One, the Book of Mormon is better understood as a book of parables that contains profound meanings embodied in its symbols, metaphors, and allegorical stories.  The question of the Book of Mormon as a factual history as opposed to myth is irrelevant to what it tells us using symbols.  Those of us who find ourselves enraptured with the historical controversies of the Book of Mormon are those who miss the message and meaning of it.  To find the message of the Book of Mormon, we need to notice and understand the symbolic language it uses.

        Two, the allegories in the Book of Mormon are most profound when applied to the reader in the present time and place.  The Book of Mormon is popularly believed by devout Mormons to be about another people living in the past.  It is suggested here that this perspective misses the point of what the Book of Mormon is about.  The higher message in the Book of Mormon is about the here and now, not a then and there.  The profound message of the Book of Mormon is relevant to you in the most personal of ways.

        Three, the Book of Mormon allegories are redundant with parables found in the Bible and other standard works of the church.  In many ways, there is only one story and only one anything.  Second witnesses and second comings are for those who have Fallen.  We need second witnesses and second comings because we are not able to understand what is the first (one).

        Four, scriptural allegories and parables are more often than not about those who failed to understand rather than those who succeeded.  Star players in the scriptures (Bible and Book of Mormon) such as Adam, Noah, Moses, Jacob, Nephi, Brother of Jared, Mormon, Moroni, Joseph Smith, and others are popularly looked upon as great moral characters who succeeded spiritually where others failed.  It may help to consider that it's the other way around.  Generally speaking, the scriptures contain stories of those who failed to get it rather than the opposite.  It may help to remember that the story of Adam was about how he Fell into believing an illusion by eating the fruit of the Tree of Knowledge of Good and Evil.  In a similar fashion, the story of Israel (Jacob) tells us of a nation that became divided into tribes, fell into captivity, and was subsequently lost.  These are stories of failing spiritually, not the opposite.

        The story of the Lehi and company traveling to the promised land as well as the Jaredites doing same is a redundant retelling of this same story of failure, but in different ways.  In our reverence of scriptural characters, we play out our tendency to get things backwards, in effect, turning things upside down.  The messages being conveyed by Book of Mormon parables are not flattering to our vain notions of self-righteousness and spiritual supremacy.  As conceited beings, we set ourselves up to totally miss the message.

        Five, as suggested above, these allegories tell the same fundamental story (parable) over and over again using different symbols.  There is a redundancy in the message where all symbols and all allegories point to one thing.  Often, there is a stacking of these stories where there is repetition of one within another like Russian dolls where identical smaller dolls are stacked inside larger dolls.

        Six, the fundamental message of the scriptures is twofold in that it contains a unflattering reflection of the devout believer, yet at the same time offers a promise to the believer that's more than hoped for or imagined.  The promise is offered to everyone, including those who have never heard of the Book of Mormon and those who will never hear of it.

        Seven, these allegories are not limited to the Book of Mormon or other scriptural records, but are found in everything that we experience in this world of creation.  This, itself, embodies a parable that is rarely noticed.  Those of us who devoutly revere the Book of Mormon as a sacred record fail, at the same time, to notice what is in the world around us.  Reverence of the Book of Mormon over anything else in creation comprises a parable about our near-sighted failure to understand how all things are purposeful and all things are true.

        Eight, the Book of Mormon is indeed a second witness and it is indeed true.  Second witness refers to a redundant witness.  The Book of Mormon truthfully accomplishes it's purpose or, rather, fulfills the measure of it's creation which is as a symbol.  Symbols can be true in what they represent, yet at the same time, symbols are never what they represent by definition of what symbols are.  Symbols, signs, tokens, images, and counterfeits are the same thing.  Our worship of the Book of Mormon as being 'true' symbolizes our own enrapture with worship of an image and our failure to understand what perfection really means.  This is not meant to suggest that those who hate the Book of Mormon are those who understand, but that those who hold it sacred above other things are those who fail to understand.  At best, the Book of Mormon is a token.  Devout believers of the Book of Mormon are those who fail to perceive (understand) what this token represents.

        The idea of second witness refers to the Book of Mormon being a symbol.  In this way, the Bible and all other standard works are second witnesses.  All point to (symbolize) the same thing, the first witness.  The first witness is a dynamic and ongoing experience as well as a way of living.  The first witness refers to something that is ongoing, living, and growing, rather than something that happens to us once and is then over with (dead).

        Nine, most of us live our lives as carnal beings who fail to notice the symbolism of our own daily creations and this is as true of Joseph Smith and company as it is of us individually.  Among devout Mormons, there is nearly a universal failure to understand how those who were involved in the emergence of the Book of Mormon failed to understand its symbolism or purpose themselves.  This failure to understand the message of the Book of Mormon includes those who lead the church today.  The blind are leaders of the blind and the (spiritually) dead do the work for the (spiritually) dead.  It must be this way so that things are in perfect order in filling their measure and purpose.  This may be difficult for many to understand at this time, but it hopefully will become clearer as a bigger picture emerges.  If this apparent blaspheming of church leaders is offensive to your notions of how things are, try to put that aside long enough to consider new ideas.

        Ten, like the Bible, the Book of Mormon is only true so far as it is translated correctly.  Few comprehend what this means.  Joseph Smith, as a translator of the Book of Mormon, was acting as a symbol that he, himself, didn't understand.  Apparently, he let the idea of being a translator go to his head.  This too comprises a parable of profound meaning.  What is that about?  Part of the profound meaning is that neither Joseph Smith, nor I, nor anyone else, can translate for you what the Book of Mormon symbolizes.  These are all outward symbols of something else that is deeper and closer to you than imagined.  The translation or, rather, a comprehension of what it truly means, will come from a place deep within you of which no symbol can substitute, including this narrative.  The translator lives within each of us.  This is part of the redundant message of the symbols of creation.  The message played out repeatedly and redundantly is about truth being found by uncovering what is already in us.

        When you find the true translator, you will no longer need the Book of Mormon, the Bible, this narrative, nor any other token, symbol, or counterfeit.  We come to see these as they truly are and ourselves as we truly are.  An inner meaning is found that makes life more abundant.  This is not an event that happens once and is over with, but meant to be a dynamic experience that is ongoing and continual.

Reformed Egyptian

        The Book of Mormon is said to be written in reformed Egyptian (cf. Mormon 9:32).  Those who are carnally-minded will tend to take things literally and thereby think of reformed Egyptian in terms of an outward form (of writing) like Egyptian demotic.  Appropriately, this is woefully missing the point.

        It might be more helpful for us to think of reformed Egyptian in other ways that is not constrained by outward form.   Egyptians wrote in pictographs (forms) that were derived from renditions of their (so-called) real-world counterparts.  Metaphorically speaking, re-formed Egyptian is a re-formation of the Egyptian form (symbols) into a higher way of communicating.  Reformed Egyptian might be considered to be a metaphorical language comprised of symbolic parable and allegorical re-presentation.  Symbolic parable and allegorical representation express hidden (sealed) messages that here-to-fore have been overlooked by those who consider themselves to be great scholars of the Book of Mormon.

        Reformed Egyptian is an interesting term.  In a sense, it's an apparent oxymoron that carries the same connotations as the term 'reformed drunk'.  Egypt is a archetypal symbol for the (carnal; corrupt) world that is used interchangeably with it's sibling term, Babylon.  In the allegory of Nephites, Laban is drunk in the street, a metaphor for being spiritually dead (drunk).  The metaphor of (Laban) lying unconscious represents a lack of understanding and the street symbolizes the world.  One might say that Laban is a drunk who hasn't yet been reformed.  Reform is a term that means to make right again or to return to an uncorrupted state.  The pun in that last sentence wasn't intended.  Reformed Egyptian, therefore, symbolizes a carnal world (Egypt; a state) becoming reformed (becoming spiritual) in the same fashion that a drunk reforms himself and becomes sober.

        Reformed Egyptian symbolizes a way to look at things by seeing beyond what is symbolized (ie. seeing beyond the form).  Here, we might revisit what is meant by translation.  One might say that a key to understanding the Book of Mormon is being able to translate reformed-Egyptian correctly.  Restated: Translating reformed Egyptian is understanding Book of Mormon symbols.  A meaning that was previously sealed (hidden) becomes revealed.

        Translation is popularly thought of in terms of it's literal meaning.  That is, the Book of Mormon is popularly thought of as a literal re-trans-scribing by Joseph Smith into our (carnal) language (tounge) of what was written by someone else on plates made of gold.  This literal translation (interpretation) is misleading.  A literal translation is not a translation at all because that is not what the word truly means.  Translation is not about changing one form to another, but rendering what is literal into what is spiritual.

        It is suggested here that translation represents something that is real-time about the present rather than about another person living in another time.  Translation is much more than having someone else tell you what it means like I am doing now.  Translation refers to an understanding (comprehension) that comes through the Spirit within.  But, there are other connotations of the word too.   For example, what are translated beings?  Might there be a metaphor here that is widely overlooked?  As carnal beings, do we really understand ourselves?  No.  It can profoundly be stated that we, as carnal men, are untranslated beings.

        I should not digress so much as to forget the subject of this narrative.  We are here to discuss possible meanings of Book of Mormon parables.  The major point being made is that we must start looking at the Book of Mormon (as well as other scriptures) in terms of symbolic imagery and allegorical representations.  In a way, this new way of looking at things is a part of understanding reformed Egyptian.  Allegorically speaking, we are the Egyptians.  Reformed Egyptian is not an outer (carnal) type (form) of Egyptian writing because if it were, it wouldn't be reformed.  Reformed Egyptian is the same language that we hear in our dreams.  Metaphorically speaking, we who are living in Egypt have forgotten how to speak reformed Egyptian.  To understand the deeper messages of the Book of Mormon, we need to learn to understand (translate) it again.

        Prior to discussing Book of Mormon allegories, we need to discuss the meaning of relevant symbols.  This attempt to explain the meaning of symbols using other symbols is a task that's filled with irony.  We should remember that symbols, by definition, cannot be truly defined except by the real thing, what they represent.  Using one symbol to define another symbol is insufficient and backwards, but since that is how we are used to speaking, we will have to continue with it until we get things turned around in the right direction.

        In looking at symbols, it may help to remember that symbols embody multiple meanings.  Symbols can often carry a message that might appear negative and demeaning, but there is also a second meaning that is is positive and meaningful.  This dual representation is part of the great irony of symbolism which is, of course, fully meaningful.  This has everything to do with the Book of Mormon message which, in many ways, is de-meaning to the reader.   At the same time that the message demeaningly symbolizes the devout Book of Mormon believer as a failure, the message is postive and profoundly meaningful in the way it also carries a great promise to all including the reader. 

        Symbols in this list will appear alphabetical order.   There is a lot of redundancy in what they represent.  None of these symbol definitions should be taken as complete, accurate, or authoritative.  There is also no intention of creating a complete list of all of the symbols that appear in these two Book of Mormon allegories.

        Babylon.  Babylon is an archetypal symbol for the carnal and outer world.  Babylon is well-known as the location of the Tower of Babel which was built to reach heaven, a metaphor for the carnal-minded.  Does anyone really think they can literally climb their way into heaven?  Absolutely.  That's the history of the world.  Even when we look upon these (so called) towers as temples of initiation, the meaning is the same.  This last sentence speaks privately and specifically to those who are Freemasons who might be reading this.  Freemasonic symbols are carnal renditions of what is missed by most, if not all, of those who have chosen the masonic path.

        During the building of the Tower, language is said to have become corrupt.  We might notice that is exactly what carnality does.  Carnality takes that which is spiritual and debases it into what is literal (sensual) and misleading.  In a sense, the Tower of Babel story is a retelling of the creation parable with it's representation of the Fall.

        The Jaredites escape Babylon and preserve their language by fleeing to the promised land.  Or so it seems.  In taking this corruption of language as a literal thing, they missed the mark, so to speak, in the same way as Lehi and company did the same.  This is told in the symbols of each allegory (allegories of Nephites and Jaredites).  It might be noticed that there is a great redundancy in what is symbolized by corrupt Jerusalem (fled by Nephites) with what is symbolized by the Tower of Babel (fled by the Jaredites; Babylon).  In the Nephite parable, Jerusalem represents the same thing as Babylon, Egypt, Sodom and Gomorrah.  These latter two cities were part of the story (parable; allegory) of Abraham's brother, Lot, and are redundant in their symbolic message with the allegories of Nephites and Jaredites.  Did (do) they (Lot; Nephites; Jaredites), by fleeing, really get out of the cities?  Well, their bodies do, but what about their hearts?  That is what these stories tell us.  We who are carnally minded are always getting what is important mixed up with what isn't important.  It isn't so much as we are to get ourselves out of Babylon as much as it is to get (the love of) Babylon out of us. (see Jerusalem)

        Barges.  The Jaredites travel upon the sea in barges.  Barges are redundant in symbolism with the ship built by Nephi.  Here, a barge is a symbol for us, more specifically our physical-material body-container.  Similar tokens are found in the LDS temple endowment using symbols of aprons and garments of the Priesthood.  Aprons and garments are coverings (of the Spirit) because carnal man believes he is naked without these coverings.  Like the Jaredites, we fallen beings sojourn in this world (sea) in physical bodies (barges; garments; coverings) blown about by winds to destinations that we fail to understand. (see Boat; Tent)

        Boat (or Ship) built by Nephi.  The ship built by Nephi embodies the same symbolism as Jaredite barges.  These are a symbol for what we tend to think of as being essential to our journey upon the waters.  Nephites and Jaredites are trying to cross the sea to a promised land.  Boats and barges are symbols of the effects (outcomes) of a Fall into illusion.  Nephites and Jaredites wouldn't need the boat or barges if they understood what was being said to them. (see Barges; Tent)

        Brass plates.  Nephi is told by Lehi to return to Jerusalem to obtain the brass plates.  The brass plates are said to contain the Law of Moses and a record and genealogy of the Jews including Lehi's geneaology.  These are profound symbols telling us what is going on.  Brass has the color of gold, but it isn't gold because it's made of brass.  Brass is a canonical symbol for that which has apparent value by it's appearance, but is common and mundane (see comments under Liahona).   There are a variety of parables that include brass.  Man lived in a brass age, our voice can become like brass, and so forth.

        It's important to notice that the brass plates contain the scriptures and the law.  The law refers to the preparatory gospel, the Law of Moses, which is designed for those who are carnal and Fallen.  The preparatory gospel (scriptures and law) was given to Israel by Moses after they were found worshiping the golden calf.

        The statement by Nephi that the brass plates are essential to having his descendants keep the law of Moses (1Nephi 4:14-16) is revealing.  It reveals Nephi's own lack of understanding of what the law is and why it is given.  The law (of Moses) is the preparatory law of carnal commandments or, rather, the preparatory gospel that is given to those who fail to understand.  Because of this failure to understand, Nephi comes under the law (is subject to the preparatory gospel) himself, along with his descendants (a symbol of his creations).  This is also why the brass plates are said to contain the genealogy of the Jews as well as that of Lehi.  Genealogy is a symbol for what we are.  We might (allegorically) proclaim that carnality is in our genes.  Lehi's genealogy being contained in the brass plates connects him (and offspring) to the meaning being symbolized by the brass plates, which is not a flattering one. We might correctly say that the law (of Moses) is rooted in Lehi's very being, his (carnal) way of thinking and living that he got from the false traditions of his (earthly) fathers.

        It might be noted that Jesus in the New Testament dismissed the scriptures (and the law) as being for those who missed the point (cf. John 5:39).  Carnal man fails to see that the scriptures are brass (metaphorically speaking) and that the law is also made of brass.  This should not be taken to mean that the gold plates of the Joseph Smith parable are what the brass plates are not.  Both are same and both symbolize the same thing, although in different language. (see Liahona; Stones)

        Brother of Jared. The Brother of Jared is a redundant symbol for his brother, Jared, as well as Adam, Noah, Jacob (Israel), Moses, Lehi, Nephi, and so forth, but all of which point to the reader of the parable who fails to understand that the parable is a reflection of him (the reader).  As a respresentitive of the Jaredites to God, the Brother of Jared is also a symbol of Moses, Peter, and the modern leaders of the church.  (see Jared; Nephi; Lehi; Laban)

        Cutting off of the head.  Nephi cuts off Laban's head.  There are a variety of places in Mormon culture where cutting off of the head appears.  All symbolize the same idea.  In the Book of Mormon, Coriantimur, the last surviving Jaredite, cuts off the head of Shiz (Ether 14:30).  In the Bible, Herod orders the head cut off of John the Baptist (Matthew 14:10).  In the pre-1990 endowment ceremony, the patron promises to have his head cut off if he reveals the name and sign of the first token of the Aaronic Priesthood (incidentally, the the patron unwittingly reveals to the world what the token represents by his/her way of living, therefore is meant to lose his head).

        The head is a symbol of carnal man's way of thinking and living.  For carnal man to become purified, his head (carnal mind) must go.  While it may be obvious that Laban and Shiz symbolize carnal man, few recognize the same in John the Baptist.  It should be remembered that John the Baptist is the archetypal custodian of the Law of Moses or, rather, the preparatory gospel.

        In most cases, heads are cut off using swords.  As mentioned below (see Sword of Laban), swords symbolize the Word (of God) or the Christ-voice within.   Again, these are metaphors.  Swords cutting off heads symbolizes the Word (of God)) cleansing the carnal mind (head) by giving understanding.  The higher meaning of these metaphors are profoundly personal and edifying.

        Unfortunately, Nephi cuts off Laban's head, not realizing that he is acting out a metaphor where he (Nephi) is being symbolized by Laban (the drunken and unconscious old Jew) and that it is his own carnal mind that needs to go (get cut off).  Rather than understand this as a metaphor to cleanse himself, Nephi shows his failure to understand by killing someone else, Laban. (see Laban; Nephi)

        Jared.   Jared is, like Lehi (and Nephi, Laban, Laman, Lemuel) a symbol for the devout believer (reader) of the Book of Mormon.  In the Jaredite allegory, it might be noticed that Jared's brother is named after him (Brother of Jared), a symbol of being the same.  When Jared desires something from God, he (Jared) asks his brother (Brother of Jared) to go and ask in his stead.  This is a re-playing of what happens in the exodus parable where the children of Israel petition Moses to be a representative to God on their be-half.  This is a re-typifying of what happens in the present time where there is a sincere and devout belief in a necessity of a prophet-spokesman to speak to God for us and to lead us as a modern-day Moses.

        Jared is thus a symbol for the people.  The Brother of Jared might be considered as the prophet-leader for the Jaredites.  Few seem to notice that prophets are signs of the preparatory gospel which gospel (of carnal laws) is given to those who fail to understand.  Again, it is no different today where there is a prophet-leader of the church who administers a restored (preparatory) gospel to the (so-called) saints (remnants of Israel).   Metaphorically speaking, church members are the Jaredites and the prophet-leader is a brother of the same name (essence; being) that is held up as a symbol (the Brother of Jared).  Like the mythical Jaredites of old, we modern Jaredites fail to see what it means.  (see Nephi; Lehi; Laban; Nephi's brothers; Brother of Jared)

        Jerusalem.  Jerusalem symbolizes the holy place, the gathering place, Zion, and the place of peace.  Jerusalem symbolizes a place deep within each of us that is symbolized by Zion.  It symbolizes what we call the heart or, rather (as the Zion symbol), the pure heart.  In the Lehi story, Jerusalem has become corrupt and it's inhabitants are to be carried away captive.  This is exactly the case of carnal and Fallen man whose heart is held captive to the (carnal; sensual) world.  Corrupt Jerusalem is also symbolized by Babylon (a symbol of the carnal world) which carries the inhabitants of Jerusalem (our heart and minds) away into captivity.  Babylon is where the tribes of Israel are carried before they are completely lost.  This is a parable.

        Lehi is told to flee out of corrupt Jerusalem, but he fails to understand what that means.  What it really means is that Lehi is to abandon his corrupt heart (that is held captive by the carnal world/Babylon) and his carnal mind before he becomes completely lost.  This instruction to Lehi is redundant in symbolism with what is told to Nephi in being commanded to cut off Laban's head.  Neither of them understand what is being said.  Fallen man looks outwardly and takes things carnally.  This is what Lehi does when he leaves Jerusalem.  It's also why Lehi doesn't really get to where he thinks he is going, although he doesn't know it.  That last part will also play out in the allegory of Jaredites which we will discuss later in this narrative. (see Babylon; Tent)

        Laban.  Laban symbolizes each of us as readers of the Book of Mormon stories.  Laban is the wicked priest of Jerusalem who is given custodianship of the scriptures, but he doesn't understand them.  Prior to having his head cut off by Nephi, Laban is drunk and lying unconscious in the streets of Jerusalem.  Drunk and unconscious are symbols for Laban's spiritual condition (he is spiritually dead).  Although Laban is dressed in fine clothing (symbol for fine and holy appearance), he lies (unconscious) in the street.  The word lie is meaningful here too.  Not only does Laban lie in the street (world), but he lies to himself.  Laban's fine clothing, or appearance, is meaningful to how Laban sees himself as well as how others see him.  This fine (external) appearance (dressed in fine clothing) is deceiving, since the reality (of inner things) is that Laban is drunk and unconscious in the street (world) of (corrupt) Jerusalem.  Laban's unconsciousness is a symbol of Laban being oblivious to what is going on.

        It might be noted here that this (drunk and lying in the street) is how Nephi happens to come upon Laban.  Laban is a symbol for Nephi, so drunk and unconscious is the condition of Nephi.  Thus Nephi is meant to find himself drunk and in the street, but he fails to do that, so to speak.  Nephi can't see (perceive; comprehend) that he is being re-presented by (the symbol of) Laban.  In the same way, devout believers of the Book of Mormon fail to see that it is they who are being symbolized by Laban (as well as Nephi).  In a metaphorical sense, we are meant to find ourselves drunk and lying in the street, but we fail to do so.  This sort of theme is redundant with the LDS temple endowment experience where patrons see a enactment of Adam and the Fall, but fail to connect to the idea that what is being played out in front of them is, more importantly, about them. What Temple endowment patrons fail to see in Adam is not about them so much as it is them.  Adam is Fallen which shows us that we are Fallen.  Adam is under and illusion which shows us that we are under and illusion.  What we see played out in front of us in the creation parable is a reflection (re-presentation) of us that we fail to reflect (ponder) upon or see (perceive) because we live under an illusion of (having) knowledge.  (see Jared; Nephi; Lehi; Nephi's brothers; Brother of Jared)

        Lehi.  Lehi is told (by God) to flee Jerusalem because it has become corrupt and that he will be led to a promised land.  Lehi is symbolized by his son Nephi, a symbol of Lehi's creation in the same way as his other sons, Laman, Lemuel, Sam, and other children.  Children are often used as symbols for our creations.  Similar symbolism is used in the LDS endowment where our loins are symbols of the same idea (our ability to create; creations).

        Lehi, first and foremost, is a symbol of the reader/believer of the Book of Mormon in the same way as Adam symbolizes the temple patron in the LDS temple endowment parable.  In the Book of Mormon story, Lehi and company flee Jerusalem, but does he get to where he is going?  He thinks so.  We who are of carnal minds think so too.  It's not so different as to what we do when we arrive on the scene of Mormonism, thinking that we've arrived at the right place and that we know (it).  Brigham Young said that too, when he arrived in the Utah valley, so we believe it must be true that this is the (right) place.  Brigham was totally oblivious to the existence of parables, appropriately so (that's another parable).   

        The symbol of Lehi carries a lot of redundancy with the symbol of Laban who gets his head removed (cut off) by Nephi who is, in turn, symbolized by Lehi and Laban.  All of these can be understood as symbols of the devout reader of the Book of Mormon stories.  Laban is the proverbial old Jew who has the scriptures (brass plates), but fails to understand them.  Lehi, as the new custodian of same, represents the same idea over again.  There is a lot of redundancy in the conveyance of this idea.  The person being represented is the devout Book of Mormon reader who, like Laban (or Lehi and Nephi), has the record (the BoM) in his hands, yet fails to understand it.  In this, symbols are stacked upon symbols, yet all pointing to the same thing in redundant fashion.  (see Jared; Nephi; Laban; Nephi's brothers; Brother of Jared)

        Liahona.  The Liahona carries a lot of the same symbolism of the stones that the Jaredites used to light their barges.  The Liahona symbolizes the Spirit in us that enlightens our way and leads us according to our ability and willingness to give attention to it.  The Liahona is described as a brass ball (director or compass) of curious workmanship that operates according to faith to point the way and give instructions (by periodic writings on it) (cf. 1Nephi 16:10).  References to pointing the way according to faith should be fairly obvious in symbolizing our relationship to the Spirit, but what about curious workmanship?  Curious and workmanship are terms used by the Nephites to convey their failure of understanding what is Spirit.  Carnal man mistakenly believes in the superiority of the creation (workmanship).  Carnal man also describes what he can't understand (Spirit) as curious.  Carnal man elevates creation to such a high level that he mistakenly thinks that the creation is essential to the existence of Spirit.  

        The Liahona was made of brass which carries the same symbolism as the brass plates which (brass plates) also symbolize the Spirit.  Brass connotes the identity of these objects as symbols or, to use other words, tokens, signs, or counterfeits.  Symbols, by definition, are not what's real, although they represent something that is real. (see Brass Plates; Stones)

        Nephi.  Nephi symbolizes the reader of the Book of Mormon.  As stated above, Lehi is the same (as are other Book of Mormon people).  Ironically, neither Nephi nor the reader sees it.  For us as Book of Mormon readers, it's like looking in a mirror and failing to see what is reflected (represented) is our own face.

        There is also redundancy with parallel stories being played out.  Nephi is totally oblivious to seeing (comprehending) his own face being reflected in the symbol of Laban.  Similarly, the reader cannot see his own face in either of the two.  Laban is a keeper of the scriptures (brass plates), but he doesn't understand them.  In killing Laban and obtaining the brass plates, Nephi becomes Laban, the keeper of the brass plates.  This is redundantly symbolized by Nephi wearing Laban's clothing and posing as Laban, even down to using deception to obtain the records.  Nephi takes the scriptures as their (new) custodian, but he doesn't understand what is going on (as illustrated by this parable).  Again, this is in parallel to devout believers of the Book of Mormon having the scriptures in their hands (possession), yet not understanding the message.

        It might be noted that in the Book of Mormon Nephi repeatedly proclaims his intention is to follow God, yet he is nearly always following Lehi, his earthly father.  This is a significant metaphor.  Nephi would likely give a response to this charge by stating that if one follows God, then one will honor (by following) his earthly father in righteousness.  Many of us who consider ourselves devout Mormons would proclaim the same thing because we sincerely believe in that idea.  What we often fail to admit is the reality of it being the other way around than we proclaim.  We follow (earthly) men (eg. the leaders of the church), then swear that what we do is follow God because that is, as everyone knows, what God wants.   Really?   We might consider the possibility that this is an inverted way of thinking.  We become great rationalizers in convincing ourselves that following other men (arm of flesh) is the right way.

        It's also important to notice that Nephi is great at self-promotion, even while he is in the process of (proudly) humbling himself as a follower of God.  It certainly comes out in the writing that Nephi sincerely believes he is doing right, even to the point of finding justifications for what he does.  After all, Nephi is obeying God's commandments, right?  How can obedience to the commandments (law) be wrong?  Similarly, there is a sincere belief among Mormons today that salvation comes by (obedience to) the law (of the gospel).

       Appropriately, a popular scripture widely memorized in LDS churches is Nephi proclaiming his obedience:  "I... said unto my father... that I will go forth and do the things the Lord commanded..." (1Nephi 3:7).  Why did Nephi kill Laban?  It's because Nephi sincerely believed that he was following a commandment.  Why else?  What Nephi (who is us) fails to consider is the possibility that he fails to understand.

        But, there's also more to it.  This is why the law has apparent contradictions built into it where it is impossible to be perfectly obedience to the (preparatory) law.  In obeying one commandment, we are often forced to break another.  Salvation does not come by the law because that is not the way.  But, Nephi doesn't understand this, so he tries to be perfectly obedient (an impossibility) and when he breaks one commandment by supposedly obeying another, he is quick to rationalize why.

        Thus, it becomes clear from the parable of Nephi that he believes that the failure of Adam that brought about the Fall is about (a failure of) obedience.  It never was.  Neither can salvation come by living the law (commandments).  That is why Adam does not re-enter the Garden after he obeys God.  The failure is not one of obedience, but one of understanding.  That is what these parables tell us.

        Continuing on that idea, it is important to notice that Nephi is popularly viewed by devout Book of Mormon thumpers as a great Spiritual personage who is worthy of our emulation.  Appropriately, that is exactly what people do, even to the point of excellence in emulating Nephi.  However, the symbols of the parable tell us that Nephi is a proponent of the law (of Moses) that he is even willing to lie and kill for, but fails to understand.  By obediently killing Laban, Nephi appropriately breaks the commandment not to kill.  By impersonating Laban, Nephi breaks the command not to bear a false witness.  So much for perfect obedience.  But, it's all right, because Nephi will have a justification for doing these things and you can rest assured that it will be about Nephi's own perfect obedience.

        It might also help to notice other aspects of the parable of Nephi killing Laban.  Since Laban is a symbol re-presenting Nephi, it might be said that Nephi slays himself.  Here, this carries dual symbolism, partially demeaning, yet also with an uplifting promise.  The slaying of Laban is symbolic of a slaying of Nephi or, rather, Nephi slaying Nephi.  In that sense, the killing Laban is symbolic of Nephi's own (spiritual) death.  Nephi is the originator and author of his own (spiritual) death.  This symbolism is demeaning to Nephi as a supposedly great and spiritual personage.  At the same time, the slaying of Laban is also symbolic of the cleansing of Nephi or, rather, how it is to be done.  Nephi cuts off Laban's head with his own (Laban's) sword.  That is what carnal man is meant to do.  Our sword (a symbol for the Word within) is to cut off our head (symbolizing our carnal way of thinking) causing our death unto the world (spiritual cleansing; a first step to resurrection).  (see Jared; Lehi; Laban; Nephi's brothers; Brother of Jared)

        Nephi's brothers.  Laman and Lemuel appear as obvious symbols for Fallen, carnal, and rebellious man compared to Nephi or Lehi, but are redundant symbols of the same.  As Nephi enters into Jerusalem, Nephi's brothers watch from outside the city. This is part of a mini-parable stacked inside the larger parable.  Moreover, it's not about what happened as much as it is about what is happening (in the present).

        Nephi's brothers symbolize us.  We are the ones who sit outside of Jerusalem.  We are Laman and Lemuel (two of them... more redundancy) in the same way we are Nephi and we are Laban.  A popularly-held notion that often misleads us is our mistaken belief in the reality of opposition that, in turn, leads to a mistaken belief in a balance of opposition, or that there must be good and bad in all things.  This causes us to judge wrongly (unrighteously).  Since Nephi's brothers are bad, we (and Nephi) believe, Nephi must be good.  This mistaken notion leads us to fail in seeing how Nephi is a redundant symbol of same (us; Laman and Lemuel) or that a Nephite is another form of a Lamanite.  The failure of Nephi to understand is one of the major themes that emerges from the allegory of Nephi (see comments under Nephi).  In truth, there is no such thing as opposition because illusion, by definition, is not real.  Part of understanding the so-called plan of salvation is in understanding how illusion is a core part of expressing ourselves which, in turn, is part of a greater purpose.

        In what might be called the mini-parable of Nephi's brothers watching and waiting outside of Jerusalem, there is a replaying out of what we do in the same.  Carnal, sensual, and outer are redundant terms.  Like Nephi's brothers, we are (allegorically) outside of ourselves.  We are not so much out of our minds, but (figuratively) out of our hearts and heads.  That is what words like carnal and sensual mean.  (see Jared; Nephi; Lehi; Laban; Brother of Jared; Jerusalem)

        Stones (lighting the Jaredite barges).  The Brother of Jared fashions (makes; creates) stones which he has God touch so that they give light when their barges are buried in the sea.  Seas are symbols of people, the world, and barges are symbols of us.  Carnal man's heart is said to be like stone... hard, unyielding, and dead.  Who makes it that way?  Carnal man fashions his heart of stone.  That is what is conveyed in the parable of (Brother of Jared) fashioning the stones.  However, in a metaphorical sense, the Spirit (or light of Christ) can give light unto a heart made of stone by (a metaphor coming here...) touching it.

        These stories are real-time parables for us to see.  As carnal man is buried (a symbol of death) in the sea (symbolizing peoples of the world), his heart (of stone) can give him light if it is touched by the finger of God (Spirit).  These stones of the Jaredites are redundant in their symbolism with the Liahona of the Nephite story.  (see Liahona; Brass Plates)

        Sword of Laban.  The allegory of Nephi killing Laban uses a symbol of a sword (of Laban).   Swords are often used as symbols for the Word, more specifically the s-Word or spiritual-Word (in us).  Jesus is a canonical symbol for the Word (of God).  What is symbolized by the Word, Jesus, and Christ is the same thing.

        Devout Mormons are often familiar with Lehi's dream about the path to the Tree of Life which has a rod of iron next to it that Nephi is told symbolizes the Word of God.  Appropriately, devout believers are prone to confuse the Word of God symbol with the scriptures (another symbol; a carnal interpretation), but the true meaning here is that the rod of iron symbolizes the Christ rather than the scriptures.  The rod of iron beside the path to the Tree of Life, therefore, is not the scriptures so much as it is the Christ (the Word of God).  We might take time to notice how swords can also be described as rods of iron.  These symbols are profoundly interwoven in redundant ways.

        Many D&C passages also begin with a sword being compared to the word (of God) ... "Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word." (cf D&C 6:2; 11:2; 12:2; 14:2).  The Word (of God) is that which is in us and that gives us life.  Our bodies get life from our bones (support structure) and marrow (source for the blood).  The sWord (metaphorically) divides the bone and marrow asunder because it is spiritual life and death which is the one that is important.  The belief that the Word of God is the scriptures is a symbol for getting what is real mixed up with forms.

        In one sense, the Sword of Laban is a symbol of the false word.  After all, it's Laban's sword.  Laban, as the allegorical corrupt priest, is what defines it's de-meaning aspect.  The Sword of Laban, in one respect, is a symbol of a symbol.  The false word is a symbol of the true word, though it isn't the (true) Word.  We might remember that all symbols are tokens (ie. not the true thing) that are NOT-meaningful in and of themselves, yet at the same time point to something else that is meaningful.  As carnal men, we are prone to get symbols mixed up and turned upside down by thinking that symbols are what is important.  Appropriately, this occurs among devout Mormons when the rod of iron of Lehi's dream (a symbol) is mixed up with the scriptures (a symbol).  (see Cutting off the Head; Nephi; Laban)

        Tent.  Tents are houses.  As houses, they are redundant symbols with barges, boats, garments, aprons, chariots, bodies, tabernacles, and containers.  Lehi (and company) dwelt in a tent (cf. 1Nephi 2:15; 16:6) and so did the Jaredites (cf. Ether 2:13).  Tents often symbolize our physical bodies or, rather, coverings (houses) for the Spirit.

        It might be noticed that the modern LDS word Stake derives from the symbol of tent.  Stakes are symbols of carnality, a signal theme of carnal man's sojourn in the world where all things are disunited and separated.  Stakes are not merely support for tents, but also denote boundaries, fences, and, of course, LDS groupings.

        It might help to remember that Noah was found drunk and naked in a tent after he emerged from the ark (Genesis 9:21), a retelling of the parable of the Fall of Adam.  (see Babylon; Jerusalem; Barges; Boat)

        Voice of Spirit.  Nephi operates under a mistaken impression that he understands the voice of the Spirit when he lops off the head of Laban using Laban's own sword.  Curiously, Nephi mentions that his own heart (his conscience) constrains him (1 Nephi 4:10), but this apparent quandary is quickly resolved in favor of his vain obedience to the voice Nephi hears.  The symbolic message shown here is difficult for devout LDS to understand because there is a tendency to harbor old notions about what the Spirit is and how it speaks to us.  There is also a tendency to mistakenly believe that perfect obedience to commandments (the law) is what brings us the prize we seek.  What we fail to realize is that we already have the prize, but don't realize it.

        It might be seen as curious that this entire event (Nephi killing Laban) is immediately preceded by Nephi's brothers beating him with a rod and then being shown an angel that appears to add little to their understanding (1Nephi 3:28-31).  This is a type of fore-shadowing of the event that comes after.  Devout Mormons are prone to give little consideration to the possibility of being mislead by popular notions of the role of angels or messengers in the world in which we live.

        Devout Mormons tend to view revelation in the context of angels and external messengers that are superior in authority to one's own conscience.  We tend to view revelation in mistaken terms of taking dictation or having someone else with higher authority than us tell us things.  It is not uncommon to find devout Mormons suppressing their own conscience in favor of obedience to church leaders.  It's appropriate that it's like this, but few understand why.  Carnal man proverbially walks in darkness at noonday by relying (re-lying) on what is external to him rather than the opposite.  These ideas are part of the message embodied in the relevant Book of Mormon parables.

        In Nephi's case, he obeys what he believes to be a clear instruction from the Spirit to slay Laban.  Nephi also believes that he understands why this needs to be done, which is so that a nation won't perish in unbelief (1Nephi 4:13).  However, even a casual observer should notice that an entire nation dwindling in unbelief is exactly what happens later in the Book of Mormon narrative (with the destruction of the Nephites).

        This entire episode of Nephi obeying what he believes is the voice of God is also a part of the sum and substance of the entire Nephite allegory.  All though the first two books of Nephi, there is a clear theme that emerges which is Nephi's belief in his own (self) righteousness.  This spiritual pride, in effect, is Nephi's downfall (down - Fall) in the same way as it is revealed in the stories (parables) of Adam, Noah, Moses, Jacob, Jared, and many others.  In this allegory, Nephi doesn't understand (comprehend) what is going on any more than do the modern counterparts of Nephi.  That is the key to the great mystery here:  Nephi doesn't understand.  It tells the reader that (s)he too doesn't understand.

        Our notions of self-righteousness and spiritual supremacy can be difficult for us to give up.  Many of us are excellent at being prideful in making ourselves humble to such an extent that it becomes an art form.  Do we really understand?  We might consider it a possibility that we don't.  The scriptures show us how we get things bass-ackwards, but few are listening.  After all, we have the truth, right?  And we know that.  What seems to be comical is how it's all true.  Every person, no matter who he is, has the truth within, despite our failure to understand.  That is the positive and uplifting message conveyed by symbols as the Liahona, the brass plates, the stones of the Jaredites, the Sword of Laban, and the voice that Nephi obeys.   We already have what we seek, yet we fail to see (comprehend) it.

Captive Israel

        Before we look at the allegories of Nephites and Jaredites, it may help to revisit a couple of failures of Israel to understand the law (of Moses) that they fell under.  Israelites, as consummate Fallen and carnal beings, mistakenly take the law literally rather than metaphorically.

        Circumcision.  When the Israelites were told to circumcise themselves, they took that literally and cut off their penal foreskins.  Can a man who is (penally) circumcised still be uncircumcised?  Yes, of course, because circumcision, in this case, connotes something that's beyond literalism.

        There are two possible ways to look at circumcision, one literal (carnal) and the other metaphorical (spiritual).  The first refers to a cutting of the penal foreskin while the second refers to a cleansing of the soul.  Hopefully it is clear in regard to which of the two is rank foolishness and which is edifying wisdom.

        The penis symbolizes that which obstructs carnal mans ability to find his way back to understanding in the same way that the head symbolizes same (see cutting off of the head, above).  The act of literally cutting off of the penal foreskin is an outward manifestation of a failure to understand what is meant.  It should be remembered that the Israelites were given the law of Moses because they failed to understand.  One thing they fail to notice is that the law is profoundly uplifting when it is comprehended or, rather, fulfilled.  At the same time, the law is profoundling demeaning when it isn't understood.   The problem is that Israel doesn't understand the law, so they don't fulfill it.  In this case, they are told to cleanse (circumcise) themselves, but instead, they mistakenly cut off their penal foreskins, a manifestation of their failure to live by the law that they so religiously worship.

        Sacrifice.  Sacrifice, as the Israelites practiced it, is connected to the killing of an animal in a mock ritual that signifies their failure to understand what's meant by it.  Spilling the blood of an innocent animal is an outward manifestation of an unclean (impure) heart and mind.  That is why the Israelites were said to be carried away captive (by Assyria; Babylon) and lost (symbolizing spiritual death).  They took the idea of sacrifice literally rather than symbolically.  Sacrifice is about a cleansing of the soul rather than killing an innocent animal.

        In the Israelite tradition (law), a lamb (symbolizing Christ) or a dove (symbolizing the Spirit) is sometimes killed in the ritualistic practice.  Other times it might be a goat or a ram (symbols of a beastly nature).  These comprise a single allegorical message that is being told using different symbols (eg. a lamb versus a goat).  Sacrifice of a lamb or a dove is symbolic of killing (sacrifice of) the Christ-Spirit which is within us.  This symbolizes what carnal man has already done when he Fell under illusion.  Sacrifice of lambs and doves are symbols of our spiritual death which comes about by crucifying Christ, an event of our own doing.   However, animals like goats and rams are well known as symbols for Lucifer or Satan, so what does that mean?  In sacrificing goats and rams, carnal man is acting out a parable of what he needs to do to cleanse himself.  Carnal man is to offer up his own beastly nature in sacrifice (consecration) which, in effect, is about removing the barrier to purification (restoration; reformation) of the soul.

        Killing the Christ and killing the beast, therefore, are symbols that are about the same thing.  In killing a lamb, we act out the crucifixion of the Christ.  That's what we've already done and why we are spiritually dead.  In killing the goat, we act out what we are supposed to do.  Sacrifice of the goat is a symbol for cleansing ourselves from our beastly nature.  The Israelites, however, fail to see what is meant, so they act out by killing animals.

        In the New Testament, there is a profound parable embodied in Jesus cleansing the temple and, in doing so, setting the animals free from their cages.  Herod's temple, of course, is the carnal one that is built with mens hands.  That is why it's called Herod's temple.  Ye are the true temple of which Herod's temple (or a modern LDS temple) is a mere symbol.  Cleansing of the temple is about cleansing of the soul.  In an allegorical sense, we as carnal beings are symbolized by animals held captive in the cages.  When the temple is cleansed, we (as beasts) are set free from our captivity.

        Allegorically, circumcision, sacrifice, cleansing of the temple by Jesus, and freeing the animals to be sacrificed are about the same idea.  The allegories of Nephites and Jaredites convey the same themes.  All of these tell us of our own uncleanliness, our beastly natures, and our own self-imposed failure to understand.  Yet at the same time, all point to the way out of our Fallen condition which is to circumcise our hearts, sacrifice our beastly nature, cleanse the temple, and come out of spiritual death.

Allegory of Nephites

        The ideas mentioned in the above paragraphs in regard to Israel failing to understand such things as circumcision or sacrifice is retold in the allegory of Lehi and company leaving Jerusalem.  In taking circumcision or sacrifice literally, the Israelites played out (in allegory) a parable that told of their failure to understand.  It is the same with the Lehi story (parable).  Lehi and Nephi also fail to understand what they are told to do.  Like the Israelites, they act out a symbolic parable (an allegory) that tells them of their failure to comprehend what is meant.

        In the Book of Mormon allegory, Lehi hears that Jerusalem is corrupt and that it will be carried away captive.  He literally flees into the wilderness to a supposed land of promise.  In this, Lehi carries out what he mistakenly believes is to be done.  Unfortunately, Lehi fails to comprehend that what is happening comprises a metaphor that he fails to notice and tells him (in parable) of his failures.  Captivity and corruption is a metaphor for spiritual death.  Getting out of corrupt Jerusalem is a symbol of cleansing the soul.  Appropriately, Lehi fails to get what it means.  To escape captivity, Lehi is to cleanse himself.   In running away (a metaphor), Lehi left corrupt Jerusalem, but corruption has not left Lehi.

        Nephi is told by his father, Lehi, to return to Jerusalem to obtain the brass plates.  This is an interesting idea, isn't it?  What do we think returning to Jerusalem symbolizes?  In doing that, Nephi is confronted by Laban, a symbol of the carnal priest who fails to understand the law (brass plates) in he has in his custodial care.   After failing to buy the brass plates (another metaphor), Nephi finds Laban drunk and unconscious in the street, a symbol for being spiritually dead (drunk; unconscious) lying in the carnal world (corrupt Jerusalem).  Here, Laban represents Nephi, who is himself (figuratively) drunk and unconscious in the street.

        What is Nephi to do?  He is to cut off Laban's head, a metaphor for purifying himself using the Sword of Laban, a symbol for sWord (Word of God;  Spirit) within.  Like the wicked Israelites, Nephi fails to perceive what is meant.  Taking what he is instructed wrongly, he kills Laban, a symbol for spiritual death that Nephi has brought upon himself by failing to see what is meant.  Nephi mistakenly thinks that he is being obedient to the instruction to kill Laban.   His acting out literally, however, is far from being obedient to what is meant.

        After killing Laban, Nephi puts on Laban's clothing and poses as Laban to obtain the plates.  In a symbolic sense, Nephi has become Laban.  Yet, at the same time, there is a promise to Nephi embodied in the symbolism he dons upon himself.  Clothing is merely a covering.  In one sense, Nephi is not Laban, just acting out as Laban.  Allegorically speaking, Nephi is able to slay Laban (himself) using the sWord because Nephi's failure to understand are illusions and coverings that he wears to fool himself.  The meaning here is synonymous with such things (illusions) of aprons and garments that we fool ourselves with today.

        In acting out as Laban, Nephi is successful in obtaining the brass plates that he mistakenly believes are the object of his searching.  Nephi fails to understand that the brass plates (scriptures) are merely a symbol for something else, that of seeking the Spirit within.  We, as carnal and Fallen beings, are always found seeking the wrong things in the wrong places.  In effect, we mix up symbols (images, signs) with that which we do not know or understand.  That is why we foolishly obsess ourselves with tokens rather than what is represented by the tokens.

        In the story of Nephi, it should be noticed that Nephi gets what he so profanely seeks and more.  Ultimately, it will work out differently than he thinks it will, for it will lead to frustration and eventually finding what he lost in the first place.  Nephi mistakenly seeks brass plates, so he is given all that is brass.  In a way, Nephi becomes Laban, a custodian of the scriptures and the law (of Moses; preparatory gospel) therein, which is given to those who fail to understand.  Metaphorically speaking, Nephi becomes Laban because Nephi is Laban.

        Appropriately, devout readers of the Book of Mormon read the story of Nephi and, like Nephi, fail to see themselves in the allegory being played out right in front of them.  The reader is symbolized by Laban.  Like Laban, the reader has the scriptures in his custodianship, yet he fails to understand what is in them.  The same parable is stacked within another parable in a redundant fashion where Laban symbolizes Nephi.  The devout Book of Mormon believer is symbolized by both Laban and Nephi, but is prone to see himself (or herself) as being (or becoming; emulating) Nephi.  Appropriately, we fail to see how right we are.

        What does Nephi do after obtaining the brass plates?  He celebrates having obtained them because they contain the law (of Moses) that he mistakenly believes is essential for the salvation of his people.  This is revealing.  Nephi becomes a custodian and promulgator of the law (of Moses) which is always given to a carnal and wicked generation, but that is an idea to which he is oblivious.  Appropriately, Nephi mistakenly views the law as being necessary, obedience to law as essential, and his role in all of it as that of being righteous.  One of the things that tends to uphold Nephi's delusion is comparing himself to his brothers, Laman and Lemuel.  All through Nephi's writings (Books of Nephi), he justifies his own righteousness, a delusion, by comparing himself to his wicked brothers and deluding himself into believing that he understands.  The symbols in these allegories, however, say that Nephi doesn't understand any more than his brothers, Laman and Lemuel.

        It might be important to notice that Nephi, as custodian of the scriptures, also symbolizes the leaders of the church.  Parables are stacked within parables.  It might be worthwhile for you to take time and think about the wisdom in having someone who fails to understand as the custodian of the law (preparatory gospel).   Laban was (is) certainly that.  Things are in perfect order where the (spiritually) dead do the work for the (spiritually) dead.  In a way, the church is perfect because it fills the measure of it's creation.  The church is purposed to administer the restored gospel.  Whenever we hear the phrase restored gospel, it may help to insert the word preparatory into the phrase so that it reads: restored preparatory gospel.  All is in perfect order as it's always been.

        Some might feel aghast at the suggestion that the church is perfect because the church contains many flaws.  However, we might consider that the flaws in the church is the reason why it's perfect.  In this case, having flaws is what makes the church perfect in the same way that flaws in the law is what makes the law (preparatory gospel) perfect.  If the church and the law failed to frustrate those who are in love with it, then they would be stuck there forever.

        The above paragraphs might be seen as an insufficient and a non-thorough treatment of the allegory of Nephites.  But, we might also consider that here is nothing wrong in that and it's better this way.  After all I can say, it is you who must come to understand (translate) the parables of the Book of Mormon.  This is something that I can't do for you, nor can anyone else.  The best this narrative can do is help to get you started.  Don't expect to find answers to all of your questions here.  This is the wrong place.

Allegory of Jaredites

        Jaredites are named after Jared in the same way the Nephites are named after Nephi.  Appropriately, Jaredites and Nephites are said to no longer exist on this land and that the people who remain are remnants of the Lamanites.  This is a metapor.  Who are we? Allegorically, we are the Lamanites.  Yet at the same time, we are also the Jaredites and the Nephites.  Passing away is a symbol for our spiritual death.  These symbols convey our state as a spiritually dead people.  At the same time, there is a promise which is recorded in the preface to the Book of Mormon, a message written unto the Lamanites (us).  The message is that we can emerge from our state of spiritual corruption by remembering who we are.

        It might be noticed that Jared came forth from the tower (of Babel) and supposedly traveled to a promised land.  Did it really happen?  No, it didn't happen for the same reason that Nephites didn't get to the promised land.  Some of the nuances in those last sentences are intended.  Allegorically speaking, Jared and his families never made it;  It didn't happen.  We might say that the Jaredites (and Nephites) are us.  We are those who don't understand.

        The allegory about leaving the Tower embodies the same meaning with the allegory of Lehi leaving his worldly riches behind in corrupt Jerusalem.  These metaphors are personally relevant to us in the present time and place.  The Jaredites represent us in our failure to see (understand) what it's about.  Rather than give up our carnal and worldly being, we mistakenly believe that the story of Jared applies to someone else.  We fail to see ourselves in the world that is about us.

        When Jared became afraid that their language would be confounded, he went to his brother, a man, to ask God on his behalf to not confound their language.  That's and interesting scenario, isn't it?  Speaking through an intermediary, an intercessory or go-between, almost always results in confusion, doesn't it?  We, as devout Mormons, do the same as Jared because we are not only Mormons, but Jaredites as well as Lehites, Nephites, Lamanites, and Israelites.  We revere our brother as our intercessory to God.  Joseph Smith, Gordon Hinckley, or Moses, it doesn't matter who it is.  To lessen confusion in our minds, we Jaredites might call all of them by a single name:  Brother of Jared.

        Missing the Boat.  There is an important theme that emerges in the allegory-parable of Jaredites that might be worth mentioning, so we will do it here.  The Jaredites build barges and travel upon their way to the (supposed) promised land where they set up camp (Ether 2:6).  They mistakenly think they have arrived at the promised land (Ether 2:13), evidenced by their failure to continually call upon God (v. 14).  What are they to do?  They are to build more barges and cross another sea (verse 16).  But, then after they arrive at the new place, what do they (Jaredites) do?  They stay there and die there.  The question that remains is if there was another sea for the Jaredites to cross.

        Interestingly, Mormon, who is writing this narrative, proclaims that the Lord would not suffer that the Jaredites should stop beyond the sea in the wilderness (Ether 2:7).  We might notice that stopping beyond the sea is exactly what the Jaredites did (cf. Ether 2:13).  That is what we do, for this is about us.  Stopped beyond the sea is where we are now, living in the (allegorical) wilderness.  Metaphorically speaking, we have not yet arrived at the promised land we yearn for, yet never seem to find.  These parables tell why it's so.  We have been searching for the wrong things in the wrong places and trying to be perfectly obedient to laws that we don't comprehend.

        Many of us, as devout LDS, think that we've arrived at the right place.  We believe the church offers all that is promised (the promised land).  Eventually, we will come to find how we've missed the next boat.  We eventually come to a place where we realize that there might be another sea to cross.

        This narrative has, at best, only provided a briefest of glimpses into the allegories of Nephites and Jaredites.  But now you may be able to go back and look at these Book of Mormon stories again with newer perspectives.  If you do that, it may help to revisit point number two under the section above that's titled 'What Scriptures Are.'

        Eventually, we will learn how re-examining the scriptures is missing another boat, so to speak.  To find what is meant, we must go beyond the symbol which means going beyond the scriptures to find what it is that they represent.  An amazing thing is that we don't even need the scriptures (symbols) to do that.