One Eternal Round

1 Nephi 10:17 - 22, NC 1 Nephi 3:5


And it came to pass after I, Nephi, having heard all the words of my father concerning the things which he saw in a vision, and also the things which he spake by the power of the holy ghost, which power he received by faith on the Son of God — and the Son of God was the Messiah who should come — I, Nephi, was desirous also that I might see, and hear, and know of these things by the power of the holy ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men, for he is the same yesterday, and today, and for ever. And the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. Therefore remember, O man, for all thy doings thou shalt be brought into judgment. Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment seat of God, and no unclean thing can dwell with God; wherefore, ye must be cast off for ever. And the holy ghost giveth authority that I should speak these things and deny them not.

TSJ 3:5

And it came to pass after I, Nefi, having heard all the words of
my father concerning the things which he saw in a vision, and also
the things which he spoke by the power of the Ruach HaKodesh,
which power he received by faith on the Son of Elohim — and the
Son of Elohim was the Mashiach who should come — I, Nefi, was
desirous also that I might see, and hear, and know of these things
by the power of the Ruach HaKodesh, which is the gift of Elohim
unto all those who diligently seek him, as well in times of old as in
the time that he should manifest himself unto the children of men,
for he is the same yesterday, and today, and for ever. And the way
is prepared for all men from the foundation of the world, if it so be
that they repent and come unto him. For he that diligently seeks
shall find, and the mysteries of Elohim shall be unfolded to them
by the power of the Ruach HaKodesh, as well in this time as in times
of old, and as well in times of old as in times to come; wherefore, the
course of yhwh is one eternal round. Therefore remember, O man,
for all your doings you shall be brought into judgment. Wherefore,
if you have sought to do wickedly in the days of your probation, then
you are found unclean before the judgment seat of Elohim, and no
unclean thing can dwell with Elohim; wherefore, you must be cast
off for ever. And the Ruach HaKodesh gives authority that I should
speak these things and deny them not.

The phrase "the course of the Lord is one eternal round." is a curious phrase isn't it?

I've been considering for a bit what my understanding is of what Nephi is saying here.

I am beginning to believe that everything in the Book of Mormon is chock full of meaning and can and should be delved into but in this one paragraph I believe that Nephi is talking about something huge.

First, Nephi speaks of a way that is prepared from the foundation of the world.

What is the definition of "the world?"

What is the "foundation" of  "the world"?

What is Nephi speaking of in this paragraph that is the "way that is prepared"?

The following is from the Prophet Joseph and I believe it is promising us the same thing as what Nephi is promising here.

Every man lives for himself. Adam was made to open the way of the world, and for dressing
the garden. Noah was born to save seed of everything, when the earth was washed of its
wickedness by the flood; and the Son of God came into the world to redeem it from the fall. But
except a man be born again, he cannot see the kingdom of God. This eternal truth settles the
question of all men’s religion. A man may be saved, after the judgment, in the terrestrial kingdom,
or in the telestial kingdom, but he can never see the celestial kingdom of God, without being born
of the water and the Spirit. He may receive a glory like unto the moon, [i.e., of which the light
of the moon is typical], or a star, [i.e., of which the light of the stars is typical], but he can never
come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an
innumerable company of angels; to the general assembly and Church of the Firstborn, which are
written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to
Jesus the Mediator of the new covenant, unless he becomes as a little child, and is taught by the
Spirit of God. Wherefore, we again say, search the revelations of God; study the prophecies,
and rejoice that God grants unto the world Seers and Prophets. They are they who saw the
mysteries of godliness; they saw the flood before it came; they saw angels ascending and
descending upon a ladder that reached from earth to heaven; they saw the stone cut out of the mountain, which filled the whole earth; they saw the Son of God come from the regions of bliss and dwell with men on earth; they saw the deliverer come out of Zion, and turn away ungodliness from Jacob; they saw the glory of the Lord when he showed the transfiguration of the earth on the mount; they saw every mountain laid low and every valley exalted when the Lord was taking vengeance upon the wicked; they saw truth spring out of the earth, and righteousness look down from heaven in the last days, before the Lord came the second time to gather His elect; they saw the end of wickedness on earth, and the Sabbath of creation crowned with peace; they saw the end of the glorious thousand years, when Satan was loosed for a little season; they saw the day of judgment when all men received according to their works, and they saw the heaven and the earth flee away to make room for the city of God, when the righteous receive an inheritance in eternity. And, fellow sojourners upon earth, it is your privilege to purify yourselves and come up to the same glory, and see for yourselves, and know for yourselves. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. (Teachings of the Prophet Joseph Smith, pgs. 12 - 13)

Doesn't this statement from the Prophet Joseph demonstrate a difference between "the world" and "the earth"?

As I understand this statement, every time Joseph speaks of "the earth" he is referring to the dirt and rock planet we live on; i.e. the earth was washed of its wickedness.

Every time Joseph speaks of "the world" he is speaking of things that pertain to the human family; i.e. the Son of God came into the world to redeem it from the fall.

If "the world" is the human family then what is "the foundation" of the human family?

Joseph states that Adam was made to open the way of the world or the human family.

Does that mean that "the foundation" for the human family was prepared before Adam?

What do the scriptures have to say about what occurred before Adam?

And I, the Lord God, spoke unto Moses, saying, That Satan whom you have commanded in the name of my Only Begotten is the same who was from the beginning. And he came before me, saying, Behold, I, send me. I will be your Son and I will redeem all mankind, that one soul shall not be lost. And surely I will do it. Wherefore, give me your honor. But behold, my Beloved Son, who was my beloved and chosen from the beginning, said unto me, Father, your will be done, and the glory be yours for ever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man which I, the Lord God, had given him, and also that I should give unto him my own power, by the power of my Only Begotten, I caused that he should be cast down. And he became Satan, yea, even the Devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not listen unto my voice. (Moses 4:1 - 4, OC Genesis 2 par. 15)

We have another account of this event in the book of Revelation.

And there appeared another sign in heaven; and behold, a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth. And the dragon stood before the woman who was delivered, ready to devour her child after it was born. And the woman fled into the wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundred sixty years. And there was war in Heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought against Michael. And the dragon prevailed not against Michael, neither the child, nor the woman — who was the church of God — who had been delivered of her pains and brought forth the kingdom of our God and his Christ; neither was there place found in Heaven for the great dragon who was cast out, that old serpent called the Devil, and also called Satan, who deceives the whole world, he who was cast out into the earth, and his angels were cast out with him.  And I heard a loud voice saying in Heaven, Now has come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, who accused them before our God day and night; for they have overcome him by the blood of the Lamb, and by the word of their testimony; for they loved not their own lives, but kept the testimony even unto death. Therefore, rejoice, O Heavens, and you that dwell in them. (Revelation  ,  NC Revelation 4 pars. 2-4)

Was the foundation for the human family laid when Christ was chosen and sustained by the children of God to be a Savior for all that would be created by His hand?

I believe so.

Was it at the laying of the foundation that Lucifer, who now has the title of Satan, which means accuser, was cast out?

Let's remember this because it relates to Nephi's later statement of one eternal round.

If Nephi is laying out "the way" which has been prepared from the foundation of the human family for all who repent and come unto God, or the time the scriptures tell us of when the Lord was chosen as Savior, then is this "way" important for us to consider?

Does "the way" apply to all who have ever lived, all who live now, and all who will ever live?

As I understand it, Nephi equates "the way" with seeking and finding and having the mysteries of God unfolded to us.

Nephi declares that this "way" or process is accomplished by the power of the Holy Ghost, as well in this time as in times of old and as well in times of old as in times to come.

Doesn't Nephi's statement cover all individuals past present and future?

I explained in the previous post what my understanding of the power of the Holy Ghost is.

If I am correct in my understanding, then it was established before the creation of the earth, or from the foundation of the human family, that by turning to God (repentance) and seeking for His mysteries, that the Holy Spirit (the mind of God) would act upon the spirit of any individual seeker, past, present, or future, and activate the Holy Ghost within them to the unfolding of all of the mysteries of God; line by line and precept by precept here a little and there a little until the mysteries would be unfolded completely to them. 

We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment: he must have been instructed in the government and laws of that kingdom by proper degrees, until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same. (Teachings of the Prophet Joseph Smith, pg. 51)

Could it be said that the above statement by the Prophet Joseph is what Nephi is telling us?

Nephi declares something that is associated with "the way".  We could say it is the flip side of "the way".

Nephi cautions, "Therefore remember, O man, for all thy doings thou shalt be brought into judgment. Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment seat of God, and no unclean thing can dwell with God;"

Nephi uses the word "wickedly" when he cautions us about what we have sought to do during our days of our probation. 

What does the word "wicked" mean?

How do we know if we are being "wicked" or if we are seeking to do "wickedly" during our probation?

This is how the Lord defined wickedness.

And the whole world lies in sin and groans under darkness and under the bondage of sin, and by this you may know they are under the bondage of sin, because they come not unto me, for whoever comes not unto me is under the bondage of sin. And whoever receives not my voice is not acquainted with my voice and is not of me. And by this you may know the righteous from the wicked, and that the whole world groans under sin and darkness, even now. (D&C 84:49 - 53, T&C 82 par. 19)

As I understand it, the Lord is declaring that we are acting wickedly in our probation if we are not coming to Him and receiving His voice.

He says that this is the criteria for knowing the righteous from the wicked.

Does this give more weight to what Nephi declared to his brothers that they were not keeping the commandments of God because they refused to approach God and receive from Him?

Is Nephi declaring then that "the way" is the only manner in which an individual can become clean before God at the judgment seat?

If we are not following "the way" prepared from the foundation of the human family then aren't we following something else?

If this is correct, then how important is it for us each to seek out the mysteries of God by the power of the Holy Ghost?

Nephi also states here that if we are unclean or have sought to do wickedly (followed something else) that, "no unclean thing can dwell with God; wherefore, ye must be cast off for ever."

What does Nephi mean about being cast off for ever?

This is where we come to that curious phrase "one eternal round".

What is the meaning of "wherefore, the course of the Lord is one eternal round."

And what does this phrase have to do with what Nephi is talking about here?

The Lectures on Faith teach concerning God's unchangeableness and how that characteristic allows men to exercise faith in God unto salvation.

Thirdly, that he changes not, neither is there variableness with him, but that he is the same from everlasting to everlasting, being the same yesterday, today, and for ever; and that his course is one eternal round, without variation. ( T&C 110, Lectures on Faith, Lecture 3 par. 15)

So what is it that does not change as Nephi speaks about being cast off for ever?

For example:

Nevertheless, it is not written that there shall be no end to this torment, but it is written endless torment. Again, it is written eternal damnation, wherefore, it is more express than other scriptures that it might work upon the hearts of the children of men altogether for my name’s glory. Wherefore, I will explain unto you this mystery, for it is meet unto you to know, even as my apostles. I speak unto you that are chosen in this thing, even as one, that you may enter into my rest, for behold, the mystery of godliness, how great is it? For behold, I am Endless, and the punishment which is given from my hand is Endless punishment, for Endless is my name. Wherefore —
     Eternal punishment is God’s punishment.   
     Endless punishment is God’s punishment.   (D&C 19:5 - 12, T&C 4 pars. 2 - 4)

The Lord revealed that Eternal punishment and Endless punishment refer to a type of punishment not a punishment of eternal and endless duration.

If Eternal and Endless punishment is not a reference to a duration of time then how could someone be cast off for ever?

How are we to look at what Nephi declared about being cast off for ever?

This relates to the unchangeableness of God and the eternal round.

There is no beginning, and there is no end; it is one eternal round.1 “This round of creation is only part of the cycle. We are part of endless cycles. Now. Today matters a great deal. Therefore, what you do here matters, infinitely and eternally. Set aside doubts, and have faith. It is the only way to change your eternal destiny. We should all want to be baptized and to be cleansed from sin. But, the prototype of the saved man requires more. We may only receive limited grace in this life, but we must hold fast. We cannot receive more if we will not receive all that is offered us now. If we will receive what is offered now, we will be added upon for ever and for ever (Abraham 6:2). In other words, we move up the ladder by our heed and diligence in this cycle of creation. As we do, we will have so much the advantage in the next cycle.”2Men and women can choose to move upward and be added upon, or they can choose to remain as they are, worlds without end. Now is part of eternity. Though mortal, all live in eternity and ought to take this opportunity seriously. The scriptures speak of things that happened “before the foundation of the world” or “in the first place” or “from the foundation of the world.” These statements make it clear that what went on prior to this creation matters and affects mankind now. In the same way, what one accepts in this life, by his heed and diligence, affects what comes after. The course all are on has been ordained by God and is one eternal round (Alma 5:5; 17:8; JSH 10:2; T&C 18:1). Even if someone has proven himself before, he must prove himself again, now.
God has been at this a long time. Christ has been involved in many repeated cycles of creation. Moses was told: And by the word of my power have I created them, who is my Only Begotten Son, who is full of grace and truth. And worlds without number have I created, and I also created them for my own purpose; and by the same I created them, who is my Only Begotten [It is endless, and it is cyclical.] For behold, there are many worlds that have passed away by the word of my power, and there are many that now stand, and numberless are they unto man; but all things are numbered unto me, for they are mine and I know them (Genesis 1:6). This is God’s great work. It has been going through cycles of creation, fall, redemption, judgment, and re-creation for ever. It is endless. Many unnumbered worlds have been, now are, and will yet be. The Lord told Moses just how vast this process is: These are many and they cannot be numbered unto man, but they are numbered unto me for they are mine. And as one earth shall pass away, and the heavens thereof, even so shall another come. And there is no end to my works, neither to my words (Genesis 1: 7). This is a continual, endless cycle, worlds without end. Man falls into the cold realm of the temporal but is returned again to the spiritual. The process allows incremental development based on choices. When any cycle begins, man is spirit. When it is underway, man is temporal and physical. But when a cycle ends, man is spirit again. Humanity is nearing another turn of the wheel when wickedness ends. As modern revelation describes it, For the hour is nigh and the day is soon at hand when the earth will be ripe, and all the proud and they that do wickedly shall be as stubble, and I will burn them up, that wickedness shall not be upon the earth…. For I will reveal myself from Heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand (T&C 9:3). Then, when the thousand years are ended and men again begin to deny their God, then will I spare the earth but for a little season, and the end shall come, and the Heaven and the earth shall be consumed and pass away, and there shall be a new Heaven and a new earth (T&C 9:7). The cycle repeats, but nothing is lost. The old passes away, but everything is kept to be used again, both men and beasts, the fowls of the air and the fishes of the sea, and not one hair neither mote shall be lost, for it is the workmanship of my hand (T&C 9:7).  (T&C, Glossary of Terms, One Eternal Round)
If men and women will receive what is offered now, they will be added upon for ever and for ever. In other words, each person moves up the ladder by his or her heed and diligence in this cycle of creation. As they do, they will have so much the advantage in the next cycle. They can choose to move upward and be added upon or choose to remain as they are, worlds without end. Now is part of eternity. Though mortal, man lives in eternity and ought to take this opportunity seriously. The scriptures speak of things that happened before the foundation of the world (1 Peter 1:4; Testimony of John 9:20; T&C 138:19) or in the first place (Mosiah 1:9; Alma 9:10) or from the foundation of the world (Matthew 7:8; T&C 138:19; Revelation 6:11). These statements make it clear that what went on before “this creation” did matter and do affect mankind now. In the same way, what is accepted in this life by one’s heed and diligence affects what comes after. This current course of life has been ordained by God and is one eternal round (LOF 3:15; T&C 2:1; JSH 10:2). Even if one has proven before, he must prove himself again, now. God has been at this a long time. Christ has been involved in many repeated cycles of creation. God’s great work has been going through cycles of creation, fall, redemption, judgment, and re-creation for ever. It is endless. Many unnumbered worlds have been, now are, and will yet be. This is a continual, endless cycle, worlds without end. “Ever notice how the pre-earth and the Millennium seem alike? Ever wonder what worlds without end means? Ever considered how God’s work never ends, and yet it has definite increments separating one cycle from the next? God’s works are endless. We are His greatest work. He intends to give us immortality and eventual eternal life. How long it will require depends on how long it takes us to become like the prototype of the saved man.” (T&C Glossary of Terms, Worlds Without End)
As a cycle of creation is finished and all are brought before the judgment seat of God, those who are unclean are cast off.
Another cycle of creation comes and we are all allowed to participate again with the opportunity to come to God and receive His voice.
If we do not do so during our probation then, we end up being unclean again when we are brought before the judgment seat of God following that creation cycle.  If we are unclean, we must be cast off again.
Nephi, as I understand him, is telling us that no matter how many creation cycles, eternal rounds, we pass through, if we appear before the judgment seat of God unclean we will be cast off. 
That is unchangeable.
What does that mean as far as the opportunity here and now in this creation cycle to do what Nephi is doing and approach God?
If what we gain here can help us in the next cycle then isn't it incumbent upon us to use our probation now to approach God?
In just a few sentences Nephi gives us so much to think about and so much that pertains to both past and future creation cycles in addition to this present one.
This is huge!
Nephi completes this thought by declaring that these words have been spoken by the authority of the Holy Ghost.
Doesn't that mean that these words are God's words and that they are binding upon us?

The Power of the Holy Ghost

1 Nephi 10:17 - 22, NC 1 Nephi 3:5


And it came to pass after I, Nephi, having heard all the words of my father concerning the things which he saw in a vision, and also the things which he spake by the power of the holy ghost, which power he received by faith on the Son of God — and the Son of God was the Messiah who should come — I, Nephi, was desirous also that I might see, and hear, and know of these things by the power of the holy ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men, for he is the same yesterday, and today, and for ever. And the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. Therefore remember, O man, for all thy doings thou shalt be brought into judgment. Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment seat of God, and no unclean thing can dwell with God; wherefore, ye must be cast off for ever. And the holy ghost giveth authority that I should speak these things and deny them not.

TSJ 3:5

And it came to pass after I, Nefi, having heard all the words of
my father concerning the things which he saw in a vision, and also
the things which he spoke by the power of the Ruach HaKodesh,
which power he received by faith on the Son of Elohim — and the
Son of Elohim was the Mashiach who should come — I, Nefi, was
desirous also that I might see, and hear, and know of these things
by the power of the Ruach HaKodesh, which is the gift of Elohim
unto all those who diligently seek him, as well in times of old as in
the time that he should manifest himself unto the children of men,
for he is the same yesterday, and today, and for ever. And the way
is prepared for all men from the foundation of the world, if it so be
that they repent and come unto him. For he that diligently seeks
shall find, and the mysteries of Elohim shall be unfolded to them
by the power of the Ruach HaKodesh, as well in this time as in times
of old, and as well in times of old as in times to come; wherefore, the
course of yhwh is one eternal round. Therefore remember, O man,
for all your doings you shall be brought into judgment. Wherefore,
if you have sought to do wickedly in the days of your probation, then
you are found unclean before the judgment seat of Elohim, and no
unclean thing can dwell with Elohim; wherefore, you must be cast
off for ever. And the Ruach HaKodesh gives authority that I should
speak these things and deny them not.

In the above paragraph, Nephi mentions the power of holy ghost three times.

If the power of the holy ghost is so important to Nephi that he mentions it three times here, applying it first to his father Lehi then to himself and then to everyone, does it warrant our looking into the matter?

For me, the truth is that I have had a very difficult time coming to an understanding of the "holy ghost" ever since I read and accepted the fifth lecture in the Lectures on Faith as scripture.

The following is an excerpt.

There are two personages who constitute the great matchless, governing, and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible, whether in Heaven, on earth, or in the earth, under the earth, or throughout the immensity of space — they are the Father and the Son: the Father being a personage of spirit, glory, and power: possessing all perfection and fullness; the Son, who was in the bosom of the Father, a personage of tabernacle, made or fashioned like unto man, or being in the form and likeness of man, or rather, man was formed after his likeness and in his image — he is also the express image and likeness of the personage of the Father, possessing all the fullness of the Father, or the same fullness with the Father, being begotten of him, and was ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh — and descended in suffering below that which man can suffer, or in other words, suffered greater sufferings and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, he kept the law of God and remained without sin, showing thereby that it is in the power of man to keep the law and remain also without sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God may justly be condemned by the law and have no excuse for their sins. And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father — possessing the same mind with the Father, which mind is the holy spirit that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great matchless, governing, and supreme power over all things, by whom all things were created and made that were created and made. And these three constitute the Godhead and are one: the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness, filling all in all — the Son being filled with the fullness of the mind, glory, and power, or in other words, the spirit, glory, and power of the Father — possessing all knowledge and glory, and the same kingdom: sitting at the right hand of power, in the express image and likeness of the Father — a mediator for man — being filled with the fullness of the mind of the Father, or in other words, the spirit of the Father, which spirit is shed forth upon all who believe on his name and keep his commandments. And all those who keep his commandments shall grow up from grace to grace and become heirs of the Heavenly kingdom and joint-heirs with Jesus Christ, possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fullness of his glory, and become one in him, even as the Father, Son, and holy spirit are one. (T&C 110, Lectures on Faith, Lecture Fifth, par. 2)

Lecture Fifth clearly identifies the "two personages who constitute the great matchless, governing, and supreme power over all things — by whom all things were created and made, that are created and made, whether visible or invisible, whether in Heaven, on earth, or in the earth, under the earth, or throughout the immensity of space — " as the Father and the Son.

Following this, the lecture clearly states, "And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father — possessing the same mind with the Father, which mind is the holy spirit that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great matchless, governing, and supreme power over all things, by whom all things were created and made that were created and made. And these three constitute the Godhead and are one: the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness, filling all in all — "

In other words, there are two personages who possess the same mind, the mind of God which is the holy spirit, and these three elements combined together, the two personages both possessing the holy spirit, comprise the godhead.

That shattered everything I had been taught concerning the godhead for decades.

Joseph stated at the end of the fifth lecture that,

From the foregoing account of the Godhead which is given in his revelations, the saints have a sure foundation laid for the exercise of faith unto life and salvation through the atonement and mediation of Jesus Christ, by whose blood they have a forgiveness of sins and also a sure reward laid up for them in Heaven, even that of partaking of the fullness of the Father and the Son through the spirit. As the Son partakes of the fullness of the Father through the spirit, so the saints are, by the same spirit, to be partakers of the same fullness, to enjoy the same glory, for as the Father and the Son are one, so in like manner the saints are to be one in them: through the love of the Father, the mediation of Jesus Christ, and the gift of the holy spirit they are to be heirs of God and joint-heirs with Jesus Christ. (T&C 110, Lectures on Faith, Lecture Fifth, par. 3) 

As I read the above, my understanding of it is that the Father's glory or power, because of His purity, character, and perfection, consists in His complete (full) possession of the holy spirit and that as the Father's heir, Christ, because He fulfilled the will of His Father and now possess the same purity, character, and perfections as the Father, now also possesses in its completeness or fullness the very same holy spirit.

Is this what God is talking about in the following excerpt of a revelation?

...he that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth, which truth shines. This is the light of Christ, as also he is in the sun and the light of the sun, and the power thereof by which it was made; as also he is in the moon and is the light of the moon, and the power thereof by which it was made; as also the light of the stars and the power thereof by which they were made; and the earth also, and the power thereof, even the earth upon which you stand. And the light which now shines, which gives you light, is through him who enlightens your eyes, which is the same light that quickens your understandings, which light proceeds forth from the presence of God to fill the immensity of space: the light which is in all things, which gives life to all things, which is the law by which all things are governed, even the power of God who sits upon his throne, who is in the bosom of eternity, who is in the midst of all things. (D&C 88:6 - 13, T&C 86 par. 1)

The inheritance to be given, as I presently understand it, is the possession of the holy spirit or the mind of God or the light of Christ.

Then Joseph declares,

As the Son partakes of the fullness of the Father through the spirit, so the saints are, by the same spirit, to be partakers of the same fullness, to enjoy the same glory, for as the Father and the Son are one, so in like manner the saints are to be one in them: through the love of the Father, the mediation of Jesus Christ, and the gift of the holy spirit they are to be heirs of God and joint-heirs with Jesus Christ. 

If I understand it correctly then, if I become a saint the joint inheritance I would receive would be to become a partaker of the same mind of God or holy spirit that Christ and the Father both possess in its completeness or fullness.

I would become connected.

Should the word "partaker" be interpreted to mean that the saints are able to share in the mind even though they as yet do not possess the mind of God or holy spirit in its completeness or fullness yet?

If Christ is the prototype of the saved man and in order to receive a completeness or fullness of the holy spirit He had to fulfill the will of the Father by performing the atonement then wouldn't the saints eventually have to progress to do the very same thing in order to receive the same completeness or fullness of the holy spirit or mind of God?

When the Lord was offering His intercessory prayer for His disciples at the Last Supper He stated,

Neither pray I for these alone, but for them also who shall believe on me through their word, that they all may be agreed as one as you, Father, are in me, and I in you, that they also may be agreed as one in us, that the world may believe that you have sent me. And the glory which you gave me I have given them, that they may be agreed as one even as we are one — I in them, and you in me — that they may be made perfect in agreement as one, and that the world may know that you have sent me, and have loved them as you have loved me. (John 17:20 - 26, NC The Testimony of John 9 par. 21)

Isn't this what the Lord is talking about?

Isn't to be agreed as one as the Father is in Christ and Christ is in the Father the same as possessing the same mind or the holy spirit?

By partaking of the same mind as the Father wouldn't that make me like unto His Son so that I also would become a son of God?

Now the question is what does this all have to do with the holy ghost?

I was reading blog entries on denversnuffer.com concerning the "Holy Ghost"

I came across a post entitled "Baptism of Fire and the Holy Ghost."

I am copying a portion of that post here.

For the next few days we turn to the matter of “baptism of fire and the Holy Ghost” as a doctrine... 

The most interesting passage referring to this is in 3 Ne. 9. The Nephite destruction has happened, there is darkness covering the land, and Christ speaks to the survivors. He tells them many things, but this is the important statement: “And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not.” (3 Ne. 9: 20.) This statement from the Lord clarifies that it is possible for the event to occur and those who receive it do not know what it is.

The Lamanite conversion incident referred to by the Lord is not explained. Christ’s words begin in verse 2 of Chapter 9, and deal entirely with the events of that generation leading up to the destruction of the land. Among those who would have been living at the time of the destruction would have been the Lamanites who underwent a conversion to the Gospel through the missionary efforts of Lehi and Nephi. These two were put into prison for preaching (Hel. 5: 21), kept without food for many days (Hel. 5: 22), and when they came to kill them Nephi and Lehi were encircled about by fire (Hel. 5: 23). There was a great earthquake, similar to 3 Nephi when Christ’s voice was heard. There was a great darkness in the prison, similar to 3 Nephi when Christ’s voice was heard. (Hel. 5: 27-28.) These events involving Lehi and Nephi are a type of the events in 3 Nephi when Christ was speaking...

After last weeks’ posts, the following statement should now alert you to something: “And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words.” (Hel. 5: 45.) Once again, it is the “Holy Spirit” which causes the effect. The effect upon them is called the “Holy Ghost” by Christ (See 3 Ne. 9: 20).

The reason these recipients “did not know” it was “the Holy Ghost” now within them was because they did not know the vocabulary, nor understand the process. But there was an experience, and the result was conversion and a new life thereafter. (Hel. 5: 46-50.)

This is one instance of the baptism of fire and the Holy Ghost. ("Baptism of Fire and the Holy Ghost", denversnuffer.com, August 20, 2012)

If I understand the connection correctly it is when the mind of the Father or the holy spirit or the light of Christ acts upon me because of my giving heed to the commandments of God, bringing me light, knowledge, understanding, truth, etc. it actuates the Holy Ghost inside of me; my own spirit becoming my Holy Ghost.

It is the effect of the holy spirit upon an individual that actuates the Holy Ghost inside of them.

This brings to mind all sorts of things to ponder but we will just look at one of them here as it is related to what Nephi is stating concerning speaking things and receiving things according to the power of the Holy Ghost.

This is what God declared to Adam.

Therefore, it is given to abide in you: the Record of Heaven, the Comforter, the keys of the kingdom of Heaven, the truth of all things, that which quickens all things — which makes alive all things, that which knows all things, and has all power according to Wisdom, mercy, truth, justice, and judgment. (Moses 6:61, OC Genesis 4 par.9)

Isn't the Comforter another term for the Holy Ghost?

Aren't the elements that were revealed to Adam and Eve that those elements would abide in them the same elements specified in the revelation speaking of the holy spirit or light of Christ?

When the holy spirit or the mind of God acts upon an individual and actuates the holy ghost inside of them do they then have access to the Record of Heaven?

This is what the Lord declared to His disciples,

These words have I spoken to you while I am still present with you. But the Comforter, which is the Holy Ghost that the Father will send in my name, will teach you all things, and restore to your memory all truth I have taught to you, and the record of Heaven itself. (T&C 171, The Testimony of St John 10 par. 15)

What is the Record of Heaven?

What does it mean that to Adam and Eve this was given to abide in them?

Is that what is meant by having the gift of the Holy Ghost or having the Holy Ghost as a constant companion?

The Lord promised this to Joseph,

No power or influence can or ought to be maintained by virtue of the priesthood; only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned, by kindness and pure knowledge, which shall greatly enlarge the soul; without hypocrisy and without guile; reproving betimes with sharpness when moved upon by the holy ghost, and then showing forth afterward an increase of love toward him whom you have reproved (lest he esteem you to be his enemy), that he may know that your faithfulness is stronger than the cords of death; your bowels also being full of charity toward all men, and to the household of faith; and virtue garnish your thoughts unceasingly. Then shall your confidence wax strong in the presence of God, and the doctrines of the Priesthood shall distill upon your soul as the dews from heaven. The holy ghost shall be your constant companion, and your scepter an unchanging scepter of righteousness and truth, and your dominion shall be an everlasting dominion, and without compulsory means it shall flow unto you for ever and ever. (D&C 121:41 - 46, T&C139 par.6) 

Would this be the same as the Lord declaring, "Do these things and the Record of Heaven, the Comforter, the keys of the kingdom of Heaven etc. will abide in you and be your scepter an unchanging scepter of righteousness and truth?"

Is it possible for the holy spirit to actuate the Holy Ghost in an individual temporarily?

The holy ghost can come and visit with a person but not tarry with them. If it comes and visits with them, then it is said the person has “received” the holy ghost. This kind of visit is conditional. It is dependent upon the worthiness and desire of the recipient. If they “grieve” the spirit by misbehavior, it will depart from them. For the holy ghost to become a constant companion which tarries, it is said to be the gift of the holy ghost, because the one with this endowment has received a gift from God, and it is given to them by God to be theirs. (T&C, Glossary of terms, "Gift of the Holy Ghost")

Do we have examples in scripture of individuals who were acted upon by the holy spirit and the Holy Ghost was actuated inside of them only to later turn and lose the connection to the holy spirit and therefore lose the Holy Ghost?

Is this why we have the following warning from the Lord?

But behold, my beloved brethren, thus came the voice of the Son unto me, saying, After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments by the baptism of water, and have received the baptism of fire and of the holy ghost, and can speak with a new tongue — yea, even with the tongue of angels — and after this should deny me, it would have been better for you that ye had not known me. And I heard a voice from the Father saying, Yea, the words of my beloved are true and faithful. He that endureth to the end, the same shall be saved. (2 Nephi 31:14 - 18 , NC 2 Nephi 13 par. 3)

Nephi explains what it means to speak with the tongue of angels.

Do ye not remember that I said unto you that after ye had received the holy ghost, ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the holy ghost? Angels speak by the power of the holy ghost; wherefore, they speak the words of Christ. (2 Nephi 32:1 - 6, NC 2 Nephi 14 par. 1)

So when Nephi talks about his father speaking by the power of the Holy Ghost he could say his father was speaking with the tongue of angels or in other words his father was speaking the words of Christ.

How powerful is it to speak the words of Christ?

If Christ and the Father both possess the same mind then if one speaks the words of Christ are they also speaking the words of the Father or of God?

What does God say about His words?

Search these commandments for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. What I, the Lord, have spoken, I have spoken, and I excuse not myself. And though the heaven and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by my own voice or by the voice of my servants it is the same. For behold and lo, the Lord is God and the spirit bears record, and the record is true, and the truth abides for ever and ever. Amen. (D&C 1:37 - 39, T&C 54 par. 7)

What does God say about someone who speaks His words by the power of the Holy Ghost?

And this is the example unto them that they shall speak as they are moved upon by the holy ghost. And whatever they shall speak, when moved upon by the holy ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation. Behold, this is the promise of the Lord unto you, O you my servants. (D&C 68:3 - 4, T&C 55 par.1)

Does all of this sound binding?

God has declared that His words shall all be fulfilled and if someone is speaking by the power of the Holy Ghost they are speaking His words?

Is it clear why only the Father determines whether the holy spirit actuates the Holy Ghost in an individual to speak?

If someone declares something is from God and binding but they have not spoken with the power of the Holy Ghost or in other words their words do not originate from their spirits being actuated by the holy spirit but instead their words originate from their position in a hierarchy and their own learning and understanding then are they taking the name of God in vain?

What does the Lord say about taking the name of God in vain?

Only the Father would know who can be trusted with such a terrible responsibility of speaking words that bind Him.

Does this reveal how critical it is to become meek and lowly in heart?

If we are not filled with love for our enemies could speaking by the power of the holy ghost cause tremendous damage?

If what Nephi says is true that, "...the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. For he that diligently seeketh shall find, and the mysteries of God shall be unfolded to them by the power of the holy ghost, as well in this time as in times of old, and as well in times of old as in times to come;" does that mean that we all have the capacity to become the type of individuals the Father could trust to speak His word and have His mysteries unfolded to us?

If receiving things by the power of the Holy Ghost comes by faith in Christ, is it important to understand how to obtain faith in Christ?

But great and marvelous are the works of the Lord, and the mysteries of his kingdom which he shewed unto us, which surpasseth all understanding, in glory, and in might, and in dominion, which he commanded us we should not write while we were yet in the spirit, and are not lawful for men to utter, neither is man capable to make them known, for they are only to be seen and understood by the power of the holy ghost, which God bestows on those who love him and purifieth themselves before him, to whom he grants the privilege of seeing and knowing for themselves, that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. (D&C 76:114 - 117, T&C 69 par. 29)

Does the above declaration by the Prophet Joseph relate to what Nephi declared concerning all of us having the opportunity to receive the mysteries of God or to have them unfolded to us by the power of the Holy Ghost?

If it is related does Joseph's statement make Nephi's pronouncement more serious by understanding that if we do not receive these mysteries in this life we will not be able to bear the presence of the Father in the world of glory?

There is so much more concerning the power of the Holy Ghost that I hope at some time to be able to look into here with regards to healings, and administrations, and ordinations, and all gifts, etc.

Given what the Book of Mormon has put forward for study to this point I am confident the opportunity will arise to scratch the surface of anything we desire to discuss.

This is all so cool.  These are things that I had never before supposed but they are delightful.