The Zodiac in LDS Theology

The masterpiece we refer to as the 88th. Section of the Doctrine and Covenants has some interesting connection to what I propose is the Zodiac. I know this makes some LDS folks recoil just a bit, but if we can free our minds and just see truth, truth will pour itself into us. I am not here supporting Astrology or any type of divination by looking at the cosmos. 

“Unto what shall I liken these kingdoms, that ye may understand?” (Doctrine and Covenants 88:46)

Staring in verse 52 a parable is given to us, to help us understand these kingdoms and the people who reside in them.

The complete meaning of this parable is not completely understood by me, but a few points are observable and we can see some hints of the underlying truths. We see in the parable the Lord visits different people of different kingdoms in 12 different hours. This parable may raise more questions than it answers, and that may be it’s purpose.

We read in verse 47:

“Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power.”

The above must mean more than what someone could see with a telescope in their backyard. What a person can view from the backyard may whisper at God’s majesty, however, to really see God moving in His majesty a person needs to see this with spiritual eyes like Moses or Abraham did. In modern temples we receive a very short representation of this understanding of that we are to run with and expand, it should expand to where we understand that same thing, via a little different route, that Abraham and Moses received.

Even back to ancient Egypt the idea existed that man, in at least one stage is associated with the 12 part Zodiac, and passed through the Zodiac in his eternal journey. This association of the number 12 with the Tree of Life, and the many variation of the plan of salvation as found among the many peoples of the earth is distinct.

We see in the Sefer Yetzirah that a similar description of kingdoms is connected to the 12 stations of the Zodiac (At least in some versions). The Sepher Yetzirah is a commentary on the creation and the redemption. This commentary uses the Tree of Life as the backdrop for this explanation (like Solomon’s temple), and employs images of ten “Sephiroth” or number and twenty- two letters as the building blocks of creation.

(Ten are the numbers of the ineffable [or intangible] Sephiroth, ten and not nine, ten and not eleven. Learn this wisdom, and be wise in the understanding of it, investigate these numbers, and draw knowledge from them, fix the design in its purity, and pass from it to its Creator seated on his throne.” Sepher Yetzirah 1:4.)

The family used as the prototype of salvation is Israel. When a convert receives the gospel they are grafted into the Tree of Life - the House of Israel. Towards the end of the Book of Genesis we see that God set up the House of Israel to rule and reign on this earth. It is true that Israel has often struggled with it’s own periods of apostasy, yet between such periods it is Israel that has been the custodians of the rites of salvation and sanctification. A primary characteristic of the House of Israel is that it is divided into 12 tribes, the descendants of the 12 son’s of Jacob. But this employing of the number 12 did not start or end with Israel’s children. I would suggest that this usage was calling on a larger imagery less know to modern theologians. This larger imagery is the cosmos with all of it’s “worlds” and the people who inhabit them. The cosmos can be represented in shorthand with the Zodiac. The Zodiac can be thought of as a kind of Hypocephalus.

The visiting of the Lord to each kingdom is the millennial reign of Christ in each respective kingdom. Each earth or world receives it’s reign of Christ in it’s proper time. Joseph Fielding Smith spoke about this:

“During the millennium, the Savior will spend one thousand years here which is one day according to the Lord. In D&C, Section 88, it is written that the Savior will do the same thing in other worlds, visiting each in its turn.” (Joseph Fielding Smith, Answers to Gospel Questions, 3:212.)

So, if this is speaking of other worlds or earths, are we to accept that there are a total of 12 of these earths, of which our earth is one? Abraham and Brigham Young taught us that there are millions of earths. So why the connection to the number 12? I suspect that it is using a related imagery in the macro; the cosmos (crated under the direction of the council of the gods). The next panning in towards the micro is the Tree of Life - the House of Israel (Jacob 5:3) with it’s 12 tribes. Further panning in is the 12 apostles that run the church, the custodians of salvation - the Tree of Life in our day and in the original church.

Just as the apostles have less to do with the actual number 12 than what that number represents, this holds true at each progressive level, micro or macro. We should not get stuck on 12 kingdoms, but embrace the understanding that we are part of a larger plan that includes many worlds, each of which will be visited in their time. This understanding will draw us to investigate the pre-earth life and the plan of all these kingdoms. It is likely this imagery of 12 apostles extends to each of these worlds, and that each world has it’s 12 custodians of salvation (at any given time).

Even keeping in mind my earlier discourses on Revelation 22:2 we see the correspondence between the number 12 and the 12 fruit and the Tree of Life in Revelation 22. A possible, at least partial explanation of the 12 different types of fruit people eat is that the 12 fruit are for the 12 divisions of the cosmos, which is consistent with Doctrine and Covenants section 88. If this is true, the symbol of the Tree of Life in the Book of Revelation is enriched to include a symbol of salvation not only for our world but as a shared source for all the cosmos. If we take that understanding and logically extend it to the rest of our Tree of Life images, all kinds of interesting possibilities begin to show themselves. For example, we could easily hang a Zodiac as a wreath on our Tree of Life.

(Notice that in Rev. 22:2 they eat 12 manner of fruit, one for each month. Months have to do with times or seasons. In Doctrine and Covenants 88:61 “...times, and in its season...” is used to describe the plan.)

Jacob’s Alligory of the Olive Tree does not include or end in the use of the number 12, but it does end in Jacob 6:13 with a reminder that we will meet again before the bar of Christ, which is a millennial setting, which is earth’s (one twelfth) turn for the presence of Christ. A rose by any other name...

In John 15, Jesus spoke to one branch of the 12 tribes, and to the 12 apostles, about the True Vine.

While no cosmic connection is recorded in John, the fact that He was explaining a Tree of Life image to the twelve was more than appropriate.

In short, the number 12 is associated with the work of redemption, be that that the keys of the mysteries of each dispensation are held by the 12 apostles, that the work of a separate unit of the church is lead by 12 disciples, that the work of this world is under the 12 that Jesus ordained, or that this world will have it’s part in the 12 part plan of the cosmos. In Solomon’s Temple and most authorized temples we find a baptismal font on the backs of 12 oxen. The abbreviated, but perhaps not the full explanation is that the oxen represent the tribes of Israel. The pattern of the 12 apostle is based upon the earlier imagery of the 12 tribes, which is based upon the cosmic plan of redemption, that can be represented by the Zodiac. Moving into the holy place of Solomon’s Temple we see the Menorah across from the Table of the Shewbread. Upon that table were 12 loaves of bread, these had a connection to the sacrament, which is a renewing of the lower ordinance of baptism, which in the temple is done on the backs of 12 oxen. The post-apocalyptic new Jerusalem is seen by John coming down out of heaven, and it had 12 gates and at each gate was an angel with his name upon him. The name of these angeles are the names of the 12 tribes of Israel (the son’s of Jacob). John’s vision goes on a little further connecting the 12 foundations of the holy city to the 12 apostles. The angel showing these things to John then measures the city, similar to how Ezekiel’s messenger did for Ezekiel. Carrying forth the imagery of the number 12, the city is 12 thousand furlongs (a furlong is 185.2 meters). This is clearly a symbolic measurement, like Ezekiel’s measurements were. Both employed the symbolic number 1,000 which has cosmic implications, as used from earliest times, [1] and right into Jewish and Christian imagery.

That's the way I see it - what say you?

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[1] See the Peril of Great Price, Book of Abraham, Facsimile 2, Explication 4. “Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time.”

Tents and Hebrewisms

Never shying away from speculation, I have some observations that I would like to attempt here to tie together.


I have observed that there is a practice found among some older Hebrew writings where a person, but more specifically a prophet, equates a physical journey to his spiritual journey, and more specifically his ascension teaching and initiation. I am not sure that some of the stories as we receive them may not have even been adapted and adjusted to better demonstrate the points of the stories. This practice could be called a "Hebrewism."


In a prior post (click here) I described how Abraham considered going down to Egypt as going into a "deep [spiritual] pit." I described how he made that trip by holding to his "knot of faith" or a line going into the pit with knots that represented his covenants. He was not afraid to go into the pit because he was confident he could escape by pulling himself up grasping the knots. For Abraham this trip was a spiritual journey.


Jacob in his physical journeys stopped by a place called Beth-el and as he slept he dreamed a dream where he saw a ladder ascending up to God (see Gen. 28:12). Among LDS and Jewish thinkers it is understood that the rungs on the ladder represent the covenants, ordinances, or levels of ascension, that can also be applied to each of our lives (or the lack of such covenants). This is a temple/ascension motif (Gen 28:16-19) where Jacob called the place the "house of God" and poured oil upon a stone that created an altar. All true altars have a mystical connection to one of the three altars of the temple. 


Moses meet God on the Mountain. Mountains anciently represented and physically presented ascension. Going back to Abraham we read in the Zohar:

"He [Abram] moved on from there (ha-harah),  to the mountain. There he discovered (har he), Mountain of He. and all those rungs planted there." (The Zohar, Matt vol . II, pg 18 - Lekh Lekha)

Abraham climbed the physical mountain and built an altar, and the Lord added a "he" to Abrams name. The "he" represents the "Shekhinah" or divine presence resulting from covenants - it is a a sign of covenant. See THIS and THIS. Continuing on:


"He [Abraham] spread (ololoh), his tent, spelled with a (he) -spreading a spread, accepting the Kingdom of Heaven with all its linked rungs."(The Zohar, Matt vol . II, pg 18 - Lekh Lekha)

We see a couple concepts intertwined. When Abraham had the sign of the covenant (he) added to his name, he spread his tent. But the "tent" was spelled with a "he" instead of the normal "vav," indicating a tent of covenant or "the tent of Shekhinah."

From the above we see an association with covenants, temples, altars, and tents. A tent can be thought of as a "Tallit Gadol" reminiscent of the temple, with "tzitzit" tied at all four corners. The Zohar continues with Abraham:


"...Abram journeyed, continually journeying towards the Negev ... Continually journeying, rung upon rung until ascending to the South, where he was fittingly bound, ascending to his rung..." (The Zohar, Matt vol . II, pg 18 & 19 - Lekh Lekha)

It is a Hebrewism to connect like this the journey, the tent, the altar, the covenants, the ascension, and the temple. 


My point has to do with 1 Nephi chapter 2. In a prior post I pointed out a few of my observations about 1 Nephi 2:6-9. See my post HERE. The points I tried to make there was that there was a Hebrewism pattern in the text. In 1 Nephi 2:6-9 here is what I see:


- Lehi and his family are on a journey. It is a real journey, but also a journey of ascension.


- They camp by the river. This is an association with other ascension - living water imageries.


- Lehi builds an altar - associating this with covenants, ordinances, and the temple, and the tree of life.


- Also of interest, but not of our present concern is the valley, the sea, and the fountain of all righteousness. 


My point, in 1 Nephi 2:15 which reads:


"And my father dwelt in a tent" 


Which critics have cited as being out of place in the text, and useless. I submit that it is very much in place with the preceding Hebrewisms.


I would bet a dollar that the Reformed Egyptian that conveyed the word "tent" contained a modifier that gave a meaning somewhere close to  "a tent of covenant" or "a tent of Shekhinah."  At the very least, the way in which "tent" was used would convey the idea to any readers of Lehi's day, but is not right on the surface in our translation.


That's the way I see it. What think ye? 

Fruit of the Tree of Life - D&C 88:24

I received for Christmas (Thanks Ryan, Jamie, and Sterling) a “Revelations and Translations” version of the new Joseph Smith Papers (JSP). I feel as though I should apologize because as soon as I opened the book, within five minutes I am correcting the Doctrine and Covenants.

Now there may be back-story that I don’t know about, and perhaps Joseph Smith corrected it, and it is correct as it currently reads in the scriptures. But, from the information I currently have, it appears a correction is in order for Section 88:24.

From page 294 of the JSP which is a copy of the handwritten original text written by John Whitmer we read:

“...Therefore he is not fruit [and then a little arrow pointing up] for a kingdom of glory...”



[Click on Graphic Above To Inlarge]

But above and a little to the left of the word “fruit” there is a “revision” by John Whitmer in Parenthesis. The “translation” provided by the JSP says the words are “(or meet)” By it look much more like “(or meat)” to me.



Again from the information I currently have, it looks to me as the “meat” is a better translation, both by direct observation, of context.

First, the entire section uses the Tree of Life as a backdrop, it is the imagery used for the ascension doctrine being conveyed. In the section heading it announces itself as the “olive leaf...plucked from the Tree of Paradise.” So the fact that “fruit” was written in the original text seems to be more at home than most alternatives. 
"Fruit” is at home in a tree motif.

At some point it was decided to drop the word “fruit” completely and use the words in the parentheses. The word “fruit” does not appear in our current scriptures.

Now if you go down the road of dropping the word fruit, then the whole tree-fruit motif is gone, and no longer a factor in understanding the words in the parentheses.

Again, the JSP translates the words as “or meet.” But if you use the context of the tree-fruit motif the word “meat” fits better. Plus as I observe the word, and the letters “e” and “a” as used here, compared to the rest of the text, I am convinced the word is “meat.”



Also, the text is discussing the Telestial glory of kingdom, which is a definition of salvation, each kingdom above that is sanctification, not salvation. The fruit of the Tree of Life is salvation. However, from a cabalistic point of view we each eat from the tree at one of the three levels that correspond to resurrections of glory.

Mormon Mysticism - The Book - Newest Version

I wrote my second book “Mormon Mysticism” back a couple years. When preparing to write the book I was listening to the radio program “Dennis Prager” and he said something to the effect that any book worth writing should be written in under 100 pages. So I was determined to trim my thoughts down to 100 pages. But many of my readers thought the book was not complete and there were to many holes, and things left without explanation.

I worked up a second addition still trying to keep the size down.

I have just finished my final writing, it’s now 290 pages. I have to admit I am proud of this work. It’s the book I wish someone would have given me 15 years ago (I was not ready for it till then).

You can see it online in html form HERE (free). Some of the formating is funny in html, but it’s good for references.

Or, you can download a pdf HERE (free).

I have not yet updated Lulu.com, where you can buy paper back copies, or Amazon.com. I will let you know when the latest version is available there.

NOTE: If you purchased an earlier version in paperback, and would like an updated copy, send me an email, and when I get my first batch of paper backs I will send you one for free.

Anointing - Oil and Blood

There is a theme in Old Testament and other religious writings of that day regarding anointing. There are many instances of sacred anointings from Adam seeking to be anointed with the oil from the tree of life, to Moses anointing the implements of the Tabernacle and so on.

Baptism is usually and rightfully thought of as the initiation ritual of ancient Israel, with symbolic stories of Adam standing in the Jordan River for forty days as his repentance and baptism. We know as Latter-Day Saints that Adam was actually baptized. (Moses 6:64&65)

Ancient Jewish converts had to be baptized, circumcised, and perform sacrifice as initiatory rites. Ancient Israelite thinking about anointing was also associated with these introductory rites.

“The solemn setting apart of a person or thing to a special use or purpose. According to Fleischer (Levy, "Neuhebr. Wörterb." ii. 206), the word "hanak" (to initiate) is derived from the "rubbing of the throat" of an infant for the purpose of cleansing it and enabling it to take the mother's milk, and is therefore applied to every form of initiation. It appears, moreover, that the "rubbing" remained for a long time an essential feature of the rite of initiation, for "every consecration in Biblical times was accompanied by rubbing or anointing with oil the object to be consecrated. Thus the pillar at Bethel was anointed (Gen. xxviii. 18; compare the "dedication" of Nebuchadnezzar's image, Dan. iii. 2 et seq.). The priests and the vessels of the Tabernacle were anointed with oil (Ex. xxviii. 41, xxx. 26; Lev. viii. 10-12; Num. vii. 13), and by this rite they were "hallowed." "Mishát Adonai" is, therefore, "consecration to the Lord" (Lev. x. 7).” JewishEncyclopedia.com

In temple symbolism; sacrifice, baptism, and anointing were all contiguous in their area of the temple, which represented the Telestial Kingdom.

"Teleiomai [relating to the telestial kingdom] means to be introduced into the mysteries... [a] teleiotes is a person who has been initiated into some degree or other of the mysteries, and the completion of the degree qualifies him as complete..." (Temple and Cosmos, Hugh Nibley, Deseret Book, Pg# 28)

Initiation into some degree of the mysteries is analogous to being initiated into some level of the temple worship system.

There is a relationship between oil and the blood of the sacrificial victim. In gospel themes the two are sometimes interchangeable.

In a temple setting, relating to sacrifice, a “filling of the hand” is closely related to the anointing. A priest “fills his hand” with his sacrificial offering, and that demonstrates his part in the sacrificial system. Aaron filled his hand with the sacrificial meat and burnt it upon the altar. (Leviticus 9:17)

Anointing is for “consecration.” What we read in the King James as “consecration” is often “fills the hand” in Hebrew, as in Ezekiel 43:26. The Hebrew word MLA (mala) is defined in Strong's Exhaustive Concordance (word 4390); “...to fill up...to be ordained... consecrate... to unite together... ‘to fill the hand’ means to ordain or consecrate for service to God... consecrated...”

In Hebrew, covenant (brit - BRYT) literally means“cut-where-blood-flows.” When a sacrificial victim would be cut the blood would be caught in cups and passed from one priest to another, not to be sat down. In this way the the priests' hands were filled, and the people were consecrated and sanctified by the sprinkling of the blood upon the people.

And what did blood represent? Messiah, or the anointed one.

The Question of 1 Nephi 2:6-9

This post is more of a question than a explanation.

Learning to study patterns in scripture can be a great tool to see associations between passages. These associations provide clarification, or additional insight into each other.

To me, a most prominent example of common patterns between scriptural motifs is the idea of ascension. The scriptural references to ascension that I would easily associate would be:

Genesis 2, where the Tree of Life is described, and from it flows a river that flows into the world and breaks into four parts.

Ezekiel 47, where the temple is described, and from it flows a stream goes into the world and expands into four levels.

Nephi 8, where the Tree of Life is described, that has a river that flows from it through the world and become polluted as it proceeds.

Now the above are the main anchors of this thought, but I would also associate the Parable of the Olive Tree (Jacob 5-6), The True Vine (John 15), Tree of Faith (Alma 32:40), Revelation 22, Jacob’s Ladder, The Parable of the Sower, and so on, But the point is easier to make with the anchors.

So we see the pattern of the temple, or the Tree of Life being the place or origin. And this is all clearly a temple setting, with a water flow descending from the source into the world.

When we begin to notice a pattern we need to use restraint and not make association that are not there. But this is where my question starts.

I see the pattern of ascension described above in 1 Nephi chapter two verses 6 through 9. I don’t know if anyone has ever pointed this out before.

It is usually not seen as any great revelation, but a simple teaching example used by a father to teach his sons.

Lehi and his family camp beside a river, and from there he builds his example.

In verse 7 Lehi builds an altar that I would contend is a place of covenant and has an ideological equivalence or at least an association to a temple or Tree of Life.

“And it came to pass that he built an altar of stones, and made an offering unto the Lord, and gave thanks unto the Lord our God.”

This imagery is a little more difficult to reconcile, but we have in 1 Nephi 2 an altar, a river, a valley, the sea, and a connection to the “fountain of all righteousness.”

(see 1 Nephi 11:25, Ether 8:25, 12:28, 1 Nephi 8:20, 32, Ps 36:9, 68:26, prov. 14:27, Jer. 2:23, 17:13, Joel 3:18, Rev. 7:17, 21:6)

I am unsure of the importance, but I can’t shake the idea that this imagery was purposefully incorporating aspects of other ascension vision. Now was this being used to get them in the mindset to receive the Tree of Life vision that would follow? Or just pure coincidence? Or for some other reason?

What do you think?

The Four Corners of the Earth

In Sunday School this week we were discussing the “gathering” or the "gathering of Israel." The question was asked about the “four quarters” of the earth, or the “four corners” of the earth.

I did not volunteer my answer because I thought it too complicated for a one-sentence answer, and concluded it would be better not to appear as the crazy guy in the back of the room, again.

I see these phrases as part of a larger, and mostly lost understanding of Israelite theology and imagery. In Kabalistic thought there are really only two things in physicality; “Creation” (existence, dividing, and scattering), and the “Chariot” (gathering, uniting, at-one-ing).

The imagery of the Tree of Life first shown in Eden has a river that flows from it, and it flows to the entire physical universe. It is the blessings of God. It is the power that maintains existence, it’s the laws of physics, it is the knowledge that saves, it is the power to exalt, it is covenants, it’s our gospel heritage.

This river immediately divides into four parts. These parts correspond to the four estates of man, or the Celestial, Terrestrial, Telestial Kingdoms, and Outer Darkness (non-redeemed state). All of these, even outer darkness is maintained by this flow.

Some would argue that tribes of the earth generally, as a group, adhere to one of these kingdoms.

Going to the four corners of the earth, would be analogous to following one of the four rivers to where that tribe exists, and preaching the gospel there. This is associated with the prophecy that the gospel would go to every nation, kindred, tongue, and people (tribe).

Going to every tribe is a fairly new phenomenon. It was not always so. Even Jesus resisted teaching the gospel to those of questionable breeding. This latter-day process of taking the gospel to all four quarters is associated with the Abrahamic covenant. The Abrahamic Covenant is the means of salvation and exaltation. You can’t be a child of God and reject the Abrahamic Covenent.

The seed for this covenant is inserted by the blood of Israel being planted into each tribe by the scattering of Israel (intermarrying)(linage), or by individuals accepting the covenant and being adopted. (see Israel, LDS Topical Guide)

This idea of the four rivers is demonstrated in Ezekiel 47 where the river coming from the Temple exists in four depths. Nephi saw the river coming from the Tree of Life in levels of purity (REF). This water is also associated with final things as we see in Revelation 22. This idea can also be soon in many simple teachings and parables such as the Parable of the Sower, with its four outcomes.

Through this process, all the world will be blessed.

Light Divided by Darkness

Ancient Hebrews sometimes thought of the creation as beginning in a spiritual realm (Ein Sof) and the our physical creation as being an extension of that “world” (Keter is the gate to that world), and as that power extended downward to make creation it was divided. This divided power can be likened unto images of Solomon’s Temple. The Holy of Holies (Celestial Room) was a cube, the Holy Place (Terrestrial Room) was a larger room representing the expanded, divided, or dilution of the law. Then the Outer Court (Telestial Room) which was even larger.

In Ezekiel 47 the imagery is extended into the world in three degrees of salvation, where a trickle starts at the temple. At thousand cubit lengths the trail of water expands, or divides until it becomes a rushing river. (see HERE)

The same idea is present in Nephi’s river, see my post on: ”Filty Water”.

I know this idea may be foreign among many LDS folks. Think of it this way. We know that the imagery of the Tree of Life is central to the LDS view of the creation, it is there at Eden and heals the nations of the world during the Millennium.

In the Garden of Eden this overwhelming symbol, the “Tree of Life” was shown to Adam. But there was another tree there, “The Tree of the Knowledge of Good and Evil.” This latter tree had no power on man until he partook of the fruit. It appears the partaking of this “The Tree of the Knowledge of Good and Evil” is what divides or dilutes the influence of the Tree of Life, at least as it now effects man. It is man’s choice to partake of the forbidden fruit that causes the levels or degrees of creation. In a nutshell, it is what law we live that creates the purity of the water, and the corresponding kingdom.

The powers of the Tree of Life are divided or split to the level we wish to partake at. Within the thinking of ancient Egyptians, regarding the creation and redemption of man this idea is played out over and over. Hugh Nibley teaches us about this teaching as found in the Book of the Dead.

“The custom is mentioned in the Book of Breathings: ‘I am the one before whom Atum [Adam] has announced the Annals under the noble Ished-tree of Heliopolis’ … When the initiate ‘witnesses the splitting of the Persea-tree in the midst of Rostau,’ in the B.D. version, that, according to Thausing, represents the Creation, among other things the ‘splitting of 'good' and 'evil' ’…, the law of opposites set forth in the Shabako Creation text.” (Message of the Joseph Smith Papyri: An Egyptian Endowment, Hugh NIbley, Deseret Book, 2nd addition, pg. 290)

The pillars of Jachin and Boaz stood in Solomon’s Temple representing these trees. The temple is a playing out in ritual form of these ideas of healing and death, justice and mercy, law and choice.

The choices of man have created an inequality in the universe. Things are at odds, there is no reconciliation, things are dying or running down to destruction.

It is the atonement of Christ that heals this splitting or dividing. It is in him that we must trust.

“I have seen servants upon horses, and princes walking as servants upon the earth. He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.” (Ecclesiates)

It has long been held by some that this splitting or dividing is what is being spoken of in a symbolic way when God divides the light from the darkness during the creation narratives. This Idea has support from a reading of the Book of Abraham. In Abraham chapter 4, through 5:3 the seven creative periods (days) are described. The first act of creation is the creation of light (good) and it being divided by the darkness.

“And they (the Gods) said: Let there be light; and there was light. And they (the Gods) comprehended the light, for it was bright; and they divided the light, or caused it to be divided, from the darkness.” (Abraham 4:3&4)

Then verses 5 through 13 describe two more periods of creation. But then in verse 14 forward is when actual lights in the heavens are set up, which is the FOURTH CREATIVE PERIOD.

“And organized them to be for lights in the expanse of the heaven to give light upon the earth; and it was so.” (Abraham 4:15)

So the first day of creation can be thought of as the dividing of light and darkness, which in gospel terms is good (law) and bad (wrong choices), And the fourth day of creation is the placing of the actual luminaries in the physical heavens. (1)

What amazes me is when we learn more about ancient understandings of the plan of salvation, even as they come to us in fragment and corrupted condition, they can cause epiphany after epiphany when we read modern text such at the 88th. section of the Doctrine and Covenants where we are taught about light, law, choice, mercy, and kingdoms.
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1.) In actuality the fourth chapter of Abraham is the spiritual creation, it is not until a few verses into the fifth chapter that the physical creation is described. However, the spiritual creation works as a template to aid our understanding.

Built Upon a Foundation

In my earlier post Is God In The Spirit World?, I unilaterally decided that:

1. The (what we used to call) Pre-Existence (pre-mortal life) is not the Celestial Kingdom.

2. The Spirit World is not the Celestial Kingdom, or the Pre-Existence.

If you accept this, there is a Pre-Existence, Mortality, Spirit World, and kingdoms of glory in the resurrection. These are all different places.

I present two questions:

* Did God create the earth from Celestial Kingdom where He resides, or from the Spirit World?

* From an ancient Jewish Mystical point of view, looking at the Cabalistic Tree of Life, does creation come from Malkhut, or from Keter?

I see these as the same question.

I propose one answer to both questions.

As I have proffered many times before, the terms “glories,” “worlds,” or “spheres” (intelligences, Pre-Existence, Mortality, Spirit World, Celestial Kingdom, Terrestrial Kingdom, Telestial Kingdom, Outer Darkness) are just another way of saying different dimensions. Just like we know the spirit world is here on earth, but we can’t see them, they are in a different dimension.

We are taught in LDS theology that our world was created spiritually before it was created physically. But these descriptions mention the Pre-existence, and not the Celestial Kingdom.

Cabalist always have a problem with Malkhut (kingdom), and Yosod (foundation) coming before higher worlds. The foundation is created last? So they flip the tree upside down, and do all kinds of other gyrations in an attempt to make the teachings of the Tree of Life flow logically.

So, I ask: What kingdom (dimension) is “Higher,” The Pre-existence, or our current physical world?

I suggest that God directed the creation of our physical universe from the Celestial Kingdom, by directing those in the Pre-Existence. Christ was the leader of that work, in that kingdom or dimension.

Further, that God dwells in the Celestial Kingdom, but all lower kingdoms are before Him, He can traverse not only time, but dimensions themselves. He has had all Kingdoms added unto Him.

“And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory [dimensions] added upon their heads for ever and ever.” (Abraham 3:26)

This is how God is both a caporal being, and still all things are before him. How He is in the Pre-Existence, and the Spirit World without leaving Celestial Realms.

Is God in the Spirit World?

This last week’s Gospel Doctrine lesson was on the Plan of Salvation. It covered Alma 40 - 42, which is a great section for understanding the Plan of Salvation. But, for Latter-Day Saints it may settle some questions, and raise a few more. For example:

“Now, concerning the state of the soul between death and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life.” (Alma 40:11)

The chapter goes on to explain more about the spirit world, all of which aligns nicely with most LDS people’s views. In my Sunday School class, I asked:

“If we are taken “home” (sounds like a returning) to be with God, is the spirit world the same place as the pre-existence (pre-earth life)?”

The class was adamant that they are not the same place, but offered no explanation of how we go home to God, but only that it is not the same place as the pre-existence.

Our teacher, always prepared, was ready with a commentary on the topic. But frankly, all of the arguments in the commentary fell flat in my opinion. The commentaries basically said that God is not in the spirit world, that the spirit world is really just a place where you prepare to see God, a concept that I reject.

I believe that our usual shallow views on the Plan of Salvation pose many unavoidable questions, just from Alma 40.

We are taught that God was in the pre-existence. But for many, they are still in the pre-existence, is God there? Or has He left there and went to the Spirit World?

Is the spirit world the same as Kolob? Has He left Kolob for the Spirit World?

Is our pre-existence home the same as Kolob? Is the pre-existence a celestial glory?

If we are fortunate enough to go to the celestial kingdom, will God be there, or will He still be in the Spirit world, or the pre-existence? When will He come to the celestial kingdom?

Where is the Spirit World?

“When you lay down this tabernacle, where are you going? Into the spiritual world…Where is the spirit world? It is right here. Do the good and evil spirits go together? Yes they do…. Do they go beyond the boundaries of the organized earth? No, they do not…. Can you see it with your natural eyes? No. Can you see spirits in this room? No. Suppose the Lord should touch your eyes that you might see, could you then see the spirits? Yes, as plainly as you now see bodies.” [Brigham Young, quoted by Widtsoe, pp. 376-77]

And in the resurrection, if we inherit the celestial kingdom, we are told we will reign forever on earth. But what about if we inherit the terrestrial, or telestial kingdom? Where will we reside?

I believe that all existence is stacked, one sphere, or dimension upon another. They all exist at the same time (relatively). I would also say at the same place, but dimension or glories divide space.

Of course the temple is the template of this whole thing of multiple glories or dimensions in creation.

I submit a couple of my prior writings towards the answers: HERE, HERE, and HERE.

More Knots

I would like to continue on with the concepts of an earlier couple of posts. In my post Tying The Knot I said:

“Some ancients thought of the plan of salvation as three worlds or kingdoms stacked one above the other. Spanning these three worlds was a rope descending from the highest kingdom bringing connection to the lower worlds. Each of the three worlds is tied to the rope by a knot, and the knot is fastened with a nail (Vav). The temple is a knot symbolizing the connecting place between the worlds. Each level of temple worship has an altar which represents the Vav or nail in that world.” and

“The knot alludes to covenants. When people are married, the have tied the knot, they have made promises that bind them. In the case of the temple the knot or covenant is made binding by the nail or Vav, which represents the atonement.”

Now there is in reality no physical rope hanging from the heavens that is fastened to the altar in each kingdom of glory by a nail, nor is it physically tied by a knot. These typify some “other thing” that actually does span these kingdoms and fastens a connection between the worlds. This “other thing” is symbolized by knots and nails.

The symbolic use of knots and nails clearly trace back to the temple. Adaptations of these symbols have permeated Jewish culture and to lesser degrees Mediterranean and Western cultures. Usage of these symbols appear to be authorized by God in some cases. They may be cultural uses accepted by deity, or even inappropriate applications of earlier teachings. Where the excesses being is beyond the scope of this post.

In a theological macrocosm the rope of the heavens (Tree of Life - Vine) is tied to the altar of each kingdom of glory by the nail (vav). In a microcosm each justified person is tied to the rope of the heavens symbolized by his belly button. This belly button connection is the source of all life, including the resurrection (As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. John 15:4). Recently Bryce Haymond over at Temple Study did a series of fantastic posts about the Egyptian “ankh” also known as the symbol of life (and knot of Isis). Haymond quotes Nibley discussing the possible origins of the ankh describing it as a “...knotted cord, [it] was a naval sting.” and further saying that the word “...ankh also means “oath,” the idea being, as Jan Bergman suggests, that one swears by one’s life, so that if the oath is broken, so likewise ‘the cord of life’ - the umbilical cord - is broken. (Hugh Nibley, The Message of the Joseph Smith Papyri, Deseret Book,Page 454)"

So in the ankh we see an association of knots and covenants, and in this case they are fastened to the individual by the knot. Another nuance of the ankh is the tie of family relation. This is an allusion of tying families together, by this “other thing.”

The idea of wrapping mummies appears to be an application of the symbol of knots. But, with regards to the wrapping mummies, it appears to also be connected to the final embrace by the gods. Which is thought of as the culmination of all initiation. When an initiate is embraced by the gods, he is thereafter identified with them, it is a family embrace. This embrace is the final act of the atoning, the lost child has become one with his family again.

“Rich meaning is found in study of the word atonement in the Semitic languages of Old Testament times. In Hebrew, the basic word for atonement is kaphar … Closely related is the Aramaic and Arabic word kafat, meaning ‘a close embrace’—no doubt related to the Egyptian ritual embrace. References to that embrace are evident in the Book of Mormon. One states that ‘the Lord hath redeemed my soul . . .; I have beheld his glory, and I am encircled about eternally in the arms of his love.’… Another proffers the glorious hope of our being ‘clasped in the arms of Jesus …’ I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned—received in the close embrace of God, with an expression not only of His forgiveness, but of our oneness of heart and mind.” (Perfection Pending, and Other Favorite Discourses, Elder Russell M. Nelson, Deseret Book)

Mummies are wrapped in knotted linnen. Some Jews wear, and are eventually buried in an undergarment with four corners (tallit katan. See Haymond’s post HERE), at the corners are specially tied knots called “Tzitzit.” You may recall Jesus condemned ancient Jews for enlarging the fringes of their garments. What they were doing was showing off the tokens of their covenants. Some Jews also wear a larger garment as an occasional outer garment called a “Tallit Gadol” which is a prayer shaw, if large enough it can be used to cover the canopy for marriage. It also has Tzitit or knots on the corners. These Tallits appear to be a symbol like the panther skins worn by Egyptian priests.

Some Jews wear leather straps called “Tefillin.” One on the head to hold a box containing the verses of scripture, with a knot tied afresh daily. There is also a Tefillin tied onto the arm and hand.The knots are tied to form Hebrew letters (Dalet, Shin, Yod). On the hand the traps are arranged to form the letter Shin (resembling a “W” bringing to mind El Shaddai).

Again, Bryce Haymond recently did two good posts on related topics. He discussed a Jewish practice of tying the hands of a bride and grom (Handfasting). I suspect this practice arose when the children of Israel did not have access to have their hands fastened together, and to the altar with a vav, they made a likeness with a knot. He also posted about crowns (HERE). He discussed how strings or ribbons are used to secure the crowns. It is clear that where the string is tied depicts the glory (degree) of the crown.

““…[T]he crown of sanctification… is added (the round linen cap was to act as a cushion for a metal crown during a long ceremony). Later the cap alone would suffice, since it showed that the owner was qualified to wear the ‘crown of justification.” (Hugh Nibley, Don E. Norton, Temple and Cosmos, Deseret Book, Pg#55)

“The culmination of all initiation is coronation… every individual person may experience his own coronation… [t]here is a fusion of personalities in the coronation situation, he who assumes the crown being identified with whoever else wears it.” (Hugh Nibley, The Message of The Joseph Smith Papyri, Deseret Book, Pg. 353)

This family identification Nibley is referring to can also be called “sealing,” which is associated with the ideas of nails and knots. Most of modern Christendom sees salvation as individual thing, but we see it as a family affair.

When we kneel upon any of the three altar of the temple, one for each glory represented therein, our covenants need to be tied there in the knot that binds the heavenly rope to that kingdom. This is done by that “other thing,” the atonement. The knot is the covenant of creation and redemption made before in the pre mortal life.

“Whatever the blessed Holy One does is intended to revolve revolutions to fulfill the covenant of existence” (The Zohar, Matt,Vol 3, pg. 200, Mi-Qets)

Ein Sof - A Matter Of Semantics?

There is a well developed understanding in LDS theology that:

“There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes...” (D&C 131:7)

I wonder if our firmness in this teaching can prevent us from understanding a fuller understanding of this teaching? What I mean is if we out-of-hand reject the apostate teaching of "creatio ex nihilo" without understand the possible origins, we may be missing something.

Some of the so called “church fathers” of the first few century A.D. propagated the idea of “creatio ex nihilo”, meaning "creation out of nothing."

This topic has been hotly debated over the centuries, and laid to rest by Joseph Smith in the minds of many fine LDS folks. But a mind at rest is not always the sharpest. Theophilus, Justin Martyr, and Origen believed matter was pre-existant with God, while Irenaeus, Tertullian, etc. believed otherwise.

I submit that only a highly inspired mind could have seen beyond “creatio ex nihilo.” But to swing from there to a fundamentalist view that the mud of the universe always existed in it’s physical form, is an unnecessary swing.

Joseph Smith taught that matter “can not be created nor destroyed” but that it only changes form. In short, the prophet taught matter is simply stored energy (long before Einstein came to the same conclusion). And that matter is only one of the forms energy can take. The LDS view is often, in my opinion, mistakenly reduced to thinking the physical matter is used and reused, but I believe it is the eternal underlying energy that always existed (and perhaps eventually recycled), not necessarily the mud.

The bones of dinosaurs are not left over from other worlds, this is a silly, childish, and pedestrian view.

I further submit that much of the centuries of debate stem from misunderstanding the intent of words like “creation,” “beginning,” “matter,” and so on.

In ancient Hebrew thought they had the same problem. And in-fact I suspect it was their problem that spilled over to the “church fathers.” The Hebrew term “ein sof” is often thought of on one level to mean “nothingness,” a shapeless, lawless, non-physical, immaterial existence that God resided in prior to creation. It is from here that Irenaeus and Tertullian believed creation began.

But on another level, a fuller understanding of Hebrew thought resembled the prophet Joseph’s teaching that in Celestial spheres a highly organized being, a material being of “fine or pure” matter created our physical world. He is a being of light, intelligence, or energy. Where He lives is “ein sof” or the “Endless,” the “Eternal,” the “Boundless.”

That when He extended His arm downward it created the lower kingdoms of existence. The Cabalists describe this with the idea of the “sephirah” which create the Tree of Life (which is the pattern of creation and the path of return. The pattern of temple architecture).

When God extended a portion of His light into our sphere it created the big bang, or creation. That light carried with it all the laws of physics we now observe and experience.

So, was the creation from something or nothing?

Whirlwind - The Stuff of Creation

I was listening to the Dennis Prager radio program this morning and he was interviewing an atheist scientist. The scientist described how he suggested that we do not look for life on certain planets because they were motionless, stagnant, and still. That for life to exist there needed to be movement. He contrasted the earth, in which things are moving and mixing. It appeared as though entropy had overtaken those planets.

This drew my mind to a few things. In the Sefer Yetzirah it described the motion of this physical existence as a whirlwind:

“These ten Sephiroth which are ineffable [intangible], whose appearance is like scintillating flames, have no end but are infinite. The word of God is in them as they burst forth, and as they return; they obey the divine command, rushing along as a whirlwind, returning to prostrate themselves at his throne.”[1]

In ancient Jewish thought the Sephiroth are the powers of God that create the differing kingdoms of existence. As they extend into the kingdoms they create the whirlwind, or the motion necessary for our life.

Perhaps Abraham saw the heavens and they appeared as a great whirlwind. This would be a macro application. Perhaps he saw into an atom and saw the microcosm of creation. These forces of creation play out in the souls of men.[2]

The whirlwind is thought of as another symbol of redemption like the Tree of Life.

Clearly this corresponds to the whirlwind of Ezekiel 1:4 which is a play on the same theme. The whirlwind is the outside force inserted into a closed system that creates and maintains life

Once this motion has completely went forth and completed the plan of salvation, then the returning beings.

We are told this whole process is like a coal of fire, both the coal and the flame are conjoined.[3] Existence is not being improvised as we go, this is one plan, the Plan of Salvation.
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[1] Sepher Yetzirah 1:6

[2] Sepher Yetzirah 2:4 “These [Mem, Shin, and Aleph] three mothers again represent in the Microcosm or Human form, male and female; the Head, the Belly, and the Chest; the head from the fire, the belly from water, and the chest from the air lieth between them.”

[3] Sepher Yetzirah 1:7

Tying The Knot

Jacob saw the plan of ascension, one kingdom to another, as a ladder. Moses experienced it in the form of a mountain. Some ancients thought of the plan of salvation as three worlds or kingdoms stacked one above the other. Spanning these three worlds was a rope descending from the highest kingdom bringing connection to the lower worlds. Each of the three worlds is tied to the rope by a knot, and the knot is fastened with a nail (Vav). The temple is a knot symbolizing the connecting place between the worlds. Each level of temple worship has an altar which represents the Vav or nail in that world.
 
“The temple is thus thought of as the ‘bond of heaven and earth,’ as the ‘navel of the earth,’ and as the ‘pillar of the earth,’ that is, the central axis around which the world revolves. The temple represents ‘the Pole of the heavens, around which all heavenly motions revolve, the knot that ties earth and heaven together, the seat of universal dominion.’” [1 or LINK]

The rope is the center line of the temple, or the path to Lehi’s tree, or the straight and narrow path.  The knot alludes to covenants. When people are married, the have tied the knot, they have made promises that bind them. In the case of the temple the knot or covenant is made binding by the nail or Vav, which represents the atonement.

“We stand in the middle position. This earth is the Old English middan-(g)eard, the middle-earth. The markas & scheckecirc; u er .s ti of the Babylonians means the knot that ties heaven to earth, the knot that ties all horizontal distances together (cf. fig. 37H, p. 151), and all up and down, the meeting point of the heavens and the earth. It is the middle point at which the worlds above and the worlds below join. This scale model of the universe is the temple. Of course, the word for temple in Latin, templum, means the same thing as template” [2 or LINK]

Sometimes this connection between the higher and lower worlds is a rope, trunk of a tree, vine, ladder, river, or even a spinal column. It is always the same template, showing the way back to God.
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[1] Prof. Hugh Nibley, What Is a Temple? Chapter 8.

[2] Temple and Cosmos: Beyond This Ignorant Present, Hugh Nibley, Don E. Norton, Deseret Book, The Meaning of the Temple.

Also see: Water, Air, & Fire

Ascension - Do you get it?

As a missionary I taught the Plan of salvation so, so many times, but I really never “got it,” until much later in life. I mean I was good at quoting the scriptures (served in the bible belt) and arguing for it. You could not tell, but I still really did not get it. I mean I understood the mechanics, but not the deep meaning.

I look at the prophets, most of them initially had some training in the gospel, but at some point in their lives they got it. They usually got it in the form of a vision, they saw the Plan of Salvation (pre-earth, earth, spirit world, the resurrection, and the degrees of glory).

Abraham stopped by Bethel (Beth = House, EL=God) and made sacrifice. Abraham received the promises that we currently call the Abrahamic Covenant. He then sees all about the pre-existence and the creation, all the way to the end of creation. What he learned included:
 
 “[T]he grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.” [Book of Abraham, Explanation of Facsimile No. 2]

The Plan of Salvation when personalized is tied to the temple (alter, sacrifice, ordinances), promises, covenants, and a vision of the Plan. In fact it is a revealing of God to the individual.

Moses “got it,” the Lord took Moses to an “exceedingly high mountain,” which is a cosmic temple. There, Moses is taught of the Messiah, he saw every particle of the earth and every soul who had or will live upon this earth. He saw the creation, all the way to the end of creation (including the Garden of Eden drama). He saw the pre-existence and the war in heaven. Moses saw the “Plan of salvation.” Moses saw that all of these were “confirmed unto Adam, by an holy ordinance…” [Moses 5:59]

Nephi got it in the form of a tree, Jacob go it in the form of a ladder, and the list goes on.

Today, we receive the ordinances in the temple, we receive an abbreviated teaching of the Plan of Salvation which stands for the full plan, and if ready, God can reveal Himself to us there. But usually it is somewhat a mass production. Most of us receive the ordinances and the teaching when we go to the temple, but we don’t really get it.

If we are blessed, at some point in our life, we get it. When you get it, it will change your life.

Do you get it?

Shin, Aleph, and Mem - 3 Mothers

In the Sefer Yetzirah (Book of Creation) which is attributed to Abraham, the creation of the world is described in several ways. Creation is described with the ingredients of ten numbers (Sephiroth), and the twenty-two letters of the Hebrew alphabet. How these numbers and letters play out in different combinations against other combinations is the whirlwind of creation, or the tree of life.

The Book of Creation says that the alphabet has three mothers, or foundation letters. These are; Shin, Aleph, and Mem. This is a macro description of creation. We are taught:

“The three mothers are A, M, SH; and in the beginning as to the Macrocosm the Heavens were created from Fire; the Earth from primeval Water; and the Air was formed from the Spirit, which stands alone in the midst, and is the Mediator between them.” (Sefer Yetzirah 3:3)

Aleph the first letter of the Hebrew alphabet is thought to correspond to Tiferet (like vav ties them together) as the mediator, of not only mem (water), and shin (fire), but of all the Sephiroth.

What does this all mean? It is a description in ancient Hebrew thought, of the creation, the three degrees of glory – both in the macro and how they apply to man in the micro or in his soul.

Shin corresponds to the Celestial Kingdom (everlasting burnings), to the mind of man. Aleph corresponds to the Terrestrial Kingdom, to the heart of man. And Mem corresponds to the Telestial Kingdom, to man’s belly. Where we make our decisions from, the belly, heart, or mind, largely will determine which kingdom we inherit.

“These three mothers again represent in the Microcosm or Human form, male and female; the Head, the Belly, and the Chest; the head from the fire, the belly from water, and the chest from the air lieth between them.” (Sefer Yetzirah 3:4)

Now, what does this have to do with mysticism? A description of the creation, and the Plan of Salvation with the differing kingdoms is a description of the temple, the center of mysticism.

The universe testifies of Christ, which is the macro, and the sanctification of the individual testifies of Christ in the micro.
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The Nail and The Tree

The Tree of Life imagery began in Eden and has become a universal symbol. This symbol has become highly adjustable to convey certain truths.

In Eden, and the Book of Revelation, it represented the healing and resurrection of mankind. In Alma 32 it was a seed planted in the heart of the faithful that would bring forth the fruit of Eternal Life.

The prophet Zenos adjusted the Tree of Life imagery into, or applied its symbolism to an Olive Tree, which can represent an individual, family, tribe, or nation, as in the case of the parable of the Olive Tree found in Jacob 5 & 6.

In the Book of Creation (Sefer Yetzirah) Abraham described the Tree of Life as having ten emanations (fruit) known as Sephiroth. Jewish Mysticism teaches that some of the Sephiroth are on one side of the tree (branches), and some are on the other, and they are in fact opposing forces (for example, Justice and Mercy). That between them on the trunk of the tree are certain sephiroth that reconcile the opposing forces.

The center and primary reconciling sefira is “Tiferet” which is Hebrew for “Beauty.“ But it means more than beauty, it means reconciliation, atonement, balance, and peace. Tiferet is the stalk or the trunk of the tree. It is the symbol Christ.

In Hebrew the letter “vav” is thought of as a nail that ties things together (it is shaped like a nail). Tiferet is symbolized by the letter vav. It is the nail in the tree, that is associated with Christ, that reconciles things, to bring about salvation and exaltation.

With this learning of the Jews in mind, what must have went on in the minds of the Disciples when Jesus said He was the True Vine? He was saying that He was Tiferet.

If it is an Olive Tree, a Vine, a Sycamore, or a Cross, because they are all the same thing, Jesus the Messiah can today show you the token of the Vav in His hands.

We will get to the Tetragrammaton another day.

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Keter - The Crown

In Jewish Mysticism there is an idea that is symbolized by the word “Keter” or crown. Cabalistic Tree of Life imagery includes ten stations (Sephiroth) in ascending order, like rungs on a ladder. The top rung on the ladder is Keter, or exaltation.

However, we see in ancient Jewish literature that at each stage of sanctification the initiate receives a crown for that stage, meaning that he receives all the rights, responsibilities, privileges, and powers belonging or corresponding to that stage or rung. The top rung means you have received all the Father has. Keter is the crown over all.

When we receive a crown over a kingdom, or a rung, we are from then on associated with whoever else wears that same crown (Glory).

“[At the resurrection of the dead] …they shall come forth—yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one.” (Doctrine and Covenants 29:13)

Hugh Nibley wrote:

“…[T]he crown of sanctification… is added (the round linen cap was to act as a cushion for a metal crown during a long ceremony). Later the cap alone would suffice, since it showed that the owner was qualified to wear the ‘crown of justification.’” (Hugh Nibley, Don E. Norton, Temple and Cosmos, Deseret Book, Pg#55)

Here are a few more:

James 1:12 1 Peter 5:4 Rev 3:11 D&C 20:14 D&C 66:12 D&C 78:15 D&C 81:6 D&C 88:19

The Book of Mormon (This Years Study in SS)

This Sunday in the LDS Church, we begin studying the Book of Mormon in Sunday School. There are two topics that I fear are usually overlooked, that can greatly enhance our understanding of the Book of Mormon.

The first is the significance of the teaching of “opposition in all things.” This principle is often glossed over as some tangential teaching that is really not that important. Nothing could be further from the truth. Opposition in all things and how forces are resolved is the core of the gospel, and until we get this, we are sipping milk. Without understanding this “opposition in all things” there is no purpose in a “chiasmas." The point of a chiasmas is to demonstrate the opposition and the resolution of a thing. The purpose of much of the Law of Moses was for the same reason. (Mormon Mysticism on Opposition)

Second, the Tree of Life can also be under appreciated. The scriptures are laced with Tree of Life teachings. Understanding that the Tree of Life, the Temple, The Love of God, and Christ are all the same thing can give so much depth to our understanding (Link).

If we could somehow read the Book of Mormon for all it’s worth, most of us could not stand it. There are levels of meaning in the Book of Mormon, like an onion, and most of us only just nibble the dry skin on the outside.

In the student guide, it asks about the four positions people find themselves in, in relation to the Tree of Life. This is critical to understanding the gospel. Here are some clues: (Rev., Temple, Water, Ezk., Seed, Bread).

This is going to be a good year!

Are Mormons Christians?

The Olive Tree represents the Tree of Life. Exactly when that imagery began, I don’t know, but it was a very long time ago. There was an Old Testament prophet only mentioned in the Book of Mormon named “Zenos” (Holy Enos?). This is the earliest use of the olive tree imagery, and interestingly it is also called a vineyard (Jesus is the True Vine), and appears to be the root (or source) of both uses of the imagery in both Book of Mormon and biblical records. This imagery is used in Old Testament, and New Testament times. And in-fact is a major theme throughout scripture.

The olive tree represents the salvation of families, tribes, and individuals (macro and micro).

Olive oil represents the anointing of the Christ or The Anointed One, by it we are healed. It represents the Holy Ghost.

In The Gospel of Phillip we read:

“…it is from the olive tree that we get the chrism [anointing oil], and from the chrism, the resurrection [total healing]… for it is from the word ‘chrism’ that we have been called ‘Christians… For the father anointed the son, and the son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the holy spirit. The father gave him this in the bridal chamber… This is {the} kingdom of heaven” [1]

When we call for the Elders of the church to anoint us, it is a re-application of each blessing up to, and including, the Bridle Chamber.
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[1 - The Gospel of Phillip, The Nag Hammadi Library, Harper Collins, Pg. 153-4.]