Veil

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A few years ago I came across a number of references to the phrase “four corners of the earth” in Hamlet’s Mill. This is a scriptural term and this exact phrase can be found in Isaiah 11:12 (cf. 2 Nephi 21:12), Revelation 7:1, D&C 124:128, and JST Mark 13:31. Additionally, there are many other scriptures that refer to the “four quarters” of the earth. I thought the following references were insightful, especially regarding the temple liturgy of ancient Israel with the High Priest performing the rites of atonement.

The “Frame” of the Ecliptic

Giorgio de Santillana and Hertha von Dechend wrote that the corners are marked by the four points of the year – the ecliptic:

Ecliptic Meanwhile, it is necessary to explain again what this “earth” is that modern interpreters like to take for a pancake. The mythical earth is, in fact, a plane, but this plane is not our “earth” at all, neither our globe, nor a presupposed homocentrical earth. “Earth” is the implied plane through the four points of the year, marked by the equinoxes and solstices, in other words the ecliptic. And this is why this earth is very frequently said to be quadrangular. The four “corners,” that is, the zodiacal constellations rising heliacally at both the equinoxes and solstices, parts of the “frame” skambha, are the points which determine an “earth.” Every world-age has its own “earth.” It is for this very reason that “ends of the world” are said to take place. A new “earth” arises, when another set of zodiacal constellations brought in by the Precession determines the year points.1

Skambha is a Sanskrit word and means “pillar”; the Finnish correlative is Sampo—in other words, the tree that holds up the sky. The word solstice comes from the Latin sol which means sun, and sistit which means “stands”:

For several days before and after each solstice, the sun appears to stand still in the sky—that is, its noontime elevation does not seem to change. At the solstices the sun’s apparent position on the celestial sphere reaches its greatest distance above or below the celestial equator, about 23 1/2° of arc. At the time of summer solstice, about June 22, the sun is directly overhead at noon at the Tropic of Cancer. In the Northern Hemisphere the longest day and shortest night of the year occur on this date, marking the beginning of summer. At winter solstice, about December 22, the sun is overhead at noon at the Tropic of Capricorn; this marks the beginning of winter in the Northern Hemisphere. For several days before and after each solstice the sun appears to stand still in the sky, i.e., its noontime elevation does not seem to change from day to day.2

Equinox , either of two points on the celestial sphere where the ecliptic and the celestial equator intersect. The vernal equinox, also known as “the first point of Aries,” is the point at which the sun appears to cross the celestial equator from south to north. This occurs about Mar. 21, marking the beginning of spring in the Northern Hemisphere. At the autumnal equinox, about Sept. 23, the sun again appears to cross the celestial equator, this time from north to south; this marks the beginning of autumn in the Northern Hemisphere. On the date of either equinox, night and day are of equal length (12 hr each) in all parts of the world; the word equinox is often used to refer to either of these dates. The equinoxes are not fixed points on the celestial sphere but move westward along the ecliptic, passing through all the constellations of the zodiac in 26,000 years. This motion is called the precession of the equinoxes. The vernal equinox is a reference point in the equatorial coordinate system.3

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  1. de Santillana, Giorgio and Hertha von Dechend. Hamlet’s Mill: An Essay Investigating the Origins of Human Knowledge and its Transmission Through Myth. Jaffrey, New Hampshire: Godine, 1977. 235; hereafter Hamlet’s Mill.
  2. Solstice”. Infoplease. 1 March 2009.
  3. Equinox”. Infoplease. 1 March 2009.

A couple weeks ago, I came across S. Faux’s post about the law of adoption in The History of Sealings within Families. His post caught my attention because two of my Danish ancestors – who were some of the first to join the LDS Church in that country – were later “adopted” to Erastus Snow and Minerva White. Once I found that sealing record in the archives of the Family History Library, I had an intense desire to better understand this practice. Consequently, Carrie and I met with a friend of ours who shared with us material that brought greater understanding to this practice that was modified in 1894.

With that backdrop, the following is Brigham Young’s vision of Joseph Smith at Winter Quarters in 1847 as recorded by Hosea Stout:

Winter Quarters by Greg Olsen This morning there was to be a private meeting of the high Council at sun rise. About 9 o’clock I went & found only three members present so we staid awhile and come away home

In the afternoon I went to the Council house to a meeting at which Elder Henry G. Sherwood spoke after that I was around as usual At six went to a High Council as usual There was not much done of interest except some remarks of President Young which I will give in short It is in relation to a spell of sickness he had had lately.

He spoke as follows.

“Another subject which I wanted to speak of is this.

On Wednesday morning I was taken ill and it has been asked if I had a vision I was taken so suddenly sick. Just as I was getting out of my bed that I could not go out. I tried to return to the bed again, but could not even get back

As to how I felt, No one can tell how I felt, until he dies and goes through the vail and when he does that he can then tell how I felt

All that I know, is what my wife told me about it since. She said that I said, I had been where Joseph & Hyrum was.

And again that I said, it is hard coming to life again.

But I know that I went to the world of spirits; but what I saw I know not, for the vision went away from me, as a dream which you loose when you awake.

The next day I had a dream.

I dreamed that I saw Joseph sitting in a room, in the South West corner, near a bright window.

He sat in a chair, with his feet, both on the lower round.

I took him by the hand and kissed him on both cheeks, and wanted to know why we could not be together, as we once was.

He said that it was all right, that we should not be together yet.

We must be separated for a season.

I said it was hard to be separated from him.

He said, it was all right and putting his feet down on the floor.

Now all you who know, how he looks, when he used to give council, know all about, how he looked then

I told him that the Latter Day Saints was very anxious to know about the law of adoption, and the sealing powers &c and desired word of council from him.

Joseph said; do you be sure and tell the people one thing.

Do you be sure and tell the brethren that it is all important for them to keep the spirit of the Lord, To keep the quiet spirit of Jesus, and he explained how the spirit of the Lord reflected on the spirit of man and set him to pondering on any subject, and also explained how to know the spirit of the Lord from the spirit of the enemy.

He said the mind of man must be open to receive all spirits, in order to be prepared, to receive the spirit of the Lord; otherwise it might be barred so as not to receive the spirit of the Lord, which always brings peace and makes one happy and takes away every other spirit. When the small still voice speaks always receive it, and if the people will do these things, when they come up to the father, all will be as in the beginning, and every person stand as at the first.

I saw how we were organized before we took tabernacles and every man will be restored to that which he had then, and all will be satisfied. After this I turned away & saw Joseph was in the edge of the light; but where I had to go was as midnight darkness.

He said I must go back, so I went back in the darkness.

I want you all to remember my dream for I it is a vision of God and was revealed through the spirit of Joseph.”1

The Manuscript History of Brigham Young records the following account of this experience:

Joseph stepped toward me, and looking very earnestly, yet pleasantly said, “Tell the people to be humble and faithful, and be sure to keep the spirit of the Lord and it will lead them right. Be careful and not turn away the small voice; it will teach you what to do and where to go; it will yield the fruits of the kingdom. Tell the brethren to keep their hearts open to conviction, so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the Spirit of the Lord from all other spirits; it will whisper peace and joy to their souls; it will take malice, hatred, strife and all evil from their hearts; and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God. Tell the brethren if they will follow the spirit of the Lord they will go right. Be sure to tell the people to keep the Spirit of the Lord; and if they will, they will find themselves just as they were organized by our Father in Heaven before they came into the world. Our Father in Heaven organized the human family, but they are all disorganized and in great confusion.2

Sources:

  1. Brooks, Jaunita, ed. On the Mormon Frontier: The Diary of Hosea Stout, 1844 – 1861. Salt Lake City: University of Utah Press, 1982. 237-239.
  2. “Brigham Young’s vision of Joseph Smith”. Manuscript History of Brigham Young. 1847. 56.

Mary Elizabeth Rollins Lightner bore a powerful testimony of the Prophet Joseph Smith to a group of young men at Brigham Young University on April 14, 1905. Mary was born on April 9, 1818 in Lima, Livingston, New York to Keziah Keturah Van Benthuysen and John D. Rollins. According to her autobiography:

Mary Elizabeth Rollins Lightner When I was ten years old, we moved to Kirtland, Ohio, and lived in a house belonging to Algernon Sidney Gilbert, mother’s sister’s husband. We remained there two years, when we heard of the plates of the Book of Mormon, being found by Joseph Smith. Soon the news was confirmed by the appearance of Oliver Cowdery, Peter Whitmer, and Ziba Peterson, with the glorious news of the restoration of the Gospel through the Prophet Joseph Smith. They bore a powerful testimony, by the Holy Spirit, of the truth of the great work they were engaged in; and which they were commissioned by the Father to present to all the world.

Quite a number of the residents of Kirtland accepted baptism. Mother and myself also, in the month of October, 1830. A branch of the Church was organized, and Father Morley was ordained an elder to preside over it. He owned a large farm, about a mile from Kirtland, and some three or four families went there to live, and meetings were held there. A good spirit and one of union prevailed among the brethren for some time. After Oliver Cowdery and his brethren left there for Missouri on their mission to the Lamanites, a wrong spirit crept into our midst, and a few were led away by it. About this time, John Whitmer came and brought a Book of Mormon. There was a meeting that evening, and we learned that Brother Morley had the Book in his possession the only one in that part of the country. I went to his house just before the meeting was to commence, and asked to see the book; Brother Morley put it in my hand, as I looked at it, I felt such a desire to read it, that I could not refrain from asking him to let me take it home and read it, while he attended meeting. He said it would be too late for me to take it back after meeting, and another thing, he had hardly had time to read a chapter in it himself, and but few of the brethren had even seen it, but I pled so earnestly for it, he finally said, “Child, if you will bring this book home before breakfast tomorrow morning, you may take it.” He admonished me to be very careful, and see that no harm came to it.

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Hebrews – To Ascend the Holy Mount is an extract of a chapter from Temples of the Ancient World: Ritual and Symbolism.1 This past weekend, Carrie and I had the opportunity to meet with a small group of people to renew friendships and remind us of the ties that bind people together. As I reflected upon that experience, I was reminded of this testimony:

Mount Sinai Hebrews is, to use Paul’s2 words, “strong meat” (Hebrews 5:14). Paul wants to preach strong meat, but he addresses members who will not digest it (see Hebrews 5:12). Nevertheless, he broaches doctrines that deal with the upper reaches of spiritual experience and Melchizedek Priesthood temple ordinances. My purpose will be to identify several passages that have relevance to temple ordinances. Paul’s letter might be divided into two main ideas: the promise of the temple and the price exacted to obtain the promise. At several points I will add the Prophet Joseph Smith’s commentary, without which much of the temple significance of the apostle’s remarks in Hebrews would elude us.

The Promise

Paul urges the Hebrews, “Let us go on unto perfection; not laying again the foundation of repentance…and of faith” (Hebrews 6:1–2; italics added). They had tarried too long in the foothills of spiritual experience. Having “tasted of the heavenly gift, …the good word of God, and the powers of the world to come” (Hebrews 6:4–6), they could no longer delay resuming the climb lest they lose the promise. Paul warns, “Be not slothful, but followers of them who through faith and patience inherit [or, are inheriting] the promises” (Hebrews 6:12).

The promise that Paul refers to repeatedly is that same promise explained in Doctrine and Covenants 88:68–69: “Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. Remember the great and last promise which I have made unto you” (italics added). Paul uses several different terms in Hebrews for the experiences associated with this promise: for example, obtaining a good report (11:39), entering into the Lord’s rest (4:3, 10), going on to perfection (6:1), entering into the holiest (10:19), being made a high priest forever (7:17), knowing the Lord (8:11; D&C 84:98), pleasing God (Hebrews 11:5), obtaining a witness of being righteous (11:4), and having the law written in the heart (8:10; 10:16; Jeremiah 31:31–34). He speaks of boldly pursuing the fulfillment of the promise: Grasp, he says, the hope that is set before you, which enters behind the veil, where Jesus, as a forerunner, has already entered (see Hebrews 6:18–20, NIV).

Paul compares these Israelites to their ancestors of twelve hundred years earlier. He refers to the early Israelites’ rejection of God’s invitation to enter into his rest as the “provocation”; that is, Israel provoked God by refusing to enter his presence. Paul quotes from Psalm 95:8–11: “Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said…they have not known my ways. So I sware in my wrath, They shall not enter into my rest” (Hebrews 3:8–11; italics added).

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  1. Thomas, M. Catherine. Temples of the Ancient World: Ritual and Symbolism. Salt Lake City: Deseret Book and the Foundation for Ancient Research and Mormon Studies, 1994. Please be aware I have omitted one or two footnotes and have inserted links where appropriate – Ed.
  2. The basic premise in this paper is that the apostle Paul is the author of Hebrews, a fact that the Prophet Joseph Smith acknowledged on several occasions.

The Brother of Jared at the Veil is an extract of a chapter from the Selected Writings of M. Catherine Thomas. The story of the brother of Jared is found in the book of Ether in the Book of Mormon. Dr. Thomas begins the story this way:

The Brother of Jared Sees the Lord's Finger Pierce the Veil and Touch the Molten Stones The temple is the narrow channel through which one must pass to reenter the Lord’s presence. A mighty power pulls us through that channel, and it is the sealing power of the at-one-ment of the Lord Jesus Christ. The Savior’s at-one-ment is another word for the sealing power. By the power of the at-one-ment, the Lord draws and seals his children to himself in the holy temples.

In scripture we can study how the ancient great ones were drawn through that narrow channel to find their heart’s desire: we find, for example, Adam, cast out, bereft of his Lord’s presence, searching relentlessly in the lonely world until he finds the keys to that passage to the Lord. Abraham searches for his priesthood privileges (see Abraham 1:1) and after a diligent quest exclaims, “Thy servant has sought thee earnestly; now I have found thee” (Abraham 2:12). Moses on Horeb, Lehi at the tree, Nephi on the mountain top—all these men conducted that search which is outlined and empowered in the temple endowment, gradually increasing the hold, the seal, between themselves and their Lord.

This was the very search for which they were put on earth: to rend the veil of unbelief, to yield to the pull of the Savior’s sealing power, to stand in the Lord’s presence, encircled about in the arms of his love (see D&C 6:20; 2 Nephi 1:15). This then is the temple endowment: having been cast out, to search diligently according to the revealed path, and at last to be clasped in the arms of Jesus (see Mormon 5:11).

In particular, I wish to focus briefly on some of the temple elements in the experience of the brother of Jared: (1) the tower of Babel, (2) his period of probation, (3) his experience at the cloud-veil, and (4) some observations on faith and knowledge as revealed in the brother of Jared’s search for the heavenly gift. One can see that these four elements follow a temple pattern: a false religion is offered; a period of probation or trial of faith is provided; and upon obedience, light and knowledge are granted.1

Following “the brother of Jared’s rejection of the spiritual chaos at the tower of Babel” and the “successful navigation of . . . tests”, these experiences “brought the brother of Jared to the need for more light and thus to the mount Shelem” (see Ether 2 & 3). She continues:

The word shelem has three main Hebrew consonants forming a root word that spans a wide spectrum of meanings: peace, tranquility, contentment, safety, completeness, being sound, finished, full, or perfect. Shelem (and shalom) signify peace with God, especially in the covenant relationship. It also connotes submission to God, which we see in the Arabic words muslim and islam. In particular, shelem has reference to the peace offering of the law of sacrifice, which corresponds to the seeking of fellowship with God,2 and thereby has a relationship to the meanings of the at-one-ment; that is, shelem, fellowship, sealing, and at-one-ment have an obvious relationship. When the brother of Jared carried the stones in his hands to the top of the mount, whether or not a temple peace offering is implied, he sought a closer fellowship or at-one-ment with the Lord. Therefore, the mount is called shelem because of its exceeding height (see Ether 3:1), not because shelem means great height, but rather that it suggests a place that is suitably high for temple activity.

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  1. Thomas, M. Catherine. Selected Writings of M. Catherine Thomas. Salt Lake City: Deseret Book and the Foundation for Ancient Research and Mormon Studies, 2000. 388-397.
  2. Francis Brown, S. R. Driver, Charles A. Briggs. The New Brown, Driver, and Briggs Hebrew and English Lexicon of the Old Testament. Boston: Houghton, Mifflin and Co., 1907. 1022-24; also LDS Bible Dictionary, s.v. “Sacrifices,” 767.