THE BOOK OF MORMON AND THE FOUR ETERNAL WORLDS (Part 1)

Unlocking the mysteries of the Book of Mormon requires that we put on our Israelite eyeglasses.  In doing so we begin to see the hidden dimension of the Book of Mormon as a record designed to communicate the Science of the Fathers.  One such marker is the phrase "And my Father dwelt in a tent" that appears 4 times in the account of 1st Nephi (see 1 Nephi 2:15, 1 Nephi 9:1, 1 Nephi 10:16, 1 Nephi 16:6).

These 4 utterances by Nephi serve as prophetic markers that correlate to 4 Worlds of the Tree of  Life and the mysteries of ascension to God demonstrated by the following:

ATZILUT– The World from which all things emanate.  This is sometimes called the timeless or eternal world.  The place of no separation from God.  It corresponds to the element of Fire.  In the scriptures it corresponds to the Sod level of interpretation. Its human expression is the embrace of oneness with the divine. It is the world through which all other worlds are sustained. 

BERIAH– The World of Creation also called the realm of the Divine Throne.  This world is sometimes called the world shaped by wisdom and understanding.  The world where intelligence senses its own existence.  It corresponds to the element of Air.  In the scriptures it corresponds to the Derash level of interpretation.  Its human expression is reasoning, contemplation, intellect. Here is the divine expression of Mercy, Power, and Beauty.

YETZIRAH– The World of Formation.  The world where form and shape begins. It corresponds to the element of Water. In scriptures it corresponds to the Remez level of interpretation.    Here is the divine expression of Endurance/Long suffering, Glory/Power, and Foundation (the balancing of the masculine and feminine).

ASSIYAH - The World of Action.  The world in which we now live (Malkut). It is the world of the five senses. It corresponds to the element Earth.  In scriptures it corresponds to the Peshat or literal level of interpretation. 

The base of the Tree (starting at the bottom)  commences with this world or Kingdom (Malkut- symbolized by earth/rock) and is represented by world of Assiyah (based on the Hebrew passage of Isaiah 43:7). 

Nephi's account commences with the ecstatic vision of Lehi wherein a pillar of Fire (Atzilut) comes and dwells upon a Rock (Malkut). THE ASCENT THROUGH THE 4 WORLDS IS WHAT IS KNOWN AS BEING BORN AGAIN.

LEHI AND ATZILUT

The account of Lehi in the record of his son Nephi is a living record of this knowledge passed down by the Fathers. It contains the unadulterated principles of true ascension and connection with Heaven.  It contains the path whereby all may connect with Heaven above and manifest Heaven (even Zion) here on earth.

“Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people. And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly.” (1 Nephi 1: 5-6)

Nephi commences his narrative with the advent of many prophets coming to the people of the great city of Jerusalem prophesying that they must repent or be destroyed. (1 Nephi 1:4)  As a result of the conditions of sin and iniquity that existed among the people, the Prophet Lehi went forth and prayed unto the Lord with all his heart (kavanah- desire) in behalf of his people.  In doing so, Lehi exercised the great principle revealed by the Fathers- As Above so below, As below so above.  His stirring prayer of desire here on earth caused a stirring in Heaven.  In doing so he became a vessel to contain the light of God to bestow upon others for life and salvation.

The response from the throne of God in the World of Atziluth is demonstrated in the pillar of fire (the corresponding element of Atzilut) that came down and dwelt upon a rock (Asiyah-earth).  As passed down by the Fathers it has been taught that the things of Atzilut or the Sod level of experience are of such a great and marvelous nature that they are beyond the faculties of the five human senses.  The truth of this teaching is attested to as “… because of the things which he saw and heard he did quake and tremble exceedingly.  And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen.” (1 Nephi 1: 6-7)

LEHI AND BERIYAH

“And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.” (1 Nephi 1:8)

By offering his prayer of real intent or desire, Lehi became a vessel for the spirit of God to fill to bestow upon others.  In becoming this vessel, he was carried away in a vision and ascended into the World of Beriyah.  This is realm of the Divine Throne that was sometimes referred to as the High Place of Eden where Angels (Malakim) of the highest order are to be found in the attitude of worshipping God.  This same World is also found in the visions of John (Rev. 4:2-4, 7:10-11), Isaiah (6:1), Ezekiel (1:1,26), and Alma (36:22) among many others.

“And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament.” (1 Nephi1:9-10)

It is in this world of Beriyah that the Sephirah of Tiphareth (Beauty) is expressed.  Tiphareth/ Tiferet is typified by the sun and corresponds to the Messiah of Israel.

As Beauty is an attribute of God it is typified by Messiah. In Messiah the true beauty of God is found wherein the power of Justice and attribute of Mercy is balanced wherein Justice is not robbed and Mercy claimeth her own.” (Alma 42:24)

LEHI AND YETZIRAH

“And they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read. And it came to pass that as he read, he was filled with the Spirit of the Lord.

And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.

And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!

And after this manner was the language of my father in the praising of his God; for his soul did rejoice, and his whole heart was filled, because of the things which he had seen, yea, which the Lord had shown unto him.” (1 Nephi 1:11-15)

In receiving the book from the One who stood before Lehi, we find the formation of a spiritual creation and prophecy of judgment that God would declared upon Jerusalem that would find its fulfillment in the physical world.  It is in this world of formation that we find the faculties of the heart (compassion, fear, and desire) as exemplified in the prophesied destruction of Jerusalem and merciful compassion extended to those that come unto the Messiah.

LEHI AND ASSIYAH

“Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard.

And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world.

And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.” (1 Nephi 18-19)

Assiyah is the World of Action.  It is the world in which we live.  After Lehi had connected with God and his spirit descended back into this world, he took the light that he received and began to bestow this light of salvation upon others.  In this case the Jews in Jerusalem.  Like the prophets of old he stood as a vessel of light in the darkness and the darkness comprehended it not.  As a result they sought to kill the light because it testified of their awful and fallen condition.

© 2018 Robert Kay

All rights reserved. No portion of this article may be reproduced in any form without permission from the author, except as permitted by U.S. copyright law.

THE BOOK OF MORMON AND THE KEYS TO OBTAINING THE RECORD OF HEAVEN

The receipt of the Ruach Elohiym (Holy Ghost) is a gift sought after not only in modern times but in ancient times as well.  The Ruach Elohiym is what is known as the Record of Heaven. The gift of life and transformation given by the Spirit of God was first recorded by Adam:

"Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment."  (Moses 6:61)

The concept of the Record of Heaven filtered down through various cultures by other names such as Ruach Elohiym, Ruach ha Kodesh, the Akashic Records, the Aether (ether), the vault of the Gods, the Book of Life, and many others.  Encoded in the first journey of Nephi and his brothers to retrieve the Plates of Laban (Lavan- Lavan ha Elyon-Celestial Whiteness Purity) or "Record of the Jews" is a guide book to obtaining this Record of Heaven like the ancients.

The Journey to Obtain the Record

The journey of the sons of Lehi represent  submission and subduing of the natural or carnal man wherein one can the breach the wall or barrier that separates us from the Celestial Treasury that contains the Record of Heaven.  Laban represents our Adversary or a Mighty One, the epitome of ego and the source of the carnal in the world, who stands between us and the record.  Attempts to secure our connection with Heaven through carnal, egotistical, and idolatrous means only succeed in getting us thrust out by this mighty Adversary.

Nephi who represents the spiritual child of God goes into his place of correction (the cavity of a rock) where the natural man is divided from the spiritual man.  In true childlike humility, trust, and submission he goes forward not knowing what to do but trusting that God has the ability to reduce his Adversary and source of the carnal man to powerlessness wherein he then is given instructions by two witnesses-the voice of the spirit in unity with the Law of God.

In obedience to the instructions given by the voice of these two witnesses, he succeeds in cutting off the authority, wisdom, and understanding of his Adversary.  In doing so he can assume the condition and status of a celestial being or mighty one to pass by the servants who guard the Celestial Treasury symbolized by servant Zoram who guards the Treasury in Jerusalem to obtain the Record of Heaven.  The Celestial Treasury representing the source of all human spirits even the dwelling place of God and the Record of Heaven representing the connecting spirit of God that comes with all the knowledge and power to manifest the power of God according to wisdom, mercy, truth, justice, and judgment.

The Testimony and the Law

“And I was led by the Spirit, not knowing beforehand the things which I should do.” (1 Nephi 4:6)

In their previous attempts to gain the records, the sons of Nephi attempted to approach their adversary and obtain the records after the manner of the natural or carnal man.  Their request based on pedigree was met with expulsion.  Their attempt to purchase the records through the self-righteousness of their idols, riches, status, and other precious things was also met with their expulsion and failure to obtain the record.

The Voice of the Spirit:

This time Nephi having separated himself from the natural or carnal man begins his ascent as a child of God who approaches his adversary like King David (A man after God’s own heart) - trusting, self-less, seeking not his own, not being puffed up in self.  He approaches his Adversary with the heart of a child filled with Tzedekah (Charity- see Moroni 7:45).  With this heart of altruism, he leans not upon his own understanding but upon the voice of the spirit—being led step by step by God’s voice not know beforehand what he was going to do, but walking in trusting obedience to God’s instructions to go up and obtain the record.

“Nevertheless I went forth, and as I came near unto the house of Laban I beheld a man, and he had fallen to the earth before me, for he was drunken with wine.  And when I came to him I found that it was Laban. And I beheld his sword, and I drew it forth from the sheath thereof; and the hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel. And it came to pass that I was constrained by the Spirit that I should kill Laban; but I said in my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might not slay him.” (1 Nephi 4:7-10)

Nephi as a child of God did not declare war upon his adversary nor did he enter the city with an intent to take Laban’s life.  As has been illustrated, our Adversary is Mighty and formidable, in and of ourselves we have no power to defeat him .  It is God who delivers the Adversary into the hands of the spiritual child with the Adversary being rendered powerless symbolized by his falling to the earth drunk.  Nephi explains that when he found his Adversary he was drunken with wine.

Wine represents the Light of Wisdom (Chokmah).  For a spiritual/child of God vessel prepared to receive the wine the wine becomes light to the soul.  For a carnal and natural man, the light of wisdom reduces him to the level of an animal.  The more light given to the natural or carnal man, the more animalistic he/she becomes.  The more light given to the child of God, the more pure and refined he or she becomes. The blade of the sword represents the power to correct the disconnection and disharmony between God and man. The hilt of the sword being forged of pure gold symbolizes the power to change the pure ego/natural man into its opposite or spiritual child of God.  The voice of the spirit compelled Nephi to a course of action that would cause him to slay his Adversary. His first and natural response was to shrink back.

The Law:

“And the Spirit said unto me again: Behold the Lord hath delivered him into thy hands. Yea, and I also knew that he had sought to take away mine own life; yea, and he would not hearken unto the commandments of the Lord; and he also had taken away our property. And it came to pass that the Spirit said unto me again: Slay him, for the Lord hath delivered him into thy hands; Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief. And now, when I, Nephi, had heard these words, I remembered the words of the Lord which he spake unto me in the wilderness, saying that: Inasmuch as thy seed shall keep my commandments, they shall prosper in the land of promise.” (1 Nephi 4:12-14)

Despite what many think, Nephi was not commanded to commit pre-meditated murder.  His act was based upon the laws of the goel ha’dam (avenger of blood).  This is established by the voice of the spirit evoking the law of God in Exodus 21:12-13, “He that smiteth a man, so that he die, shall be surely put to death  and if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.”

In the ancient mind, Nephi is rising to the level of wisdom.  In witnessing Laban fallen to the earth before him, Nephi has reached the place of complete awareness of what is happening inside of him.  His obedience to the voice of the spirit is not done in a vacuum.  He slays his Adversary, a symbol of the natural man and ego, by making his decision on the basis of the voice of the spirit and God’s law.

In the mind of an Israelite, the law of God represents the physical manifestation of the character and attributes of God in this physical world.  It is through the law of God that operates in the physical world that the voice of the spirit is given physical manifestation in the world in which we live.

The manner of destroying the natural man comes through the action of two witness: the voice of the spirit and the Law.  This is the higher meaning of the scripture, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (Isaiah 8:20)  As we make our ascent from the carnal to the spiritual child of God, there are many influences that can lead us down paths far from our destination of the promised land. 

“Yea, and I also thought that they could not keep the commandments of the Lord according to the law of Moses, save they should have the law. And I also knew that the law was engraven upon the plates of brass. And again, I knew that the Lord had delivered Laban into my hands for this cause—that I might obtain the records according to his commandments. Therefore I did obey the voice of the Spirit, and took Laban by the hair of the head, and I smote off his head with his own sword.” (1 Nephi 4:15-18)

In the mouths of two or more witnesses all things are established and in the case of ascension it is no different.  The spirit testifies according to the commandments and the commandments of God’s law give the instructions from the spirit physical manifestation in this world.  Remember, the plates of brass on this level of interpretation represent the Record of Heaven.  The commandments of God according to his law are engraven upon the Record of Heaven so that light and structure come together in functional oneness.  It is God’s commandment that we receive the Record of Heaven and it is thus obtained by heeding the voice of the spirit unity with God’s law-one testifying of the other.  In cutting off the head of Laban who represents an Adversary and also the epitome of one in their fallen animalistic condition Nephi cuts of the head and ruling triad of his Adversary’s power- his crown/authority (Kether), His wisdom (Chokmah), and his understanding (Binah).

“And after I had smitten off his head with his own sword, I took the garments of Laban and put them upon mine own body; yea, even every whit; and I did gird on his armor about my loins. And after I had done this, I went forth unto the treasury of Laban. And as I went forth towards the treasury of Laban, behold, I saw the servant of Laban who had the keys of the treasury. And I commanded him in the voice of Laban, that he should go with me into the treasury. And he supposed me to be his master, Laban, for he beheld the garments and also the sword girded about my loins. And he spake unto me concerning the elders of the Jews, he knowing that his master, Laban, had been out by night among them. And I spake unto him as if it had been Laban.   ” (1 Nephi 4:19-20)

After slaying his Adversary, Nephi transforms himself by taking on the garments and armor of Laban.  Donning the garments of superior authority, wisdom, and understanding Nephi symbolically transforms into a being of supernal or celestial whiteness- a new being.   In his new identity, he is able to access the treasury of Laban.  The celestial treasury (Otzer in Hebrew) refers to the source of every human soul.  In his new identity, he is able to pass by the servant who holds the keys to this treasury.   Obtaining the Record of Heaven from the Celestial Treasury symbolizes our connection and lifeline to God as, “it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment. And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time.”

According to the teachings of the Fathers, every human soul is part of God; like children to their father.  Part of our journey in returning to God is to effect what is called tikkun or the restoration to God. Having subdued the carnal nature and being transformed he is able to assume a new identity in garments and power (sword) he is able to pass by the servant as if he were a mighty or heavenly being who has a right to the Record of Heaven.  Having obtained the Record of Heaven they are then prepared to go down into the wilderness to their Father’s tent or tabernacle of dwelling.

© 2018 Robert Kay

All rights reserved. No portion of this article may be reproduced in any form without permission from the author, except as permitted by U.S. copyright law.

THE MYSTERY OF THE LIAHONA AND THE 32 PATHS OF WISDOM

" I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days." (1 Nephi 1:1)


The Book of Mormon as an Israelite record captures and embodies multi-dimensional aspects of the word of God.  Not only is it the record of a "fallen people" but contains a record of "the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also." (D&C 20:9)  The declaration that the Book of Mormon contains the "fulness of the gospel" is important because to the mind of an Israelite the "gospel" or besorah is a declaration from God to his people designed to provide them with instructions on how to walk through the wilderness of mortality back into his presence.  Part of the purpose of this declaration is to restore the science of the Fathers (even Adam, Enoch, Noah, Abraham, Isaac, and Jacob).

 When the Prophet Nephi stated that he had been "taught somewhat in all the learning of my father" and that he was "favored of the Lord" and had a "great knowledge of of the goodness and mysteries of God" in true Israelite fashion he was also communicating to his Israelite audience that he was taught in the knowledge or science of the Fathers as which came through and was taught to him by his father Lehi.  It was his possession and using of this ancient knowledge that allowed him to have "knowledge" or in Israelite thought, direct experience of the goodness and the mysteries of God.

ENTERING THE REST OF THE LORD- THE PATHWAYS OF WISDOM

In ancient Israel it was taught that God manifested himself in the act or states of creation and re-creation (aka. rest).  Indeed the Sabbath day and the Appointed High Sabbaths of Israel are deeply connected to this principle.  It is from this understanding that we receive the teaching of "entering the rest of the Lord (YHVH)" as exemplified by the prophet Alma in his description of the Holy Order (manner/pattern):

"Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God." (Alma 13:11-12)

The idea of "rest" and entering into the "rest of YHVH" finds its roots in the Exodus of the children of Israel wherein YHVH declared to Moses:

And he said, “My presence will go with you, and I will give you rest.” (Exodus 33:14)

Following the Hebraic thought we then trace the usage of this word where it first appears in Genesis 2:15:

"The LORD God took the man and put him in the garden of Eden to work it and keep it." (Genesis 2:15)

Here the word 'put' is actually the Hebrew word nuwach or rest.  The idea being communicated that Adam was placed in the Garden wherein he found rest or the presence of YHVH.  This motif is further supported by the Prophet Alma wherein he recounts the fall of Adam and plan of redemption:

"And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word" (Alma 12:37)

These states of revelation, creation, and rest came to be connected to path to the Tree of Life and in Israel walking the path or the Exodus through the Wilderness to the Mountain of the Lord (YHVH) at Sinai.  The knowledge of walking in the pathways was transmitted verbally in the Schools of the Prophets and in various sects of Judaism. The teaching was transmitted later in what came to be known as the 32 Paths of Wisdom; sometimes called the Pathways of the Heart.

The 32 paths of wisdom are connected to the Hebrew word for heart or Lev (לב) that has the gematria value of 32.  The teaching refers to the 32 pathways referencing the first 32 places in Genesis where name of God (Eloheim אלהים) is referenced.  The 22 letters plus 10 sephirot which God used to create the world also refer to the 32 paths or levels of consciousness by which man experiences and connects with God. These pathways form the connectors or strait path of the Tree of Life that lead to the presence of God and is pictured in the following graphic:

While the above diagram demonstrates a two dimensional pattern it was taught that the tree of life was meant to be viewed from a multi-dimensional pattern. Rather than just a two dimensional road map the tree of life was often related to image of a sphere or world. :

 Within the sphere or in the inner part of the tree were two legs, trunks, or spindles that represented the powers of creation-The Light of Mercy and the Light of Wisdom. The connecting point of the two by which they functioned was faith or desire:

Through these two spindles or creative forces of Mercy and Wisdom it was taught that all creation came into existence. The light of faith represented by desire is carried out and manifested in the world through the Wisdom and Mercy of God.

THE LIAHONA AND THE PATHS OF WISDOM

The Liahona is connected to this ancient teaching of the 32 Pathways of Wisdom. Woven into the Nephite account of the Liahona is the hidden teaching of ancient Israel that instructs the Israelite in journeying through the wilderness back into the presence of God.   The teaching and account contain many symbols designed to communicate principles of deep importance and ancient origin. When examined, understood and practiced the principles lead the disciple through paths to the more fertile parts in this wilderness where the traveler obtains further light and knowledge, divine sustenance, gifts of the spirit, and angelic ministration. 

In his record, the Prophet Nephi records the following:

"And it came to pass that as my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship; and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness." (1 Nephi 16:10)

The ball which came to be called Liahona was a living embodiment of the tree of life and the guiding force through the pathways of wisdom which is still preserved today in Judaism in what came to be know as the 32 Paths of Wisdom.  While Nephi records the literal events surrounding the discovery and use of the Liahona, the story is recorded and encoded with ancient Israelite knowledge regarding the process by which a person navigates their wanderings in the wilderness, their places of rest, and their coming into the presence of YHVH and ultimately being let to the Land of Promise.

By following the the directions of the ball of "curious workmanship" that was found at the "tent door" (ancient Israelite literary markers connected with the science of the fathers), the prophet Lehi and his family were led in the "more fertile parts" of the wilderness until they came to a place of rest:

"And we did follow the directions of the ball, which led us in the more fertile parts of the wilderness.
And after we had traveled for the space of many days, we did pitch our tents for the space of a time, that we might again rest ourselves and obtain food for our families." (1 Nephi 16:16-17)

Just as Lehi and Nephi were led by the Liahona to a place of rest, the ancient teaching of the 32 pathways is also found in the "restings" of the children of Israel. It is no coincidence that there are 32 resting places recorded of the children of Israel when they went forth from Egypt (Numbers 33:1-50). These travels also correspond to 32 stages of spiritual progression that create the Tikkun Olam (repair of the world) or healing for the House of Israel and the world.

The principles by which the pointers/spindles of the Liahona worked were described by Nephi thus:

And it came to pass that I, Nephi, beheld the pointers which were in the ball, that they did work according to the faith and diligence and heed which we did give unto them. And there was also written upon them a new writing, which was plain to be read, which did give us understanding concerning the ways of the Lord; and it was written and changed from time to time, according to the faith and diligence which we gave unto it. And thus we see that by small means the Lord can bring about great things." (1 Nephi 16:28-29)

This spiritual principle of navigation through the wilderness of God was further explained by the Prophet Alma:

"And now, my son, I have somewhat to say concerning the thing which our fathers call a ball, or director—or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it.  And behold, there cannot any man work after the manner of so curious a workmanship. And behold, it was prepared to show unto our fathers the course which they should travel in the wilderness.

 And it did work for them according to their faith in God; therefore, if they had faith to believe  that God could cause that those spindles should point the way they should go, behold, it was done; therefore they had this miracle, and also many other miracles wrought by the power of God, day by day. Nevertheless, because those miracles were worked by small means it did show unto them marvelous works. They were slothful, and forgot to exercise their faith and diligence and then those marvelous works ceased, and they did not progress in their journey;

Therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions. And now, my son, I would that ye should understand that these things are not without a shadow; for as our fathers were slothful to give heed to this compass (now these things were temporal) they did not prosper; even so it is with things which are spiritual.

For behold, it is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land.

And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise." (Alma 37:38-45)

THE DIRECT COURSE- THE CENTER PILLAR- AND THE SECRET OF MESSIAH

The direct path or center pillar was the pillar or pathway of harmony that balanced the attributes of Wisdom and Understanding, Severity and Mercy, Power and Long Suffering. This direct pathway or pillar contained the secret of the Messiah and the Knowledge of God and leads to the Land of Promise or Presence of God.

There is much more that could be said regarding this ancient principle as it relates to the account of Nephi- the direction they traveled, their sufferings, the breaking of their bows, obtaining instruction to obtain food, and being brought to the Land Bountiful.  From beginning to end, the account and the journey teach us ancient principles of spiritual progression and the pathways of awareness/consciousness that leads one to experience the God of Abraham, Isaac, and Jacob.  What is important to understand is that far from being just an ancient compass, the Liahona leads the Israelite reader to a deeper understanding of navigating the wilderness of mortality and the world of the spirit through the more fertile parts until one reaches the Presence of God.

© 2018 Robert Kay



All rights reserved. No portion of this article may be reproduced in any form without permission from the publisher, except as permitted by U.S. copyright law.

AN ISRAELITE APPROACH TO THE BOOK OF MORMON

The language of Hebrew captures and embodies multi-dimensional aspects of the word of God.  As a functional language it is designed to be uttered by our physical tongue but embedded in this language is the system of mathematics, geometry, chemistry, physics, grammar, etc. passed down from Adam and the first civilization.  

In a way the language itself is like a winding staircase or a divine helix of DNA that contains the essential building blocks of creation.  The knowledge of ascent through these dimensions was been preserved and transmitted by the Prophets of Israel.  The ascent through the four worlds or dimensions is taught to this day in Israel through a system of interpretation called PaRDeS.  PaRDeS in an acronym formed from the initials of the four levels or approaches to understanding the revelations of God:

1. Peshat – The simple, literal meaning of the word or account.
2. Remez – The allegorical or symbolic meaning of the word or account.
3. Deresh – A comparative meaning as compared to similar occurrences, accounts or teachings.
4. Sod (pronounced with a long O sound)– The secret, esoteric, or mystical meaning


For many the Book of Mormon yet remains a sealed book.  When we think of a sealed book we often see images of ancient scrolls or plates bound by some kind of material or metal band that forbids a person from opening the book.  While this is one type of seal, to the mind of an Israelite a sealed record can also be a record whose true meaning and interpretation is not yet understood or revealed. The Book of Mormon is such a record. It is a sealed record to many because while the literal (peshat) account is the literal story of Lehi and his descendants, we miss the deeper dimensions of light hidden in plain sight.

Peshat:

To demonstrate and apply this science of ancient Israel, let us examine the following scripture: “And my father dwelt in a tent” (1 Nephi 2:15).  As we discussed earlier, sometimes the greatest of truths are hidden in plain sight.  How many times have you as a reader read through the Book of Mormon and simply passed over this one sentence verse, “And my father dwelt in a tent.”  The verse seems very straight forward, simple and literal.  In reading this verse, it may draw images of desert Bedouins living in their tents in a desert wilderness surrounded by camels and stock.  The very simple and literal (Peshat) reading of this verse is that Lehi literally dwelt in a tent.

To the initiated mind of an Israelite, this verse reveals so much more about the man Lehi and lends itself to a great truth of this hidden science.

Remez:

As we increase our awareness, we can begin to make the conscious associations demonstrated by the second dimension or level of interpretation.  In this dimension, an Israelite begins to ask, “Where has God revealed these things in the covenant God made with the Fathers”: (The TaNaKh – The Torah –Five Books of Moses, The Neviim –the Prophets, or the Ketuvim – the Writings). The verse, “And my father dwelt in a tent”, directs the Israelite mind to the Mishkan or “tent of dwelling” often called the “tabernacle in the wilderness” or the “tabernacle of Moses”.   The parallels in the stories of Lehi leading his family in an Exodus from Jerusalem into the wilderness and Moses leading the children of Israel on their Exodus from Egypt into the wilderness are not accidental.  In fact in true Israelite fashion, Nephi weaves these parallels into his account to compact great revelations about his Father, His Father’s connection with God, and essential knowledge preserved for his posterity on how they must also walk with the God of their Fathers.

The tabernacle (tent) in the wilderness is the appointed place where God would meet with Moses and Aaron. Here the glory of God (Shekinah) would dwell.  Here Moses would ascend into the presence of God by (1) “The Way” or outer gate of the tabernacle, to pass by the furnishings of (2) the outer court, in preparation to enter the (3) inner court or Holy Place, to then come before (4) The Holy of Holies or Throne of God.  In this tent of dwelling instructions and decrees were delivered from God to his righteous ones.  In this tent of dwelling, the officiating priests stood as ministering servants or angels to assist in bringing the people into a condition of oneness (at-one-ment) with God.  It is here that the earthly journey of ascension began and as a type symbolically ended with the reality of heavenly ascension realized.

The tabernacle in the wilderness serves as an allegory that Nephi draws upon. With this ancient connection established between Lehi and Moses, the verse, “And my Father dwelt in a Tent” takes on greater significance. In the world of Israel, this verse communicates that Lehi was a Tsadik (a holy or righteous one) who walked in the same pathway of the Holy Order such as Moses, Abraham, Noah, Enoch, and Adam.  As he dwelt in a tent in the wilderness, he communed with God.  He received revelations, commandments, and decrees for his people.  In fact in those places where Nephi relates that his “father dwelt in a tent” such as 1 Nephi 2:15, 9:1, 10:16, and 1 Nephi 16:6 (four distinct instances) we find connected four distinct manifestations of God to both Lehi and Nephi filled with simple commands, ancient allegory, divine instruction, and the hidden/esoteric teachings of ascension in their unadulterated form.

Deresh:

With the new dimension of understanding and consciousness added upon us from Remez, the next or third dimension of understanding begins to unfold.  The mind of an Israelite is then drawn to examine similar occurrences and teachings related to the tabernacle in the wilderness.  These occurrences and teachings have historical precedent, legal precedent, and instructional precedent as passed down by inspired teachers.  One such ancient teaching associated with concepts of a tabernacle or tent has to do with an ancient teaching regarding prayer.

The concept of dwelling in a tent while foreign to many in the West is common place among cultures in the Middle East and Orient.  In Israel, all of God’s people were commanded to be tsaddikim (holy men and women), “And ye shall be unto me a kingdom of priests, and an holy nation.” (Exodus 19:6)  Even as Moses declared, “would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them!”

Like ancient Israel camping in tents in the wilderness, a tsaddik or holy man would often be found living outside the bounds of the cities in the caves and tents of the wilderness.  In doing so these men lead a consecrated or set apart existence similar to Moses dwelling in the Tabernacle enwrapped in the Glory of the Lord (Shekinah).  This set apart walk with God was embodied with the wearing of the four cornered garment known as a tallit.








The tallit is a four cornered garment that serves as a reminder that the wearer is wrapped in the authority of Heaven. It was every man and woman’s private Mishkan or Tabernacle.  It symbolized the righteous dominion and authority of Heaven over the wearer and a place of retreat from the world.  To this day, modern observant Jews are seen in the attitude or prayer under the tallit worshipping in their private tents (tabernacles) the God of Creation.

With this understanding of Israelite culture and teaching, our understanding can then be drawn to a great teachings from the Prophets and the Messiah:

“And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” Matthew 6:5-6, 3 Nephi 13:6

“And when I did turn unto my closet, O Lord, and prayed unto thee, thou didst hear me.” (Alma 33:7)
“But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness.” (Alma 34:26)

When we hear these scriptures in our modern tongue our minds are often drawn to images of going into our bedrooms, going into our literal closets, and closing the door so no one can see us pray.  In ancient Israel whether Nephite or Jews, there was no physical concept of a closet like we think of today.  The word closet refers to the “secret chambers” which then brings the mind to remembrance of the Holy Place and Holy of Holies in the tabernacle.  When a man covers his head with his tallit for prayer this tent or secret place is what is being referred to as “entering into thy closet” ( i.e. secret chambers/place)- a living witness of a tsaddik or holy man/woman dwelling in a tent and connecting with God.

Sod:

The sod level of interpretation pertains to the mysteries or hidden things of God.  They pertain to those things of the divine throne or council of heaven. In the wisdom of God, great truths have been hidden from the world.  In the preserved science of ancient Israel, we are spiritual beings tabernacled in mortal element in this physical world (Malchut).  “Don’t you know that you yourself are God’s temple and that God’s spirit lives within you?” (1 Cor. 3:16)

Just as the Glory of God filled the physical tabernacle in the wilderness, so too do we as spiritual beings that are part of and eternally connected to God dwell in physical tabernacles.  The temple in all its physical glory represents the physical body of man and woman whose spirit has awakened and connected with the temple of God above. It represents the soul of a quickened individual in a state of at-one-ment with God, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” (1 Corinthians 6:19)

“It is the glory of God to conceal a thing and the glory of kings to search out a matter!” (Proverb 25:2) As all Israel was called to be a nation of kings and priests to God, then it was the glory of kings to search out the concealed things of God. Like Lehi’s tent in the wilderness, we are called to walk the path of the tsaddik (righteous) and to enter the gateway of the tent and experience true oneness with the God who created us.  We go within the tent to receive wisdom, understanding, mercy, justice, judgment, enduring vitality, glory, and oneness with God.

© 2018 Robert Kay


All rights reserved. No portion of this article may be reproduced in any form without permission from the publisher, except as permitted by U.S. copyright law.

NEPHI AND THE FEAST OF TRUMPETS IN THE LAND OF BOUNTIFUL

“And we did sojourn for the space of many years, yea, even eight years in the wilderness. And we did come to the land which we called Bountiful, because of its much fruit and also wild honey; and all these things were prepared of the Lord that we might not perish. And we beheld the sea, which we called Irreantum, which, being interpreted, is many waters. And it came to pass that we did pitch our tents by the seashore; and notwithstanding we had suffered many afflictions and much difficulty, yea, even so much that we cannot write them all, we were exceedingly rejoiced when we came to the seashore; and we called the place Bountiful, because of its much fruit.  ” (1 Nephi 17:4-6)

Lehi and his family traveled in the wilderness of correction for eight years prior to coming to the land they called Bountiful.  In the wilderness our carnal/natural state is revealed. It is also the place where we can correct and come into greater connection with God here in our temporary tabernacle/tent of wandering.  The number eight represents the culmination or fulfillment of their correction.  It represents a time when the person is prepared to receive the light.  It represents a time when the person’s soul is large enough and pure enough to receive eternal life or the land of promise.  Eight years in the wilderness represent the end of correction (tikkun).

After their travel in the wilderness, Lehi and his family arrive at a land that they called Bountiful because of its much fruit and wild honey.  The symbol of fruit and honey is reminiscent of the Feast of Yom Teruah/ Rosh Hashanah.  This Feast of Israel occurs in the seventh month (Tishri) right after the sixth month (named the month of Elul post Babylonian Captivity).  This month is a time of repentance in preparation for the Fall Feasts (Appointed Times) of Israel that commence with Rosh Hashanah.

According to tradition, after the incident of the Golden Calf and Moses breaking of the first set of tablets, Moses ascended Mount Sinai on the first day of Elul for a period of forty days.  After he ascended the Mountain of the Lord, he then descended to the camp of Israel at the base of the mountain forty days later on Yom Teruah/Rosh Hashanah.  To this day, Jewish tradition celebrates Rosh Hashanah by dipping fruit (apples) in honey.  In ancient Israel the symbol of fruit dipped in honey was a symbol of correction and the putting off of the natural man.  It represented the sweetness of a restored relationship, and a place of serenity and plenty.  This place of serenity and plenty is represented by Nephi’s declaration of Bountiful.

Like Israel who went through a period of correction, Nephi records that they too came to a place of bounty, sweetness, and serenity after their period of correction as represented by the afflictions and difficulties they experienced.   The spiritual state of correction and change leads to a condition of bounty, sweetness, and serenity where they could see the many waters that separated them from the land of promise; the waters representing the barrier that separates the earth from the Throne of God as demonstrated in Genesis:

And God said, Let there be a firmament (dome or barrier) in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.” (Genesis 1:6-8)

This place of Bountiful serves as a place of ascending the mountain of God. Here in Bountiful Nephi ascends the Mountain of the Lord to receive instructions.  Later this ascension is paralleled by his descendants in third Nephi who ascended the Mountain of Lord at the Temple in the Land of Bountiful where the Lord manifested himself to all the people.  The physical temple in ancient Israel being a symbol for the Mountain of the Lord:

“And now it came to pass that there were a great multitude gathered together, of the people of Nephi, round about the temple which was in the land Bountiful; and they were marveling and wondering one with another, and were showing one to another the great and marvelous change which had taken place.” (3 Nephi 11:1)

“And it came to pass that after I, Nephi, had been in the land of Bountiful for the space of many days, the voice of the Lord came unto me, saying: Arise, and get thee into the mountain. And it came to pass that I arose and went up into the mountain, and cried unto the Lord. And it came to pass that the Lord spake unto me, saying: Thou shalt construct a ship, after the manner which I shall show thee, that I may carry thy people across these waters.” ( 1 Nephi 17:7-8)

The Prophet Nephi had ascended the Mountain of the Lord in varying degrees of intimacy during his correction in the wilderness.  In Bountiful he is once again commanded to ascend in preparation for their journey to the Land of Promise that represents the Throne of God. With each ascent into the mountain Nephi is also ascending in intimacy with God.  This is also known as ascending the tree of life or ascending the rungs of Jacob’s ladder.  In typical Israelite fashion Nephi draws upon the imagery and incident of these high and holy appointed times that restores key insights into increasing our intimacy of God.

© 2018 Robert Kay

All rights reserved. No portion of this article may be reproduced in any form without permission from the publisher, except as permitted by U.S. copyright law.

Understanding The Jewish Book of Revelation (Part 1)

"And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise." (Revelation 8:12)

Much of Christian and Mormon theology finds its roots in varying interpretations of the Book of Revelation.  Every year we see books and fiery preachers arrive on the scene with new interpretations of this Book for the current audience of the day.  These books and sermons are filled with warnings, admonitions, and interpretations usually relating the many symbols and scenes portrayed in the Book of Mormon as applying to our current situation.  We hear interpretations that like, "The Mark of the Beast is your Social Security Number or A giant computer located in Washington, or A system of forced microchip identification system."  We hear interpretations like Barrack Obama is the Anti-Christ or Hilary Clinton is the Anti-Christ...."  and on and on and on.

But while the purveyors of Christian and Mormon books hear their cash registers go CHA-CHING$$$$ everytime there is a new "BLOOD MOON" or shooting star, it may help our sanity and our pocket books to understand that the Book of Revelation is a Jewish Book.  It was received and communicated by the Apostle John who was a Jew and communicated in classic Jewish Fashion.  To understand the message of this Jewish Book means we need to understand not only the nature of Jewish Prophecy but also the nature of Jewish Prophetic/Poetic language.

TO WHOM WAS THE BOOK WRITTEN AND WHEN:

Despite all the rhetoric and misinterpretation over the past two thousand years Jewish Prophetic tradition teaches that the prophecy and its' content must be interpretated first in relation to the people and the time period in which the prophecy/vision was delivered.  While the book teaches cyclical patterns that repeat throughout past and the future, it was meant to be understood in the context of the people and time it was given.

TO WHOM:

"I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star."  (Revelation 22:16)

This testimony of John was given to the "churches" or assemblies of believers in Messiah (both Jew and Gentile) in the various locations such as Ephesus, Smyrna, Thyatira, Pergamos, etc. that existed at that time.


THE WHEN:

When God communicated the vision to the Apostle John it was literally meant as instruction and warning for the people in his day.  As the record relates at both the beginning and the end of the record:

"The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John..." (Revelation 1:1)

and

"And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done." (Revelation 22:6)


Despite what many say when the YHVH or the Angel of YHVH states unto John in approximately somewhere between 35 and 70 AD that these things are SHORTLY TO COME TO PASS.  He may actually mean what he says in that these things are meant to be immediately understood to occur in that generation in which it was given.  SHORTLY IS NOT 2000 YEARS LATER.

So to properly understand the JEWISH BOOK OF REVELATION the p'shat or literal level of the record should be taken and read at face value.  In other words all of the prophecy recorded in what we call the Book of Revelation had an immediate fulfillment in the generation in which it was given. This does not mean that the Book does not have a futuristic application.  It means that we must understand the message, the cycle being taught, and the definition of the symbols in the time, culture, and language including the people to whom it was delivered first.

Now this may sound strange because if the Book of Revelation has already taken place then where is Christ coming in the clouds of Heaven and What Happened to the Millenium?  We will get to that!

Before we can understand the rich Jewish symbolism contained in the book we must also understand the nature of the Jewish Prophetic Poetry in which the vision is communicated.

JEWISH PROPHETIC/POETIC LANGUAGE:

"And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise." (Revelation 8:12)


Over the years there have been many interpretations given of this scripture.  At face value it has been interpreted to mean the sun will not shine, volcanic or nuclear clouds will blot out the sun, meteors and comets will pelt the earth, etc etc.  In fact in the last decade alone we have had such a frenzy of OMEN and SIGN salesmen appear on the scene scaring the hell out of people because of Blood Moons, Eclipses, and other varying "signs" or astronomical events in the Heavens.

In doing so they are often unaware of the rich poetic language of Ancient Israel and the methods of communication used to convey messages of importance and severity to the audience of that day.  Unlike we who can turn on the  television and SEE visible images of death, murder, destruction, hurricanes, bad weather, and warfare wherein our minds are able to directly comprehend the importance and severity of the events we see now with our eyes, the believers in the days of apostle John did not have these methods of communication.

As a result, a rich  language of metaphor and symbol developed in Israel that was used by the prophets to convey the same importance and severity.   It was a way of telling a story or an event that occurred using the "artwork" of prophetic language and symbol.  So in exploring this scripture in Revelations 8:12 it may also be useful to know that these same symbols were used by earlier Israelite prophets in regard to other events:

In regard to the political downfall of Babylon, the Prophet Isaiah uses the same artistic prophetic devices:

"The burden of Babylon...

Therefore shall all hands be faint, and every man's heart shall melt: And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.

Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.

For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine." (Isaiah 13: 1, 8-10)

The Kingdom of Babylon existed as a kingdom both before and after its fall.  The language of the stars of heavens and the constellatoins not giving light and the sun darkened actually refer political fall of the political rulers and government of the kingdom of Babylon.  The use of images such as stars in the heavnes, constellations, and the sun were common Middle Eastern symbols for rulers/governments.

Lest we think this type of prophetic/poetic language is unique, consider that the prophet Ezekiel prophesied the same thing in regard to Egypt in regard to their political fall:

"And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily.

The young men of Aven and of Pibeseth shall fall by the sword: and these cities shall go into captivity. At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity." (Ezekiel 30:16-18)

It may shock many to find out that the same poetic images were used in describing the political fall/upheaval of Babylon and Egypt as nations (AKA: THE DAY OF THE LORD). If we take the JEWISH BOOK OF REVELATION at it's word the immediate message to the Jews was that their political fall was on its way.  In fact, it was fulfilled every "yod and brush stroke or jot and tittle" in 70 AD in the Jewish wars with Rome, the destruction of the temple, and the relatively immediate events thereafter.  In our western, linear, Greek mind we read this Jewish Record and attempt to take language that was mean to communicate imagery and apply to specific rulers, leaders, and events happening right now.  The nature of Israelite prophecy is that the cycle of pride, corruption, and righteousness is meant to be understood and applied to our time.  The literal labeling of events and people in our time as "THE Battle of Armegeddon/THE Mark of the Beast or THE Anti-Christ" is a misuse, misunderstanding, and misapplication of Israelite Prophetic/Poetic Linguistic devises.

TRADITION!

Christian tradition and theology often clouds (no pun intended) the Israelite understanding of the message of the Jewish Book of Revelation. The "LAST DAYS INDUSTRY" in America is a billion dollar industry and every few years new books with new signs and interpretations appear to appease and scare the frightened masses.  But if we understand the nature of Israelite language and symbolism the message of the Book of Revelation ceases to be a message of the end of the world.  Instead it can be understood as it was meant to be- A REVELATION OF JESUS CHRIST wherein it teaches the cycles of Righteousness and Iniquity of varying Nations with whom God has had dealings.  Many people have spent their lives and means in a form of emotional, mental, and spiritual paralysis planning, arming, and waiting for the actual events portrayed in Jewish artistic language to happen.  They hide and plan in fear waiting for these events all the while taking no action to uphold righteous laws, principles, and government because why should they worry we are just waiting for cataclysmic events and planetoids to pelt the earth and in the end Jesus will come and fix it all.  But that is NOT the message of the JEWISH BOOK OF REVELATION.

(TO BE CONTINUED)

© 2018 Robert Kay



All rights reserved. No portion of this article may be reproduced in any form without permission from the author, except as permitted by U.S. copyright law.

THE BEAUTY OF THE BOOK OF MORMON

The Book of Mormon begins:

“I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days.” (1 Nephi 1:1)

Everyone who reads these words with searching hearts is moved in some way.  Since its first printing we have been exposed to various interpretations of the Book of Mormon on a literal level. The Book of Mormon has been analyzed in many ways and yet it many ways the Book of Mormon remains a sealed book as its true message often remains veiled from the eyes of our understanding.

It speaks primarily one major message-the relationship between the God of Israel and the inhabitants of the land.  The Book of Mormon doesn’t just recount a history lesson, but give us the ‘how’ to see that relationship.  In it we find the gradual revelation of God, spiritual ascension, and the lessons of progression.  The beauty of the Book of Mormon is that it contains a science that teaches us the knowledge of the Fathers-even Adam and the first civilization of man- using sophisticated language, symbols, and historical accounts.  It describes the beauty of Zion and the creation of sacred space for us in ordinary language.

If we submit ourselves to the will and spirit of God, the language of the Book of Mormon describes for us the creation of Heaven on earth, its structure, the design of its society, and the process whereby those born of the spirit can replicate the condition of oneness with God.  The teachings of the Book of Mormon do not refer to the natural, carnal, or egotistical man but to the creation of the will to receive to bestow, i.e. Loving God and Loving our Neighbor.

The goal of these teachings being the creation of a state of joy, “Adam fell that men might be; and men care, that they might have joy.” (2 Nephi 2:25) The only difference between all men, creatures, and objects both great and small being the different levels of their will to receive and bestow joy-the differing capacities to receive and bestow joy determining the qualities and gifts of each.

The Book of Mormon in true Hebraic fashion reveals these teachings divided into five sublevels:

1. The revelation of God and his throne to Lehi -1 Nephi 5-15 (Keter)
2. The revelation of Wisdom – 1 Nephi 2: 15- 4:38 (Chokmah)
3. The revelation of Understanding -  1 Nephi 7:21 – 9:1 (Binah)
4. The revelation of Beauty-  1 Nephi 10:16- 16: 5 (Tipheret)
5. The revelation of the Kingdom-  1 Nephi 16:6- 18:24 (Malkut)

Taken together these revelations form the path or progression found in the name (YHVH) of God. It was the desire of God to bring Lehi and his family from the darkness of the world that existed in the land of Israel to a fullness of joy symbolized by the Land of Promise. It is the desire of God to fill his creation with the fullness of joy like a cup filled to the brim with fine wine.  It is the ascension of man from the base desires of the natural man to God’s state of being symbolized by the spiritual child of God.  In doing so God wants to give us to his state of being-his perfection and the ability to receive what he wants to bestow upon us.

The first seven books of the Book of Mormon follow the pattern of the seven days of creation.  The first six- 1 Nephi, 2 Nephi, Jacob, Enos, Jarom, and Omni corresponding to the six days of the week during which humanity commences in light goes through ongoing correction until it reaches a fullness with the seventh day (symbolized by the Words of Mormon) as a millennium, Sabbath, or Seventh day wherein a remnant of mankind is delivered and a renewal commences. This pattern is demonstrated by Lehi who receives the Light of the Creator as it came down and dwelt upon a rock progressing step by step or book by book to the destruction of the Nephites in Omni (the sixth day) followed by a deliverance by a Mosiah (a Moshiach-Messiah) and the establishment of “all things made new” in city of Zarahemla (a New Jerusalem) as described by Mormon.   The generation that experienced this destruction and deliverance also points to the time when the conscious ascension of the world should begin.  In the years leading up to the Day of YHVH (judgment) upon the people, those of the Remnant of Jacob, Jews, and Gentiles who follow these teachings and embrace the Messiah must complete the path of repentance that commences the Seventh Day, the Great Sabbath, or Millennium.

As we ponder these things in our hearts, we may find ourselves wondering, “What is this path of Repentance or correction?”  Is there a way to walk this path in a progressive ascent? Or is it a path of suffering characterized by stubbornness, unyielding hearts, and kicking and screaming?  The answer is that it can be a progressive path with stability offered by an iron rod, but we must make a conscious choice to do that which is unnatural to the natural man. Those who walk this path will connect heaven and earth in their own lives.

Just as the story of Abraham teaches us about the progression of our souls and our purpose on earth, the story of Lehi and Nephi provides us with the essential teachings of growing toward God, knowing him, fulfilling our life’s purpose and coming into his presence symbolized by the Land of Promise.  Those who ascend from this world to God and become “AT-ONE-MENT” with him must take the same path that Lehi and Nephi took.  This is why they are seen as the Fathers or Patriarchs of the Book of Mormon.

The following account gives us the deeper meaning of their amazing exodus:

“For behold, it came to pass that the Lord spake unto my father, yea, even in a dream, and said unto him: Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life. And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness. And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him.

And it came to pass that he departed into the wilderness. And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness.

And he came down by the borders near the shore of the Red Sea; and he traveled in the wilderness in the borders which are nearer the Red Sea; and he did travel in the wilderness with his family, which consisted of my mother, Sariah, and my elder brothers, who were Laman, Lemuel, and Sam.

And it came to pass that when he had traveled three days in the wilderness, he pitched his tent in a valley by the side of a river of water. 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…” (1 Nephi 2: 1-7) and “But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness.” (1 Nephi 5:5)

If we view the Book of Mormon as solely a historical account, we will find that it is really not very different from the histories of other nations.  They experienced their rises and their falls, their squabbles and their warring, their corruption and their renewals. But while related in a historical account, the science of the Fathers contained in the Book of Mormon deals with us.  It deals with the salvation and progression of each of us.  It deals with the questions of, “Who am I?”, “What am I?”, and “What is the purpose of my life?”  In doing so, God appeals to each and every person.

This is how the Hebraic writings of both the Bible and the Book of Mormon explains the entire purpose of creation. Each person being a symbolic world or entire universe. Men and women being representative of God’s creation or worlds both past, present, and future.

© 2018 Robert Kay


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