Endowment- Insightful

"�what manner of men ought ye to be?�  even as I am." (3Nephi 27:27)

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The Name of the Second Token
By Eleazar, January 2000     The purpose of this essay is to uncover some of the meanings behind the name of the second token of the Melchizedek priesthood as given in the LDS endowment ceremony.  This document will be entrusted to fall into the right hands.   However, for those who may be personally offended by this discussion:   Please do not continue reading!
    Generally speaking, few who continue to attend the endowment rituals in modern temples understand the meaning of the name of the second token in the least bit.  The reason why this is true becomes evident as one begins to comprehend what the name of the token means.  The meaning is not really a secret;   It's profound teachings are present in Biblical writings as well as a variety of other documents that are in public hands.  Unfortunately, the attempt to protect the sacredness of the endowment by hiding it in a supposed attitude of holy-secrecy has resulted in a ban on all discussion of what any of it means.   As a result, an understanding of it has been lost and many who might be assisted along their own personal paths of self-purification are condemned to an endless cycle of going through the ritualistic motions without coming to understand why they are doing so.  This loss of understanding of the endowment ritual is symbolized in the very structures of the newest temple buildings themselves:  They are increasingly becoming cheaper and smaller with no floors above ground level.   As the unfortunate situation stands now, those who pretend to guard the secret meanings of the endowment know very little about that which they zealously claim to guard.
    This essay is intended to assist those who have yet to comprehend the name of the second token by discussing a portion of what the token might symbolize.  The purpose is to wake others to the presence of deep symbolism in the name of the second token in particular, as well as the endowment in general, so that it might encourage further seeking.   Thus, the intent is to discuss only a portion of the name of the second token with the rest left for personal discovery.
     Secrecy and the endowment.    Orthodox LDS will understandably be uncomfortable with this essay because of the adherence to what amounts to a sacred code of secrecy in regard to the endowment ceremony in general and the signs and tokens in particular.   Unfortunately, that way of thinking is the very reason that the meanings behind the endowment are so little understood among mainstream LDS.    There is an uttered as well as un-spoken prohibition of speaking of these things in good company, much less openly, despite the apologetic explanation often given to non-LDS that these things are "sacred, not secret."
      Previous versions of the LDS endowment ceremony included what have become referred to as "blood oaths" which attached death penalties to the act of revealing the tokens, their names, and signs to the world.   The current endowment lacks the penalties, but participants are still placed under a solemn oath to never reveal the tokens or their accompanying names and signs.   This oath of secrecy applies to the first and second tokens of the Aaronic priesthood as well as to the first token of the Melchizedek priesthood, but few understand why this is so or what the oath means.   Most take the secrecy literally and thereby fall into being bearers of secret oaths and combinations themselves, a thing which they will openly disavow as evil (except in their own particular circumstance).   One will find that the endowment is full of the most amazing ironies.    Ultimately, one will come to realize that it is meant to be that way.
One needs to realize that the story of the endowment is the story of each of us, what we are doing right now in our mortal lives, and what we should be.   It is also important to begin realizing what the tokens, names and signs are all about and what this oath of secrecy really means.   One might first notice that the "tokens of the priesthood" are nothing more than a series of handshakes which progress from half grips to full grips as the endowment ritual progresses.   These handshakes (tokens) represent man's own relationship to God;    As a fallen and carnal man, Adam is in half-fellowship with God, symbolized by the first two tokens of partial grips that come under the preparatory (Aaronic) priesthood.  These first two tokens are named with Adam's own names, which are really the same name(s) worn by the fallen angel Lucifer, which one might aptly call the "self", referring to the outer or fallen self.    Carnal man often lives his life in an attitude of self-importance and professed piety.   However, this is but a covering he has placed upon himself to hide his own nakedness.  He has been so successful at this covering that he even deceives himself.   This is symbolized by many things in the ritual, most prominently by the apron of deception (fig leaves) which Adam places upon himself.   But, one might also notice the contradictory signs Adam makes for the tokens.   The sign of the first token is one of being square with God, which is expressed (signed; acted out) in contradiction to the meaning of the token (of half-fellowship) and its name (of self-importance).
    Unfortunately, only a few of those who have taken endowments themselves, ever progress in their own personal lives beyond what is symbolized by this level of ritual (the Aaronic).  In his own self-righteousness, fallen (carnal) man is not even aware of his own failure to live up to his promise to never reveal the tokens (of half-fellowship) to the world, which he always does (and is doing) by his actions.   In the earlier endowment ceremonies, the penalty for revealing these tokens was death, which of course refers to spiritual death rather than physical death.  Fallen (carnal) man remains under the curse of (spiritual) death as long as he continues to reveal the tokens (of partial fellowship with God) to the world (through his actions).  Unfortunately, this includes everyone who is there present.
     The progression from Aaronic to Melchizedek.   Again, to be able to comprehend the meaning of the name of the second token of the Melchizedek priesthood, it is necessary to first understand that the endowment is a story of the progression of fallen man and what he must be in order to re-enter the presence of God, the place from which he has fallen.   This is represented by the progression through the four tokens of the priesthood.   Again, man is at first completely unaware of his own half fellowship (symbolized by the half-grips of the Aaronic priesthood), and so he lives his life in a state of hypocrisy and self-delusion (as illustrated by the relationship of the tokens to their names and signs).
    Eventually, carnal man comes to partially recognize his folly and, in his desire to change his ways of error, he puts forth his hand to grasp the Lord's hand in a token of full fellowship.  This is the beginning of the transition from the Aaronic to the Melchizedek level, but fallen man has still not arrived at a fullness, so to speak, and that is why there is much more to learn in the endowment ceremony before he passes the veil into the world of the living.  The Lord returns Adam's offer of full fellowship by piercing Adam's palm as with a nail (the first token of the Melchizedek priesthood), symbolizing the chastising events that will come in Adam's life to benefit him by purifying and cleansing his soul.   Personally, Adam has come to the realization that he is a son (The Son) of God, but he still lives his life in a fallen state of self-delusion.   He is yet to come to see himself as he is as well as others (who are whole/holy) see him.
    It is not uncommon for those who have reached this level, upon receiving a few personal revelations, to begin suffering from new state of false piety;   At this juncture, Adam is often prone to suffer from a state of spiritual swell-headedness.   Mormon history is filled with stories of those, who upon realizing a few of their own revelations, begin to a campaign of self-promotion that they are a chosen leader, such as "the one mighty and strong", the "only true prophet", or the Davidic servant who is to set things in order.   They may even be told that they are such a person, but it is really their own house that is to be set in order rather than that of others.   At this point, Adam is still spiritually dead (has yet to pass the veil).    His own imperfection continues to delude him, but he is making progress.  The chastising events (represented by the nail) that will continue to come to the fallen man Adam are meant to purify him, for he is a son of God.   The Lord loves those whom he chastises and these things are done for Adam's benefit.
    Some may notice that a few who reach this level will attract followers and found groups that are break-offs of the old way of living or may even be considered new religious sects.   It is very important to realize exactly what is happening.   Such churches (or religions or groups) are merely branches of the same preparatory gospel that one may have fled in the first place, nearly always retaining the burdens of the former as well as adding new ones.  The leader at the center, as charismatic as he may be, is still at a level of partial-fellowship with God and reveals it through his actions, although this is rarely obvious to himself or his followers.   But, eventually the piercing of the nail, which represents God's purifying chastisements, will be sufficient to break his remaining pride (or that of his followers) to lead him (and them) to the next level.   Indeed, the purpose of the preparatory gospel is to wear one down and break ones pride (and vanity).   It serves as being the taskmaster that is to bring one to Christ.  This is accomplished by laying heavy burdens on the back of Adam, which allows him to break himself on the impossibility of living them.  Adam increasingly comes to frustration and disappointment at the failure of the preparatory gospel to give back what it promises in return for what it demands of him.  Eventually, the experience wears Adam down until his (proud) heart is completely broken.   Ultimately, he lays his broken heart on the altar as the acceptable sacrifice.  But, many will travel far among the different sects of the preparatory church before they reach this point.
     Of course, the fallen man Adam is unaware at this time that the mere receiving of revelations is not the sign of holy purity or oneness with God.  Fallen man often misunderstands the truth that he is given by filtering it through his own carnal mind.  In reality, this is part of the meaning of repeating the name of the second token correctly back through the veil.   Repeating the name back correctly symbolizes that Adam has come into a full and accurate comprehension of the further light and knowledge that God has sent him.    Adam no longer perverts what he has been given by filtering it through his fallen mind.
     The endowment and hypocrisy.    There is a profound irony that will eventually be realized when one comprehends the magic of the entire endowment ceremony.   It is that the endowment ceremony makes men and women into hypocrites.   In fact, it is supposed to be that way.   Again, one needs to begin realizing that the endowment is really about only one person (you).  It is meant to tell you about yourself and what you are doing right now, so that you can begin to see what you must be (right now).
     Many will be surprised at the claim that the endowment ceremony makes the participants into hypocrites.  However, this becomes more obvious after one takes honest notice of what they are doing during the endowment.   A patron might first look down and notice the apron that one wears over the robes given by God and ask why it is worn.  One needs to recall that Adam places this apron on himself at the suggestion of Lucifer.  Patrons don the apron in the ceremony when they are instructed by a voice (over a loudspeaker) telling them to do so ("Brethren and sisters, put on your aprons."), but few ask where this voice comes from or what it represents.   In reality, it is the voice of Lucifer that Adam obeys without hesitation or question (Lucifer to Eve:  "I am your brother�").   The irony is profound and unnoticed by the fallen man Adam (the patrons).   Indeed, this apron of fig leaves represents a covering that Adam intends to use to hide his nakedness (lack of glory/intelligence).  Of course, the apron doesn't really do that.  Instead it openly reveals hypocrisy to all those who have eyes to see (to use the metaphoric vernacular).
     There is much more.  Adam, who previously states his intention of obeying all of the Father's commandments, yet willingly breaks one in partaking of the fruit, is later placed under the law of the gospel (as contained in the scriptures).   He accepts the law of the gospel by making a solemn oath to obey it (being instructed by Peter), which act of course, is forbidden in the same scriptures that he is swearing to obey (cf.  Matthew 5:33-37).
    At a particular point in the endowment ceremony, Lucifer makes a surprising pronouncement that everyone who does "� not walk up to every covenant they make at these altars in this temple this day, they will be in my power!"    Of course, none who attend the endowment live up to every covenant made in the endowment because it is impossible to do so.   One example is pointed out above in regard to oath-making (swearing).   Also, upon leaving the temple, patrons nearly always return to their normal practice of tithing payment (10% donation) rather than live the higher law they just covenanted to observe (complete consecration).  Only a few will even notice their failure to live the covenant of consecration in the context of the interesting pronouncement of Lucifer.
      At this point, some might be asking what one is to do when one comes to full comprehension of the meaning of the endowment?   This question will be our next topic of discussion.
    The dead always do the work for the dead.  Once one comprehends the endowment ceremony, there is no need to attend the endowment again, it having fulfilled its (preparatory) purpose.   Dear reader, please take sufficient time to ponder this seemingly incredible statement!
    Many will wonder about how the all-so-important work for the dead will be done if one does not attend the endowment.  Indeed, work for the dead is very important.  This is the very reason why there is an endowment in the first place.  But, perhaps we ought to discuss why and how it is to be done?
     To begin to understand why the above statement is true, it is first necessary to come to an understanding of the purpose of the endowment and why it is given to anyone at all.  Simply stated, the endowment ceremony is given to those who can most benefit from the teachings therein.  It is the story of the fallen man Adam and his journey in mortal life to pass the veil that separates him from God.  During the ceremony, all are told to consider themselves as the fallen man Adam.   Again, the ceremony is best understood when applied to you as individual.   Man in his fallen condition is said to be "spiritually dead", being cut off from the presence of God.    Thus, the work for the dead is more accurately understood in terms of spiritual death rather than physical death, and this applies to individuals in the physical world as well as the world of spirits.  Thus, to those who will object to the idea of not needing to attend the endowment in the future, please begin to realize that the work for the dead is the work for those who are spiritually dead, the very people who are going through the ceremony!   The dead are the ones who are to do the work for the dead.  Simple and honest reflection should reveal that requiring attendance for those who do not need it is a ridiculous waste of effort.   All things are in their proper order, although few have come to realize that it is so.
    The name of the second token.    With the above highly unorthodox views in mind, perhaps we are now ready to begin considering the name of the second token of the Melchizedek priesthood.   To those who are pay little attention to the endowment and what it is about, this name may not appear to be much more than a silly-sounding phrase.  However, it is far from so.  As in other portions of the endowment, there are great many more treasures to be uncovered than carnal man is prone to imagine.
     First, one might notice that Adam, in progressing to this level, has come to the veil seeking further light and knowledge.   A worker at the veil passes on Adam's request with the statement that "� Adam, having been true and faithful in all things, desires further light and knowledge, by conversing with the Lord, through the Veil."    Of course, Adam up until now has not really been  true and faithful in all things, even though he has often claimed it.    Again, this is symbolized by the tokens of half-fellowship accompanied by the signs he gives.  Of course these tokens and signs change as the ceremony progresses.   As Adam is progressed through the levels of priesthood understanding, the tokens start to change to the opposite direction.  One might notice that the sign of the second token of the Melchizedek priesthood is made by raising the hands above the head and vocally uttering the words "Pe La El" (earlier endowment), which is Hebrew (literally "Mouth to God") for "Oh God, hear the words of my mouth."   This last sign has no oath of secrecy or attached penalty, which thing is very important.  Although we will not discuss this further in this essay, it is important to notice that, in coming to this point, carnal man begins to realize his own hypocrisy in pretending to be one with God when in reality, as a spiritually dead (fallen man), he is not.   But, Adam has come a long way by the time he reaches the second token of the Melchizedek priesthood.   He begins to stop acting (signs) the hypocrite and increasingly sees things as they are (rather than living in self-delusion).  In the case of the second token, Adam acknowledges this with his sign of the (unholy) prayer of the lips of  "Oh God, hear the words of my mouth" (as opposed to the holy prayer of the heart).  One might recall that this is the same unholy  prayer that Adam spoke when he left the garden as a fallen man.
    But, is Adam being sincere now?   Is he really being true and faithful in all things (right now) as he claims (by acknowledging his faults)?   This is what the veil ceremony is all about.   God will now test Adam to see if he comprehends what God sends him.  Adam is tested to see if he is able to see himself as he really is as well as see himself as he is seen (by others who are whole/holy).
    It is important to notice that nothing that Adam does at the veil is successful in passing the tests the Lord gives him through the veil, except one thing.    Dear reader, look at the veil ceremony very carefully.   Adam has come to the veil to receive what he acknowledges he does not possess (the name of the second token), which is:   "Health in the navel, marrow in the bones, strength in the loins and in the sinews.  Power in the priesthood be upon me and my posterity through all generations of time and throughout all eternity."    Adam has now progressed to a point where he realizes he knows little, if anything at all.   When Adam loses his self-righteous pride and is able to realize that he is not so smart after all, he becomes teachable.  One can never teach someone who thinks that they already know.  There are also grades to this.  Until now, Adam has not understood the things that the Lord has bestowed upon him, having perverted the things by filtering them through his carnal mind (which he still does when he moves from the Aaronic to the Melchizedek level in the endowment).   However, Adam ultimately comes to realize his folly and is able to repeat back the token correctly which results in the profound reply from the Lord of "That is correct".   This last statement was not spoken in response to anything that Adam did at the veil up until now.   The accurate repeating of the name of the second token is the test that Adam passes that allows him to pass through the veil.
    There is something very profound to this which should not be missed. Again, it is very important to notice what the second token represents.  It has little to do with the dead ritual ceremony of standing in front of a curtain and giving the scripted responses.   On the other hand, it has everything to do with the individual and his own personal spiritual state of being right now (in the eternal present).   The act of receiving the name of the second token through the veil means much more than the mere receiving of personal revelation.  As already stated, the test is not passed until Adam correctly repeats the token back through the veil.   This latter point is one of utmost importance.   The ritual of Adam correctly uttering the name of the token symbolizes that he fully and accurately comprehends what the name means (ie. he lives the token).    This is the topic that we will start to discuss next, but only in a limited manner.
     Health in the navel, marrow in the bones.     To those who may still wonder why this essay is being written, it is hoped that the reason is becoming clear:    What is discussed here is meant to help those who stand on the threshold of understanding the endowment and are ready to receive the further light and knowledge that they desire, yet are kept from moving forward because there is no one to assist them.  Again, this essay is not intended to give a thorough discussion of the name of the second token.   In lieu of discussing the entire name of the token, we will limit our discussion to the meaning of the words:   "Health in the navel, marrow in the bones�."     To that end, we will next discuss a few themes that may benefit in understanding this particular part of the name of the second token.
    The organization of the church.   One key to uncovering the symbolic meanings behind the words "Health in the navel, marrow in the bones�" is to come to a full and accurate comprehension of the events that took place during the coming of Jesus in the meridian of time, as well as during the restoration events of the early 1800's, in regard to churches and their organizations.  Very few comprehend the role of organized churches in the spiritual progress of fallen man.  These church organizations (and religions) indeed have an important role, but it is not what many suppose them to be.  Many who live their lives in a mind of  professed self-righteousness and pious self-justification tend to think of their own church organizations as the pinnacle of spiritual achievement.   Perhaps those of the LDS and other restoration churches are among the most guilty of this;    Many are familiar with the self-justified cry of "this (ours) is the only true church" as well as what amounts to open idolatry by  worshiping the organization as well as the apostles and prophets who administer it.
     A close study of the scriptures gives a different view altogether than that held by leader-worshipers or church-worshiping organizationalists.   Paul wrote to the Ephesians that   "� he (Christ)  gave some, apostles; and some, prophets; �  For the perfecting of the saints,�    Till we all come in the unity of the faith, � unto a perfect man, unto the measure of the stature of the fullness of Christ:"   (Ephesians 4:11-13)   One might take time to read this very carefully and ponder its meaning.   Notice that the organization of apostles and prophets is given for the perfection of man and not because of it;   It is a preparatory condition.   When unity (full-fellowship) with God is found and the perfect man (Adam) is realized (the very thing of the endowment ceremony), then the organization of apostles and prophets are no longer needed, having fulfilled the intended purpose.   This is indeed a difficult pill for self-righteous carnal men to swallow.   It comes as quite a surprise to many that the church organization proper is evidence of disunity and imperfection rather than the opposite, albeit its purpose is to bring carnal man into unity (with God).   In this case, the unity spoken of is not a state of being in agreement with other men, but rather being one with the Father in the new and everlasting covenant.
    The unorthodox idea expressed above is revisited during the establishment of what many rightly call "The Restored Church" of 1830.    Most do not realize that the restored church refers to the preparatory church (again) restored.   In this context, the church is indeed a true church (ideal for the circumstances), even though such churches are far from being the pinnacle of spiritual achievement.  Ultimately one comes to realize that the church is the beginning, not the end;    It is a step towards progression out of carnality, not the reward at its end.   In section 22 of the Doctrine and Covenants (LDS version), a revelation is recorded that is about this very thing.  History tells us that there was a variance in the early 1830's among leading individuals over the necessity of re-baptism to join the newly-restored church.   D&C 22 records a severe chastisement to those involved in this dispute that they were missing the point entirely, having placed too much faith in the dead work of water-dunking rather than being in the new and everlasting covenant of becoming one (unity) with God.  The third verse (D&C 22) is very revealing:    "For it is because of your dead works that I have caused this last covenant and this church to be built up unto me, even as in days of old."
    The organization of apostles and prophets serves as a preparatory gospel to lead man to where he needs to be.  However, carnal man erroneously elevates the organization, or those who lead it, into objects of worship.   For fallen man's own benefit is a preparatory church given (restored as in days of old), complete with its organization (of apostles and prophets) that is perfect for the circumstances at hand, although still fallen.
    In reality, all things are to be in their proper order.  With this idea in mind, one might consider why it is that Peter, James, and John (the chief apostles), rather than Jehovah, are sent to the fallen man Adam in the endowment ceremony.  Indeed, the same themes spoken of above replay themselves often.
    The teachings of Jesus to his disciples.     In the context of the same ideas discussed above, it is important to discuss the master-disciple relationship that Jesus enjoyed with his followers in the meridian of time.  Orthodox theologians are prone to view the disciples of Jesus as close-to-perfect individuals, perhaps because they walked in the presence of the master.  But, the Biblical accounts clearly show that this idea is untrue.  Judas certainly fails this pattern, having stood as the symbolic disciple-but-betrayer.   Even the chief disciple Peter came to deny the divinity of Jesus on the eve of the crucifixion.    Thus, one should begin to realize that the twelve disciples of Jesus at the meridian of time were being progressed into a spiritual state of being just as Adam is portrayed during the endowment ritual.   It is also no different for each of us, since we are Adam (as well as Judas and Peter).  Again, it is all about you.   At the higher levels of understanding, these things are meant to be applied to you and what you are right now.
    Ironically, most tend to see the story of Jesus leaving his disciples after his ascension as a giant step backward for them.  Wouldn't it be better if they could continue to walk and talk with Jesus personally for many more years, rather than their having to go on without him?   Dear reader, one needs to realize that it is not so.
    At one point Jesus spoke to his disciples saying "� It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you."   (John 16:7)   The necessity of Jesus leaving his disciples is evident in this saying, but it is not well understood because carnal man is prone to value the presence of the outer man Jesus (the Second Comforter) over the presence of the Holy Ghost (the first Comforter.
    Here we come to the crux of the matter of the first part of the name of the second token.   Dear reader, please take notice of this simple principle!    There is such a thing as over-reliance of one person upon another such that the reliance leads to dependency and stagnation of growth.  We often hear of how someone has not "cut the apron strings" from parents and thereby remain as dependent children rather than being a mature and independent adult.   This simple principle can be applied to the case of Jesus and his relationship to his disciples.  While he was physically present, they would tend to rely on him and his holy teachings.   In doing so, they would be hindered in further progression themselves.   This was why Jesus said it was necessary (expedient) that he leave them.   His leaving was for their own good, which would then necessitate them relying on the Comforter (already in them) rather than the man Jesus (Second Comforter) who was outside of them.   This was a necessary event for them (the disciples) to become like him (their master Jesus).
    Indeed, the idea in the above paragraph is at the root of understanding the first part of the second token given in the endowment.  Notice the symbolism of the words!   "Health in the navel �":   The unborn child is fully dependent on the mothers nourishment through the navel (umbilical).    This symbolic nourishment-in-the-navel relationship was metaphorically the same enjoyed by the disciples while Jesus remained with them and taught them personally.  Jesus took what was within himself and used it to nourish his disciples.  But there came a time in their progression for them to be born and weaned.   Jesus would have them move to the marrow in the bones stage, which is a progressed state that Jesus himself enjoyed.   One notices that physical nourishment to the body (ultimately) comes through the blood, which is made in the marrow of the bones.  This physical blood is symbolic of the spirit, which is what is to nourish the Christ-man.   Indeed it is the Holy Spirit, the Mind of God, and the First (primary) Comforter.   One need not look far to see this same symbolism replayed in other ordinances such as the ritual of the sacrament.
    What it means to follow Jesus.    It is not the intention here to be redundant.  But, with the above paragraphs fresh in mind, it may be helpful to discuss what Jesus meant when he said to follow him.     Carnal man is prone to think that following Jesus is to be behind him rather than beside him.  There is a widely-held misconception by carnal men that following Jesus is to make him the boss and all others are to be underlings.
    In reality,  the admonishment of Jesus to "follow me" is not to "become by eternal subordinate", as many seem to think, but rather meant as "do as I do".   The true disciple-master relationship is no different than the perfect student-teacher relationship.  The perfect master will love his disciples as he loves himself and will often put their interests above his own.  He will work to make the students better than himself and will rejoice when they do so.   This is the relationship that the perfect master Jesus meant to share with his disciples in the meridian of time.  Unfortunately, they often misunderstood his words and were often at variance with one another, even to the point of asking who of them would get the choicest seat in heaven.  The response of the master that the "� least in heaven is the greatest" was to tell them the unrighteousness of the hierarchical orders that often stain the fabric of earthly existence.
    The statement by Jesus to "�take up your cross and follow me" (cf.  Mark 10:21) was meant as a plain injunction to "do as I do".    Jesus proclaimed that those who followed him (did as he) would do greater works than he (John 14:12).   This could only be true if they became as He.
    The meaning of the name of the second token.    What does it mean to do as Jesus did?   It was no less than becoming one with the Father/Spirit/Christ in the new and everlasting covenant just as Jesus showed by his perfect example (cf. John 17:9-23).   It is the injunction to find "health-in-the-navel" (ultimately the Christ/Man nourishing relationship) as well as the "marrow-in-the-bones" (the same relationship with the Christ/Spirit) which is the very birthright of every man (woman), each of which is to be a Son of God, even ONLY BEGOTTEN SONS (DAUGHTERS) who are to be in theBOSOM OF THE FATHER (the full fellowship)(cf. John 1:18).
    Dear reader, take a close and thoughtful look at the rest of the name of the second token.  It is expedient that our conversation end here so that you might benefit by pressing on yourself.   Go beyond the literal and begin to understand the deep symbolism.   Realize that words like references to "loins" and "posterity" are all about your creative powers as a Christ-man (woman).  Realize that priesthood power is the binding authority of love given unconditionally.
    As one fully realizes the meaning of the name of the second token, (s)he will begin to see things as they are and themselves as they are seen.  One will move beyond the mere act of receiving the meaning of the name of the token through the veil (getting personal revelation).  In doing so, one will be able to repeat the name of the token correctly (ie. will comprehend it and will live it).   As a result, one will begin to see that things are in perfect order and always have been.   He (she) will begin to look back on their past with new understanding and with thankfulness for how it has prepared them for this moment (the now).   Such a person will begin to look upon all those who travel the same road with increased love, empathy, and compassion, realizing that these things are for good and knowing (by experience) what it means.   As this happens, the power of the priesthood (unconditional love) will descend (be) upon them and they will see things anew.   The old bottle will be broken and there will be new wine filling a new bottle;   The old earth will have passed away and a new heaven and a new earth will have taken its place.    Again, it is all about you.

John M. Pontius

 The Baptism of Fire from
Following the Light of Christ into His Presence

[This compilation was made by Matthew T. Evans, 2004.  All of the text and formatting are taken from the following book:
Pontius, John M. 1997. Following the Light of Christ into His Presence. 3rd ed. Cedar Fort.]

Sins are fully remitted and washed away when the individual is visited with fire and with the Holy Ghost. In most cases this even occurs sometime after baptism, usually many years later when their repentance is complete. When a spiritually mature individual of powerful spiritual stature is baptized, the baptism of fire and the Holy Ghost may immediately follow, making these two events essentially one. It is my opinion that this is the exception rather than the rule. Most of us participate in the ordinance prior to spiritual maturity, and then enjoy the baptism of fire when our obedience calls forth this great blessing. (p. 95)

Being born again, being changed from the carnal and fallen state of a natural man, into the righteous state of a spiritual man, is the first hallmark of spiritual greatness. The scriptures refer to it by many names because it works many vast and glorious changes upon the soul. It is referred to as being “filled with charity,” because charity is the blessed love which fills the soul of the recipient. It is referred to as being “born again,” because there is a spiritual birth from being a natural man to becoming a spiritual man. It is referred to as having your soul “filled with joy” because that is what happens. It is called “receiving the Holy Ghost as a constant companion,” because you feel the glow of his presence constantly thereafter. It is called the “baptism of fire and the Holy Ghost,” because the Holy Ghost baptizes the person in spiritual fire which purifies and cleanses. It is called “receiving a remission of sins,” because it is at this point that one realizes a total remission of their sins. It is called “becoming the sons and daughters of God,” because this spiritual rebirth adopts one into the spiritual family of Jesus Christ.
The Lord named this mighty event with divine wisdom. Being born again is a mighty change. It is much, much more than a spiritual mile marker along the path. It is qualifying to have the Holy Ghost become your constant companion and work a change within your soul which defies the [124] power of language to describe. The change is so profound, it creates a new person. A new child is thereby born, a spiritual infant—pure, clean, loving, and obedient. The old person of sin is simply burned away by the purifying influence of the Holy Ghost, and all that is left is this new creature of Christ. Gone is much of the pettiness, the selfishness, the powerful motivations to please and titillate the flesh. Gone is most of the anger, impure motives, love of wealth and possessions, and the shallow half-obediences. These impure attributes are largely removed at the rebirth. If they were entirely gone you would essentially be perfect.
This is not a state of perfection, it is a state of sanctification which burns the dross from the soul and leaves purity in its wake. Because of the power of this event, the nature of the person is changed so he no longer desires sin. He remains mortal, and subject to mortal temptations, except that most impure motives have been burned away, and without the inclination to sin, former temptations lose their power. This state of purity remains as long as the person endures faithfully thereafter.... Abandoning the path of light would plunge him back into spiritual darkness, and the urgings of the flesh would return again with renewed power. While the person thus reborn finds himself purified, perfection (such as can be attained in this life) still lies in the future. This change is the first major step toward the ultimate goal of perfection.
This powerful cleansing does not create a vacuum. In the place of impurity comes the warm and purifying glow of charity, a flood of faith, and a perspective on life which is eternal in orientation. Born anew is a spiritual infant of faith, dignity, and righteousness.
This powerful change is so startlingly real, so magnificently potent, so wonderfully life enriching, it is called “the mighty change,” in the scriptures.
Even though it is a powerful change, few people real[125]ize they have been born again until later in life when the Lord causes them to reflect upon the past. The Lord has not revealed why this is His plan. Perhaps, it is to keep us humbly striving forward rather than stopping to rest upon our achievements.
The question then begs to be answered—“Have I been born again?” There are two great witnesses which may be called to answer this question. The first is the essence and fabric of your soul. If your life is filled with charity; if you have no more desire to sin; if your love of God approaches adoration; if your soul yearns for, and rejoices in prayer; if the scriptures speak joy to your soul; if the Holy Ghost is your constant companion; if you have no desire to accumulate wealth, power, position, worldly acclaim or honor—if all these things are true without exception, then you have been born again, and did not know it.
The second great witness is the very source of truth which becomes the constant companion of those reborn. Inquire of God if you have been born again, and if you have the courage and spiritual acuity to hear the answer, He will reveal the truth to you through the Holy Ghost. If you have so ordered your life that you can ask such a question and receive the answer, you have either received the rebirth, or it will not be far distant.
The greater question may be—“Have I retained the blessings of the rebirth?” (see the whole of Alma 5, particularly verses 26–27). If you felt these refinements at one time, but no longer do, then you have fallen back, and must again earn the blessings of the rebirth. It makes no difference if you once experienced the Rebirth if you have slipped from that blessing, and do not presently possess the attendant refinements. Even if you once experienced it, the straight and narrow path again lies before you, and the rod of iron will guide you just as surely toward your goal the second time.
[He quotes John 3:3, Alma 7:14, and Mosiah 27:25–26.]
[126] “These verses end all debate on the subject of the necessity of being born again. It is simply not valid to assume (or argue) that this event is optional. For persons who never knew the gospel truths in this life, it is undoubtedly possible to accomplish these things later. In the case of those who know they must be born again, who have read the scriptures, who should understand and be living by what they teach, who have been given the gift of the Holy Ghost; for such people I tremble to think what procrastinating the day of their repentance might mean....
[He quotes 2 Ne. 9:27 and Alma 34:32.]
We were granted this life as a time to perform our labors and qualify for an eternal reward. Those of us who have the truth may not delay the rebirth until the next life. Let us, therefore, not waste the days of our probation, for awful will be our state.
How can we heed the warning and make ourselves worthy of the rebirth? There is no mystery to it, we simply allow the Holy Spirit to guide us into total obedience. This obedience calls forth profound blessings, and the Holy Ghost becomes our frequent companion. This companionship works a mighty change, which causes the spiritual rebirth to occur. Then, the frequent companionship of the Holy Ghost becomes constant companionship. And happy is he who has been thus endowed. (pp. 123–127)
Much energy has been spent in debating whether the rebirth is a process or an event. The intensity of the debate overstates the significance of the question. If we accept that [137] the rebirth is absolutely necessary, and submit ourselves to the promptings of the Holy Spirit, we will be born again regardless of the form it takes.
My opinion is, the rebirth can be either a process which culminates in an event, or one lacking an event. When a person finds the courage to make absolute obedience the maxim of their lives, the rebirth lies just a short time away. To do it without this level of obedience takes years of struggle and effort. (pp. 136–137)
Arguing that the rebirth is only a process with one who has taken the more demanding path, and consequently experienced an event, is as futile as arguing with a mother that mortal birth is only a process. Yet, never having participated in the slower process, those upon the more demanding path may not even realize it exists, or doubt its value. For them, there was an unmistakable rebirth event. For all such, mortal birth and spiritual rebirth are related events infused with divinely ordained parallels.
The natural birth process begins with conception, gestation, and growth to a certain stage of maturity. Thereafter is a period of intense labor and pain which ends in a blessed birth which brings forth a pure and innocent child.
The spiritual birth process parallels this. It begins with an inception, and goes through a long gestation and growth. There follows a period of intense labor and pain, then finally a blessed event, and a pure and innocent child is born—again. (p. 139)
Does it seem incomprehensible that you could change significantly enough that your motivations and the intent of your heart become single to the glory of God? If so, you still do not comprehend how powerful the changes are that the Holy Ghost makes in the soul at the rebirth. (p. 141)
What is this song [of redeeming love, spoken of in Alma 5:26]? For some it takes the form of a prayer which occurs for the first time after you experience this mighty change of heart, which is the spiritual rebirth. Having had your soul filled with the joy of pure charity, and a bright awareness of the remission of your sins, you feel [142] such a profound sense of love that you soon seek the Lord in prayer. As you kneel in humble silence, the Holy Spirit burns within, until you are consumed with spiritual fire. You raise your voice as the Spirit gives utterance. Your words become pure praise and worship, and soon become an outpouring of worship so pure it transcends speech, eclipses poetry, and is more beautiful than music. It is the song of the angels and the incense of precious odors which ascends up before the throne of God day and night. It is the “song of redeeming love,” and is sung alone by those divinely inspired to sing it. It is soul filling, and is pure, sustained revelation. It is a two-way exchange of love of the highest magnitude, and while seeming to be only moments long, may last many hours. It refines the soul as nothing else can, and leaves the participant both fulfilled, fed, and overjoyed. This is when you finally understand the phrase, “My cup runneth over.” Ever after your prayers yearn for this celestial height, and your spoken words of praise, while pure and heartfelt, seem pallid by comparison.... It is possible that [143] the only way to understand it fully is to experience it. (pp. 141–143)
Even after enjoying a degree of sanctification through the rebirth, or calling and election, we will be mortal still, and subject to temptation and opposition of all types. We will have become pure, cleansed, and holy—not perfect. (p. 146)
The laying on of hands for the gift of the Holy Ghost is in anticipation of the time when we qualify for the constant companionship of that member of the Godhead. Being born again, receiving a remission of all sins, and receiving the constant companionship of the Holy Ghost, occur simultaneously. (p. 147)
When a person has been born again he has qualified for the constant companionship of the Holy Ghost. This great gift infuses the recipient's life with great blessings of joy, faith, charity, and much more. It opens the door to the ministering of angels; it punctuates ones life with revelations, bursts of understanding, and views of the workings of God; and the doctrine of the priesthood begin to distill upon the soul. One finds new purpose and joy in living that defies human understanding.
The term constant should not be construed to mean permanent, for blessings after the rebirth are contingent upon obedience and righteousness, just as they were prior to the rebirth. A person thus reborn may transgress the laws of God and place themselves in a situation which does not invite the presence of the divine. In this case, they would cease to experience the presence of the Holy Ghost until they had repented.
There is a principle to be discovered here which brings further joy into the lives of the righteous. This principle becomes operative after the rebirth which causes their eyes to become single to the glory of God, and the total intent of their hearts to be obedient. The moment such a person experiences the withdrawal of the Holy Ghost, they can instantly repent, receive immediate confirmation of forgiveness, and continue on with their lives of righteousness. Needless to say, this process only operates in the case of minor transgressions committed out of weakness or ignorance, rather than rebelliousness.
The constant companionship of the Holy Ghost is so profound, it literally propels the recipients into a different world. Their thoughts become the mirror of their righteous desires. Their world and possessions become a temporary collection of meaningless things which are at the Lord's disposal. Their eyes focus upon the heavens, and the world with all its boisterous and hollow pleasures fades into the background. They begin to view this life as very temporary, and everything in it of worth only to the extent that they promote eternal goals. Their former goals, ambitions, hobbies, and delights lose their allure. They look upon their former entertainments as kindergarten toys of no further value. They feel themselves being compelled to express their love and joy in service to their fellow man. They glory in their blessings, and bask in the Savior's love.
For those thus reborn, there is an implicit command, silently taught by the Holy Ghost, that they must not openly discuss these great blessings. They may be discussed only upon sacred promptings from the Holy Ghost. The reason is not that they are secret. They are so sacred, telling them to the wrong people brings feelings of resentment and envy, and thus figuratively casts pearls before swine. Even with a loved one the Holy Spirit must give sanction to speak of these things or divine displeasure follows.
Having the constant companionship of the Holy Ghost is not to have constant revelation. Revelation, instruction, visions, insights, and doctrine are given only as the Lord sees fit to do so, and as we are prepared to receive them. The most notable effect of the constant companionship of the Holy Ghost is a constant burning in the bosom, and a feeling of love and acceptance from God. Some people experience it as an enduring devotional or spiritual feeling, or motivation to unending prayer. The scriptures speak often of praying constantly in our hearts. They are making reference to this joyful by-product of the rebirth. Even as one enjoys the constant companionship of the Holy Ghost, the still small voice of the Holy Spirit still guides in all matters of eternal consequence. The Holy Ghost speaks in his true character as a powerful revelator only when the truths communicated exceed the more limited role of the Holy Spirit.
This constant companionship of the Holy Ghost has the effect of continuing to exalt and purify. Any contact with that member of the Godhead uplifts and refines. Constant companionship exalts. If one persists in their obedience, and endures their trials faithfully, they will, in time, be privileged to hear the Father's voice pronounce upon them the promise of exaltation. (pp. 148–150)

The Second Comforter My experience with the Second Comforter

The Second Comforter

My experience with the Second Comforter

My Testimony

By Daniel Rogers.

I share this testimony in the spirit of friendship to any fellow seeker of Christ.

I am a normal lay member of The Church of Jesus Christ of Latter-day Saints.  I have no presiding authority to teach or command within the organization of the church.  Within the stewardship of the organization, I respect the authority of those presiding authorities, and I keep these experiences to myself.   I share unrestrained to my friends and my family. Spirituality and the gospel are greater than any organization.

I served an honorable mission, married in the temple, and have a current temple recommend.  I have been and remain an active member of the LDS church.  I have no intentions of leaving it.

I have been asked to post this testimony here.  I hope that this will be a one-post declaration of the grace Christ has bestowed on me.  I have no intention to publicize this beyond a few family members and friends.  I am not a great example.  I have no secret to share that has been hidden.  All I can do is testify that knowing Christ literally is possible.  This is not a full record of my experiences, but what I share here did happen.

Background

I started college at BYU as a freshman in 1994.  I had one full school year before my LDS mission.  During that freshman year, I took up reading the Book of Mormon for a half hour every day.  I soon recognized an invitation to know the Lord personally as did Lehi, Nephi, and many others contained within that book.  This invitation to know the Lord is explicitly made in D&C 93:1.

D&C 93:1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am;

The invitation in this scripture impressed me so much that I included it on my missionary plaque.  From that time, seeing His face and knowing the Lord has been my goal.  I sought after this goal for nearly 18 years.  This desire has not been merely a new whim.  I am not a kindergartner seeking a crash course in calculus.

Joseph Smith taught “for God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him (who remain) from the least to the greatest.’ ” Teachings of the Prophet Joseph Smith, page 149.

I believed him.

I didn’t have a name for what I went through during that period at BYU until many years later.  Though I was baptized by water when I was 8, it was during that year, at age 18, that I received the Baptism of Fire and the Holy Ghost.

This is how in 2012, I found myself pleading for true messengers.  That prayer led me to a book called The Second Comforter: Conversing with the Lord Through the Veil by Denver C. Snuffer Jr.  I recognized The Second Comforter as a manual.  I saw in it many experiences that I had already gone through. It was like a map.  From reading it I saw where I had been on the path, where I was, and what else I could expect to experience.  It was then a simple matter of pondering, identifying, and working on the areas I had identified.

My Witness

On April 14, 2012, I was carried away into the heavenly temple.  I shook the hand of the angel that was my guide.  I saw and heard the Father and the Son speak to me.  This experience involved sight, touch, sound, and smell.  It was as real as anything I have experienced in my day-to-day life, only the glory and intelligence conveyed is indescribable.  This was not my last encounter beyond the veil.

I am a witness that Jesus Christ lives.  He is a real, knowable person.

If you seek and accept His messengers to prepare the way, He will come suddenly to His temple and reveal to you His glorious body of burnings.  He is talkative.  He wants to know you more than you want to know Him.  I know this because I have experienced this as a man speaks to another.

Jesus Christ is the Second Comforter. He literally came to me and has comforted me.

This is not a full statement of my witness.  I share my testimony so that you may know that Christ lives and His work is to save imperfect people.  I hope that this testimony will allow you to exercise faith enough to lay hold on these blessings.

The Doctrine of Christ

The path to knowing Him is simple.  The Book of Mormon calls it the Doctrine of Christ.  It is faith, repentance, baptism, and then to actually receive the Holy Ghost.  Once you have actually received the Baptism by Fire and the Holy Ghost you must do everything the Holy Ghost says until Christ manifests Himself to you.  This is the end or goal to which we endure.  It is to know Him literally.  He has a ministry to accomplish with you personally.

You cannot get there by following any program or man.  It is a matter of working on what one thing the Holy Ghost tells you to do each day.  We are commanded to press forward to this goal with steadfastness.

2 Nephi 31:20 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life.

If you are expecting to know Christ in death when you have not known Him in life, you will be disappointed.  While being martyred, Stephen would not have been welcomed by Christ in His glory had Stephen not known Christ in his life.

Alma 34:32 For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors. 33 And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. 34 Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world.

The Book of Mormon contains this doctrine within its first six verses.  Page after page, example after example, we can see how normal people had the desire and faith to know the Lord while in the flesh.  Study Nephi’s last discourse in 2 Nephi, especially chapters 31-32.  Study Moroni Chapter 7 and the ministry of angels.  Study the whole book with the idea of how you can obtain what the authors obtained.  They were not satisfied until they knew God while during their mortal lives.

The Lectures on Faith – A Neglected Treasure

I highly recommend the Lectures on Faith.  It is scripture and was accepted as such by all quorums and the general membership of the church.  It was edited, written, and approved by a man that had communed with Jehovah.  The Lectures on Faith set out in methodical form keys or knowledge to knowing Christ and His Father.

Without Faith There is No Ministry of Angels – A Key Offered

In the months that followed, a heavenly messenger came to my bedside and taught me from the scriptures, primarily the Book of Mormon and Isaiah.  This happened on three different nights over a period of two months, each time repeating the prior message and adding more.  The best one line summary of the hours-long conversation is “the Gentiles in the Book of Mormon should be understood as referring to the LDS”.  Please understand that this is a very inadequate summary.

Moroni 7:37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain. 38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made.

Ask the Lord to show you what unbelief you have.  If you ask with a sincere heart, He will answer you.  A sincere heart means that you are willing to accept the answer no matter what it is without preconceptions.  Work on casting aside that unbelief.  This is the hard part.  We have accepted many traditions that are unbelief.  The Book of Mormon will be your key.  It was written to you, its reader.

In the period that has followed, my mind has been completely blown by the knowledge communicated from heaven.  I had to lay down long-held beliefs that were really philosophies of men.  A quality that is attractive to heaven is an openness to learning.  I have also learned that if Angels have not come to you, then it is because of some unbelief that you are holding onto.  Unbelief is more than not believing, it also includes belief in errors or incorrect belief.  You may not even be aware of what it is.  You may think it is truth when it is not.

Whose Connection to Heaven Matters?

To those who rely on others for their connection to heaven, the standing of any apostle, president, parent, bishop, or any other person, whether they commune with God or not, will not matter for your salvation.  What matters is your own connection to heaven.  If every person magnifies his calling and converses with the Lord, it will not matter to you if you do not do the same.  God is no respecter of persons; you cannot be in the same kingdom as Nephi, Lehi, Abraham, and others without having had the same experiences.  There is never any safety in following men.  Even followers of true prophets find themselves in the telestial kingdom (see D&C 76:98-101).

Lectures on Faith 6:8 It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him.

The True Standard of Righteousness

Regarding righteousness, a person can try to live up to every law and commandment both cultural and scriptural and it will be insufficient.  At the end of the day, after all we can do, we are saved by Christ’s grace.  Why did Nephi labor so diligently to teach of Christ?  Why did he and his people believe in Christ and talk about Him so much?

Nephi spoke of Christ because all we do amounts to basically nothing.  No amount of compliance with any law will be sufficient to save us.

Assume your height was a visible measure of your righteousness.  You could compare yourself to others and say, “Look, I’m six feet tall and everyone else is five feet, therefore I am righteous.”  This is in essence what we do; we compare ourselves to others and find comfort in being “taller”.

Christ is the Empire State Building or Mt. Everest. From His perspective the difference between the best of us and the worst of us is so insignificant that we all equally fall short. You can’t even tell from the top of the Empire State Building just who is taller than the other.

This is the standard of righteousness that heaven uses. We all fall so far short of it that it is purely by Christ’s grace that we are saved.

You will not save yourself by saving up for that bicycle. The amount you offer is nothing compared to the standard of Righteousness. The only thing you can offer is a broken heart and contrite spirit. You must be willing to set aside anything and everything to know Him, including your cherished but incorrect beliefs.

To the Critics of the Church

For those of you aware of facts that have shaken your faith in Joseph Smith or The Church of Jesus Christ of Latter-day Saints, faith in a man or an institution is idolatry.  The only object worthy of faith is Jesus Christ.  To have your faith shaken in an idol is a good thing.  Joseph Smith defined Mormonism as truth:

Mormonism is truth; and every man who embraces it feels himself at liberty to embrace every truth. Consequently the shackles of superstition, bigotry, ignorance, and priestcraft, fall at once from his neck; and his eyes are opened to see the truth, and truth greatly prevails over priestcraft…The first and fundamental principle of our holy religion is, that we believe that we have a right to embrace all, and every item of truth, without limitation or without being circumscribed or prohibited by the creeds or superstitious notions of men, or by the dominations of one another, when that truth is clearly demonstrated to our minds, and we have the highest degree of evidence of the same.

- Joseph Smith -Teachings of Presidents of the Church: Joseph Smith, page 264,

The truth is, your skepticism of men and institutions puts you in good company.  In 1830 the Lord called the church “true and living” (D&C 1:30).  By 1832 the Lord stated that the church is “condemned” (D&C 84:54-57).  By 1841 the Lord says He has taken the fullness of the priesthood away from the church (D&C 124:28).  The Lord promised that if we did not repent, we would “by [our] own works, bring cursings, wrath, indignation, and judgments upon your own heads, by your follies, and by all your abominations, which you practice before me, saith the Lord.” (v. 48).

You have learned truth and that truth is confirmed by the Lord’s own words.  We were moved out of Nauvoo and have suffered cursings by our own follies.  With this knowledge of truth you can refocus your faith in the proper place, Jesus Christ.  Jesus Christ is an expert at saving fallen things.

If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins. – Joseph Smith -Teachings of the Prophet Joseph Smith, page 193

We all need this cloak of charity.

I am not an Example

I am not an example because I am more righteous or perfect or more virtuous.  I am not.  I am utterly unworthy of any heavenly attention as to myself and am certainly not worth any earthly attention.  I only share my experience so that others may know that no matter how low you are, Christ will save you if you let Him.

Christ’s work is to save you.  He is good at what He does.  Let Him work with you.  Be patient and teachable as a little child.  Children do not have all the preconceptions and false traditions we have.  Try to read the Book of Mormon without any preconceptions about what it means.  I know that is very hard to do.  I still have weaknesses.  We all do.  We are given weaknesses to humble us.  Let yourself be humble.

I have no stewardship to reveal anything to any member of the church.  I am not a presiding authority, and therefore nothing I share would be of any force to anyone.  I believe I had stated that clearly, but I do so again just to be clear.

The Lord has asked me to share these thoughts here, but only in the capacity as a friend and fellow seeker, and not by way of commandment or revelation.  The only tool I have is testimony and persuasion.  I do not consider myself an expert, special, more righteous, or anything other than an ordinary LDS guy.

My only goal in writing here is to increase faith in Christ.  I believe the preeminent doctrine worth talking about is the Doctrine of Christ — Faith, Repentance, Baptism, taking the Holy Ghost as your guide until Christ manifests Himself to you.  Christ is real and employs no servant at the gate.

2 Nephi 9:41 O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name.

If my words have caused anyone to have less faith in Christ, then I beg for your forgiveness and ask you to ignore me.  Of all my mistakes, which are many, it yet remains that I experienced what I did.  To echo Joseph’s words — I know it and I know God knows it.

I do not fault nor accuse anyone for disbelieving me.  Christ is the only one worthy of belief. Believe in Him. Seek after Him.  He has promised that He will come to you.  Please do not be satisfied with anything less than His literal presence.

John 14:23 – Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
D&C 130:3 – John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false.

Please do not stop casting out unbelief until the Angels come and Christ manifests Himself.  These things are absolutely necessary for your eternal salvation.  Christ has a work to do that no earthly man or program can provide.  There is no servant at the gate.  There is no substitute for conversing with the Lord through the veil.

by 

Posted: 11.01.2013.