The purpose of this essay is to uncover some of the meanings behind the name of the second token of the Melchizedek priesthood as given in the LDS endowment ceremony.  This document will be entrusted to fall into the right hands.   However, for those who may be personally offended by this discussion:   Please do not continue reading!

    Generally speaking, few who continue to attend the endowment rituals in modern temples understand the meaning of the name of the second token in the least bit.  The reason why this is true becomes evident as one begins to comprehend what the name of the token means.  The meaning is not really a secret;   It's profound teachings are present in Biblical writings as well as a variety of other documents that are in public hands.  Unfortunately, the attempt to protect the sacredness of the endowment by hiding it in a supposed attitude of holy-secrecy has resulted in a ban on all discussion of what any of it means.   As a result, an understanding of it has been lost and many who might be assisted along their own personal paths of self-purification are condemned to an endless cycle of going through the ritualistic motions without coming to understand why they are doing so.  This loss of understanding of the endowment ritual is symbolized in the very structures of the newest temple buildings themselves:  They are increasingly becoming cheaper and smaller with no floors above ground level.   As the unfortunate situation stands now, those who pretend to guard the secret meanings of the endowment know very little about that which they zealously claim to guard.

    This essay is intended to assist those who have yet to comprehend the name of the second token by discussing a portion of what the token might symbolize.  The purpose is to wake others to the presence of deep symbolism in the name of the second token in particular, as well as the endowment in general, so that it might encourage further seeking.   Thus, the intent is to discuss only a portion of the name of the second token with the rest left for personal discovery.

     Secrecy and the endowment.    Orthodox LDS will understandably be uncomfortable with this essay because of the adherence to what amounts to a sacred code of secrecy in regard to the endowment ceremony in general and the signs and tokens in particular.   Unfortunately, that way of thinking is the very reason that the meanings behind the endowment are so little understood among mainstream LDS.    There is an uttered as well as un-spoken prohibition of speaking of these things in good company, much less openly, despite the apologetic explanation often given to non-LDS that these things are "sacred, not secret."

      Previous versions of the LDS endowment ceremony included what have become referred to as "blood oaths" which attached death penalties to the act of revealing the tokens, their names, and signs to the world.   The current endowment lacks the penalties, but participants are still placed under a solemn oath to never reveal the tokens or their accompanying names and signs.   This oath of secrecy applies to the first and second tokens of the Aaronic priesthood as well as to the first token of the Melchizedek priesthood, but few understand why this is so or what the oath means.   Most take the secrecy literally and thereby fall into being bearers of secret oaths and combinations themselves, a thing which they will openly disavow as evil (except in their own particular circumstance).   One will find that the endowment is full of the most amazing ironies.    Ultimately, one will come to realize that it is meant to be that way.
One needs to realize that the story of the endowment is the story of each of us, what we are doing right now in our mortal lives, and what we should be.   It is also important to begin realizing what the tokens, names and signs are all about and what this oath of secrecy really means.   One might first notice that the "tokens of the priesthood" are nothing more than a series of handshakes which progress from half grips to full grips as the endowment ritual progresses.   These handshakes (tokens) represent man's own relationship to God;    As a fallen and carnal man, Adam is in half-fellowship with God, symbolized by the first two tokens of partial grips that come under the preparatory (Aaronic) priesthood.  These first two tokens are named with Adam's own names, which are really the same name(s) worn by the fallen angel Lucifer, which one might aptly call the "self", referring to the outer or fallen self.    Carnal man often lives his life in an attitude of self-importance and professed piety.   However, this is but a covering he has placed upon himself to hide his own nakedness.  He has been so successful at this covering that he even deceives himself.   This is symbolized by many things in the ritual, most prominently by the apron of deception (fig leaves) which Adam places upon himself.   But, one might also notice the contradictory signs Adam makes for the tokens.   The sign of the first token is one of being square with God, which is expressed (signed; acted out) in contradiction to the meaning of the token (of half-fellowship) and its name (of self-importance).

    Unfortunately, only a few of those who have taken endowments themselves, ever progress in their own personal lives beyond what is symbolized by this level of ritual (the Aaronic).  In his own self-righteousness, fallen (carnal) man is not even aware of his own failure to live up to his promise to never reveal the tokens (of half-fellowship) to the world, which he always does (and is doing) by his actions.   In the earlier endowment ceremonies, the penalty for revealing these tokens was death, which of course refers to spiritual death rather than physical death.  Fallen (carnal) man remains under the curse of (spiritual) death as long as he continues to reveal the tokens (of partial fellowship with God) to the world (through his actions).  Unfortunately, this includes everyone who is there present.

     The progression from Aaronic to Melchizedek.   Again, to be able to comprehend the meaning of the name of the second token of the Melchizedek priesthood, it is necessary to first understand that the endowment is a story of the progression of fallen man and what he must be in order to re-enter the presence of God, the place from which he has fallen.   This is represented by the progression through the four tokens of the priesthood.   Again, man is at first completely unaware of his own half fellowship (symbolized by the half-grips of the Aaronic priesthood), and so he lives his life in a state of hypocrisy and self-delusion (as illustrated by the relationship of the tokens to their names and signs).

    Eventually, carnal man comes to partially recognize his folly and, in his desire to change his ways of error, he puts forth his hand to grasp the Lord's hand in a token of full fellowship.  This is the beginning of the transition from the Aaronic to the Melchizedek level, but fallen man has still not arrived at a fullness, so to speak, and that is why there is much more to learn in the endowment ceremony before he passes the veil into the world of the living.  The Lord returns Adam's offer of full fellowship by piercing Adam's palm as with a nail (the first token of the Melchizedek priesthood), symbolizing the chastising events that will come in Adam's life to benefit him by purifying and cleansing his soul.   Personally, Adam has come to the realization that he is a son (The Son) of God, but he still lives his life in a fallen state of self-delusion.   He is yet to come to see himself as he is as well as others (who are whole/holy) see him.

    It is not uncommon for those who have reached this level, upon receiving a few personal revelations, to begin suffering from new state of false piety;   At this juncture, Adam is often prone to suffer from a state of spiritual swell-headedness.   Mormon history is filled with stories of those, who upon realizing a few of their own revelations, begin to a campaign of self-promotion that they are a chosen leader, such as "the one mighty and strong", the "only true prophet", or the Davidic servant who is to set things in order.   They may even be told that they are such a person, but it is really their own house that is to be set in order rather than that of others.   At this point, Adam is still spiritually dead (has yet to pass the veil).    His own imperfection continues to delude him, but he is making progress.  The chastising events (represented by the nail) that will continue to come to the fallen man Adam are meant to purify him, for he is a son of God.   The Lord loves those whom he chastises and these things are done for Adam's benefit.

    Some may notice that a few who reach this level will attract followers and found groups that are break-offs of the old way of living or may even be considered new religious sects.   It is very important to realize exactly what is happening.   Such churches (or religions or groups) are merely branches of the same preparatory gospel that one may have fled in the first place, nearly always retaining the burdens of the former as well as adding new ones.  The leader at the center, as charismatic as he may be, is still at a level of partial-fellowship with God and reveals it through his actions, although this is rarely obvious to himself or his followers.   But, eventually the piercing of the nail, which represents God's purifying chastisements, will be sufficient to break his remaining pride (or that of his followers) to lead him (and them) to the next level.   Indeed, the purpose of the preparatory gospel is to wear one down and break ones pride (and vanity).   It serves as being the taskmaster that is to bring one to Christ.  This is accomplished by laying heavy burdens on the back of Adam, which allows him to break himself on the impossibility of living them.  Adam increasingly comes to frustration and disappointment at the failure of the preparatory gospel to give back what it promises in return for what it demands of him.  Eventually, the experience wears Adam down until his (proud) heart is completely broken.   Ultimately, he lays his broken heart on the altar as the acceptable sacrifice.  But, many will travel far among the different sects of the preparatory church before they reach this point.

     Of course, the fallen man Adam is unaware at this time that the mere receiving of revelations is not the sign of holy purity or oneness with God.  Fallen man often misunderstands the truth that he is given by filtering it through his own carnal mind.  In reality, this is part of the meaning of repeating the name of the second token correctly back through the veil.   Repeating the name back correctly symbolizes that Adam has come into a full and accurate comprehension of the further light and knowledge that God has sent him.    Adam no longer perverts what he has been given by filtering it through his fallen mind.

     The endowment and hypocrisy.    There is a profound irony that will eventually be realized when one comprehends the magic of the entire endowment ceremony.   It is that the endowment ceremony makes men and women into hypocrites.   In fact, it is supposed to be that way.   Again, one needs to begin realizing that the endowment is really about only one person (you).  It is meant to tell you about yourself and what you are doing right now, so that you can begin to see what you must be (right now).

     Many will be surprised at the claim that the endowment ceremony makes the participants into hypocrites.  However, this becomes more obvious after one takes honest notice of what they are doing during the endowment.   A patron might first look down and notice the apron that one wears over the robes given by God and ask why it is worn.  One needs to recall that Adam places this apron on himself at the suggestion of Lucifer.  Patrons don the apron in the ceremony when they are instructed by a voice (over a loudspeaker) telling them to do so ("Brethren and sisters, put on your aprons."), but few ask where this voice comes from or what it represents.   In reality, it is the voice of Lucifer that Adam obeys without hesitation or question (Lucifer to Eve:  "I am your brother…").   The irony is profound and unnoticed by the fallen man Adam (the patrons).   Indeed, this apron of fig leaves represents a covering that Adam intends to use to hide his nakedness (lack of glory/intelligence).  Of course, the apron doesn't really do that.  Instead it openly reveals hypocrisy to all those who have eyes to see (to use the metaphoric vernacular).

     There is much more.  Adam, who previously states his intention of obeying all of the Father's commandments, yet willingly breaks one in partaking of the fruit, is later placed under the law of the gospel (as contained in the scriptures).   He accepts the law of the gospel by making a solemn oath to obey it (being instructed by Peter), which act of course, is forbidden in the same scriptures that he is swearing to obey (cf.  Matthew 5:33-37).

    At a particular point in the endowment ceremony, Lucifer makes a surprising pronouncement that everyone who does "… not walk up to every covenant they make at these altars in this temple this day, they will be in my power!"    Of course, none who attend the endowment live up to every covenant made in the endowment because it is impossible to do so.   One example is pointed out above in regard to oath-making (swearing).   Also, upon leaving the temple, patrons nearly always return to their normal practice of tithing payment (10% donation) rather than live the higher law they just covenanted to observe (complete consecration).  Only a few will even notice their failure to live the covenant of consecration in the context of the interesting pronouncement of Lucifer.

      At this point, some might be asking what one is to do when one comes to full comprehension of the meaning of the endowment?   This question will be our next topic of discussion.

    The dead always do the work for the dead.  Once one comprehends the endowment ceremony, there is no need to attend the endowment again, it having fulfilled its (preparatory) purpose.   Dear reader, please take sufficient time to ponder this seemingly incredible statement!

    Many will wonder about how the all-so-important work for the dead will be done if one does not attend the endowment.  Indeed, work for the dead is very important.  This is the very reason why there is an endowment in the first place.  But, perhaps we ought to discuss why and how it is to be done?

     To begin to understand why the above statement is true, it is first necessary to come to an understanding of the purpose of the endowment and why it is given to anyone at all.  Simply stated, the endowment ceremony is given to those who can most benefit from the teachings therein.  It is the story of the fallen man Adam and his journey in mortal life to pass the veil that separates him from God.  During the ceremony, all are told to consider themselves as the fallen man Adam.   Again, the ceremony is best understood when applied to you as individual.   Man in his fallen condition is said to be "spiritually dead", being cut off from the presence of God.    Thus, the work for the dead is more accurately understood in terms of spiritual death rather than physical death, and this applies to individuals in the physical world as well as the world of spirits.  Thus, to those who will object to the idea of not needing to attend the endowment in the future, please begin to realize that the work for the dead is the work for those who are spiritually dead, the very people who are going through the ceremony!   The dead are the ones who are to do the work for the dead.  Simple and honest reflection should reveal that requiring attendance for those who do not need it is a ridiculous waste of effort.   All things are in their proper order, although few have come to realize that it is so.

    The name of the second token.    With the above highly unorthodox views in mind, perhaps we are now ready to begin considering the name of the second token of the Melchizedek priesthood.   To those who are pay little attention to the endowment and what it is about, this name may not appear to be much more than a silly-sounding phrase.  However, it is far from so.  As in other portions of the endowment, there are great many more treasures to be uncovered than carnal man is prone to imagine.

     First, one might notice that Adam, in progressing to this level, has come to the veil seeking further light and knowledge.   A worker at the veil passes on Adam's request with the statement that "… Adam, having been true and faithful in all things, desires further light and knowledge, by conversing with the Lord, through the Veil."    Of course, Adam up until now has not really been  true and faithful in all things, even though he has often claimed it.    Again, this is symbolized by the tokens of half-fellowship accompanied by the signs he gives.  Of course these tokens and signs change as the ceremony progresses.   As Adam is progressed through the levels of priesthood understanding, the tokens start to change to the opposite direction.  One might notice that the sign of the second token of the Melchizedek priesthood is made by raising the hands above the head and vocally uttering the words "Pe La El" (earlier endowment), which is Hebrew (literally "Mouth to God") for "Oh God, hear the words of my mouth."   This last sign has no oath of secrecy or attached penalty, which thing is very important.  Although we will not discuss this further in this essay, it is important to notice that, in coming to this point, carnal man begins to realize his own hypocrisy in pretending to be one with God when in reality, as a spiritually dead (fallen man), he is not.   But, Adam has come a long way by the time he reaches the second token of the Melchizedek priesthood.   He begins to stop acting (signs) the hypocrite and increasingly sees things as they are (rather than living in self-delusion).  In the case of the second token, Adam acknowledges this with his sign of the (unholy) prayer of the lips of  "Oh God, hear the words of my mouth" (as opposed to the holy prayer of the heart).  One might recall that this is the same unholy  prayer that Adam spoke when he left the garden as a fallen man.

    But, is Adam being sincere now?   Is he really being true and faithful in all things (right now) as he claims (by acknowledging his faults)?   This is what the veil ceremony is all about.   God will now test Adam to see if he comprehends what God sends him.  Adam is tested to see if he is able to see himself as he really is as well as see himself as he is seen (by others who are whole/holy).

    It is important to notice that nothing that Adam does at the veil is successful in passing the tests the Lord gives him through the veil, except one thing.    Dear reader, look at the veil ceremony very carefully.   Adam has come to the veil to receive what he acknowledges he does not possess (the name of the second token), which is:   "Health in the navel, marrow in the bones, strength in the loins and in the sinews.  Power in the priesthood be upon me and my posterity through all generations of time and throughout all eternity."    Adam has now progressed to a point where he realizes he knows little, if anything at all.   When Adam loses his self-righteous pride and is able to realize that he is not so smart after all, he becomes teachable.  One can never teach someone who thinks that they already know.  There are also grades to this.  Until now, Adam has not understood the things that the Lord has bestowed upon him, having perverted the things by filtering them through his carnal mind (which he still does when he moves from the Aaronic to the Melchizedek level in the endowment).   However, Adam ultimately comes to realize his folly and is able to repeat back the token correctly which results in the profound reply from the Lord of "That is correct".   This last statement was not spoken in response to anything that Adam did at the veil up until now.   The accurate repeating of the name of the second token is the test that Adam passes that allows him to pass through the veil.

    There is something very profound to this which should not be missed. Again, it is very important to notice what the second token represents.  It has little to do with the dead ritual ceremony of standing in front of a curtain and giving the scripted responses.   On the other hand, it has everything to do with the individual and his own personal spiritual state of being right now (in the eternal present).   The act of receiving the name of the second token through the veil means much more than the mere receiving of personal revelation.  As already stated, the test is not passed until Adam correctly repeats the token back through the veil.   This latter point is one of utmost importance.   The ritual of Adam correctly uttering the name of the token symbolizes that he fully and accurately comprehends what the name means (ie. he lives the token).    This is the topic that we will start to discuss next, but only in a limited manner.

     Health in the navel, marrow in the bones.     To those who may still wonder why this essay is being written, it is hoped that the reason is becoming clear:    What is discussed here is meant to help those who stand on the threshold of understanding the endowment and are ready to receive the further light and knowledge that they desire, yet are kept from moving forward because there is no one to assist them.  Again, this essay is not intended to give a thorough discussion of the name of the second token.   In lieu of discussing the entire name of the token, we will limit our discussion to the meaning of the words:   "Health in the navel, marrow in the bones…."     To that end, we will next discuss a few themes that may benefit in understanding this particular part of the name of the second token.

    The organization of the church.   One key to uncovering the symbolic meanings behind the words "Health in the navel, marrow in the bones…" is to come to a full and accurate comprehension of the events that took place during the coming of Jesus in the meridian of time, as well as during the restoration events of the early 1800's, in regard to churches and their organizations.  Very few comprehend the role of organized churches in the spiritual progress of fallen man.  These church organizations (and religions) indeed have an important role, but it is not what many suppose them to be.  Many who live their lives in a mind of  professed self-righteousness and pious self-justification tend to think of their own church organizations as the pinnacle of spiritual achievement.   Perhaps those of the LDS and other restoration churches are among the most guilty of this;    Many are familiar with the self-justified cry of "this (ours) is the only true church" as well as what amounts to open idolatry by  worshiping the organization as well as the apostles and prophets who administer it.

     A close study of the scriptures gives a different view altogether than that held by leader-worshipers or church-worshiping organizationalists.   Paul wrote to the Ephesians that   "… he (Christ)  gave some, apostles; and some, prophets; …  For the perfecting of the saints,…    Till we all come in the unity of the faith, … unto a perfect man, unto the measure of the stature of the fullness of Christ:"   (Ephesians 4:11-13)   One might take time to read this very carefully and ponder its meaning.   Notice that the organization of apostles and prophets is given for the perfection of man and not because of it;   It is a preparatory condition.   When unity (full-fellowship) with God is found and the perfect man (Adam) is realized (the very thing of the endowment ceremony), then the organization of apostles and prophets are no longer needed, having fulfilled the intended purpose.   This is indeed a difficult pill for self-righteous carnal men to swallow.   It comes as quite a surprise to many that the church organization proper is evidence of disunity and imperfection rather than the opposite, albeit its purpose is to bring carnal man into unity (with God).   In this case, the unity spoken of is not a state of being in agreement with other men, but rather being one with the Father in the new and everlasting covenant.

    The unorthodox idea expressed above is revisited during the establishment of what many rightly call "The Restored Church" of 1830.    Most do not realize that the restored church refers to the preparatory church (again) restored.   In this context, the church is indeed a true church (ideal for the circumstances), even though such churches are far from being the pinnacle of spiritual achievement.  Ultimately one comes to realize that the church is the beginning, not the end;    It is a step towards progression out of carnality, not the reward at its end.   In section 22 of the Doctrine and Covenants (LDS version), a revelation is recorded that is about this very thing.  History tells us that there was a variance in the early 1830's among leading individuals over the necessity of re-baptism to join the newly-restored church.   D&C 22 records a severe chastisement to those involved in this dispute that they were missing the point entirely, having placed too much faith in the dead work of water-dunking rather than being in the new and everlasting covenant of becoming one (unity) with God.  The third verse (D&C 22) is very revealing:    "For it is because of your dead works that I have caused this last covenant and this church to be built up unto me, even as in days of old."

    The organization of apostles and prophets serves as a preparatory gospel to lead man to where he needs to be.  However, carnal man erroneously elevates the organization, or those who lead it, into objects of worship.   For fallen man's own benefit is a preparatory church given (restored as in days of old), complete with its organization (of apostles and prophets) that is perfect for the circumstances at hand, although still fallen.

    In reality, all things are to be in their proper order.  With this idea in mind, one might consider why it is that Peter, James, and John (the chief apostles), rather than Jehovah, are sent to the fallen man Adam in the endowment ceremony.  Indeed, the same themes spoken of above replay themselves often.

    The teachings of Jesus to his disciples.     In the context of the same ideas discussed above, it is important to discuss the master-disciple relationship that Jesus enjoyed with his followers in the meridian of time.  Orthodox theologians are prone to view the disciples of Jesus as close-to-perfect individuals, perhaps because they walked in the presence of the master.  But, the Biblical accounts clearly show that this idea is untrue.  Judas certainly fails this pattern, having stood as the symbolic disciple-but-betrayer.   Even the chief disciple Peter came to deny the divinity of Jesus on the eve of the crucifixion.    Thus, one should begin to realize that the twelve disciples of Jesus at the meridian of time were being progressed into a spiritual state of being just as Adam is portrayed during the endowment ritual.   It is also no different for each of us, since we are Adam (as well as Judas and Peter).  Again, it is all about you.   At the higher levels of understanding, these things are meant to be applied to you and what you are right now.

    Ironically, most tend to see the story of Jesus leaving his disciples after his ascension as a giant step backward for them.  Wouldn't it be better if they could continue to walk and talk with Jesus personally for many more years, rather than their having to go on without him?   Dear reader, one needs to realize that it is not so.

    At one point Jesus spoke to his disciples saying "… It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you."   (John 16:7)   The necessity of Jesus leaving his disciples is evident in this saying, but it is not well understood because carnal man is prone to value the presence of the outer man Jesus (the Second Comforter) over the presence of the Holy Ghost (the first Comforter.

    Here we come to the crux of the matter of the first part of the name of the second token.   Dear reader, please take notice of this simple principle!    There is such a thing as over-reliance of one person upon another such that the reliance leads to dependency and stagnation of growth.  We often hear of how someone has not "cut the apron strings" from parents and thereby remain as dependent children rather than being a mature and independent adult.   This simple principle can be applied to the case of Jesus and his relationship to his disciples.  While he was physically present, they would tend to rely on him and his holy teachings.   In doing so, they would be hindered in further progression themselves.   This was why Jesus said it was necessary (expedient) that he leave them.   His leaving was for their own good, which would then necessitate them relying on the Comforter (already in them) rather than the man Jesus (Second Comforter) who was outside of them.   This was a necessary event for them (the disciples) to become like him (their master Jesus).

    Indeed, the idea in the above paragraph is at the root of understanding the first part of the second token given in the endowment.  Notice the symbolism of the words!   "Health in the navel …":   The unborn child is fully dependent on the mothers nourishment through the navel (umbilical).    This symbolic nourishment-in-the-navel relationship was metaphorically the same enjoyed by the disciples while Jesus remained with them and taught them personally.  Jesus took what was within himself and used it to nourish his disciples.  But there came a time in their progression for them to be born and weaned.   Jesus would have them move to the marrow in the bones stage, which is a progressed state that Jesus himself enjoyed.   One notices that physical nourishment to the body (ultimately) comes through the blood, which is made in the marrow of the bones.  This physical blood is symbolic of the spirit, which is what is to nourish the Christ-man.   Indeed it is the Holy Spirit, the Mind of God, and the First (primary) Comforter.   One need not look far to see this same symbolism replayed in other ordinances such as the ritual of the sacrament.

    What it means to follow Jesus.    It is not the intention here to be redundant.  But, with the above paragraphs fresh in mind, it may be helpful to discuss what Jesus meant when he said to follow him.     Carnal man is prone to think that following Jesus is to be behind him rather than beside him.  There is a widely-held misconception by carnal men that following Jesus is to make him the boss and all others are to be underlings.

    In reality,  the admonishment of Jesus to "follow me" is not to "become by eternal subordinate", as many seem to think, but rather meant as "do as I do".   The true disciple-master relationship is no different than the perfect student-teacher relationship.  The perfect master will love his disciples as he loves himself and will often put their interests above his own.  He will work to make the students better than himself and will rejoice when they do so.   This is the relationship that the perfect master Jesus meant to share with his disciples in the meridian of time.  Unfortunately, they often misunderstood his words and were often at variance with one another, even to the point of asking who of them would get the choicest seat in heaven.  The response of the master that the "… least in heaven is the greatest" was to tell them the unrighteousness of the hierarchical orders that often stain the fabric of earthly existence.

    The statement by Jesus to "…take up your cross and follow me" (cf.  Mark 10:21) was meant as a plain injunction to "do as I do".    Jesus proclaimed that those who followed him (did as he) would do greater works than he (John 14:12).   This could only be true if they became as He.

    The meaning of the name of the second token.    What does it mean to do as Jesus did?   It was no less than becoming one with the Father/Spirit/Christ in the new and everlasting covenant just as Jesus showed by his perfect example (cf. John 17:9-23).   It is the injunction to find "health-in-the-navel" (ultimately the Christ/Man nourishing relationship) as well as the "marrow-in-the-bones" (the same relationship with the Christ/Spirit) which is the very birthright of every man (woman), each of which is to be a Son of God, even ONLY BEGOTTEN SONS (DAUGHTERS) who are to be in the BOSOM OF THE FATHER (the full fellowship)(cf. John 1:18).

    Dear reader, take a close and thoughtful look at the rest of the name of the second token.  It is expedient that our conversation end here so that you might benefit by pressing on yourself.   Go beyond the literal and begin to understand the deep symbolism.   Realize that words like references to "loins" and "posterity" are all about your creative powers as a Christ-man (woman).  Realize that priesthood power is the binding authority of love given unconditionally.

    As one fully realizes the meaning of the name of the second token, (s)he will begin to see things as they are and themselves as they are seen.  One will move beyond the mere act of receiving the meaning of the name of the token through the veil (getting personal revelation).  In doing so, one will be able to repeat the name of the token correctly (ie. will comprehend it and will live it).   As a result, one will begin to see that things are in perfect order and always have been.   He (she) will begin to look back on their past with new understanding and with thankfulness for how it has prepared them for this moment (the now).   Such a person will begin to look upon all those who travel the same road with increased love, empathy, and compassion, realizing that these things are for good and knowing (by experience) what it means.   As this happens, the power of the priesthood (unconditional love) will descend (be) upon them and they will see things anew.   The old bottle will be broken and there will be new wine filling a new bottle;   The old earth will have passed away and a new heaven and a new earth will have taken its place.    Again, it is all about you.