radiation President McKay described is our own truth/light/love refined by the cleansing power of the Holy Ghost. Heber C. Kimball explained its importance in a sermon he delivered in the Tabernacle on February 8, 1857.

I am perfectly satisfied that my God is a cheerful, pleasant, lively, and good-natured Being. Why? Because I am cheerful, pleasant, lively, and good-natured when I have His Spirit. That is one reason why I know; and another is the Lord said, through Joseph Smith, “I delight in a glad heart and a cheerful countenance.” That arises from the perfection of His attributes; He is a jovial, lively person, and a beautiful man. {4}

If we begin with the premise that “God is a cheerful, pleasant, lively, and good-natured Being” then everything else falls into place. Lehi’s famous couplet, “Adam fell that men might be; and men are, that they might have joy(2 Nephi 2:25),” is a necessary conclusion to that premise, just as is the Lord’s statement to Moses, “For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man (Moses 1:39).” I read that to say that God’s work to his glory is to make men truly alive — and joy is the essence of that aliveness.

Through the medium of our physical body we can just taste a little of that joy while we are in this world (Alma 19:6, 26:36) so that when this body is a fully matured celestial being, it will be the power by which our intelligence obtains and retains a fulness of joy. The Lord explained,

33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;
34 And when separated, man cannot receive a fulness of joy (D&C 93:33-34).

In this world the quality of our truth/light/love/joy defines the quality of our soul (“the spirit and the body are the soul of man” (D&C 88:15). The quality of our soul determines the quality of our resurrected bodies (D&C 88:17-33). Celestial bodies are pure light. Therefore, to have a celestial body our truth/light/love/joy must also be pure.

Now, the overriding question is: How do we achieve those prerequisites to eternal life while we are still in this world? The Savior’s prayer gives us the key.

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. ….
13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves (John 11, 13).

“That they might have my joy fulfilled in themselves.” That is the answer. In the contexts of these scriptures, “joy” is a quality of power. In a formal sense, joy is a product of charity which in turn is equated with keeping priesthood covenants. Peter gave the Saints a simple (well, simple enough to say but not so simple to do) eight-step process whereby we can make our calling and election sure.{5} He wrote,

5 And beside this, giving all diligence, add to your faith [# 4102, pistis = the Greek word means contract or covenant] virtue [# 703, “manliness”]; and to virtue knowledge [# 1108, knowledge, understanding. I prefer the definition of truth in D&C 93:24 is knowledge of reality in sacred time];
6 And to knowledge temperance [# 1455, self control]; and to temperance patience [# 5281, steadfastness, constancy, endurance. That describes our relationship with God, with oneself, as also with other people]; and to patience godliness [# 2150, reverence. One can never hurt or be unkind to something or someone whom one revers];
7 And to godliness brotherly kindness [# 5360, philadelphia = “fraternal love” {6}]
8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:5-10).{7}

Of those eight steps, the first four are about our relationship with God and with our Self. The second four are about our relationships with other people. Before the Savior left this world, he explained the power of those relationships to the Twelve.

9 As the Father hath loved me, so have I loved you: continue ye in my love.
10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.
11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.
12 This is my commandment, That ye love one another, as I have loved you. (John 15:7-12).

Priesthood ordinances and covenants (baptism, gift of the Holy Ghost, and the coronation ceremonies as practiced in the ancient Israelite temples) {8} give power which enables freedom, which freedom enables joy. A shining example is a prophecy of vicarious temple work for the dead in Isaiah 61. {9} Verse 3 is the coronation ceremony. There the anointing is called “the oil of joy.”

3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes [ashes were removed by a ceremonial washing], the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified (Isaiah 61:3).

“Double” is code for the birthright blessings. The Law of Moses required that the birthright son received a double portion. In the ancient temple service the double was the birthright blessings of Abraham which brings “everlasting joy.”

7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them (Isaiah 61:7).

Verse 10 is spoken by the dead and represents their marriage ceremony. It is introduced with “my soul shall be joyful in my God.”

10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels (Isaiah 61:3).

The relationships described there for the dead are not different from the relationships we have while we are living. Priesthood is primarily a function of those relationships. The Savior’s Beatitudes are all about priesthood ordinances, covenants, and the responsibilities we have for each other. One of those is expressly about how one can become a sacral king or queen and a worthy priest or priestess. It reads,

7 And blessed are the merciful, for they shall obtain mercy (3 Nephi 12:7).

Many of the Beatitudes are quotes or paraphrases from other scriptures, so to understand them we must place them in their original context as the Savior’s audience would have done. This Beatitude echoes the promise given in Psalm 18 which reads:

25 With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright (Psalms 18:25).

That verse twice uses a variation of hesed. Hesed is a Hebrew word that means unfailing love based on a prior covenant. The psalm reads: “With the merciful [hesed as an adjective] thou wilt shew thyself merciful [hesed as a verb].” Just as the Beatitude reads, “blessed are the merciful, for they shall obtain mercy.”

Hesed is best understood as reciprocated charity or fraternal love. {10} Charity is always the answer. However, just as true repentance is a gift of God that cannot be accomplished without the covenants and ordinances that enable our reception of the blessings of the Atonement, so charity is also a gift that cannot be achieved without living to those ordinances and covenants. The Prophet Joseph admonished his friends,

45 Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven.
46 The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever (D&C 121:45-46).

As the prophet wrote, we must strive to have the Holy Ghost as a constant companion. Several years ago I put together a group of accounts about the Prophet Joseph — after his death — returning to his friends to teach them that they must learn to listen to the instructions of the Holy Ghost or they could not succeed in this life or the next. I was just going to refer you to them and let it go at that, but I think they are so important they need to be quoted here. {11}
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Oliver B. Huntington was a good friend of the Prophet Joseph. He came to Utah and was a patriarch in Springville before his death. The following is a copy of a letter he received from SGR. But I don’t know who SGR was.

Springville, Aug. 27, 1885

Shortly after the settlement at Winter Quarters, I do not remember the date, living next to the Historians Office, I had the privilege of seeing a copy of a vision, President Young had at that time and being permitted to take items from it, I copied what I felt would be a comfort and benefit to me on my long journeying, about to take place, for I was about to visit England my native land, with my husband who was going upon a mission, and I felt I needed something to say to the people. I give it here as near as possible having copied it from the original manuscript.

Joseph stepped towards me and looking very earnestly, yet pleasantly said, “Tell the people to be humble and faithful, and be sure to keep the spirit of the Lord, and it will lead them right; be careful and not turn away of the still small voice: it will teach you haw to do and where to go; it will yield the fruits of the kingdom: Tell the brethren to keep their hearts open to conviction so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the Spirit of the Lord from other spirits; it will whisper peace, and joy in their souls; it will take malice, hatred, strife and all evil from their hearts; and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God. Tell the brethren if they will follow the Spirit of the Lord they will go right.

Be sure to tell the people to keep the Spirit of the Lord; and if they will find themselves just as they were organized by our Father in Heaven, before they came into the world. Our Father in Heaven organized the human family, but they are all disorganized and in great confusion.” Joseph then showed me the pattern, how they were in the beginning. This I cannot describe, but I saw it, and saw when the Priesthood had been taken from the earth, and how it must be joined together so as to make a perfect chain from Father Adam to his latest posterity. Tell the people to be sure to keep the Spirit of the Lord, and follow it, and it will lead them just right.”

It seemed that Brother Young was shown into a place where he saw Joseph sitting a little higher than the floor where he stood, with some persons around him, but being so overjoyed to see Joseph he went straight to salute him, when he found a barrier of some kind which prevented him approaching nearer. Joseph said, you cannot come now, but must wait awhile till your work is done; and then conversed a good while with him concerning events past and to come, when about to leave, he, Brigham, asked Joseph what he should say to the people from him, upon which the piece I have now copied from the manuscript was the answer.
S. G. R. {12}
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President Wilford Woodruff taught that principle during his sermon in General Conference, Sunday Afternoon, October 10th, 1880.

It has been my faith and belief from the time that I was made acquainted with the Gospel that no greater prophet than Joseph Smith ever lived on the face of the earth save Jesus Christ. He was raised up to stand at the head of this great dispensation–the greatest of all dispensations God has ever given to man. He remarked on several occasions when conversing with his brethren: “brethren you do not know me, you do not know who I am.” As I remarked at our priesthood meeting on Friday evening, I have heard him in my early days while conversing with the brethren, say, (at the same time smiting himself upon the breast) “I would to God that I could unbosom my feelings in the house of my friend.” Joseph Smith was ordained before he came here, the same as Jeremiah was. Said the Lord unto him, “Before you were begotten I knew you.” etc.

So do I believe with regard to this people, so do I believe with regard to the apostles, the high priests, seventies and the elders of Israel bearing the holly priesthood, I believe they were ordained before they came here; and I believe the God of Israel has raised them up, and has watched over them from their youth, and has carried them through all the scenes of life both seen and unseen, and has prepared them as instruments in his hands to take this kingdom and bear it off. If this be so, what manner of men ought we to be? If anything under the heavens should humble men before the Lord and before one another, it should be the fact that we have been called of God.

I believe the eyes of the heavenly hosts are over this people; I believe they are watching the elders of Israel, the prophets and apostles and men who are called to bear off this kingdom. I believe they watch over us all with great interest.

I will here make a remark concerning my own feelings. After the death of Joseph Smith I saw and conversed with him many times in my dreams in the night season. On one occasion he and his brother Hyrum met me when on the sea going on a mission to England. I had Dan Jones with me. He received his mission from Joseph Smith before his death; and the prophet talked freely to me about the mission I was then going to perform. And he also talked to me with regard to the mission of the Twelve Apostles in the flesh, and he laid before me the work they had to perform; and he also spoke of the reward they would receive after death. And there were many other things he laid before me in this interview on that occasion. And when I awoke many of the things he had told me were taken from me, I could not comprehend them. I have had many interviews with Brother Joseph until the last 15 or 20 years of my life; I have not seen him for that length of time. But during my travels in the southern country last winter I had many interviews with President Young, and with Heber C. Kimball, and Geo. A. Smith, and Jedediah M. Grant, and many others who are dead. They attended our conference, they attended our meetings. And on one occasion, I saw Brother Brigham and Brother Heber ride in carriage ahead of the carriage in which I rode when I was on my way to attend conference; and they were dressed in the most priestly robes. When we arrived at our destination I asked Prest. Young if he would preach to us. He said, “No, I have finished my testimony in the flesh I shall not talk to this people any more. But (said he) I have come to see you; I have come to watch over you, and to see what the people are doing. Then (said he) I want you to teach the people–and I want you to follow this counsel yourself–that they must labor and so live as to obtain the Holy Spirit, for without this you cannot build up the kingdom; without the spirit of God you are in danger of walking in the dark, and in danger of failing to accomplish your calling as apostles and as elders in the church and kingdom of God. And, said he, Brother Joseph taught me this principle.” And I will here say, I have heard him refer to that while he was living. But what I was going to say is this: the thought came to me that Brother Joseph had left the work of watching over this church and kingdom to others, and that he had gone ahead, and that he had left this work to men who have lived and labored with us since he left us. This idea manifested itself to me, that such men advance in the spirit world. And I believe myself that these men who have died and gone into the spirit world had this mission left with them, that is, a certain portion of them, to watch over the Latter-day Saints. {13}
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In another sermon, published in the Deseret Weekly (the precursor to the Deseret News), President Willford Woodruff reemphasized those same principles.

One morning, while we were at Winter Quarters, Brother Brigham Young said to me and the brethren that he had had a visitation the night previous from Joseph Smith. I asked him what he said to him. He replied that Joseph had told him to tell the people to labor to obtain the Spirit of God; that they needed that to sustain them and to give them power to go through their work in the earth.

Now I will give you a little of my experience in this line. Joseph Smith visited me a great deal after his death, and taught me many important principles. The last time he visited me was while I was in a storm at sea. I was going on my last mission to preside in England. My companions were Brother Leonard W. Hardy, Brother Milton Holmes, Brother Dan Jones, and another brother, and my wife and two other women. We had been traveling three days and nights in a heavy gale, and were being driven backwards. Finally I asked my companions to come into the cabin with me, and I told them to pray that the Lord would change the wind. I had no fears of being lost; but I did not like the idea of being driven back to New York, as I wanted to go on my journey. We all offered the same prayer, both men and women; and when we got through we stepped on to the deck and in less than a minute it was as though a man had taken a sword and cut that gale through, and you might have thrown a muslin handkerchief out and it would not have moved it. The night following this Joseph and Hyrum visited me, and the Prophet laid before me a great many things. Among other things, he told me to get the Spirit of God; that all of us needed it. He also told me what the Twelve Apostles would be called to go through on the earth before the coming of the Son of Man, and what the reward of their labors would be; but all that was taken from me, for some reason. Nevertheless I know it was most glorious, although much would be required at our hands.

Joseph Smith continued visiting myself and others up to a certain time, and then it stopped. The last time I saw him was in heaven. In the night vision I saw him at the door of the temple in heaven. He came and spoke to me. He said he could not stop to talk with me because he was in a hurry. The next man I met was Father Smith; he could not talk with me because he was in a hurry. I met half a dozen brethren who had held high positions on earth, and none of them could stop to talk with me because they were in a hurry. I was much astonished. By and by I saw the Prophet again, and I got the privilege to ask him a question. “Now,” said I, “I want to know why you are in a hurry. I have been in a hurry all through my life; but I expected my hurry would be over when I got into the kingdom of heaven, if I ever did.” Joseph said: “I will tell you, Brother Woodruff. Every dispensation that has had the Priesthood on the earth and has gone into the celestial kingdom, has had a certain amount of work to do to prepare to go to the earth with the Savior when He goes to reign on the earth. Each dispensation has had ample time to do this work. We have not. We are the last dispensation, and so much work has to be done and we need to be in a hurry in order to accomplish it.” Of course, that was satisfactory to me, but it was new doctrine to me.

Brigham Young also visited me after his death. On one occasion he and Brother Heber C. Kimball came in a splendid chariot, with fine white horses, and accompanied me to a conference that I was going to attend. When I got there I asked Brother Brigham if he would take charge of the conference. “No,” said he, “I have done my work here. I have come to see what you are doing and what you are teaching the people.” And he told me what Joseph Smith had taught him in Winter Quarters, to teach the people to get the Spirit of God. He said, “I want you to teach the people to get the Spirit of God. You cannot build up the Kingdom of God without that.”

That is what I want to say to the brethren and sisters here today. Every man and woman in this Church should labor to get the Spirit. We are surrounded by these evil spirits that are at war against God and against everything looking to the building up of the kingdom of God; and we need this Holy Spirit to enable us to overcome these influences. I have had the Holy Ghost in my travels. Every man has that has gone out into the vineyard and labored faithfully for the cause of God. I have referred to the administration of angels to myself. What did these angels do? One of them taught me some things relating to the sighs that should precede the coming of the Son of Man. Others came and saved my life. What then? They turned and left me. But how is it with the Holy Ghost? The Holy Ghost does not leave me if I do my duty. It does not leave any man who does his duty. We have known this all the way through. Joseph Smith told Brother John Taylor on one occasion to labor to get the Spirit of God, and to follow its dictation, and it would become a principle of revelation within him. God has blessed me with that, and everything I have done since I have been in this Church has been done upon that principle. The Spirit of God has told me what to do, and I have had to follow that. [The rest of the page is full of personal stories about how President Woodruff received and obeyed instructions from the Spirit.] {14}
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Once again, in the last sermon he delivered in General Conference, that theme was the most important message he could give to the members of the Church.

Now, I want to say to this congregation, to the young men of Israel, to the Elders of Israel, to all our missionaries, the day has come when the God of Heaven requires at my hands, as the President of the Church of Jesus Christ of Latter-day Saints, to say unto you, it is the will of God for you to take this course. Get the Spirit of God before you go on your missions or anywhere else. Get the spirit of revelation with you. And when you get that you are safe, and you will do exactly what the Lord wants you to do. I have felt strongly impressed to say that to this Conference. What can you do without revelation? We cannot do the will of God and accomplish what is required of us without it. We will make no mistakes if we pursue that course. The spirit is with the Apostles, and with the Elders of Israel who are true and faithful. The rasing generation should labor to obtain the Spirit of God. Get it within you and it will be a continual monitor with you. {15}
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In the context of those accounts, and with the understanding that nothing really changes, it is appropriate to recall how President Hugh B. Brown closed the April Conference of 1965. He said,

The men of the Tabernacle Choir will now sing, “The Lord Bless You and Keep You.” …. Brother Condie has suggested that the choir be permitted to sing, after singing this number, President McKay’s choice of all the hymns: “I need Thee Every Hour.” They wanted to do this in honor of our President.{16}

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FOOTNOTES

{1} Parley P. Pratt, Key to the Science of Theology/A Voice of Warning (Salt Lake City: Deseret Book Co., 1965), 101 – 102.)

{2}President David O. McKay, “Radiation of the Individual,” The Instructor, October, 1964, p. 373-374.

{3} Funeral held “in the Tabernacle, Great Salt Lake City, December 4, 1856.” Journal of Discourses 4: 135-136. You can fine the entire funeral sermon in “Favorite Quotes.”

{4} Journal of Discourses, 4: 222.

{5}The dictionaries it the back of different editions of Strong’s Concordance have different definitions. My old first edition sticks closely to the ancient Greek. More modern editions tend to be more politically correct, so here I quote the old edition.

{6} Who Shall Ascend into the Hill of the Lord, fn 906, p 680. In this verse, the King James Version uses the phrase “brotherly kindness,” but elsewhere in the New Testament that same Greek word is always translated as “brotherly love” which has a somewhat stronger connotation (Strong: Greek 5360 [first edition, 1894] reads: “philadelphia; fraternal affection: brotherly love (kindness), love of the brethren.” [Emphasis is in original).
This is probably significant. Righteous masculine virtues include priesthood, extended brotherly love, and charity. In contrast, righteous women enjoy the focused yet overriding feminine virtue that has a more singular quality of charity than men have. In the eternities our Father’s objective has always been to bring each of us back to him in the eternal family unit where friendship, love, and charity are the sealing power—timeless in both directions—and where each participates in the creation of endless lives “after their own image”—“as innumerable as the stars” in the heavens (D&C 132:30-31).]; and to brotherly kindness charity.

{7} For a discussion of those verses see Who Shall Ascend into the Hill of the Lord, chapter “Calling and Election Made Sure in the Epistles of Peter,” first edition, 679-82, paperback edition 679-82.

{8} Explained in Who Shall Ascend into the Hill of the Lord, the entire book.

{9} What I write here will make little sense unless it is read in full context. You can find my discussion of Isaiah 61 under “scriptures” in this website.

{10} For further discussion see “3 Nephi 12:7 & Alma 38:1-15 — LeGrand Baker — duties of priesthood and kingship.” Also, Who Shall Ascend into the Hill of the Lord, chapter “Calling and Election Made Sure in the Epistles of Peter,” paperback edition 680.

{11} You can also find them in “Other Writings,” as “Get the Spirit of God in our life.”

{12} “Diary of Olive B. Huntington, 1847-1900, Part II, Copied by the Brigham Young University Library, 1942,” p. 279-280. (Typed copy in special collections.)

{13} Journal of Discourses, 21: 317-318.

{14} Deseret Weekly, Salt Lake City, November 7, 1896. vol. 53: 642-643.

{15} Conference Report, April 1898, p 31.

{16} Conference Report, April 1965, p. 96.

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The earth was designed to help each of us affirm the ultimate meaning of our own Self. We began to establish our identity when we were intelligences. After that, each period of our maturation through linear time took place on a different stage on this earth,

In this journey toward the perfection of our Selves, our intelligence received a spirit body in the spirit world, then a mortal body in this physical world, then a spirit body again. In each of these phases we live in a different environment and each environment enables us to grow in different ways because in each we can experience different kinds of things.

I believe the first estate was to show if we would choose to obey God’s rules. Those who chose to follow the Savior and performed the right performances came to the physical earth. Here we must again demonstrate whether we will obey, but here the real question is not “Will you obey?” but rather it is “Why did you obey?” We are suspended between the veils of birth and death and can neither remember nor see the real consequences of what we chose before. If we obeyed because we saw the advantages of having a physical body, and came here to seek that advantage, our personalities might not change while we are here and we will continue to work in our own best interest to get whatever advantages we can. However, if we obeyed because we loved the Lord and his children, and sought our own exaltation as well as to help others achieve exaltation also, then, even here in our mortal forgetfulness that motive will probably not change. Anything left uncompleted in this life must be completed in the next. Our mortal and postmortal lives are great sorting times. For that reason the ultimate question in this world is not “Will you obey?” but “How well do you love?” There may be no commandment repeated more frequently than this:

30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these (Mark 12:30-31; Deuteronomy 6:5,10:12; Matthew 22:37-40; Luke 10:27; D&C 59:5-6).

Unfortunately, many human cultures preclude the opportunity for their people to do that in this life. Therefore, the environment of the postmortal spirit world removes those cultural impediments so that everyone can determine for himself precisely who and what he chooses to be. After that, we each receive a resurrected body that is compatible with who we are. A simple, but perhaps not a simplistic way of describing what happens after our decision is set in stone is this: They who love go to the celestial kingdom. They who don’t much care go to the Terrestrial kingdom. Those who use other people to their own advantage go to the Telestial kingdom. Those who seek to destroy go someplace else.

That is the story in brief. Now lets look at our relationship with the Savior as we move through that progression. Through it all our relationship with Savior does not change, so in order to follow our own history, we must also know his.

The Secrets of Enoch is an account of that prophet’s sode experience where he was shown the whole creation “from before the very beginning.” Enoch reports,

2 And I bowed down to the Lord, and the Lord spoke to me: Enoch, beloved, all that you see, all things that are standing finished I tell to you even before the very beginning, all that I created from non-being, and visible things from invisible (24:2).
……
1 I commanded in the very lowest parts, that visible things should come down from invisible, and Adoil [Charles’s footnote: “Adoil is from … ‘the hand of God’ The word does not occur elsewhere that I am aware of.”] came down very great, and I beheld him, and lo! He had a belly of great light.
2 And I said to him: Become undone, Adoil, and let the visible come out of you.
3 And he came undone, and a great light came out. And I was in the midst of the great light, and as there is born light from light, there came forth a great age, and showed all creation, which I had thought to create.
4 And I saw that it was good (25:1-4). {1}

When President John Taylor described the earliest relationship between Heavenly Father and his children, he wrote that the men in the church were “struck from the fire of his eternal blaze.” {2}

Standing upon its broad platform, encircled by the mantle of truth, the man of God, by faith, peers into the future, withdraws the curtains of eternity unveils the mystery of the heavens, and through the dark vista of unnumbered years, beholds the purposes of the great Elohim, as they roll forth in all their majesty and power and glory. Thus standing upon a narrow neck of space, and beholding the past, present, and the future, he sees himself an eternal being claiming an affinity with God, a son of God, a spark of Deity struck from the fire of his eternal blaze. He looks upon the world and man, in all their various phases, knows his true interests, and with intelligence imparted by his Father Celestial, he comprehends their origin and destiny.

His intelligence, lit up by God and followed out, will be expansive as the world and spread through space; his law is the law of love; his rule, the rule of right to all. He loves his neighbor, and he does him good; he loves his God and therefore worships him; he sees the power of truth, which, like the light of God, spreads through all space, illuminates all worlds, and penetrates where men or angels, God or spheres are known; he clings to it. Truth is his helmet, buckler, shield, his rock, defense; his all in time and in eternity. Men call him a fool because he cannot be directed by their folly, nor follow in their erratic, truculent wake. But while they are grasping at shadows, he lays hold of the substance. While they are content with a rickety sprawling religion, fashionable for a time, but having nothing to do with eternity and smother the highest, noblest principles of man, he dare acknowledge God; and acknowledging him, he dare obey him and confess that faith which God has given to him. He grasps at all truths, human and divine. He has no darling dogma to sustain or favorite creed to uphold. He has nothing to lose but error, and nothing to gain but truth. He digs, labors, and searches for it as for hidden treasure; and while others are content with chaff and husks of straw, he seizes on the kernel, substance, the gist of all that’s good, and clings to all that will ennoble and exalt the human family. {3}

In my pervious discussions of John 1:1-4, I have shown that intelligences are individual entities (“a spark of Deity struck from the fire of his eternal blaze,” to use John Taylor’s words). They assimilate truth and shine. The truth/light/love they exude defines who they are. Some intelligences receive “the priesthood after the order of the Son,” and they became an organized group called “the noble and great ones.” Thereafter, they are clothed with power that is greater than themselves and that magnifies their own light. The intelligence receives a spirit body that is fashioned from the Savior’s light and after the likeness of his own body (Ether 3:16).

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PREMORTAL SPIRIT WORLD

Any discussion about our premortal spirit world must also begin with what we know about the Savior, because almost everything we know about ourselves during that time has to do with our relationship with Jehovah. (Much of what I write here is a summary of what I have already written about in these essays about John 1:1-4. So most of the references you may be looking for are in those little essays.) The Savior tells us,

21 And now, verily I say unto you, I was in the beginning with the Father, and am the Firstborn;
22 And all those who are begotten through me are partakers of the glory of the same, and are the church of the Firstborn (D&C 93:21-22).

The Savior testified of their relationship in his great intercessory prayer.

1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
4 I have glorified thee on the earth: I have finished the work which thou gavest me to do.
5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word (John 17:1-6).

Paul summarized the Savior’s relationship with his Father when he testified.

1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Hebrews 1:1-3).

From these we know that the Savior was the first to be born in the spirit world and he was in the express image of the Father’s person. When Jehovah appeared to the brother of Jared he told him,

16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh (Ether 3:16).

We had spirit bodies that looked like our Father’s, and that looked like the bodies we have now. It was, like everything else that was made, made from the Savior’s light. The prophet Joseph explained,

… we shall find a very material difference between the body and the spirit; … the spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it. {4}

We know a great deal about our the beginning of our life as spirits, but very little about what happened in the eons of time after that. Briefly, this is some of what we know:

Abraham 3 — The Council met in Kolob and in a meeting, over which Jehovah presided, they decided to build the worlds.

There was a war in heaven, which the Prophet Joseph describes as he saw it.

And I saw and bear record of warfare in heaven;
For an angel of light, in authority great,
Rebcll’d against Jesus and sought for his power,
But was thrust down to woe from his godified state.

And the heavens all wept, and the tears dropp’d like dew,
That Lucifer, son of the morning, had fell!
Yea, is fallen! is fallen and become, oh, alas!
The son of perdition, the devil of hell! {5}

Psalm 45 includes a version of the foreordinations of both men and women. {6}

We get a glimpse of some of the assignments that were made at the Council by reading about the prophets’ sode experiences. A sode experience is when the prophet returns to the Council and re-commits himself to the assignment he made there. The assignments are always about his responsibilities to teach the people with whom he is associated. {7}

Psalm 82 is a meeting, at which Elohim presided, where the members of the Council made a covenant that is very like the law of consecration. {8}

Referring of the pre-mortal spirit world, President Joseph Fielding Smith wrote,

It is reasonable to believe that there was a Church organization there. The heavenly beings were living in a perfectly arranged society. Every person knew his place. Priesthood, without any question, had been conferred and the leaders were chosen to officiate. Ordinances pertaining to that pre-existence were required and the love of God prevailed. Under such conditions it was natural for our Father to discern and choose those who were most worthy and evaluate the talents of each individual. He knew not only what each of us could do, but also what each of us would do when put to the test and when responsibility was given us. Then, when the time came for our habitation on mortal earth, all things were prepared and the servants of the Lord chosen and ordained to their respective missions. Paul said to the Ephesian Saints:

3 Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. –Eph. 1:3-4. {9}

That chapter, Ephesians 1, is a recounting of our premortal temple rites and covenants.You can find my analysis of the chapter in the “scriptures” section of this website. {10}

1 Nephi 20 is a report of the Prophet Joseph’s role in a premortal council. {11}

In none of those scriptures are we or the Savior found alone. The plan of salvation is all — and only — about friendship relationships. The Prophet Joseph emphasized that when he said, “Friendship is the grand fundamental principle of Mormonism.” {12}

In so saying, the Prophet gave us the link that welds all of our experience through linear time into a single continuous event. In this short catalog of experiences in our premortal world, every one of them have been about friendship relationships (except the war in heaven and that was about broken relationships). Friendships build upon priesthood covenants are eternal in both directions. Families are special covenant relationships just as they are special friends, but in the conclusion of things, all persons in the celestial kingdom will be sealed together by the same priesthood authority as are our more intimate family relationships. Those friendships transcend time and space. Psalm 23 can be understood to say that members of the Council are guardian angels who watch over their friends while those friends are in mortality. {13}

John Taylor wrote an editorial in which he said that many of the family relationships we enjoy here had their origin in the premortal spirit world. {14}

President McKay addressed the same question, but in a different way. He said that each premortal spirit who is born into this world “was satisfied and happy to come through the lineage to which he was attracted and for which, and only which, he or she was prepared.” President Mckay was struggling to make sense of the Jim Crow culture that was then imposed upon him and the Church. In that same context he also said,

Sometime in God’s eternal plan, the Negro will be given the right to hold the priesthood. In the meantime, those of that race who receive the testimony of the restored gospel may have their family ties protected and other blessings made secure, for in the justice and mercy of the Lord they will possess all the blessings to which they are entitled in the eternal plan of salvation and exaltation.{15}

The point is that virtually everything we are told about our premortal history is about friend/family relationships. They began a very long time ago, and if we cherish them, they will continue for ever. In our discussion of John 1:1-4 we have never moved from where we started. In all of our premortal life we were the truth we have embraced, the light by which we have shone, and the quality by which we have loved.

Next time I will show that criteria is the same reality by which we are and shall be defined in this mortal world, in the postmortal spirit world, then in and beyond the resurrection.

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FOOTNOTES

{1} The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976. You can find the chapters that introduce his sode experience in “Favorite Quotes in this website. See “Enoch — Secrets of — chapters 22 -26.” The whole story is similar to Revelation 12. Lehi’s vision suggests he saw the same when he describes the savior as a great light. Early Christians included at least some of Enoch in their canon. Jude 1:14-16 is a quote from 1 Enoch 1:9.

{2} You can find this and other quotes using that same phrase in Favorite Quotes: “Taylor, John – Origin, Object, and Destiny of Women, – and men.”

{3} John Taylor, Teachings of Presidents of the Church, John Taylor [Melchesidek Priesthood Manuel, 2003] (Salt Lake City, The Church of Jesus Christ of Latter-day Saints, 2001), p. 211-212. [Quoted from G. Homer Durham, Gospel Kingdom (1941) p. 1-3].

{4}Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 207.

{5} A Vision, by the Prophet Joseph Smith, published in the Times and Seasons, February 1, 1843

{6}Chapter, “The Royal Wedding in Psalm 45, ” in Who Shall Ascend into the Hill of the Lord, paperback edition, 181-215.

{7} Who Shall Ascend into the Hill of the Lord, paperback edition, the chapter called “Sode Experience: Returning to the Council in Heaven,” 139-48.

{8} Chapter “The Father’s Instructions to the Council,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 159-181.

{9}Joseph Fielding Smith, The Way to Perfection (Salt Lake City, Deseret Book, 1963), 50-51. (italic in original)

{10} The analysis of that chapter is also in Who Shall Ascend into the Hill of the Lord, paperback edition, 549-54.

{11}You can find a discussion of that by searching 1 Nephi 20.

{12} Joseph Smith, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, compiled and edited by Andrew F. Ehat and Lyndon W. Cook [Provo: BYU Religious Studies Center, 1980], 234.

{13} There is an analysis of the chapter called “The Twenty-third Psalm” in Who Shall Ascend into the Hill of the Lord, paperback edition, 441-57.

{14} John Taylor, “Origin, Object, and Destiny of Women.” The Mormon, New York. August 29, 1857. You can find it in “favorite quotes” in this website.

{15} Llewelyn R. McKay, Home Memories of President David O. McKay (Salt Lake City: Deseret Book Co., 1956), 229 – 230.

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This essay is a brief history of the creation of the earth, beginning with the first actions of the Council in Heaven and continuing until the earth receives its celestial body. This is not a discussion of church doctrine. Some of what I write here is scripturally sound, some is just my conjecture. My opinions may or may not represent eternal reality, and next year I may or may not still believe them. With that in mind, I offer them to you to consider, discard, or believe, as you see fit. However, the following sentence is not opinion but is absolute truth.

3 All things were made by him; and without him was not any thing made that was made. (John 1:3).

That bears a powerful testimony that is validated by an interesting and important qualification. It says two things. The first is that the Savior created all things that were created, and then qualifies that by acknowledging that some things are self-existent, so were not created. The modern revelation that affirms that same truth is Section 93:

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence (D&C 93:29-30).

The Prophet Joseph further explained that the most fundamental part of what and who we are is “co-eternal” with God.

We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. God made a tabernacle and put a spirit into it, and it became a living soul. (Refers to the old Bible.) How does it read in the Hebrew? It does not say in the Hebrew that God created the spirit of man. It says “God made man out of the earth and put into him Adam’s spirit, and so became a living body.”

The mind or the intelligence which man possesses is co-equal [B. H. Roberts’s footnote changes that to “co-eternal”] with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth. {1}

Other scriptures also affirm that Jehovah created everything that was created. They do not project the creation back into an unfathomable infinity, but identify the event and place of the creation as “the beginning.” When the Savior introduced himself to the Nephites he said,

15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name (3 Nephi 9:15).

Earlier, when the Lord introduced himself to Moses, he clarified,

1 And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest (Moses 2:1).

King Benjamin understood that clarification and taught,

8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary (Mosiah 3:8).

Samuel the Lamanite testified to the Nephites,

12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name (Helaman 14:12).

“The beginning” is a reference to the time of creation that can be identified with a specific event and a place. Section 76 begins with a beautiful testimony of the Savior then gives us a thumbnail sketch of creation “from days of old.”

1 Hear, O ye heavens, and give ear, O earth, and rejoice ye inhabitants thereof, for the Lord is God, and beside him there is no Savior.
2 Great is his wisdom, marvelous are his ways, and the extent of his doings none can find out.
3 His purposes fail not, neither are there any who can stay his hand.
4 From eternity to eternity he is the same, and his years never fail.
5 For thus saith the Lord—I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end.
6 Great shall be their reward and eternal shall be their glory.
7 And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come, will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom.
8 Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations (D&C 76:1-8).

In Joseph Smith’s poem that follows the same outline as Section 76, he bears a more personal testimony, then he pinpoints “days of old” as “the council in Kolob.”

I will go, I will go, to the home of the Saints,
Where the virtue’s the value, and life the reward;
But before I return to my former estate,
I must fulfil the mission I had from the Lord.

Wherefore, hear 0 ye heavens, and give ear 0 ye earth,
And rejoice, ye inhabitants, truly again;
For the Lord he is God, and his life never ends,
Aud besides him there ne’er was a Saviour of men.

His ways are a wonder, his wisdom is great;
The extent of his doings there’s none can unveil;
His purposes fail not; from age unto age
He still is the same, and his years never fail.

His throne is the heavens — his life-time is all
Of eternity now, and eternity then;
His union is power, and none stays his hand,
The Alpha, Omega, for ever. Amen.

For thus saith the Lord, in the spirit of truth,
I am merciful, gracious, and good unto those
That fear me, and live for the life that’s to come:
My delight is to honour the Saints with repose,

That serve me in righteousness true to the end;
Eternal’s their glory and great their reward.
I’ll surely reveal all my myst’ries to them —
The great hidden myst’ries in my kingdom stor’d;

From the council in Kolob, to time on the earth,
And for ages to come unto them I will show
My pleasure and will, what the kingdom will do
Eternity’s wonders they truly shall know. {2}

From those statements we may deduce that “from the beginning” when the Savior created all things dates to the meeting of the Council in Heaven that is described in Abraham 3, and that the meeting took place in Kolob .

However, Joseph’s explanation of Facsimile No. 2, suggests that even Kolob cannot be eliminated from among the things the Savior created. That may indicate the Jehovah’s role actually predated the creation of this system in which the members of the Council participated.

Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time, which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh.

I do not pretend to understand that, I am only suggesting it ought not to be ignored when we consider the Savior’s role in the creation of “all things.” Hugh Nibley makes an interesting observation after quoting:

And thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord’s time; which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest (Abraham 3:9).

Then he says here, “I have set this one to govern all those which belong to the same order as that upon which thou standest [verse 3 ].” So Abraham lives on a particular order that belongs to a particular star. {3}

John Taylor adds additional insight when he writes that the earth “fled and fell from where it was first organized, near the planet Kolob.” {4}

The creation of this world began “in the beginning” then continues as an ongoing series of events. The Book of Abraham tells much of the story. Indeed, the Book of Abraham is the only place in the scriptures where we get the whole sequence of that premortal history. The sequence in Abraham is: (1) the intelligences, among whom were the noble and great ones; (2) the spirits who were selected to be the rulers; (3) a planning meeting presided over by Jehovah and included members of the Council in Heaven; (4) Satan’s rebellion; (5) creation of the heavens and the earth; (6) Adam and Eve in the Garden; and (7) the fall.

Parts of that history are explained in many places in the scriptures, but nowhere else can one find the entire sequence in one place. Were it not for the sequence as it is given there, we would not be able to know our own history and could not fathom the meaning the ancient Israelite temple drama. {5}

There are two parallel stories told there. One is the story of the creation of the universe, with emphasis on our earth. The other is our own history as we mature through our own creation process, to develop and define our own Selves. We received spirit bodies on the premortal spirit earth; then mortal bodies on this physical earth; then go to the postmortal realm of this earth, and finally inherit the resurrected celestial earth.

Today I wish to examine the progressive creation of the earth, and next time focus on our own journey through that same creation process.

In Abraham, the creation of the earth begins with the abbreviated minutes of a planning meeting. As is often the case, the key to understanding what is going on is in the tenses of the verbs. In the following, the “first estate” is the spirit world, and the “second estate” is this mortal world where we are now.

24 And there stood one among them that was like unto God, and he [Jehovah] said unto those who were with him: We will go down [future tense], for there is space there, and we will take [future tense] of these materials, and we will make [future tense] an earth whereon these may dwell;
25 And we will prove [future tense] them herewith, to see if they will do [future tense] all things whatsoever the Lord their God shall command [future tense] them;
26 And they who keep their first estate shall be added upon [future tense]; and they who keep not their first estate shall not have glory [future tense] in the same kingdom with those who keep their first estate [future tense]; and they who keep their second estate shall have glory [future tense] added upon their heads for ever and ever (Abraham 3:24-26).

The verb tenses in Abraham 3 teach us that the plan included building both a spirit world and a physical earth. If I read that correctly, then the account of creation that follows in the next chapters may well be about the spirit world.

The Abraham account continues

1 And then the Lord said: Let us go down. And they went down at the beginning, and they, that is the Gods, organized and formed the heavens and the earth (Abraham 4:1).

In that verse the Lord is Jehovah and the gods are the members of the Council in Heaven. {6}

In a different version of the creation story, the Lord told Moses that he created all things spiritually before those things were placed upon the physical earth.

1 Thus the heaven and the earth were finished, and all the host of them.
2 And on the seventh day I, God, ended my work, and all things which I had made; and I rested on the seventh day from all my work, and all things which I had made were finished, and I, God, saw that they were good;
3 And I, God, blessed the seventh day, and sanctified it; because that in it I had rested from all my work which I, God, had created and made.
4 And now, behold, I say unto you, that these are the generations of the heaven and of the earth, when they were created, in the day that I, the Lord God, made the heaven and the earth,
5 And every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air (Moses 3:1-5).

There are several scriptural accounts of the earth’s creation: two in Genesis, one in Moses, one in Abraham, and one in Job. {7}

None of them are the same. That suggests to me that they were not intended to be scientific analysis of how or when it was done. Some L.D.S. scholars suggest that those differences are because some versions are about the creation of the spirit world and the others are about the physical world. I am content to know that they are symbolic, telescoping billions of years into a few pages. It is sufficient to me to know that they represent the same sequence of the development of the earth and the plants and animals as do the scientific studies.

There is an intriguing letter written by W. W. Phelps and published in the Times and Seasons in which he describes some of the contents of “the records found in the catacombs of Egypt” which the Prophet obtained along with the Book of Abraham. One paragraph of that letter reads:

Well, now, Brother William, when the house of Israel begin to come into the glorious mysteries of the kingdom, and find that Jesus Christ, whose goings forth, as the prophets said, have been from old, from eternity: and that eternity, agreeably to the records found in the catacombs of Egypt, has been going on in this system, (not this world) almost two thousand five hundred and fifty five millions of years: and to know at the same time, that deists, geologists and others are trying to prove that matter must have existed hundreds of thousands of years;—it almost tempts the flesh to fly to God, or muster faith like Enoch to be translated and see and know as we are seen and known! {8}

I introduced this essay by saying it would include a good bit of my own opinion. Here is another of those bits: This is what I believe about evolution.

There were many species of intelligences who needed spiritual and physical bodies. To accommodate that seemingly infinite variety of life, the earth has passed through many stages of geological changes, like the distribution of water and land, and radical changes in temperature, so that all forms of life could live on the earth in an environment most suited to their needs. I am really glad there was a different time when flesh eating dinosaurs half as big as my house were roaming around looking for food, and I didn’t have to be on the earth at the same time they were hungry. In the end, every living thing will be resurrected, like the earth, after fulfilling “the measure of its creation” (D&C 88:19 and 77:2-5).

We know very little about the history of the inhabitants of this physical earth. What experts tell us changes with each generation of scientists as they keep discovering a new and different “largest dinosaur that ever lived,” and re-reckoning the age of the earth. But for us humans, there is no “missing link.” There is a sharp divide between the man-like creatures who walked upright, and we humans who suddenly appear out of nowhere with the ability to convey ideas by writing and reading, and to use math and sophisticated tools to build cities and great stone monuments.

The scriptures tell us our own story. The Lord told Moses, “only an account of this earth, and the inhabitants thereof, give I unto you (Moses 1:35),” but even so, he limited his account to our time on the earth, and said almost nothing about the earth’s other purposes. If we had that information the basic story probably would not change; only the size of the stages on which it was enacted would be very different.

Brigham Young said the postmortal spirit world is on this earth.

Is the spirit world here? It is not beyond the sun, but is on this earth that was organized for the people that have lived and that do and will live upon it. No other people can have it, and we can have no other kingdom until we are prepared to inhabit this eternally. In the spirit world those who have got the victory go on to prepare the way for those who live in the flesh, fulfilling the work of saviors on Mount Zion. {9}

I suppose that means that the spirit world functions in a different dimension from ours. It seems reasonable to me to believe that the premortal spirit world may also be here, only in a different dimension from the mortal and postmortal worlds.

In part 2 of this discussion of John 1:1-4, I equated the energy from which all matter is made, according to Einstein’s famous equation and the “string theory,” with the great aura of light that surrounds the person of the Savior and fills the immensity of space as described in Section 88. That truth/light/love is the energy source from which all things are made and “which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things (D&C 88:1-13).” {10}

Light has multiple frequencies. I suppose that is also true of the truth/light/love energy from which all things are created. Perhaps we could simply say that the each phase of the earth through which we pass in our journey through linear time functions in a different frequency from the others. Wouldn’t it be interesting to really know!

In the scriptures we also encounter that light as the veil that separates us from God. Those same or similar veils may also separate us from the premortal and postmortal worlds. {11}

In Section 88:14-40, in the context where the conditions of our own resurrection are explained, the Lord also tells us about the resurrection of the earth.

16 And the resurrection from the dead is the redemption of the soul.
17 And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it.
18 Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory;
19 For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father;
20 That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified.
…………………
25 And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law—
26 Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:16-26).

The final phase of the earth’s creation process will be its resurrection to become a celestial body. The Prophet Joseph explained,

9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s (D&C 130:9).

That is described more fully in two other places in the scriptures. A short version is reported by the Prophet Joseph when he saw a vision of his brother Alvin.

1 The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.
2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;
3 Also the blazing throne of God, whereon was seated the Father and the Son.
4 I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold (D&C 137:1-4).

More detail is given by John the Beloved in the last two chapters of the book of Revelation.

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.
10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
25 And the gates of it shall not be shut at all by day: for there shall be no night there.
26 And they shall bring the glory and honour of the nations into it.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
4 And they shall see his face; and his name shall be in their foreheads.
5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13 I am Alpha and Omega, the beginning and the end, the first and the last.
14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
21 The grace of our Lord Jesus Christ be with you all. Amen (Revelation, chapters 21 and 22).
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FOOTNOTES

{1} Joseph Smith, Teachings of the Prophet Joseph Smith, selected and arranged by Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), 352-53.
(The version of the King Follett discourse, as we have it in the Teachings of the Prophet Joseph Smith, is a compilation of the notes taken by three different people. Consequently, the language is not as precise as it would have been if the sermon had been recorded then transcribed.)

{2} Joseph Smith, A Vision, published in the Times and Seasons, February 1, 1843. You can find the entire poem under “favorite quotes” in this website. The italics are in the original, the bold is mine.

{3} Hugh Nibley, Ancient Documents and the Pearl of Great Price, edited by Robert Smith and Robert Smythe ([n.p., n.d.), 5.

{4} John Taylor, “Origin, Object, and Destiny of Women,”an editorial published in The Mormon, New York, New York, August 29, 1857. You can find the entire editorial under “favorite quotes” in this website.

{5} It is not a coincidence that the Prophet Joseph published it the Book of Abraham in the Times and Seasons in March 1842, at the time he began using the red brick store as the first endowment house.

{6} The word ‘God’ is translated from the Hebrew word Elohim. Elohim is the plural for “the gods in the ordinary sense” It is also the name/title of the Father of the gods. Strong # 430, and also Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1974), 43.

{7}The creation story in Job is in chapters 38 and 39. Then the rest of the ancient temple drama concludes the book. There is another very nice one in The Secrets of Enoch in Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament in English, 2 vols. Oxford: Clarendon, 1976, beginning with chapter 22. You can find it under “favorite quotes” in this website.

{8} Letter of W. W. Phelps to William Smith dated 25 Dec. 1844, printed in Times and Seasons, vol 5, January 1, 1845, p. 758.

{9} Journal of Discourses, 26 vols. (London: Latter-day Saints’ Book Depot, 1854-1886), 3: 372.

{10} “John 1:1-4– (part 2) Truth, Light, and Love as equivalences — LeGrand Baker” quotes D&C 88:1-13 and suggests that truth/light/love is the same as the mass-energy equivalence in Einstein’s famous formula and in the string theory. (The easiest way to find my previous comments is to search for the scriptural citation.)

{11} See “Ether 2 & 3 — veil of light, of fire, of cloud, shechinah – LeGrand Baker” (Can be found on this website).

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The proposition is that we are only free to the degree that we assimilate truth and become a person of pure truth/light/love/joy/friendship (hesed). As I wrote in part 3, love is what we exude, while friendship in its purest form is a love developed as a covenant priesthood fellowship. (A temple sealing may also be described in those terms.) In Psalm 23 that hesed relationship began in the Council in Heaven and continues to the present. In Psalm 25 and 1 John 1:1-4 it is an eternal covenant fellowship with each other and with the Savior and his Father. {1}

Agency is the power to make considered choices and to act upon those choices. If we do not have that power we are nothing. The Lord said without agency we could not exist.

29 Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.
30 All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also; otherwise there is no existence (D&C 93:29-30).

The scriptures tell us that there was a war in heaven, and agency was the issue.

3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unt o him mine own power; by the power of mine Only Begotten, I caused that he should be cast down (Moses 4:3).

How Satan proposed to “destroy the agency of man” without causing everything, including himself, to cease to exist, we can only conjecture. He could not have had a rational plan, but only led a rebellion by touting mindless and self-indulgent pipe-dreams and promises that could never be fulfilled. An interesting description of that conflict is in the Prophet’s poetic version of Section 76. Joseph wrote,

And I saw and bear record of warfare in heaven;
For an angel of light, in authority great,
Rebcll’d against Jesus and sought for his power,
But was thrust down to woe from his godified state.

And the heavens all wept, and the tears dropp’d like dew,
That Lucifer, son of the morning, had fell!
Yea, is fallen! is fallen and become, oh, alas!
The son of perdition, the devil of hell! {2}

After that issue was settled, the earth was created and Adam and Eve were placed in the Garden. Lehi explained that two great sacrifices were then necessary to secure our freedom. The first was the fall, and the second was the Savior’s Atonement.

24 But behold, all things have been done in the wisdom of him who knoweth all things.
25 Adam fell that men might be; and men are, that they might have joy.
26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.
27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself (2 Nephi 2:24-27).

I have a dear friend who observes that we sin because it is pleasurable and seems to be in our best interest. We continue to sin until we discover that it is ultimately more hurtful than satisfying. When we acknowledge that we can begin to repent. Otherwise we sink into an ever increasing dependence on the pursuit of what we perceive as pleasure. The Savior explained the consequences.

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
35 And the servant abideth not in the house for ever: but the Son abideth ever (John 8:34-35).

The servitude strengthens as the urgency of our pursuit of advantage or pleasure increases. Even though the outcome may appear to ourselves and others to be a great success, the price is overwhelming. It presents a counterfeit triumph. It drains our ability to see reality and prevents us from being in total control of our own destiny (“my … is my life!”). To the degree that we surrender our Selves to that pursuit, to that same degree we forfeit control of our Self, and to that degree we become slaves to the pursuit of our advantage or pleasure, and to that degree we cannot be free.

There are three necessary conditions prerequisite to freedom. They are:

1. The first is that one must not be for sale. If there is a price for which one will sell oneself (money, fame, power, or anything else this world might offer), then when that price is met, one sells one’s freedom and becomes a slave. That is especially true when one seeks pleasure or preeminence and surrenders his Self in anticipation of receiving the prize. One can only be free if he can not be bribed. And no one can be bribed by being offered that which he does not desire.

2. The second is that one must not be intimidateible. If one is afraid, he is not free, but is restrained to act within the limits of his perceived safety. In contrast, our personal freedom is a gift of the Spirit. The Holy Ghost teaches reality and what is of eternal worth. One cannot be intimidated by threats of forfeiting something that is only of secondary personal value.

3. The third is that one must have sufficient accurate information to make correct decisions. Otherwise he may be free to guess, based on what he knows or thinks he knows, but he is not free to choose, based on “truth” as defined by reality. In most of our decisions in this life we cannot foresee the consequences, but we can observe the consequences of similar decisions made by other people. If we are wise, those observations greatly enhance our own freedom to choose rather than only to guess. The kind of freedom that is most important is the power to be one’s Self. It is the freedom Joseph exercised while he was in prison. (That example works whether one refers to the biblical Joseph or to Parley P. Pratt’s description of the Prophet Joseph in Liberty Jail) It is the freedom Abinadi exercised throughout his trial and execution.

The first two conditions mentioned above lead to either freedom or servitude, depending on one’s own integrity. But they are entirely inadequate, by themselves, to assure one’s personal freedom. If one’s perception of truth is flawed, and if one is determined to support his false beliefs, then integrity can turn on itself to justify self-gratification and self-aggrandizement. Truth generates charity, not pride. Pride erodes freedom. Thus to be free, a person must know the truth about himself and about the purposes of God, and must have the integrity to be true to both. {3}

Alma taught that to his son Corianton who had found pleasure in self-indulgence.

10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.
11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness (Alma 41:10-11).

In a very real sense, wickedness is a product of ignorance. Some people never have a chance in this life, but will after death. I am not talking about those people. I am talking about people like Corianton who had been taught better, but apparently chose not to understand. Self-imposed ignorance is a dangerous choice, just as Alma warned Zeezrom,

9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God;

“Mystery,” as it is used both in the New Testament and in the Book of Mormon, can mean either the secrets of the sode experience or the secrets of the ancient temple drama. In this context, it could mean either. {4} Alma continues,

nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. [It is the learner, not the teacher who controls this conversation.]
10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this [that is, one’s choosing to not know the blessings of the ancient temple] is what is meant by the chains of hell (Alma 12:9-11).

In Book of Mormon theology the afterlife offers only two choices. Either we will be where God is, or we will be somewhere else. What Alma is saying is those who will not accept the blessings of the Nephite temple will not be where God is. He calls their choosing that option “the chains of hell.”

Paul taught the same thing, very succinctly.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:23). {5}

One of the greatest deterrents of personal freedom is personal pride. Just as sin can erode our sense of Self, so pride can enshroud our Selves within a fantasy so that even we cannot perceive our own reality. Just as we can become servants of sin, so we can become servants of the illusion that is pride. Both sin and pride use up our energy and our resources. Because pride is a counterfeit that hides our real selves from even our own eyes, and pretends to hide our inadequacies from the eyes of others, pride disables our ability to know ourselves. Then, because we are not what we pretend to be, we work to perfect and enhance the illusion that is not real rather than trying to perfect the Self that we no longer recognize as real.

Then, notwithstanding all that work to create a wonderful facade, it will be our Self, not the facade, that will stand before God to be judged. Alma describes what happens then.

14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence (Alma 12:14).

Freedom is having the power to be one’s Self, and using that power to be true to the eternal law of one’s own being. Freedom is both the cause and the effect of our accepting the blessings of the Savior’s Atonement to the perfection of our own truth/light/love/joy/friendship relationships.

This rationale leaves us with the ultimate question. If personal freedom is dependent on the maturation and perfection of our truth/light/love/joy/friendship; and if sin and pride preclude that freedom by distorting our sense of truth about our Selves; then how can we learn through experiencing both good and evil, and still avoid going to hell?

The answer is two fold. The first is the Savior’s Atonement which enables our repentance. The second is the Holy Ghost which teaches truth and invites us to repent. The psalmist understood that, when he wrote this beautiful phrase, “in thy light shall we see light.” In this magnificent psalm, the first four and last two verses are about the dangers of pride. In contrast, verses 5-10 are full of ancient Israelite temple code. I’ll point out that code in the footnote. {6}

1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.
4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.

5 Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds.
6 Thy righteousness is like the great mountains; thy judgments are a great deep: O Lord, thou preservest man and beast.
7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.
8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
9 For with thee is the fountain of life: in thy light shall we see light.
10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.
12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise (Psalms 36:1-12).

The assimilation of truth was the origin of our cognizance as intelligences and was the source of our light. Our appreciation of the truth/light in others caused our own light to grow and initiated bonds of love/charity/friendship/hesed with other intelligent beings. However, as we matured we had to discover how we could find our own personal fulfillment. If it would be by indulgent pleasure and by using others to one’s own advantage, then the truth/light/love/friendship/freedom that defines one’s Self either could not develop properly, or may have even deteriorated. Our inability to be free responds to that decision.

In contrast, if we found fulfillment by blessing others and being blessed by them, then our truth/light/love would grew together with them, like two logs in the bonfire burn more brightly when they exchange each other’s heat and light.

If free agency is necessary to our very existence, then in neither theory nor fact can freedom be distinguished from truth/light/love/friendship. They may be identified as a single unit, or separately, but they are all simply different ways we have of describing our personal power, and that power is to be alive.

Now, in this world, we are still engaged in this maturation process that takes us from intelligences toward becoming celestial beings. Because of the enabling power of the Atonement and because of our own integrity; our truth, light, love, joy, friendship, and freedom all become self-purifying agents. They give us an abundance of life. We grow within the environment and by the power of the Savior’s light which enlightens our minds and enriches our lives. The Holy Ghost teaches truth and is, therefore, an instrument that enables us to mature into celestial beings. Only then will we find absolute freedom.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
32 And ye shall know the truth, and the truth shall make you free.
…..
36 If the Son therefore shall make you free, ye shall be free indeed (John 8:26-36).
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FOOTNOTES

{1} For more on the eternal importance of hesed, see “Psalm 23″ and “Psalm 25″ in the scriptures section of this website. For further discussion see my post, “Ether 12:27 – weakness, strength, and humility & pistis, hesed, and charity.”

{2} A Vision by The Prophet Joseph Smith, Times and Seasons, February 1, 1843. See D&C 76:25-27.

{3} For further discussion see my posts, “Jacob 4:12-13 — LeGrand Baker — Truth and Freedom,” which is the source of the quote, and “Jacob 2:18-22 — LeGrand Baker– pride is a dangerous illusion.”

{4} Sode is a Hebrew word that means the secret deliberations and decisions of a council. In the Old Testament it is frequently translated as “secret.” The Greek mysterion, is translated as “mystery” in the New Testament. Strong # 3466 reads, “musterion, ‘mystery’ (through the idea of silence imposed by initiation into religious rites).” It can refer to premortal temple rites as in Ephesians 1, but usually refers to early Christian temple services.

A “sode experience” is a vision in which the prophet is returned to the Council and taught afresh what assignment he was given, and under what circumstances he is to fulfill it while in mortality.

It is likely that when sode was found on the gold plates of the Book of Mormon, it was translated mystery when it meant the Nephite temple rites and secrets when it meant something unholy, like “secret combination.”

For a more complete explanation see the chapter called “Sode Experience: Returning to the Council in Heaven,” in Who Shall Ascend into the Hill of the Lord, paperback edition, 139-148

{5} It is a two-sided coin. There is a negative side to that coin, people who are defined by darkness rather than light resent, or hate, and persecute those who exude light. Thus the Savior said,

10 And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven.
11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake;
12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you (3 Nephi 12:10-12).

The Savior also taught:

18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God (John 3:18-21).

Evidence of that negative reaction is easily found in the murders of the Savior, his apostles, Abinadi, Joseph Smith and many of his friends, and countless other righteous people.

{6} The words in italic are Hebrew. Each is discussed at length in Who Shall Ascend into the Hill of the Lord. Check the subject index to locate them there. The coronation ceremony mentioned in verse 7 is also discussed in the book.

Here is the identification of the Israelite temple code I promised.

5 Thy mercy [hesed, “unfailing love based on a prior covenant], O Lord, is in the heavens [eternal]; and thy faithfulness ]keeping covenants] reacheth unto the clouds. [both are infinite and eternal]
6 Thy righteousness [zedek] is like the great mountains [temple]; thy judgments are a great deep [infinite]: O Lord, thou preservest man and beast.
7 How excellent is thy lovingkindness [hesed], O God! therefore the children of men put their trust [there can be no trust if there is not a prior covenant or contract] under the shadow of thy wings [cherubim wings that overshadow the throne of God in the Holy of Holies, and only the adopted sons of God may sit under those wings. The phrase represents sacral kingship and priesthood] .
8 They shall be abundantly satisfied with the fatness [richness of blessings] of thy house [Temple]; and thou shalt make them drink of the river of thy pleasures. [Waters of Life, that, with the bread of life, is our sacrament]
9 For with thee is the fountain of life [for Nephi that fountain represented the love of God]: in thy light [shechinah] shall we see light [It is God whom one sees when standing within the veil, the shechinah].
10 O continue thy lovingkindness [hesed] unto them that know [that word means to know intimately] thee; and thy righteousness [zedek] to the upright in heart [the heart was believed to be the seat of both the intellect and the emotions].

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