Symbols constitute the language of creation. All creation is eloquent at speaking truth to us through its symbols. But, it is important to remember that symbolism is a language, nothing more. It is by looking beyond language that we understand. -- Po Tai
By Eleazar, 2004
This narrative is written to those who are trying to understand the message of the LDS endowment. The endowment contains a profound message that is conveyed using a universal language that crosses all places and all time. The universal language that exists in all things created is symbolism. The purpose of this narrative will be to assist in the discovery of the symbols used in the LDS endowment ritual and, hopefully, assist in moving beyond the symbol to discover the reality of what is being (re)presented.
Carnal and fallen man, the subject of the endowment parable, infatuates himself with a sensual and material world. Unbeknownst to him, it is his own infatuation with these things that comprise the barrier to his understanding. He misses the point, so to speak, and obsesses with the image rather than what it represents. Carnal man wears out his existence seeking knowledge, thinking that is what he lacks, when the truth is that he lacks understanding.
It is obsession with knowledge that keeps carnal man in the state of being fallen. In the end, carnal man will give knowledge up in frustration, but only after he finally comes to know by experience that gaining knowledge yields nothing back of what it promises. It is understanding that will prevail over knowledge. Ultimately, patrons of the endowment ritual will have passed by the knowledge it conveys to them and find a true understanding of how and why it is.
One of the barriers to understanding the world around us is failure to notice what is being conveyed to us in its symbols. In truth, creation exists as an immense and cohesive metaphor. It is said that no truth can be hidden from one who is able to read (the symbols of) creation.
Few temple patrons appear to notice the presence or importance of symbolism in the endowment ritual, much less come to understand the message that is being conveyed. This narrative is intended to make a first step by suggesting what the endowment symbols might represent. These are meant to be a starting point from which individual searches can begin, most especially because symbols are not subject to precise definition and meaning can best be comprehended by experience rather than by words.
What will follow is a list of endowment symbols followed by comments on each in regard to what they might represent to the endowment patron. Since symbols may be interpreted on multiple levels, these suggestions are not to be taken as the only interpretation or the correct one(s). This list of tokens is not meant to be exhaustive in scope, nor is this list arranged in any particular order in regard to topic treated or order of presumed importance. After the first entry of ‘Tokens, Names, and Signs’, the entries are arranged alphabetically. It is hoped that exposure to these suggestions will assist the endowment patron in the discovery of meaning beyond the temple experience.
Tokens, Names, and Signs: Tokens, names, and signs are symbols. In the endowment, numerous tokens, names, and signs are redundant with each other at conveying meaning through symbolism. When an endowment patron hears and sees tokens, names, and signs, something should immediately come to mind: ‘There is symbolism here. What does it mean?’
Tokens are objects representing something else, as in the example where subway tokens represent money used to pay a fare. Money is also a token, so a subway token is a token of a token. It is important to remember that tokens themselves represent something else that they are not. That is what the word ‘token’ means. Since the LDS endowment itself is a token (as well as name and sign), it is important to come to fully appreciate what tokens are in order to begin to see beyond the endowment.
Names are words taken to represent something else through symbolism in the same way that tokens are objects symbolic of something else. Each of us has what is called a ‘legal name’ which we use to symbolize us in legal matters such as on birth certificates. However, it should be remembered that names are not us, but merely sounds or written words used to symbolize us. Names may describe, point to, or represent us, accurately or inaccurately. Like tokens, names are symbols.
Signs are also symbols. Signs along a road can symbolize an idea being communicated by the traffic authority, such as to not exceed a certain speed. Since signs are symbols, signs are redundant with tokens and names. In the endowment, tokens, names, and signs are grouped together. In many ways, it is like having several witnesses saying the same thing.
It is the patrons of the endowment that do the ‘signing’, so to speak, at least in regard to the endowment tokens. ‘Signing’, which may mean to show a sign, is a visual appearance meant to convey ideas in the same manner as language communicates ideas through the symbolism of word sounds. Signs in the endowment are used as ‘sign language’ to convey ideas redundant with and in addition to tokens and names.
It is important to notice that ‘signing’ is acting out. Signing is also a conveyance of approval, such as when one signs their name to a legal document. This ‘acting out’ (signing) is an integral part of the sum and substance of what the endowment symbolizes. Endowment patrons are rightly told that they are to consider themselves as Adam (and Eve). As the endowment proceeds, patrons act out as Adam (and/or Eve). Appropriately, this is done in approval of who Adam is being. These symbols convey the idea that the temple and its endowment is about them, the patron. Moreover, since the patrons are inside of the temple building doing this ‘acting out’, the temple is literally ‘about them’ (ie. it surrounds them; the symbols are redundantly stacked upon each other).
However, the truth of the endowment is that it is a token, name, and sign, since symbols represent reality rather than comprise reality. If symbols were real, so to speak, they wouldn’t be symbols.
Tokens, names, and signs are also synonymous with other terms like ‘image’ since they are representations of something else in the same way that images are representations of something else. Those who find themselves infatuated with tokens, names, and signs become, in effect, image-worshippers. Unfortunately, this is the state of mind and heart of most, if not all, devout LDS temple attendees. Being an image-worshipper is the endeavor and attitude of fallen and carnal man who obsesses himself with the world of appearances and fails to see what is going on. This includes Adam (see Adam; Patron) who is the universal endowment symbol of fallen man and subject of the endowment parable.
Again, tokens, names, and signs are not the real thing, but symbolic of something else that is (real). To truly understand what is conveyed by the LDS endowment, it is important to be able to see beyond appearances (symbols) to discover what is going on, why they exist, and what is being represented.
(also see Temple; Endowment)
Aaron: The meaning of the symbol of Aaron is redundant with that of other symbols, such as Adam, Eve, creation, marks on the veil, and the preparatory (carnal and fallen) state of existence.
Aaron was a spokesman for Moses. The symbol of spokesman is redundant in meaning with symbols as symbols, each of which convey the truth via representation. A symbol is, in essence, a ‘spokesman’ for reality. At one level of understanding, Aaron is a symbol of a symbol. Since the endowment speaks to us through the conveyance of symbols, Aaron is also a symbol of the endowment itself and all tokens, names, and signs, including the symbolism of creation and any other symbol that points the same way.
The symbol of Aaron is also about ‘idol-making’, since this is what Aaron does for the children of Israel when Moses is on the mountain receiving the law. It should be noticed that Aaron was the maker of monuments for the Egyptians in addition to the creator of the golden calf for the Israelites. These symbols are redundant with each other. The symbol of Aaron is synonymous with other symbols of the endowment parable such as Melchizedek and Peter (see Melchizedek; Peter).
Fallen man lives out his existence in a state of existence where he is (metaphorically) placed under curses for his own sake. These include receiving numerous and myriad laws which he (carnal man) fails to comprehend. The Law of Moses is a symbol representing the preparatory state of existence that is also embodied in the symbol of Aaron.
In the endowment ceremony, Adam (the patron) is given five laws for him to live by: The Law of Obedience, Law of Sacrifice, Law of the Gospel, Law of Chastity, and Law of Consecration. It should be noticed that the number five is a common symbol for the senses because it is the number of the outer senses of taste, smell, hearing, touch, and seeing. These are important symbols conveying what the (preparatory) law of carnal commandments is about.
The Aaronic Priesthood is tasked towards the outward administration of the law through carnal commandments which offer to man that which he chooses to express, but in his fallen state fails to understand. The preparatory gospel eventually breaks the heart of carnal man through frustration at its impossible demands and total failure to give back what it promises.
The scope and purpose of the Aaronic Priesthood is intimately connected to the same in regard to the Melchizedek Priesthood, the latter of which devout LDS tend to view as a ‘higher priesthood’. The truth is that higher and lower are relative terms and illusory ideas originating from the same place: Knowledge.
(see Knowledge; Tree of Knowledge of Good and Evil)
Adam: Adam is probably the most obvious endowment symbol of the patron, most especially since patrons are overtly told in the endowment ritual to “…consider themselves as Adam (and Eve)”. The story of Adam and his journey to the veil is given in symbolic parallel to what the patron experiences, but doesn’t understand. The patron first watches a theatrical drama (an act) that is played out by individuals portraying Elohim, Jehovah, Adam, Eve, and others, then the patron is asked to act out various roles themselves, most specifically Adam (men) and Eve (women).
It should be noticed that when Adam is to pass the veil, the patrons (both men and women) act out this role without first having seen Adam do it as is done in the beginning of the endowment. It is important to notice how the ceremony makes a transition from (apparently) being about Adam to (obviously) being about them (patrons). All of these events and details are important to notice when trying to unravel what is being conveyed via the symbol(s).
It is also important to notice that Adam is Michael, the third in a trio with Elohim and Jehovah. The message being conveyed by these symbols is overlapping and redundant with other trios of Adam, Eve, and Lucifer or John, James, and Peter. Redundancy is found throughout these symbols, but there is an added dimension because each retelling of the story adds new perspectives of the same event.
In addition to the symbolism of trios, there is also important symbolism being conveyed by duos. In the more obvious pairing of symbols, Adam and Eve represent the Spirit and the body, Heaven and earth, creator and created. These comprise symbols of dualistic opposition as well as an embodiment of both into one composite being represented by both of these symbols. When trying to see what is meant, it may be helpful to try to see all symbols as intricately related and interwoven into a single story that is being repeated many times, though in different ways. Again, the story has a very fundamental message about one person, the very one who is the center and subject of the endowment parable (Adam; the patron).
It may help to notice parallels and redundancies in regard to the entrance of Adam into the garden with the Fall of Adam into the Lone and Dreary world. Some may notice that Adam is co-creator of the world and enters into it as a result of forgetting who he is. Adam’s state of forgetfulness is redundant with the story of his partaking of the fruit of the Tree of Knowledge of Good and Evil which, interestingly enough, Adam does willingly.
Throughout the endowment, Adam remains a fallen being, subject to misery and suffering of the lone and dreary world. This is also true of patrons, all of which await redemption, so to speak, yet without comprehending what that means.
(see Patron; Eve)
Apron: Adam makes himself an apron after he has partaken of fruit from the Tree of Knowledge (of Good and Evil). Soon after, Adam ‘hears the voice of God’, so to speak, becomes fearful that he is naked, and then is stampeded by his fear into making an apron to cover himself (ie. his supposed nakedness).
At the time this drama is being enacted in the endowment ritual, patrons are told by the officiator to “put on your aprons” in a direct parallel to what is played out before them. Of course, this begs the question of why Adam (representing patrons) thinks he is naked to begin with. There is also a second question of why patrons seem to be totally oblivious to what they are doing.
In the endowment ritual, Elohim asks Adam who told him that he is naked? This is a question for patrons too. Who is it that told you to don aprons? What these symbols represent seems so obvious that a child could decode them, but few do. Why? It’s because patrons are operating under the same hypnotic daze that is being portrayed in front of them in the symbol of Adam.
On the arrival of Elohim and Jehovah on the scene, Jehovah is instructed to make Adam a garment (of skins) to cover his (Adam’s) nakedness. Few notice the similarities between receiving a garment (of animal skins) to cover their nakedness with (their) receiving an apron (of leaves) to do the same. In truth, the symbolism of the garment is redundant and intricately interwoven with the symbolism of the apron. The apron is also redundant in its message with other temple symbols such as the temple veil, the veil over the woman’s face, and the outcome of partaking of the fruit of knowledge.
(see Garment; Veil; Necktie).
Baptismal Font: Baptism is a seminal symbol (sign) of the preparatory gospel and the need to escape the fallen condition. The baptism ritual of dunking in water symbolizes a cleansing event as well as a death to the old life and resurrection into the new. The need for baptism is redundant with a variety of other temple symbols such as (a need for) the Law of Sacrifice and Law of Consecration, the former of which symbolizes the killing of ones own beastly nature and the latter a giving up of everything that one (as a carnal being) holds dear.
It is important to come to realize that baptism, at its profound level of symbolism, represents a (change in the) state of mind and heart rather than an outward act. Carnal man is prone to place more importance on the carnal act than what it represents.
In the temple, the baptismal font is always located in the basement and utilized exclusively in doing work for the dead. This, of course, is symbolic of the nature of all baptisms; Baptisms are always for the (spiritually) dead, never for the living, and that is why it is taught that baptizing children is an error.
Here, one might remember that Jesus admonished his followers to become (as) children. The presence of the baptismal font conveys this is yet to be accomplished. Again, baptism is always for the dead, never for the living. The ‘dead’ are those who are spiritually dead and may include those are physically dead, or not.
The baptismal font in the temple rests on the backs of twelve oxen. These oxen are rightly said to symbols of the twelve tribes of Israel. Tribes represent division and oxen represent beasts (of burden), pointing to the preparatory state of existence and a state of spiritual death.
It may be helpful to notice that the misunderstanding of the symbol of baptism as a dead work is integral to the reason why the latter-day church was restored (cf. D&C 22: 3).
(see Preparatory Gospel; Aaron)
Cap: The cap is an integral part of the endowment ritual clothing and is tied in symbolism to the Priesthood robe. Conceited patrons are prone to view the cap as symbolic of crowns in the worldly definition. The cap is viewed by worldly men as an emblem of power and priesthoods, a sign that one is of God’s chosen, a link in a great pyramidal hierarchy of righteous dominion. This is the carnal interpretation of the symbol. It should be noticed that the endowment cap is given its shape a piece of cardboard, symbolizing a paper crown in regard to the carnal interpretation of (royal) power, authority, and dominions.
All male patrons receive a cap. Moreover, all temple patrons are told they are (to be) Kings and Queens, Priests and Priestesses (unto God). It is important to notice here that all are Kings (and Queens); To borrow from the common vernacular: ‘All Chiefs, but no Indians.’ There are no subjects in the Kingdom of Heaven.
The cap is tied to the robes of the Priesthood, but it may be helpful to consider it both ways, that is, also consider it as robes tied to the cap. When the robes are on the left shoulder, the string tied to the cap is on the left side (of the patron) with the small bow (on the cap) on the right side. The placement of these symbols suggests that the symbolism of the bow is more important than the string tied to the Priesthood robes.
Bows represent authority, most specifically sealing authority. The cap covers the crown of the head, which thing (head; crown) man was born with.
The placement of the endowment cap on the head symbolizes a variety of ideas, one being understanding reigning over (carnal; sensual) knowledge. This is tied to the symbol of the robe of the Melchizedek Priesthood which covers the heart (a symbol of understanding). The cap, robe, and sash point the way to the true ‘being-ness’ of Adam.
The passages in the New Testament that man ‘ought not to cover his head’ (cf. 1 Cor 11:7) should be noticed as an apparent contradiction that elicits the question of what is the truth, since the Biblical passage suggests that it is not appropriate that the endowment cap covers the head. In truth, these are merely apparent paradoxes that point to the same meaning, communicating the same idea by different means. In truth, man comes into the world endowed with a crown that is merely being represented by the endowment icon. In reality, Adam doesn’t need another crown for the head any more than he needs an apron, a robe, or more light and knowledge. Man was endowed with these when he was born. God made man perfectly, despite man’s own failure to understand why or how.
Unfortunately, patrons passing through the LDS ritual fail to understand meaning, as evidenced by the fact that they are seeking understanding in the wrong temple (place). This idea is part of the symbolism of the apron being placed in a position of ascendancy over the Priesthood robes. If one cannot fathom the symbolism of the apron or the temple experience, then it is unlikely that one will be able to understand the meaning of the cap.
(see Celestial; Left and Right Sides; Apron; Sash)
Carnal and Fallen: Carnal and Fallen are redundant terms referring to an obsession with (illusionary) knowledge of the senses as opposed to the true knowledge (understanding; comprehension) that comes through experience of our true selves. Carnal man erroneously looks outside of himself for understanding. This he does in vain until he gives up his false notions of sensual knowledge and turns within. In going within, he is faced with the task of cleansing the temple (which temple ye are), and in finding the door of understanding, comprehends glory and perfection of what already is.
(see Tree of Knowledge of Good and Evil; Lone and Dreary World; Telestial)
Celestial: Celestial existence symbolizes the one true and only reality as opposed to the illusory worlds embodied in the symbols of Telestial or Terrestrial existence. Illusory worlds are symbolized inside the celestial room of the temple (building) by what is viewed in mirrors, a reflected world that doesn’t exist in reality, but appears real.
In truth, we have always been here in the Celestial, yet living under the illusion of the senses that has us imprisoned within the illusionary worlds represented by the symbols of Telestial and Terrestrial. “There is no place, but here” might be a statement made in redundant parallel to that of Dorothy in the (illusory) world of OZ that ‘There is no place like home’ (ie. at home in the one true reality). The temple veil symbolizes a veil over hearts and minds of patrons (as temples) that prevent carnal man from seeing (ie. perceiving) and knowing (comprehending; understanding) the one and only reality of celestial existence. In truth, all things are perfect and it has always been so, notwithstanding the misunderstanding of appearances.
In truth, all are endowed with everything they need. There is nothing to be gained, except the realization of the ever-presence of the Eternal Spirit and perfection in all things. All things are not only free, but here, now. In reality, one need not labor for them or earn them through work, but merely accept them as they (truly) are.
The Celestial world is often called the ‘Celestial Kingdom.’ Carnal man is prone to make a mistake of thinking that Kingdom is defined after the worldly order of having a King-ruler presiding over a gaggle of subjects. The Celestial kingdom, however, is one where all are ‘kings and queens, priests and priestesses’ (unto themselves), all individualized expressions of the universe that surrounds them.
A Celestial being would not dream of placing himself in between another individual and God, nor let others do the same to him. The greatest in the kingdom is the least. LDS doctrine has it that some in the Celestial kingdom go there as servants, a truth that seems widely misunderstood. Servant is a term that carries a dual meaning, one of which refers to an oppressed state of servitude that is connected to slavery. But servant is also about those who are masters. In truth, all Celestial beings are servants (to others) as well as masters (unto themselves; their own worlds of individualized being).
It may be important to notice that the Celestial room is where the endowment terminates. Patrons are allowed to remain in the celestial room for as long as they desire, but all eventually leave and return to the world they left before entering the LDS temple. This metaphor carries with it important symbolism.
(see New and Everlasting Covenant; Endowment; Veil Ceremony)
Creation: Creation is one of the central themes of the endowment parable and significant in regard to conveying to us what we are about. One might say that we can re-create ourselves anytime we decide to change ourselves. We might consider that recreation is what true living is about. However, this use of the term does not refer to its hedonistic context known by carnal man, but rather to discovering who we are by living with and experiencing our creations. This is one reason for the universal law of restoration which is that all creations return to the creator.
Some might notice that the creation story comprises seven days with the seventh being a day of rest from labor. Each of the first six days of creation in the Biblical account includes the phrase “… and the evening and the morning was the first (second, third, etc.) day” defining beginnings and ends for these (six) days. Such a phrase is conspicuously missing from the seventh day, suggesting that creation is still going on now as a part of the seventh (unfinished) period.
In truth, creation is an ongoing process in which we are continually participating, despite our realization of it, or not. Man is a creator of his (own) world(s) which he experiences first-hand and, in doing so, discovers who he truly is.
(see Earth; Veil Ceremony)
Deep Sleep: A deep sleep comes upon Adam after he has entered into the Garden. Entering the Garden is symbolic of individual incarnation. Sleep is a symbol about forgetting.
At deeper levels of understanding, the creation parable can be understood to be about our beginning as individualized offspring (sons) of God. This individualization occurs before the creation of the earth (ie. before the creation of physical bodies).
While Adam is asleep, a rib is taken from his side to make woman. The symbolism in this has little to do with our individual gender and more to do with Creator and created. Here, Adam represents God with man-kind as the individualized presence (figuratively) made from the rib. At a profound level of understanding, each of us is the woman and bride who is created from the side of God. This is part of the universal symbolism of Christ as the Bridegroom and the church as the bride.
At another level of understanding, the symbolism of the sleep that comes upon Adam is repeated in the story of the Fall. Adam (willingly) partakes of the fruit of Knowledge and thereby suffers spiritual death. In this case, sleep and death are redundant symbols.
(see Creation; Adam)
Dressing Rooms: Dressing rooms are normally located on the main (ground) floors of the temple buildings. The act of changing from street clothing into temple clothing is symbolic of cleansing oneself before entering the temple as one who is clean from the world. In entering the true temple (which temple ye are) it is necessary to first rid oneself of all pre-held beliefs and worldly notions in order to continue in the (living) endowment which is an ongoing event taking place in the present moments of now.
(see Endowment; Law of Consecration).
Earth: The symbolism of the earth can be understood as being relevant in several levels of context. The creation of the earth is relevant to the creation of the body of Adam which is synonymous with the symbol of Eve, the woman, wife (bride), or creation. At deeply profound levels of meaning, the earth is symbolic of the act of creation being carried out as an ongoing event by the endowment patron (Adam; Michael) who, so to speak, creates out of himself in the same way that all of us are created out of the substance of the Spirit.
The meaning of ‘earth’ can sometimes be conveyed by ‘world’, such as in the phrase ‘lone and dreary world’ (Telestial World). It may be helpful to consider the lone and dreary world to be Adams re-creation of the earth or, rather, his state of (fallen) being.
(see Adam)
Elohim: Elohim is a symbol of the All-That-Exists, the First-Cause, the Over-Spirit, That-Of-Which-All-Things-Are-Created, God-Almighty, or any other name re-presenting the same. Elohim in the duo of Elohim and Jehovah or, alternatively, in the trio with Jehovah and Michael symbolizes the same Spirit that is in us. In one sense of the term, man is made in God’s image (likeness) because he is endowed with self-awareness, agency, and creative power. These three attributes are represented in the symbols of Elohim, Jehovah, and Michael. Each individual is also a dual being symbolized by Father and son or Bridegroom and bride.
Elohim is also a plural term which is associated with the demigods from the Sirius (Kolob in Egyptian) star system that terraformed the earth and created man in their physical likeness by interbreeding themselves with root human races. At this level of symbolism, Elohim as plural term symbolizes the man Adam. The trinity of Elohim which includes Jehovah and Michael symbolize the triune nature of Adam as a being of Spirit (awareness), Mind (mediator) and body (material creation).
The Sirius (Kolob) star system figured prominently in Egyptian religious culture and sometimes a small way in mystical religions that descended from it; The ancient Egyptians worshiped the Elohim as their creator-Gods. Modern Egypt (a symbol of Babylon; reliance on the carnal and sensual) does the same, though few seem to know what they do.
Some claim that the Elohim are still with us today, secretly ruling the earth from behind the scenes as the creator-gods of the Earth, proprietors, and self-proclaimed owners of the earth and all creatures thereon. Some claim that the myths of a war-in-heaven are stories of actual historical events where a falling out occurred within the Elohim shortly after the creation of humans. Some of the Elohim desired to keep man in a state of ignorance and servitude, but others desired to set man free. Whether or not these myths are part of a factual history is not as important as their embodiment of a powerful metaphor about the individual as a composite being.
(see Messengers; Peter; Lucifer)
Endowment: The LDS temple endowment is a symbol for receiving experience and understanding within oneself, the true temple. At a deep and profound level of understanding, the LDS endowment is not a story about the past or future, but about the present. It’s relevant to the individual, who is said to be “in the temple this day”, that should be understood to be synonymous with the patron himself (or herself). Ironically, the patron, being carnal and fallen, is in the temple (this day), yet at the same time, not within the temple because the relevant temple in the patrons mind is not the true temple. This is a fundamental message conveyed by the endowment parable.
Temple patrons tend to view the endowment wrongly as an event in one place in time rather than a dynamic ongoing process that is continuous. This misunderstanding derives from a failure to comprehend oneself as the true temple being represented by endowment symbols.
In reality, the endowment symbolizes an ongoing process that is never meant to end. This means that the true endowment is a living endowment (ie. ongoing; changing, adapting; growing) as opposed to one that is dead (static; not growing; having an end).
The popular misunderstanding of the (LDS) endowment is why the endowment is said to be for the dead. Dead refers to a state of spiritual death more than physical death, notwithstanding it can apply to both. The (spiritually) dead are the patrons, represented by Adam, the subject of the endowment. Those who are (spiritually) dead are redundantly symbolized in other endowment symbols such as Lucifer and Eve. Although it may not be obvious at first, the dead includes those who are custodians of the endowment, represented by the personages of Aaron, Melchizedek, Peter, and Lucifer.
Here, one might also notice that the LDS endowment ritual has changed periodically, usually about once in a generation when church leaders (custodians of the endowment) are moved to alter the ritual. The symbolic meaning of each of these changes is important. However, what they might convey in their symbolism will be left for personal discovery, since further discussion here will not contribute effectively to the purpose of these narratives.
(see Temple; Peter; Aaron).
Eve: Eve represents creation, the (bearer of the) seed, the body, the enticing of the senses, and all things material or created. The symbolism of Eve is synonymous and interchangeable with the symbol of the woman, Lucifer, Peter, the church, and others.
At one level of symbolism, the metaphor of Eve being created from the side of Adam is symbolic of things material being made from that which is spiritual. Carnal man, who tends to get everything inverted, obsesses himself with that which is material, placing it in importance over that which is spiritual.
Adam and Eve together represent the individual patron of the endowment with Adam symbolizing the Spirit and Eve the body. As a fallen and carnal creature, Adam (the Spirit, having forgotten who it is) is held captive to the enticing of the woman (Eve, the world, the body-senses), thus living in bondage to the creation. Again, this is about the patron as a single embodiment of both Adam and Eve rather than being representative of two separate individuals.
It is important here that the symbolism of Adam and Eve, or man and woman, are not confused with male and female genders of the patrons. Those who misunderstand what is being conveyed by symbolism are prone to confuse the symbol with its literal substance. The symbol of Eve should not be taken to mean that females are different than males when it comes to who they truly are. Patrons are even told by the officiator that it is ‘figurative as far as the man and woman are concerned’, but few patrons seem to take notice, nor come to fathom what is truly meant.
In truth, Adam symbolizes the female patron as much as the male patron. The veil over the face of female patrons is a redundant symbol with the veil of the temple, the apron, garment, and other things that are not to be confused to be uniquely specific to female patrons.
This confusion over the meaning of Eve should not extend to other LDS symbols either. The symbolism contained in the popular interpretation of patriarchal priesthood conveys a severe misunderstanding of who we are. In truth, we are neither male nor female or, looking at it another way, each of us are both male and female. Matriarchal societies are as much in error as patriarchal societies in completely missing what the symbols in creation mean.
(see Earth; Creation)
First Token of the Aaronic Priesthood: The first token of the Aaronic Priesthood is a handclasp were the giver places the joint of the thumb over the first knuckle of the person receiving it. The name is the new name given to the patron in a separate ceremony and the sign is made by raising the right arm to the square. The sign is accompanied by a promise to never reveal the token, its name, or sign.
The handshake is a common symbol for friendship and fellowship. Clasp hands is a motif decorating some of the older temples. The first token of the Aaronic Priesthood is a partial handshake, symbolizing partial fellowship with God. The name of the first token of the Aaronic Priesthood is the name of the patron, in this case, the new name, suggesting to the mind that the token is directly reflective in its meaning with the patron himself (or herself). Since the patron is acting out as a carnal and fallen being, the token of partial fellowship with God is appropriate.
The sign of the square constitutes a sign of righteousness, but it is a lie, since the token denotes partial-fellowship with God rather than full-fellowship. The patron promises to never reveal the token, but that is exactly what (s)he does, since we are always revealing ourselves to others through our words and actions. Carnal man cannot help but reveal his true nature (of partial fellowship) to others.
It is important to remember that when Adam receives this token, he is fallen, haven eaten from the Tree of Knowledge of Good and Evil. Again, it is appropriate that the token accurately symbolizes his condition. It is important to notice that after Adam has receives this token, he does not emerge from his fallen condition, nor does it help him in passing the veil.
The first token of the Aaronic priesthood is part of a series of tests at the veil where the veil-worker asks ‘What is that?’ and the patron responds with the proscribed answer. What few notice is at no time at the veil is the patron told that he is right and at no time does his responses get him past the veil, except where he arrives at the name of the Second Token of the Melchizedek Priesthood. The first token of the Aaronic priesthood is therefore symbolic of a test which we fail because we do not know what it is that we are doing or revealing.
This failure in the veil tests is symbolic of what is happening to temple patrons in the present moment of time. In effect, we stand at the veil right now and fail to pass it because we are carnal and fallen beings who fail to comprehend what is really going on. If we understood it, there would no longer be a need for the veil ceremony because it would have already accomplished its purpose.
(see Second Token of the Aaronic Priesthood; Preparatory Gospel; Veil Ceremony)
First Token of the Melchizedek Priesthood: Although not obvious to patrons, the tokens of the Melchizedek Priesthood are synonymous in meaning with the tokens of the Aaronic Priesthood. Adam is given the Melchizedek priesthood tokens after he is carnal and fallen and while he remains so. Because of his own (fallen) nature, carnal man is prone to mistake these tokens as a sign of his own righteous obedience rather than his failure in understanding what is going on.
The person receiving the token brings his right hand forward with the thumb extended and the fingers together. The one giving the token places the forefinger in the center of the palm and the thumb opposite on the back of the hand.
This token, like the others, has several names. One name is the First token of the Melchizedek Priesthood. It is also called ‘The Sign of the Nail’ and patrons are told that it has a third name: The Son. Since Adam is God’s son, the name is Adam’s. The token symbolizes Adam’s fallen and carnal state of being and the curse of the law that accompanies it.
The sign of this token is made by placing the left palm forwards and upwards in cupping shape with the left elbow in a square and the right hand is opened with the palm downward and the thumb placed over the left hip.
The Sign of the Nail represents the preparatory gospel and the demands of the law which carnal man wears himself out in trying to obey. Nails are universal symbols of the law, more specifically the demands of the law. The nail symbol also represents the demand of the law for the blood of Christ, that it be shed for Adam’s benefit.
The hand in cupping shape is the sign of the beggar. Carnal man mistakenly sees himself lacking (ie. naked) and beholden to another for what he needs. The (left) arm in the square is a synonymous symbol with that of the Aaronic Priesthood signs. In the pre-1990 endowment, the right arm was extended in front with the palm down when making the sign, but this was changed after 1990 such that the right thumb was placed over the left hip. Alterations to the endowment are made from time to time. These alterations do not alter meaning, but they do alter symbols to be more relevant to what is happening now our dynamic culture that changes over time, yet at the same time, never changes. In this case, the palm downward is an expression (sign) made in contradiction to that being made by the sign of the beggar (left hand).
(see Aaron; Second Token of the Melchizedek Priesthood; Preparatory Gospel)
Five Points of Fellowship: The Five Points of Fellowship is an enactment at the veil in the prior endowment and was removed when revisions were made to the endowment ritual in 1990. The Five Points of Fellowship are "inside of right foot by the side of right foot, knee to knee, breast to breast, hand to back, and mouth to ear." It was upon the Five Points of Fellowship through the veil that patrons of the earlier endowment received the name of the second token of the Melchizedek Priesthood from the veil worker (who stands for the Bridegroom).
The symbolism in the five points of fellowship is tied into the symbolism of the veil and the obsession of carnal man with the world of the senses. Five is a symbolic number, nearly always referring to the world of the (five) carnal senses.
Because carnal man is unable to hear any other way, he is taught by God through the veil (of illusion) via the five points of fellowship or, rather, the symbolism of the sense-world in which Adam is imprisoned.
The symbolism of ‘foot by the side of foot…’ and so forth, refers to the intimate relationship of God to man as well as the mistaken tendency of carnal man to view himself as being separate from God. When the mind and heart of carnal man ceases to be bound by the veil (of illusion) he will comprehend how he is the same being and, thereby, one with God. The five points of fellowship is not how a Celestial being receives the new name because it is unnecessary for one who lives in the new and everlasting covenant to get it that way; Receiving the name through the veil is for those who are not living the covenant.
(see Marks on the Veil; Knowledge)
Garment: The garment as a symbol is closely tied to a variety of other symbols in the endowment. In one sense, the symbol of the garment is synonymous with the veil of the temple. In others, carries the same symbolism as the apron or the veil over the faces of the women. In still other ways, the garment can represent the physical body itself as a ‘coat of skins’ or ‘covering-for-the-Spirit’.
In his state of ignorance and (spiritual) death, carnal man places great emphasis on his own physical body, thinking that without it he is not a complete being. Carnal man thinks he is ‘naked’ without the physical body. His own intoxication with the material world causes him to think that Spirit must be embodied in flesh in order to be complete and in its embodiment, the two have ascendancy over Spirit alone. In his ignorance, carnal man fails to consider that body came after Spirit, not before, or that the physical body is a nothing more than manifestation of Spirit.
Part of the confusion about the importance of the body is due to a misunderstanding of scriptural passages referring to resurrection of the body. It may help to first consider that the term ‘body’ has several meanings, not always referring to the physical vehicle of material flesh. In truth, the restoration that occurs during resurrection refers to a body that has always been present and does not die (cf. D&C 88:27).
The garment also represents a veil that covers the earth (body). It’s symbolic references are synonymous with the veil of the temple.
(see Veil; Naked; Apron; Marks on the Veil)
Jehovah: Jehovah represents the mediator, mind, and spiritual body. In symbolic context of a triune being, Jehovah symbolizes the Mind as mediator between Spirit (Awareness) and the material creation (body). During the presentation of the endowment, Jehovah is often (but, not always) the one that carries out the instructions of Elohim, the symbol of the Eternal Spirit.
Mormon doctrine teaches that the characters of Jesus and Jehovah are the same individual. This has more to do with the metaphorical representation than historical reality. In one sense, however, all of us are the same being, so it is true from that (symbolic) perspective.
(see Moon; Terrestrial; Elohim).
Knowledge: Knowledge is the poisoned fruit offered to Adam by Eve. Partaking of the fruit of knowledge binds Adam into a state of carnality, or reliance upon the senses. Here, Eve symbolizes the senses of the body, the infatuation of which imprisons Adam, a symbol for the Spirit, in the world of the senses (carnality).
According to the world, knowledge can come only through the senses. The basic message of endowment symbolism is that this worldly view is an illusion. Moreover, this is the very illusion which, relied upon, results in spiritual death and imprisonment in the lone and dreary world. Living under the illusion of knowledge is the root cause of carnal man’s misery and suffering.
Carnal man (symbolized by Adam; endowment patrons) views progression as a gradual building of knowledge upon knowledge. Getting more knowledge is what patrons expect from their endowment experience. When Adam is presented at the veil, it is said that he seeks ‘further light and knowledge’, an expression of his failure to understand. In the endowment, this (ie. more knowledge) is exactly what patrons are given, but it fails to help them progress. Instead of moving on to new understandings, they go back and are offered the same knowledge all over again. This is despite patrons having acted out the passing of the veil (of illusion) in the temple ritual. However, after they act out this last part, the endowment ends for them and they are told to return to do it again (for the dead). A key word here is act. For the patrons, it needs to cease to be an act to pass the real veil.
Progression appears to be a widely misunderstood concept by mainstream LDS. Most view progression as a gradual increase in knowledge until one knows about everything. This is popularly thought to be a part of becoming perfect. After knowing all things and becoming perfect, then one ‘progresses’ by gaining more progeny and worlds over which to preside and rule as a God. These are mistaken ideas. In truth, it is quite the opposite.
Progression comes after ones gives up their reliance on knowledge and thereafter lives life as a continual experience of re-creating themselves. This has always been happening, even when one forgets (dismembers) oneself in order to experience ignorance and suffering. Progression comes after giving up all worldly possessions, not the other way around. Knowledge is a hard thing for carnal man to consecrate. He finds it too delicious and desirable to see (perceive, understand) it for what it truly is (an illusion).
(see Tree of Knowledge of Good and Evil; Carnal and Fallen; Adam)
Law(s): The preparatory gospel is characterized by many laws which, in their entirety, are burdensome and impossible to live in their fullness. The law is both a blessing and a curse. The law is given for those who fail to understand.
The preparatory gospel is a curse because it will ultimately lead its adherents to frustration at the impossibility of living it and its failure to yield back what is promised. The law is a blessing because carnal and fallen man is ultimately brought by frustration to give up his (carnal and fallen) way of living.
In truth, the myriad laws of the preparatory gospel are symbolic of higher things of which carnal man seems oblivious, or if he is remotely aware, doesn’t understand how or why it is so. The myriad laws of the preparatory gospel are redundant symbols, all pointing back to the same thing. In the endowment ritual, there are five laws given to the patron, The Law of Obedience, The Law of Sacrifice, The Law of the Gospel, The Law of Chastity, and the Law of Consecration. All of these symbolize the same thing.
(see Law of Sacrifice; Law of Consecration)
Law of Chastity: The symbolic meaning of the law of chastity is synonymous with the meaning of the new and everlasting covenant. The law is that Adam is to have no sexual intercourse with anyone except those to whom he is legally and lawfully wedded. These are metaphors of a higher nature than popularly taken by patrons. Fidelity in spousal sexual relationships is a universal symbol for the proper spiritual relationship of the endowment patron to God.
Endowment tokens suggest that Adam is not being true to what is symbolized by the law of chastity. Adams infidelity to the new and everlasting covenant is symbolized by the tokens of the priesthood given during the endowment ritual, the first two of which are partial handclasps.
The Law of Chastity is given in the endowment ritual when patrons enter the Terrestrial world and are given the First Token of the Melchizedek Priesthood. The tokens of the Melchizedek priesthood symbolize the same ideas as those of the Aaronic Priesthood, which are all about Adam’s existence as a fallen being.
(see First Token of the Aaronic Priesthood; First Token of the Melchizedek Priesthood)
Law of Consecration: When given the Law of Consecration, patrons are told that it is ‘in connection with the Law of the Gospel and the Law of Sacrifice which you
have already received.’ This is a profound statement since the meaning of all these symbols are redundant by pointing back to the same thing.
Patrons are also told that this law means ‘that you do consecrate yourselves, your time, talents, and everything with which the Lord has blessed you, or with which he may bless you, to the Church of Jesus Christ of Latter-day Saints, for the building up of the Kingdom of God on the earth and for the establishment of Zion.’ It should be noticed that the symbolism in this statement can be considered synonymous with symbols in the other laws such as chastity, obedience, sacrifice, and gospel.
It is important when trying to understand these symbols that one considers all of them to point to a complete revision of Adam’s being. They are figurative, not literal in their meaning.
The bestowal of the five laws upon Adam in the endowment should not be taken as incremental steps of evolution which comprise a gradual progression. This is the carnal and worldly interpretation. Progression by incremental advances through effort is about work and reward. But, reality isn’t really like that. Reality is much more than another rat race as seen on earth.
This mistaken notion of progression is embodied in a popular LDS aphorism of ‘line upon line, precept on precept’ which carries profound symbolism that is widely misunderstood. ‘Line upon line’ and ‘precept upon precept’ is a reference to the redundancy of symbols upon symbols, all pointing to the same thing.
The priesthood tokens, their names, and signs covey to Adam the idea that he is living in a fallen condition where he has partial fellowship with God, but he believes and acts out hypocritically that it isn’t that way. To change that, Adam needs to do an about-turn that requires a complete (100%) change of his (carnal) mind and heart. This is important to comprehending what consecration is about as well as recognize the redundant themes of other symbols (eg. law of sacrifice; baptism; resurrection).
(see Law)
Law of the Gospel: The law of the gospel is given to Adam (patrons) with the explanation that the law is ‘as it is contained in the Holy Scriptures.’ In being given this law, Adam is charged to ‘avoid all lightmindedness, loud laughter, evil speaking of the Lord's anointed, the taking of the name of God in vain, and every other unholy and impure practice.’
Patrons are prone to take these symbols literally and thereby miss the profound meanings they represent. Individual phrases used in the law are redundant in meaning with each other phrase as well as those given in the laws of obedience, sacrifice, and consecration. Lightmindedness is a symbol of the carnal mind; evil speaking of the Lord’s anointed, taking the Lord’s name in vain, and other unholy and impure practices are all symbols for the separation of carnal man (Adam) from God. Appropriately, all point to Adam’s carnal nature and need to undergo a complete change in being to emerge from it.
(see Law)
Law of Obedience: Carnal man erroneously interprets his failings to be as a result of imperfect obedience rather than imperfect understanding. As a result, he tries and tries again to be perfectly obedient without ever receiving what is promised by it. His failure to understand is why Adam continually fails. This is why Adam’s promise (covenant) to be perfectly obedient to the Law of Obedience is immediately followed by being cast out of the garden into the lone and dreary world.
When given the law of obedience, Adam covenants to obey the law of Elohim. Interestingly enough, Eve is asked to be obedient to the counsel of Adam (her husband) ‘as he hearkens unto the counsel of Father.’ This is profoundly symbolic. Part of the symbolism here is relevant to Adam as a symbol of the Spirit and Eve as a symbol of the body. But, it may also help to consider that ‘obedience’ is a symbol that points to something else more profound than the popular definition of the term. Obedience as a symbol also refers to the perfect marriage relationship where we are one with (ie. married to) God in the new and everlasting covenant.
(see Law of Chastity; New and Everlasting Covenant)
Law of Sacrifice: Carnal man is prone to mistakenly take the symbol of sacrifice literally to mean that God is pleased when man brutishly kills an animal in obedience to the Law. The true meaning of the law of sacrifice is synonymous with the law of consecration which is carnal man giving up his own beastly nature in sacrifice.
What is most important to carnal man is his own sensual (beastly; animalistic) interpretations, his knowledge, and his infatuation with creation. The carnal mind of fallen man is the beast which should be slain in sacrifice. Again, this symbol is synonymous with consecration and other symbols presented throughout the endowment and scriptural record.
The bloody sacrifice of animals as done in the Law of Moses is an outward manifestation of man’s own beastly nature and his inability to understand. The true sacrifice is that of a ‘broken heart and contrite spirit’ which slays the beastly nature of carnal man’s being.
Time might be taken to consider that having a broken heart and a contrite spirit is the sacrifice symbolized in the story of the death of Jesus. The shedding of Jesus’s blood on the cross is a symbol of giving up the old way of nourishment (blood) so that a new way (spirit) can begin.
Temple patrons are rightly told that the coming of Christ ended the bloody sacrifice of animals as required by the Law of Moses. Patrons should remember that this historical reference in the endowment ritual is a part of the overall symbolism about what is to happen in the present time and place. Again, all of these symbols are relevant to the patron in the here and now.
Those who proclaim after the popular fashion that ‘Christ will come’ are manifesting their misunderstanding of reality, their partial fellowship with God, and their carnal mind. In truth, Christ is come. Yes, Christ is here, now. Carnal man rejects him and ignorantly accepts (or even demands) a bloody sacrifice from God (of the Christ) in place of his own, in effect crucifying the Christ (unto) himself in fashion of the proverbial shedding of innocent blood.
The second coming of Christ is rightly said to occur at the ‘last day’, a symbol of the time that carnal man gives up his carnal and mind and heart (in sacrifice; consecration).
(see Law of Obedience; Law of Chastity)
Left and Right Sides: In Biblical symbolism, the lambs go on the right side (of God) and goats on the left. The right side is that of the female, initiate, son, wife, or (spiritual) creation. The left side (of God) is illusion, symbolized by goats.
It is easy to get mixed up here, because left and right are relative terms. Try not to get mixed up when thinking about left and right sides.
On the left of the bride is the Bridegroom. In truth there are only two, not three. The two are symbolized by Father and son, Bridegroom and bride, or Spirit and body. Moreover, the son, bride, or body are always on the right side of Father, Bridegroom, or Spirit when in the holy order.
On the far left side of the Father is that which is represented by illusion, symbolized by the woman, material creation, and the goat (Lucifer).
One place in the endowment that left-right symbolism arises is in regard to which shoulder the robes of the Priesthood are hung, right shoulder for the Aaronic Priesthood and left shoulder for the Melchizedek Priesthood. It is not so much that the robes of the Melchizedek Priesthood are on the left as much as it is that the patron is on the right. The patron is symbolic of the bride (or Son) who has a proper place at the right hand of God. Here, the robes symbolize the Spirit(ual) side of the true being which occupies the place of the Bridegroom or God. It is thusly appropriate that the robes are on the left shoulder as opposed to its inverted position on the right shoulder as Aaronic Priesthood.
It may be important to notice the inversion of left and right sides in regard to how men and woman are arranged on the endowment room floor. Women sit on the left side of the men, rather than the right side, the true side of the spouse or wife. This inverted symbolism has to do with men and women being single (unmarried) in the Telestial and Terrestrial worlds, a sign of the failure to abide the new and everlasting covenant by fallen man.
In a similar way, the placement of women on the left of males in endowment seating is symbolic of the state of carnality where the woman (a symbol of the enticing of the senses; creation; world) being placed in a position of ascendancy by the (Fallen) man (Adam; a symbol of Spirit) binding him down into carnal and sensual imprisonment.
It may also help to notice the inversion in one of the marks on the garment (the compass) which symbolizes the male. This symbol conveys the same idea as represented by the seating arrangement of men and women on the endowment floor. It represents the fallen state of the Spirit through its imprisonment in the sense world.
(see Marks on the Garment; Marks on the Veil)
Lone and Dreary World: The lone and dreary world is the Telestial world of death and hell. As a symbol, it represents Adam’s re-creation of the world in which he lives as a carnal and fallen being.
The Lone and Dreary World is an illusion of Adam’s own making which he chooses to believe is real for a wise purpose of which he is oblivious. One might notice parallels of Adam coming to earth as a being who has forgotten, Lucifer cast down to the earth for rebellion, and Adam being cast into the Lone and Dreary World after he (willingly) partakes of the fruit of the Tree of Knowledge of Good and Evil. At one level of symbolism, these represent the same story told in different ways. The message is directly relevant to the patron who is the subject of the endowment parable and represented in the parable as Adam (and others).
Ultimately, these parables trace to the birth of each of us as individualized spirit sojourning into the matter of our own creation so that we might know ourselves by experiencing our own (re)creation(s) of ourselves. This is a ongoing process which brings us suffering and (spiritual) death when we (re)create ourselves as fallen beings, but joy and life when we re-create ourselves as (w)hol(e)y beings who have emerged from the bondage of the fall.
One might say that the ‘fruits’ of partaking of the Tree of Knowledge is living in the Lone and Dreary (Telestial) World of death and hell. D&C 76:106 clearly refers to the Telestial world as hell. Temple patrons are told that the Telestial world is the ‘one in which we (patrons) live now’ and LDS teachings have it that Lucifer is the ‘God of this world’. Despite these clear references to (us; patrons) being in the depths of hell now, few seem to accept these as true representations of their being.
In truth, hell is a creation, our own. Hell is a condition willfully and knowingly entered into by Adam, notwithstanding he has forgotten why because that is a part of its purpose. Patrons should notice that the state of Adam throughout the endowment ceremony is as a carnal and fallen being. This is despite the apparent progress of moving to Terrestrial existence during the endowment ritual or passing the veil (of illusion) into Celestial existence, which is where the endowment ritual appropriately ends. The endowment ceremony ends here because none have yet truly passed the veil (of illusion) because none get it (ie. what it means).
Again, patrons are correctly told that the lone and dreary world (Telestial; hell) is ‘the one in which we live now’. Please notice the emphasis in the preceding sentence on the word ‘now’. Few will consider that ‘this means us’ or that ‘we are the ones who do not understand’, the very ones ‘who pass the veil as an act, but not in reality.’ The patrons will be able to pass the veil only after their old dogmas of knowledge are yielded up for new understandings.
(see Telesial; Terrestrial; Celestial)
Lucifer: The symbol of Lucifer is overlapping and redundant with a variety of symbols found in the endowment and religious lore. Lucifer translates as ‘light bearer’ which has a double meaning. Lucifer’s light, so to speak, represents the false light of sensual knowledge. At the same time, the name Lucifer symbolizes the idea that there is true light within (all), despite ones (own) oblivion to its presence.
Lucifer is a member of the Elohim who is cast down to the earth for rebellion. The symbolic metaphor of Lucifer falling (rebelling) from heaven carries a lot of redundancy with the story of Adam becoming the canonical fallen being through (his willing act of) partaking of the fruit from the Tree of Knowledge. At this level of symbolism, Lucifer represents Adam. The endowment tells the story of Adam as the prototypical fallen being who formerly was a being of light (Michael), now imprisoned by that which is earthly (the Lone and Dreary World). Since Lucifer symbolizes Adam and Adam symbolizes the patron, patrons are also represented in the symbol of Lucifer.
Some may find it confusing that LDS teachings have it that Adam has a body, yet Lucifer does not. These symbols are nothing more than apparent paradoxes; In truth, they convey important ideas.
Body is a symbol that can refer to a variety of things. For example, a body of (true) believers comprise the symbol of the church, the ‘body’ of Christ. Lucifer’s lack of a body refers primarily to the illusory nature of carnal existence which is not real or, rather, is as temporal as physical flesh.
In truth, Lucifer is embodied within creation as the prototypical carnal being, a star fallen from heaven. Well, that includes us. Metaphorically speaking, we are among the third who are cast down. Our sojourn in the world is typified by the symbol of Lucifer in the endowment ritual.
In other portrayals, Adam and Lucifer are not synonymous symbols. Adam symbolizes the Spirit when in the duo of Adam and Eve or Adam and Lucifer. Here, the body of the Spirit is synonymous in symbolism with the church or, rather, what is represented by the church of the Firstborn. That is a way that Adam (Spirit) is with body. Body has to symbolize much more than the material flesh or these parables convey little of anything of a profound nature. Despite the (hidden) truth in the LDS teaching that Lucifer lacks a body, LDS ought to consider the possibility of truth in Lucifer being embodied in flesh (the material creation).
(see Carnal and Fallen; Earth; Lying)
Lying: Lucifer is said to be the ‘Father of lies’. Confusion arises in the minds of endowment patrons when they think they see deep and profound truth being conveyed through Lucifer’s words. This confusion stems from a misunderstanding of what are lies and reflects a misunderstanding of perfection and what are messengers from God.
Lies originate in the carnal mind and heart, within us. They are conveyed upon the lips, then to the ears, then into the heart of the hearer. If the latter has a pure heart and is able to see through the lie, then a lie has no effect. If no one listened to a lie, then it would be meaningless. If everyone saw through the lies of Lucifer, there would be no illusion, except in the mind and heart of Lucifer himself.
It is important to know that lies originate within us. Truth, taken wrongly, is an illusion (a lie), despite it being presented rightly. If we hear a lie, so to speak, it is no ones fault, but our own. Lies are our own creation. Lucifer speaks lies because he doesn’t know the truth that is within. In truth, infinite intelligence (Spirit) is within Lucifer as it is within us. Despite the (true) light within, its presence goes unnoticed by Lucifer and all who are like him.
To comprehend how Lucifer’s words can convey great truth, one needs to understand a few simple things about messengers and symbols. Some seekers concern themselves with testing messengers in order to see if they are from God or not. This exhibits a great misunderstanding of messengers.
In truth, one never needs to test messengers because all of them are from God. Even devils are bearers of important messages, providing one is able to see beyond the lie to understand the truth being conveyed. All things are symbolic. All symbols are messengers, including devils.
“All that is about us is like a river. The river never lies, but a man who stands on the bank hears untruth. Why is that? It is because untruth is within man himself.” -- Po Tai
(see Messengers; Tokens, Names, and Signs – the first entry in this list)
Marks on the Garment: Garments have four symbols on them called marks of the Holy Priesthood. These are the symbol of the square over the right breast, a compass over the left breast, a slit over the navel, and a slit over the right knee. Inasmuch as the garment is a symbol, these marks are symbols located upon another symbol. One can rightly call these symbols upon symbols, lines upon lines, and precepts on precepts. They are arranged in a redundant order, often where one is stacked upon (or within) the next.
Marks on the garment are identical to those on the veil of the temple, suggesting that the meaning of the two are intimately connected. It is through symbols that the Bridegroom puts forth his hand, so to speak, to test the endowment patron. If you haven’t yet noticed, this is happening right now. These words I write are symbols. I too, am a symbol. Everything you are doing right now is symbolic. You are surrounded by symbols. The Bridegroom is putting forth his hand in all (the symbols of) creation to speak to you.
With respect to the marks on the garment, the square is a symbol of the bride, son, or initiate. Patrons are told in the endowment that the square represents “exactness and honor in keeping the covenants entered into this day.” Ideas conveyed here are synonymous with the New and Everlasting Covenant or spiritual life as opposed to spiritual death. The New and Everlasting Covenant is all about us (as the bride) being one with the Bridegroom. Symbols of earthly marriage, including plural marriage are more symbols of the same.
The compass is a symbol of the male, Bridegroom, and Father and is placed over the left breast, over the heart. Patrons are told that the compass represents “an undeviating course leading to Eternal Life, a constant reminder that desires, appetites and passions are to be kept within the bounds the Lord has set, and that all truth may be circumscribed unto one great whole.”
One of the apparent oddities regarding the compass is its inversion in regard to how it is normally presented. Compasses are used to draw circles. The compass in the act of drawing a circle represents heaven circumscribing earth or, the heavenly encompassing the earthly as well as dualism as a sibling offspring of creation (ie. notice that a compass, like the letter A, symbolizes divergence; a creation of dualism).
The inversion of the compass, as portrayed on the garment, is a symbol of the opposite idea related above and typifies the dominant characteristic in the thinking of carnal and fallen man that earth circumscribes heaven. This inversion of the compass is also tied to the symbol of inverted pentagrams (stars) placed on latter-day temples, such as those at Nauvoo and Salt Lake City. Five pointed stars in their regular orientation symbolize a man on his feet. Inverted stars symbolize a man on his head, the proverbial fallen and carnal being, or one who is cast from heaven.
Symbolism of navel mark is redundant with the endowment itself. Patrons are told that the navel mark symbolizes “the need of constant nourishment to the body and spirit.” The word ‘constant’ in that sentence conveys a key idea. The endowment itself is meant to be a ongoing process of nourishment, taking place continuously in the temple (which temple ye are).
The knee mark is said to symbolize the idea that “every knee shall bow, and every tongue shall confess that Jesus is the Christ.” Patrons tend to see this in literal terms of bowing down in an act of submission after the worldly pattern. However, as common for the language of creation, the obvious worldly interpretation is the carnal one. The carnal mind tends to view this act of presumed submission as a future event when everyone will bow down in submission to a Kingly figure. In truth, it is about something else which is happening right now.
To help understand the symbol of the navel mark, it may help to first notice the symbols of tongue and confess in the endowment explanation. Tongue and confess are obvious references to language (communication). The language of creation is symbol. In essence, everything (all symbols) in creation testify (confess; speak) to what is being represented by the symbol of Jesus the Christ.
The terms knee and bow are also important to understanding the meaning of this (and all) symbol(s). Knees function by bending (bowing). Bending is the proper function of the knee and required for walking (also an important symbol). If we didn’t walk, knees wouldn’t be needed. The pun was intended.
Dogmatic rigidity does not lend itself to understanding the language (meaning; tongue) of symbol. Carnal man will need to remove the shoes (preconceived beliefs, notions) when he comes to stand upon holy ground. When he does so, the meaning becomes clear.
“As man walks upon the path, he does so perfectly, though he fails to comprehend it at first. Eventually, he sees that the destination is always right, no matter where he goes.” -- Po Tai.
(see Marks on the Veil; Garment; Creation; Slippers).
Marks on the Veil: The veil contains marks on it that are identical to marks on the garment except that the veil has three more. It is through one of the additional marks that the Bridegroom puts forth his hand, through another he asks questions, and through the last that patrons give their answer.
Marks are symbols. Therefore, the act of the Bridegroom speaking to the patron through the marks on the veil is symbolic of the same in regard to the Bridegroom (Christ) speaking to man through the symbols of the material world. The veil ceremony is symbolic about what is going on right now. In truth, all things are symbolic and nothing can be hidden from one who can read the symbols of creation. Few are able, however, until the carnal being is cleansed from the temple. When that happens, symbols are seen for what they truly are: Illusions.
In a sense, each of us stand at the veil (of illusion) in the present moment of time. Symbols surround us. It is through these symbols that the Bridegroom speaks to us. Man can take these symbols several ways. Carnal man foolishly takes the symbols at face value and, in doing so, fails to understand (what they are about).
(see Matron; Marks on the Garment; Left and Right Sides)
Matron: A matron in the temple functions by pointing the way to patrons, tasked generally to help the female patrons, most especially during the enactment of the ritual at the veil. Matrons never go through the endowment ceremony because if they do so, they are not called temple matrons, but temple patrons. The male counterpart of matrons are called officiators.
The symbol of matron has to do with the symbolism of the Spirit versus the material creation. In truth, that which is material (ie. temporal) has no life of its own. Matrons do not go through the endowment as matrons because they are symbols of material creation.
It is the Eternal Spirit that gives life to the material creation by its embodiment within it. Carnal man errs when he views his physical body as something that has life. In reality, the body is dead without the Spirit. Here, the symbol of matron and body of flesh are synonymous.
The symbol of the matron also has to do with symbolism as the fundamental communication device of the created world: Symbols. Matrons are symbols symbolizing symbols. It should be noticed that the function of the matron is to assist and ‘point-the-way’ to (sister) patrons going through the endowment ritual. In the same way, symbols point-the-way to man (who is symbolized by the female or bride).
(see Marks on the Veil; Aaron)
Melchizedek: The symbol of Melchizedek is redundant with a variety of other symbols of the endowment, such as Aaron, Peter, Eve, and creation. Melchizedek is generally accepted to be Shem, the son of Noah, in the Biblical account. In the Bible, Melchizedek is recorded to have received tithes from Abraham and administered unto him (Abraham) bread and wine (sacrament). These point to Melchizedek being the de facto church leader of the time or chief administrator of the (preparatory) gospel.
The name of Melchizedek, like Aaron, is also associated with a line of Priesthood which in the LDS cannon of scripture is said to have once been called after the name of the Supreme Being (cf. D&C 107:4) which symbolism carries great meaning of what is going on.
The name of Melchizedek being a line of priesthood (ie. person-hood) is important in regard to the meaning of the symbol. The Melchhizedek Priesthood could be more aptly referred to as Melchizedek’s Priesthood. In truth, the Aaronic Priesthood and the Melchizedek Priesthood are one and the same. The receiving of tithes and administration of the ‘emblems (ie. symbols) of Christ’ to Abraham in the Biblical record point to Melchizedek as being representative of the church leaders as well as the chief conduit of the preparatory gospel (law).
(see Aaron; Peter; Priesthood; Preparatory Gospel)
Messengers: After Adam partakes of the fruit of knowledge, he proclaims that he seeks messengers from his Father. In his carnal state of being, however, Adam is unable to recognize messengers. In truth, messengers are all about him. Put another way, Adam is surrounded by tokens, names, and signs in all of their myriad forms, but he fails to see them because he is blinded by knowledge (of the senses). Adam’s claim to seek messengers from Father is a foolish act, given the fact that when he says it the messengers are standing right in front of him.
In truth, all messengers come from God. Thus, there is no need to test messengers. Even devils bear great truths, notwithstanding they are oblivious to it. To see the truth, one needs to see past the illusion of appearances to understand what it means.
Carnal man erroneously thinks that testing messengers is what helps him discern which ones are Godly or not, but this always fails. The problem is that Adam is consumed with messengers or, rather, symbols. Because of his obsession with symbols (messengers), Adam fails to understand what they represent. To emerge from his fallen condition, Adam needs to give up his obsession with messengers.
Not only does Adam make the mistake of testing messengers, but he is prone to be fooled by his own tests and erroneously gets the message wrong. The problem here is his (unclean) state of mind and heart. Adam is under the illusion of knowledge, but fails to realize it.
Part of the idea above is played out when Peter is instructed to go down to the man Adam in true character. The idea that we always are in our true character is an entirely separate subject. The true character of Peter is as the de facto leader of the church. When Adam meets Peter, he asks Peter how he can know Peter is a true messenger. Peter then gives him the first token of the Aaronic Priesthood, which symbol represents the fallen and carnal condition of partial fellowship with God. The act of giving (revealing) the token to Adam is symbolic of Peter’s own condition as a fallen being. Yes, Adam has his messenger, but he fails to understand what is going on.
After receiving the token from Peter, Adam turns to the patrons and proclaims “These are true messengers, I exhort you to give strict heed to their counsel and teaching, and they will lead you in the way of life and salvation.” It should be remembered here that Adam is operating under the carnal and fallen mind. Patrons, like Adam, fail to see through the illusions borne by messengers and, in doing so, fail to see what is truly being represented.
It should be remembered that Adam partakes of the fruit of knowledge which is offered to him by Eve who is operating under the instructions of Lucifer. This story is redundant with patrons (Adam) being in the temple (garden) receiving an endowment (knowledge) from Peter (Lucifer). The endowment story parallels what is going in the present time and place, yet unnoticed by the patrons. It should be remembered that Lucifer has an important message for Adam, despite Lucifer’s own inability to perceive it. To get the (true) message, Adam merely needs to be able to see beyond the lie (illusion, appearance, symbol). The true message is represented by all symbols, waiting to be discovered.
(see Tree of Knowledge; Lying)
Michael: Michael is Adam before he has forgotten who he is and therefore represents the hidden being or hidden spiritual side of Adam. The story of the creation of Adam (by the Elohim) carries a lot of redundancy with the story of Eve being made from Adam’s side and is meant to covey to us who we truly are and what we are doing (here, now).
Michael is Adam, notwithstanding Adam has forgotten. Eve is created from the side of Adam or, rather, out of Adam’s own existence, representing not only the creation of the material from the Spirit, but primarily and firstly the creation of the individualized Spirits (eg. Michael) from the substance of the Father.
Each of us as individuals are embodiments of the Spirit (Father) separated from itself so that we (each of us and the only one of us) are not alone. In truth, each of us are the same being, both Father and Son, an appearance of the Father so that we might have joy and rejoicing in our posterity (ie. re-creations).
Thus, at one level of meaning, Michael represents Elohim. At another, Michael represents Adam.
Christ is rightly said to be both Father and Son. Each individual is the same, notwithstanding our forgetfulness. The metaphor of the sacrament at a profound level of understanding is to remember Christ or, rather, bind up that which is broken, referring to the state of mind of being separate rather than one. In a manner of speaking, we remember ourselves or, rather, who we are by living as Adam (Michael).
The sojourn of Michael (Adam) as a carnal and fallen being has a great purpose which is (being) conveyed in the creation parable. Adam is here so that he might continue to re-create himself (ie. his being) and from his experience of recreation, discover who he (truly) is. This discovery is not meant to end because the act of doing it is the end thereof and sole (soul) purpose (of creation). All things are perfect. We are living in eternity right now, doing that which we were created to do, notwithstanding there is a lot of complaining about suffering and death, our own creations.
The creation parable is thus a metaphor about what is going on about us right now in the present. Man is exactly where he chooses (to be) and all things are perfect (ie. properly fulfill the measure of their creation). Suffering, joy, and all things in between are experiences of ourselves (ie. what we have created) despite appearances which have us thinking otherwise.
(see Adam; Creation)
Moon: The moon is a symbol of the terrestrial world, the paradisiacal state of existence, and a symbol of the mediator between God and man. It is said that Christ presides over the Terrestrial Kingdom which symbol has relevance to man as an individualized world of which Christ is the head, a symbol of the anointing of the Spirit which already is upon carnal man, but not realized.
It should be noticed that the moon has no light of its own, but reflects the light of the Sun. In truth, man cannot live on borrowed light as symbolized by the light of the moon. The so-called paradisiacal state of terrestrial existence or, rather, the mindful state of blissful ignorance, cannot endure because it is a counterfeit of reality that always returns one to more overt forms of suffering, symbolized by the Telestial world of death and hell.
The Terrestrial world symbolizes a form of suffering that escapes the understanding of carnal man who sees it as his final destination, a state of bliss. One can take drugs to achieve that too, but all such actions will eventually bring one back to the reality of its failure to provide what it promises.
It is taught that a sign in the last day that ‘the moon shall be turned to blood’, which symbol represents coming to a true understanding of the carnal mind that once imprisoned us. When one comes to perceive by experience what the symbol of the moon truly means, then it is a sign (symbol) of ‘the second coming of Christ’, the anointing of Spirit (understanding) which has always been, though forgotten.
(see Sun; Star; Second Anointing)
Moroni: Moroni was the last prophet in the Book of Mormon and the one who stands on the Temple spire blowing his horn to announce the restoration of the gospel.
Moroni as a symbol is synonymous with Noah, Adam, John the Baptist, Nephi and others who represent the (apparent) reemergence of the preparatory gospel, a restoration of a prior preparatory state as described in the Old Testament record..
Many of these symbols are redundant. In the Book of Mormon parable, Moroni presides over a world in which everyone was (spiritually) lost. Like Moroni, Noah was a prophet to a world that was (spiritually) destroyed and he captained an ark to repopulate the destroyed world with animals (beasts) and men. The ark is one of many symbols for the temple.
The symbol of Moroni as a messenger or bearer of the (preparatory) gospel is very important to his position on the temple spire, signifying what the temple building is. Patrons who enter the temple, captained by Moroni, are entering the preparatory temple (ark). However, it is you who are the true temple (being represented). Those who fail to understand, patrons, enter the temple (building) to do the work for the dead, even when it is their own work they are doing, yet not realizing.
The name of Moroni comprises an interesting anagram that can be rearranged to ‘I Moron’, an unflattering symbol of carnal man and his illusory world of knowledge. Thus, the man (symbol) on top of the (false) temple toots his horn in proclamation of himself (revealed by his name): I (am) Moron. Moroni symbolizes each of us as captains of the true temple, now unclean, yet failing to understand what we do. Here, one should be cautioned to not follow the usual course of carnal man who is prone to allow his precious ego get in the way of understanding. Reality is, in fact, a very amusing place and it is best that we get rid of our precious egos and learn to laugh at ourselves. We are the best comedians and the jokes we play are on ourselves. In time, laughing at ourselves brings great joy.
(see Messengers; Lying)
Naked: Naked is how Adam found himself after he had partaken of the fruit of the Tree of Knowledge. Knowledge represents carnal knowledge which is succumbing to the enticing of the senses of the body, represented by the woman, Eve. In this carnal state of mind, Adam is convinced that he is naked. To cover his nakedness, Adam makes himself an apron of leaves and accepts a garment of skins, both of which are synonymous in meaning, representing a veil (of illusion) that covers his mind and heart (and loins).
Naked is symbolic of not having what is needed. Thinking that one is naked is about thinking that one is lacking (something). Adam thinks that he lacks authority, so he makes an apron (emblem) to cover it. He also accepts the wearing of a garment which has the marks (signs; emblems) of the priesthood upon it, which priesthood (authority) Adam thinks that he lacks (ie. is naked) and must acquire. Acquiring authority is subsequently mistaken to be synonymous with acquiring knowledge and power rather than understanding.
Adam’s nakedness is an illusion that Adam buys into. In truth, Adam has all that he needs and lacks nothing, notwithstanding he is oblivious to it. Loins are symbolic of the power to create, a key part of man (being) in God’s image.
(see Apron; Carnal and Fallen)
Necktie: Neckties play a prominent role in LDS culture and is an important symbol in regard to LDS theology. Neckties have no function except as an emblem of secular power and secular authority (priesthood). In this regard, the symbolism of the necktie is synonymous with that of the apron.
When Adam asks Lucifer “What is that apron you have on?”, he receives the reply that “It is an emblem of my power and Priesthoods.” The necktie plays a similar role in Western culture and the business world. Other emblems of power and priesthoods in our culture are such things as gavels, badges, and certificates.
In truth, the power and priesthoods spoken of are temporal and illusory. They have no hold upon the (spiritual) being except to the extent that they are believed to be what they represent.
The world requires fealty to be paid to these emblems on the penalty of punishment or banishment from society. Fallen man pays fealty to them. Holy man does not reject these emblems, but rather sees them for what they truly are, symbols of illusion. In truth, they are as meaningless as carnal existence. Being so, there is no more of a need to reject them as there is to accept them. They are illusions. Rejecting these emblems is as much an act of belief in their reality as worshipping them.
As one emerges from the carnal condition, there is an understanding that brings one into a new existence (reality). This includes a realization that everything one needs is already given (ie. there is no nakedness) and all things are perfect as they are (meant to be). The task at hand is to choose who to be and express it. Illusions will come and go as needed for that activity.
(see Apron; Naked)
New and Everlasting Covenant: The new and everlasting covenant is representative of marriage between Adam and Spirit, the bride and the Bridegroom, individualized Spirit and the All. The marriage here is likened to that of plural marriage since all individuals (brides) are married to the same Bridegroom.
Carnal man confuses the meaning of plural marriage (the New and Everlasting Covenant) with taking more than one wife (polygamy) which is an outward manifestation of a failure to understand. The taking of several women as wives is itself a symbol of the descent into carnality, since woman is a sign (symbol) of the world of the senses. The practice of polygamy creates an unholy caste system, which thing is illusory, unjust, and characteristic of the carnal world.
In practicing polygamy, carnal man usurps the position of the Bridegroom by putting himself in the place of God. In doing so, he plays out the role of Lucifer.
In truth, each individual is to be married to God in monogamous fidelity. It is not really about differences between gender at all, but about mankind, male or female, and the Spirit (God). Man is the bride in the metaphor of the new and everlasting covenant (of marriage). Earthly marriage is merely the metaphor (appearance; symbol) of that which is heavenly or, in the case of polygamous practice, an unholy manifestation of the true (spiritual; heavenly) order. The true order of marriage is meant to be carried out in the present (time and place) as a way of (true) living, breathing, and understanding. It’s a new state of being that these symbols point toward.
(see Law of Chastity; Law of Obedience)
New Name: The new name is given to the patron as a part of an endowment naming ceremony and is used as the name of the First Token of the Aaronic Priesthood in the endowment enactment. These new names are not really new at all, but are names of persons from religious history, often from the Biblical record. These names are also not unique to the patron because all male or all female patrons get the same new name on a given day unless their own given name matches the new name, in which case they are given the name Adam (males) or Eve (females). All of these aspects of the new name are deeply symbolic.
Names are symbols of who and what we are and symbolic of our being or, rather, what we are acting out in the present moment of time. All are told to take upon themselves the name of Christ, but few come to know what that means. Getting old names in the endowment is a symbol pointing to where the heart of the patron is at the time and the manifestation of it into being.
In truth, man will emerge from being fallen when he comes to have one name or, rather, one essence. This is part of the symbolism of the stone upon which a new name is written of which no one knows (ie. experiences) except the one who receives (ie. lives) it. Receiving the stone upon which the new name is written is not meant to be a far off future event, but symbolizes something that is meant to happen here and now.
Names in the endowment are related to each of the four priesthood tokens. The names of the tokens of the Aaronic Priesthood are the names of the patron. These symbolize the self-centered nature of the preparatory gospel as well as the synonymous nature of the symbols of token and patron.
The names of the tokens of the Melchizedek Priesthood (The Son; The Patriarchal grip or Sure Sign of the Nail) carry profound means that are redundant with their tokens and signs. Comments on what these represent will be discussed under their respective listings.
(see First token of the Aaronic Priesthood; First Token of the Melchizedek Priesthood; Tokens, Names and Signs)
Officiator: Peter is the de facto officiator in the endowment ceremony and administrator of the gospel. Peter symbolizes the earthly custodians of the LDS endowment ritual (ie. church leaders). Embodied in the symbol of Peter is the idea that church leaders are the de facto custodians of (Godly) authority. It may help to go to Black’s Law Dictionary and look up the legal meaning of de facto.
The officiator stands in the place of God as a representative. The officiator is therefore a symbol (of God). Here lies a key to unraveling many of the mysteries of what is really going on.
Peter is also a symbol of creation. Leaders of the church (representatives; symbols) are often idolized by those who can’t tell the difference between symbol and meaning.
(see Peter; Peter, James, and John; Knowledge; Carnal and Fallen).
Patron: The patron is the subject and center of what the endowment ritual is about. The ritual itself starts off with the story of creation of the earth, then proceeds to the placing of Adam in the garden, the Fall of Adam, and the journey of Adam that brings him to the veil and beyond. There is a great redundancy and repetition built into the symbols contained in this parable. In truth, Adam is symbolic of the patron himself (herself), showing him (her) through these symbols who (s)he is and what (s)he is doing (here). Some may notice that the creation of the world is replayed again in the symbol of Eve being created from the side of Adam. These are essentially the same story being told in different ways. In truth, Elohim, Jehovah, Michael, Adam, Eve, Lucifer, Heaven, earth, temple, and endowment are all about the same thing: the patron.
(see Adam; Eve; Creation)
Penalties: The acting out of penalties accompanied the signs of the first three Priesthood tokens in the endowment up until 1990 when they were removed. The making of the sign included an oath to ‘never reveal the sign… or (that one would) suffer (their) life to be taken.’ The reciting of the oath accompanied an acting out of having ones throat (Sign of the First Token of the Aaronic Priesthood), chest (Sign of the Second Token of the Aaronic Priesthood) or bowels (Sign of the First Token of the Melchizedek Priesthood) to be cut. Inasmuch as these have been removed from the contemporary endowment ceremony, newer temple attendees are often unaware of their prior existence.
These penalties carry a profound symbolic meaning as does their removal from the endowment ritual. Carnal man cannot help but reveal to the world through his words and actions that he is not in full fellowship with God, therefore (s)he suffers the penalty of doing so, which penalty is representative of the ultimate outcome of living the preparatory gospel. In becoming clean, the patron gives up his old way of thinking and feeling for a new one. It is important to understand that this is a complete death of the old way and resurrection of the new. Metaphorically, there is a new heaven and earth or, to use different symbols, a new heart and mind.
The removal of the penalties from the endowment constitute both a blessing and a curse. The blessing is that their removal makes the endowment more palatable to the sensibilities of the patrons so fewer will abandon it in personal offense. The curse is that having a more palatable endowment causes fewer to ask questions that may lead to understanding.
(see Preparatory Gospel).
Peter: Peter is symbolic of church leaders as messengers from God. It should be noticed that Peter is one which the Catholic church claims as their first pope and the rock upon which Christ would build the church. In the LDS endowment, it is Peter who is the chief officiator, narrator, and presiding personage. As officiator of the endowment, Peter represents the LDS leaders of the church who are the custodians of the temple endowment ritual.
In trying to comprehend the symbol of Peter, it is important to remember that it was Peter who denied the Christ thrice and Peter who was called Satan by Jesus and told to get behind him (cf. Matt 16:23). Here, Peter symbolizes the body and Jesus symbolizes the Spirit. The body is that which usurps the rightful place of the Spirit which is in front of the body. This is why Jesus told Peter to get behind him.
It may also help to remember that it is John who is said in the scriptures to be the one whom Jesus loved. This is a metaphor of the holy one (Christ) loving the Spirit (symbolized by John) over the body (symbolized by Peter).
(see Peter, James, and John; Officiator; Matron)
Peter, James, and John: Peter, James, and John are a symbol of the triune being of carnal man as body, mind, and Spirit. The order of names here is inverted, according to the custom of carnal man in putting the body first.
The true order of names is John, James, and Peter, representing Spirit (John), Mind (James), and body (Peter).
In trying to understand the metaphor of Peter, James and John, it may help to read the Fifth Lecture on Faith which states that the Godhead is composed of two beings rather than three. This conveys the idea that not only does the body (representing materiality) come last, but the body is not a part of reality or that which lives. Carnal man identifies with the physical body and thinks that it has its own life when the truth of it is that it is a vehicle without life. In the absence of the Spirit (and Mind), the body is dead, but it is not true the other way around. Spirit was before the body and lives in the absence of it.
The metaphor of a car and driver may help to understand the meaning conveyed by the symbols above. A car is merely a vehicle and conveyance for the driver of it. Without the driver, a car is not alive. Nor is the car alive with the driver. It is merely a conveyance. The driver, on the other hand, is not more or less of a being with or without a car, despite the world having it otherwise. A driver can cast off the car and get out and walk.
Peter is symbolic of the physical body or material conveyance for the Spirit. This conveyance should not be confused with the meaning of the Temple. Ye are the (true) temple. Since you are not the physical body, the material body is not the true temple.
(see Messengers; Michael; Moroni)
Priesthood: Priesthood is a symbol of person-hood or being-ness. The four tokens of the priesthood given in the endowment are symbolic of the carnal and fallen being, as evidenced by the nature of their tokens, names, and signs.
The first two tokens (Aaronic priesthood) are partial handshakes, representing a state of partial fellowship (with God) and are named with the first names of the patron, the new name given in the temple and the given name used in the world. The fact that both are called by the patron’s names suggest the meaning of the tokens are redundant with the patron (ie. his being-ness).
The first and second tokens of the Melchizedek priesthood are signs of nails, representing the demands of (preparatory) law. The signs of these tokens show them to be reflective of the fallen and carnal state of (Adam’s) being (-ness).
It may also be important that the Aaronic and Melchizedek priesthoods are named after men, suggesting that they symbolize a fallen state of being or person-hood. All are told to take upon themselves the name (essence; nature; being) of Christ as opposed to that of the world (man). It is the (Spirit) in you that is being spoken to, which is why there is a symbol of priesthood being conferred upon men, but not women. This has little to do with whether one is male or female, since these symbols are figurative (symbolic) and apply to mankind as a whole.
In trying to understand priesthood, it is important point to notice the enigmatic name of the second token of the Melchizedek priesthood given through the veil. The symbolism in this name is about being-ness and person-hood. For those who have forgotten it, here is the name: “Health in the navel, marrow in the bones, strength in the loins and sinews. Power in the priesthood be upon me and my posterity through all generations of time and throughout all eternity.”
There are several important symbols to notice in the name of the second token. Words like loins and posterity, for example, point to creative power and creations. Words like navel and bones refer to the proper order of being and is synonymous with the symbol of marriage (to God) in the new and everlasting covenant. The name of the second token is symbolic of a state of being in which (all) sons live after the eternal order, embodied in the symbol of (being) oneness with the Father (Spirit), true Priesthood or true person-hood.
It is important that the name of the second token is given through the veil and must be repeated back correctly for the patron to pass through the veil. It should be noticed that this is what gets the person through the veil as evidenced in the veil worker’s words afterwards that “Adam, having spoken to the Lord through the veil, now desires to enter his presence.” This speaking through the veil by the patron is an important symbol of the true endowment.
Repeating back the name correctly (through the veil) is symbolic of an embodiment of it (the name) within ones being. It is becoming what is represented by the name.
LDS are rightly told that priesthood is authority to act in the name of God, since the symbol of name is a symbol of being. Acting in the name (essence) of God is a reflection of the Godly being, which is what the discoveries of creation are all about.
(see New and Everlasting Covenant; Aaron; Melchizedek)
Preparatory Gospel: The purpose of the preparatory gospel is to bring Adam to a state of remembrance of who he truly is. It is given to Adam at the time he partakes of the Tree of Knowledge of Good and Evil which is that ‘the world is cursed for his (Adam’s) sake’ or benefit. If there were no enmity placed between Adam (ie. who he acts out), then he would be lost (in his state of being fallen) forever.
Students of the scriptural record are prone to mistakenly look at the preparatory gospel as a relic of the past described in the Old Testament and Book of Mormon. Since the people described in these scriptural records were generally unaware of their (preparatory) state of existence, it is entirely appropriate that it is the same today.
In truth, the scriptural record comprises a powerful metaphor in the same way as embodied in the endowment ceremony. This is also the same for all things in creation. The metaphor is meaningfully symbolic of the present time and place, including the centerpiece of the creation parable, Adam (ie. the temple patron).
The scriptural record is predominately a story of those who failed to comprehend what is happening and their sojourn as carnal and fallen beings. This is the same in the endowment parable. Those who are subjects of scriptural stories (eg. Adam, Abraham, Jacob) are often seen as heroes to be emulated, when in reality it is their fallen and carnal condition that is mistakenly being emulated by those who fail to see what it is really about.
(see Aaron; Tree of Knowledge of Good and Evil)
Robes of the Priesthood: The robes of the priesthood play a key role in the endowment ceremony, symbolizing knowledge, understanding, and being. The symbolism of the robes is tied to the cap and covered by the sash. The robes are also clothing in which Adam dresses himself as well as clothing which he is given.
In many ways, the robes of the priesthood represent then endowment itself and the carnal understanding of the endowment by patrons. The endowment is both carnal and holy or false and true, depending on how it is taken. Ultimately, the endowment only embodies truth as do all things in creation. All things are perfect, though misunderstood by carnal man. Truth, taken wrongly, is a lie. This idea is integral to understanding the meaning of all symbols.
In many ways, the robes of the priesthood (person-hood; being) are synonymous in meaning with both the apron and garment of the priesthood, the first of which Adam makes and places upon himself and the second is given him (by God). Thus, the robes symbolize both carnal knowledge and understanding, the first of which comes by (Adam’s) choice and the second which comes from somewhere beyond (Adam’s) knowledge.
When the robe hangs on the left shoulder, it represents the Aaronic Priesthood, carnal knowledge, the fallen condition, or preparatory gospel. When it hangs on the right shoulder, the robe represents understanding of the true reality of Celestial being.
It is important to notice that Adam is given the robes of the priesthood before he enters the Celestial room of the temple. It should be asked why this is so. In truth, Adam already wears the robes from the beginning, despite his fallen condition in the endowment ritual and concomitant failure to understand meaning. Adam was not naked when he came to earth. It was merely an appearance.
In truth, Adam is already present in (ie. being presented with) the Celestial kingdom, despite his own infatuation with illusion he sees in the mirror(s) of carnal existence (being). All things are perfect and as they should be. Adam chooses, rightly. The purpose of this is to discover who he truly is. Adam can be no other than who he has always been, but at the same time he can discover what it means by his sojourn in the illusory world of creation, creating a new comprehension which he paradoxically could never have had otherwise.
Adam’s choice to live carnally is not a divergence from the true path because Adam has chose it to begin with. Moreover, choosing is an ongoing process or a key part of why things are as they are, perfect, though Adam as a fallen being cannot comprehend it.
(see Priesthood; Endowment; Left and Right Sides)
Sash: The sash represents binding (sealing) power and authority. It rightly occupies a position above the apron, but does not cover it. It truth, all are born into the world as perfect beings, therefore all are endowed with all authority at birth.
Many go to LDS temples to get sealed to a spouse, only to experience that one of the couple, or both, decide later that they will not abide the marriage. This is despite the pronunciations of the attendant Temple worker that the deed is done, it is an eternal marriage. The truth is that no one can force one to love or live with another. The one with the highest authority in this case is not the priest, but the patron. Marriages are sealed when both spouses have decided in their own minds and hearts that it is done, no matter what happens. True marriage is sealed in the heart and mind, the symbolic altars of the (true) temple.
The symbol of the sash not covering the apron is important to notice. The person wearing the apron is the one with the highest authority to determine whether or not they will wear it. The patron’s authority to wear the apron by their own choice is symbolized by the sash which covers the apron. What is sealed on earth will be sealed in heaven and what is sealed in heaven will be sealed on earth. The placement of the words in and on in the previous sentence could be the subject of a new conversation.
All authority is to be returned (by carnal man) to Adam in the last day, notwithstanding he already has it.
Carnal man uses his God-given authority to lend his own authority to other(s) who fain to be the rightful owners, but who are usurpers of authority not their own. This is the story of the world, but it may not be necessarily a bad thing, since pretense is a foundation stone of re-creation.
(see Cap; Robes of the Priesthood)
Scriptures: The scriptures play a vital role as endowment symbols. Patrons are given the Law of Sacrifice and the Law of the Gospel and told that they are to keep them as contained in the Holy Scriptures. At this time, they are shown the Bible and the Book of Mormon, which are placed upon the altar. Later, patrons are shown the Doctrine and Covenants when they are given the Law of Consecration and told that they are to receive it as contained therein. Patrons are told to receive the Law of Consecration along with the Law of the Gospel and the Law of Sacrifice they have already received.
The truth in the scriptures is written in metaphor and symbol. To understand, it is necessary to take them figuratively rather than literally. True to form, Adam (patrons) fail to see (perceive) the meaning of these symbols. The symbols of the scriptures are about one thing, one meaning, that is meant for Adam (patrons) to receive (comprehend) in its fullness, even though Adam fails to do so as a carnal being.
The Book of Mormon contains a profound parable that most LDS will recognize as the Dream of Lehi. This dream includes a reference to the meaning of the scriptures in the symbol of the ‘iron rod’ which Nephi later explains is symbolic of the ‘word of God’. The word of God is popularly mistaken by LDS to symbolize the scriptures, but this is the carnal and fallen interpretation.
Jesus is also a symbol of the Word of God, which is to mean that the Word is Christ. These are symbols upon symbols, so to speak, all of which are redundant in (one) meaning. Restating it, the iron rod, scriptures, Word, Christ, Law of Sacrifice, Law of the Gospel, and Law of Consecration, are all symbols about one thing.
So, what does it mean? Well, to rephrase using another symbolic metaphor, The Word is (to be) written within us upon hearts of living flesh. Living is a key word (symbol) in this last metaphor. Carnal man lives as one who is dead, having a heart of (dead) stone. This is also why Adam built an altar of stone(s) when he left the Garden. It’s a metaphor about the patron himself (symbolized by Adam; the Temple). The altar of (stones) represented Adam’s own heart as a (spiritually) dead being. It should be noticed that the scriptures lay upon the altar of the temple (building). The altar of the temple is symbolic of the heart of the true temple, one that is meant to be living rather than (spiritually) dead.
(see Temple; Priesthood).
Second Anointing: The second anointing is a temple ceremony of which many LDS are unfamiliar. It is privately given to a chosen few of the leaders and some consider it to be synonymous with having a calling and election made sure. In truth, it is merely an outward (carnal) symbol of that. The symbol of calling and election, as well as second anointing, is synonymous with the symbol of the second coming of Christ.
Anointing is a foundational symbol which refers to an anointing of Spirit. It is synonymous with being Christed (the one who is anointed) which is why Christ is called the anointed one.
One might take time to ponder why the first anointing failed or why the first coming of Christ was insufficient? In brief, it is because the hardness of the hearts of (carnal) men. Thus, at another level of symbolism, those receiving the LDS second anointing are replaying out the same act of misunderstanding the first anointing and the first coming of Christ. If they truly knew what it meant, they wouldn’t be in the wrong temple receiving the symbol of it rather than the real thing. When there is a comprehension of the first, then there is no need for a second, third, or fourth (act).
(see New and Everlasting Covenant)
Second Token of the Aaronic Priesthood: The meaning of the second token of the Aaronic Priesthood is fully redundant in meaning with the first token of the Aaronic Priesthood. Differences between the two are in how the handclasp (token) is performed (in this one, the thumb being placed between the joints of the first and second knuckles of the right hand), the name (the persons given name rather than new name), and the sign (the sign of the square as made with the left arm rather than the right).
In the earlier (pre-1990) endowment, the penalty for revealing the second token of the Aaronic Priesthood was made by a sign of cutting the chest. This meaning of this symbolism is tied closely to the penalty for revealing the first token of the Aaronic Priesthood, the cutting off of the head as well as the same for the first token of the Melchizedek Priesthood which is the cutting of the bowels. All of these are symbolic of cleansing the mind, heart, and bowels of carnal man, as well as the state of (spiritual) death being conveyed by the relevant tokens, their names, and signs.
(see First Token of the Aaronic Priesthood)
Second Token of the Melchizedek Priesthood: Like the other tokens of the priesthood given in the endowment, the second token of the Melchizedek Priesthood is a handshake, this one carried out by grasping the palm, interlocking the little fingers, and placing the forefinger on the other person’s wrist. This handshake is has two other names besides the Second Token of the Melchizedek Priesthood. The Second Token of the Melchizedek Priesthood is also named ‘The Patriarchal Grip’ and ‘Sure Sign of the Nail’.
The Patriarchal Grip is sometimes mistakenly understood to be about the Patriarchal Order, or a third priesthood called the Patriarchal Priesthood. Well, it can be is about a third Priesthood (person-hood), but not how it is popularly supposed. The popular interpretations reveal a misunderstanding of the token and what it truly represents.
The true meaning of the Patriarchal Grip can be found by looking at what is conveyed through the symbolism of this token, its sign, and accompanying name (the name of which is given during the veil ceremony) all of which carry double meanings, the first of which symbolize Adam as the proverbial fallen being and the second which symbolize Adam as he should be.
It should be noticed that the sign of the second token of the Melchizedek Priesthood is raising the hands above the head and while lowering them, saying: ‘Oh God, hear the words of my mouth’: Prior to 1990, the words in this sign were recited in Hebew as ‘Peh La El’, often mispronounced by patrons as “Pay-Lay-Ale”, translating literally as ‘mouth-to-God’. It is unknown why the LDS leadership decided to change the phrase in 1990, but critics of the church charged that Joseph Smith originated ‘Pay-Lay-Ale’ as a cryptic reference to money (pay), women (lay) and drink (ale).
The sign of the second token of the Melchizedek Priesthood of ‘Oh God, hear the words of my mouth’ is symbolic (a sign) of the unholy prayer which is one that is spoken from the mouth (lips) as opposed to one which has real intent (ie. from the heart). The fact that Adam (see patron) makes a sign of an unholy prayer indicates his continued existence as a fallen and carnal being who has not yet arrived at an understanding of what he does.
The symbolism in the name of the second token of the Melchizedek Priesthood will be discussed elsewhere (re: Veil Ceremony).
(see Priesthood; Sign of the Nail; Veil Ceremony)
Sign of the Nail: The sign of the nail can also be called the symbol of the nail since sign and symbols are synonymous things. The nail is a symbol of exactness, carnal commandments, and (preparatory) law. The nail is therefore a universal symbol of the demands of the law or, to use another phrase that is the same: preparatory gospel.
The nail is rightly associated with the story of crucifixion of the Christ. In symbolic terms, carnal man escapes the law after it has nailed him to the cross, so to speak.
The symbolism of the sure sign of the nail is redundant with that of the sign of the nail in symbolizing the impossible demands of the (dead; preparatory) law which crucifies the (living) Christ.
(see First Token of the Melchizedek Priesthood; Preparatory Gospel; Law)
Slippers: Footwear, as coverings for the feet, symbolize the beliefs that guide our journey upon a particular path or, rather, state of being. At one point in the endowment ritual, patrons are told to remove the slippers from their feet and put them on again as a part of their (endowment) clothing. This represents a renewal of beliefs associated with the same in regard to putting on the endowment robes.
In the Bible, Moses is told to remove the shoes from his feet when he meets God upon the mountain. This is a symbol to Moses that he is to put off all of his preconceived notions when he walks upon holy ground (symbolized by the mountain). Mountains are universal symbols of holy ground and often re-presented as symbols of the Temple or Holy Place.
(see Robe of the Priesthood; Temple)
Spire of the Temple: The spire of the temple symbolizes the connection of the Spirit to the Temple and carries the same symbolism as the symbol of Father and Son as one (being).
To come to understand the meaning of what is being symbolized by the spire, it is important to first understand what is meant by the phrase ‘Ye are the temple of God.’ Temple does not mean the physical body, which material creation has no life. The true temple has reference to the individualized presence of God or, rather, the individual being. The temple is said to be a place or abode of God.
Carnal man is prone to confuse the higher meaning of temple symbol with the physical body. This comes from a failure to by carnal man to know who or what he is as well as his (carnal) obsession with his physical body of flesh. Are we the body? No, especially since the body is a material creation that has no life. If we are the body, then we (true to form as carnal beings) proclaim that we too have no life. So, how could the physical body be the temple?
When God is individualized, it creates a place (a temple). In truth, there are many temples. When Brigham Young prophesied that temples will dot the earth, the words were profoundly true about the here and now since individuals are on the earth, notwithstanding he was speaking a lie of his own creation because he meant it to be about temples as buildings, creations of the hands of men, and an event that exists at another time and place.
The symbol of the spire of the temple has a man (Moroni; angel; messenger) standing on it, tooting his horn. Moroni is said to symbolize the angel described in the Bible (Book of Revelation) who blows his horn in announcement of the coming forth of the (restored) gospel. This is indeed correct, except the gospel that has been restored, so to speak, is the preparatory gospel.
The appearance of Moroni on the spire of the temple is also symbolic of the unholy act of placing a man between oneself and God.
(see Moroni; Messengers)
Star: Stars are symbolic of the host of heaven and the light of the Telestial world. One might notice that stars are suns, just like the sun that lights this earth, yet in the day their light cannot be seen.
Day is symbolic of living in the reality of Celestial existence and night is symbolic of (spiritual) death. Those who are (spiritually) dead, walk by the light of the stars and moon. These are metaphors about the (carnal) mind and heart of Adam.
As a sign (symbol) of the last days, ’the stars will be cast (ie. fall) from heaven’ (cf. D&C 88:87), representing the realization that one is not to live on the borrowed light of another (star). Seeing (perceiving, understanding) the stars falling from heaven is the beginning of the transformation of carnal man into a holy being. ‘Last day’ refers to the near-end of Telestial and Terrestrial existence or, rather, the beginning of the end of imprisonment in carnality.
The scriptures offer some powerful metaphors that are redundant with the idea that man as a holy being will no longer look to the stars (ie. other individuals) for their light. D&C 1 has it that, at that time, ‘man will not counsel his fellow man… nor trust in the arm of the flesh’(cf. verse 19). ‘Every man shall sit under his vine’ (and eat the fruit thereof; cf. Micah 4:4) is another one of the many metaphors that represent the same thing as the New and Everlasting Covenant.
(see Telestial; New and Everlasting Covenant)
Suffering: “Suffering is a food that we create, partake of eagerly, then out of ignorance proclaim has a foul taste and is of no use.” -- Po Tai.
(see Preparatory Gospel)
Sun: The symbol of the sun is found on decorative carvings on the outside of some temples. It is often accompanied with symbols of the moon, stars, planets (eg. Saturn) and constellations (eg. Ursa Major, the Big Dipper, Big Bear). Ultimately, the sun symbolizes Celestial (being), but can also symbolize ideas redundant with others in which it is found (eg. Saturn; the Big Dipper).
It is important to notice that the sun is a star. Stars symbolize the host of heaven. It is also important to notice that the light of stars are visible only at night when the sun is not present.
In many ways, the sun represents the man Adam as a sun (star) of God and the transcendent light which lights Adam’s world. Here, the sun is symbolic of the Spirit and the earth symbolic of creation. The light of the sun nourishes all life upon the earth, the latter of which would be dead without it. These symbols are meant to represent the patron in his true form, an individualized presence of God who gives light unto his own earth in the same way that stars do the same to their own respective earths. These symbols (of creation) tell Adam who he truly is.
(see Moon; Star; Celestial)
Sure Sign of the Nail: The symbol of the sure sign of the nail is redundant with sign of the nail. The nail is a symbol of the demands of the law which characterize the preparatory state of existence which occupies the attention and effort of carnal and fallen man.
(see Second Token of the Melchizedek Priesthood; Sign of the Nail)
Telestial: The telestial world is synonymous with (spiritual) death and hell, the lone and dreary world, fallen state, and outer darkness. Outer darkness is a redundant phrase since outer means to look outward (ie. live carnally; live through the senses) and darkness symbolizes spiritual death (living in a state of darkness; lack of light).
(see Lone and Dreary World)
Temple: The temple building is a token of the true temple (of God). You are the true temple which is merely symbolized by the building.
(see Spire of the Temple)
Temple Cafeteria: All of the larger LDS temples have cafeterias located in the basement. When temple workers get hungry, they can buy food in the temple cafeteria and not have to leave the temple to do so. Buying ones food is a symbol of the curse given to Adam that he must sweat for his bread. The symbolic meaning of bread refers to spiritual bread and is synonymous with understanding. Carnal man erroneously thinks that he must earn his bread when, in truth, it is free. Moreover, the labors of carnal man do not yield back the bread of God because it offers knowledge to Adam without understanding. In trying to earn his bread, Adam goes about it the wrong way.
The basement location of the cafeteria is symbolic of death, more specifically spiritual death. Since the temple building is a symbol, this has to do with the state of being of the endowment patron and worker, both of which are in the wrong temple.
Since the temple cafeteria is a symbol of the true temple (which temple ye are) an idea being conveyed in this symbolism is that one need not go out into the world (ie. be of the world) to obtain bread (understanding).
(see Knowledge; Tree of Knowledge of Good and Evil)
Terrestrial: The Terrestrial world represents the so-called paradisiacal world of the false appearances where the inhabitant exists in a state of damnation (interrupted progression) and spiritual death brought about by an incomplete conversion to the Spiritual state of being.
In many ways, the Terrestrial world is an extension of the Telestial world of death and hell, notwithstanding the inhabitants are mired in a state of blissful ignorance, so to speak, rather than an overt form of suffering symbolized by the lone and dreary world. Like Telestial existence, the Terrestrial world is one characterized by illusionary knowledge and limited experience.
The partial relationship of Terrestrial inhabitants with the Spirit is symbolized by the concept of eternal marriage or, in the case of the Terrestrial worlds, the lack of it. Terrestrial inhabitants are not married (to the Spirit in the true covenant). The inhabitants of Terrestrial existence, like those in the Telestial world, live out their existence in the preparatory state as also evidenced by the symbolism of the Melchizedek tokens, names, and signs.
The way out of the Terrestrial world is via doorways at the bottom rather than the top. The blissful world of ignorant satisfaction are chains that bind. Escaping the illusionary world of Terrestrial existence occurs after one gives upon on its failure to provide what is truly desired and re-enters the world of (overt) suffering. This suffering is caused by frustration and eventual weariness of the shallowness and vain repetition that characterizes the experience of Terrestrial existence.
(see Moon; Tokens of the Melchizedek Priesthood; New and Everlasting Covenant)
Tree of Knowledge of Good and Evil: The tree of knowledge represents a state of mind and heart where one is obsessed with the world of the senses rather than the spiritual. Partaking of the fruit of the tree of knowledge represents the experience of the tree and its fruit (knowledge) which is (spiritual) death.
The tree of knowledge occupies a central role in the endowment ritual. Patrons are shown a theatrical drama in which Adam partakes of the fruit of knowledge and thereby suffers spiritual death. Patrons are told that they are to consider themselves as Adam (and Eve) which symbolizes their own state of being (spiritually dead).
The problem is that Adam, after he has partaken of the fruit of knowledge, doesn’t realize what he has done to himself. He fails to realize that by partaking of the fruit of knowledge, he is living under an illusion. This is the same with patrons, despite the fact that most patrons will admit that they do not understand what the endowment is really about.
In partaking of the fruit of knowledge, Adam thinks that gaining knowledge is what he needs. True to form, Adam says that he seeks is ‘further light and knowledge’ when he is asked what he wants. This request for (further) knowledge is always granted, despite that being the very thing that keeps him from understanding.
The symbolism of Adam partaking of the fruit of knowledge is intricately tied to the veil ceremony where Adam’s request for further knowledge is granted. As a carnal and fallen being, Adam fails to see through the veil (of illusion). The worker offers Adam further knowledge by interacting with him through the marks on the veil. Inasmuch as marks are symbols, this is representative of symbolism being the language by which God speaks to carnal man (us; patrons) now. Of course, few seem to be able to understand because our own knowledge is in the way. Knowledge without understanding is what most patrons take from the endowment ritual.
At several places in the endowment ritual, Adam claims that he is looking for messengers from Father to bring him the ‘further light and knowledge’ he seeks. Unfortunately, Adam is unable to see that the messengers he seeks are right in front of him. It is firstly that he can’t understand what the symbols mean.
Passing the veil (of illusion) requires that Adam stop partaking of the fruit of knowledge. It will require that Adam completely put off all of his own preconceived notions. As this happens, Adam will give up his search for messengers because he will realize that they have always been here. Adam will also give up on his search for further knowledge because he will realize that understanding is what he lacked rather than knowledge.
(see Knowledge; Law of Sacrifice; Messengers)
Twelve Oxen: The oxen under the baptismal font in the temple represent the twelve tribes of Israel which symbolize a division, separation, and dispersion of Israel. The symbol of ‘lost tribes’ is a redundant one since lost and tribes connote the same idea. The attitude of many LDS towards the tribes of Israel is that they are holy representations of Godliness. This view represents a carnal and mistaken understanding of what the symbols truly mean.
Of the twelve tribes, ten are lost and two are not (Judah; Benjamin). The symbolism of two tribes not being lost is redundant with symbols of Father and son, Bridegroom and bride, Spirit and creation. Here, Judah represents the Bridegroom and Benjamin represents the bride.
The return (or restoration) of the ten lost tribes in the last days refers to the reuniting of Israel into one(ness) and is relevant to the emergence of carnal man (Adam) from his illusory (fallen; divided; spiritually dead) state of existence and entrance into the one and only true reality of being (being-ness; life; living; priesthood).
(see Baptismal Font; Priesthood)
Veil: The symbol of the veil represents a barrier to understanding. More specifically, it represents the illusion that Michael (Adam) willingly believes (partakes of) so that he might live out the (true) purpose of creation which is that God might have a place (temple) to dwell.
Veil symbolism is found throughout LDS temples, the endowment ritual, and LDS iconography. There is a veil in the temple that separates the celestial room from the lone and dreary world(s), the veil over the women’s faces, the apron, the garment, and the illusion brought upon Adam by partaking of the fruit of Knowledge. One might notice that these symbols exist throughout all of creation, such as in the atmosphere comprising a veil over the earth and forgetfulness of mind comprising a barrier to remembrance of what we did in our (nightly) dreams.
The piecing of the veil is symbolic of Adam’s emergence from forgetfulness or, to use a better phrase: Adam’s remembrance. Re-member means to ‘put back together’ which idea is synonymous with symbols like ‘return of the lost tribes’, ‘fixing that which is broken’ (done by the Christ), or the ‘remembrance of Christ’ as a key in the enactment of the sacrament.
When the veil is ‘rolled back as a scroll’, so to speak, it is because it is no longer needed and no longer serves its purpose. Adam then lives in remembrance of the new and everlasting covenant. Adam, as the bride, will have returned from his infidelities (whoredoms) of the carnal world, re-entering into the true marriage (with the Bridegroom) to re-emerge as a Celestial being. His calling and election is made sure, so to speak, by the understanding of perfection, which thing has always existed, but he never comprehended.
(see Carnal and Fallen; Veil Ceremony; New and Everlasting Covenant)
Veil Ceremony: The veil ceremony in the endowment consists of a series of tests given by the Bridegroom to the patron which culminates in the patron passing through the veil and entering the Celestial room. The veil symbol is representative of the veil of illusion brought about by Adam’s partaking of the fruit of the Tree of Knowledge. The Celestial room is symbolic of a state of being where one lives in the one and only true reality of meaning. This has everything to do with what is represented by a variety of temple symbols and has everything to do with the purpose of creation. It is through creation, or rather re-creation, that Adam discovers who he is. It is by living in the new and everlasting covenant that he understands. This is an ongoing process. God re-creates himself and re-discovers who he is by experiencing his own creations. This experience occurs (is occurring) through the veil or, rather, through an interaction between the Spirit (reality) and creation (illusion) in the true (perfect) form. It is something that is occurring right now of which carnal man is unaware.
Passing through the veil in the endowment ceremony is symbolic of seeing through the illusion of knowledge brought about by the experience of carnality. The experience of carnal existence is valuable to the Spirit and undertaken willingly by the Spirit (symbolized in the endowment by Michael/Adam). However, once the experience of imprisonment and suffering has served its intended purpose, it is necessary that Michael/Adam move onto new re-creations and new experiences. To do that, he must break free of the chains of carnal knowledge. This is what the endowment story is about. Breaking free from the bondage of the Fall is what the veil ceremony is about. The fact that patrons are in the temple (building; symbol of the true temple) receiving the symbol rather than what is real shows that this is yet to be experienced.
In the veil ceremony, the patron is tested by being given each of the four priesthood tokens and then asked what they are. It is important to notice that nowhere in this exchange is the patron told that his responses are correct except for one place. This occurs after the patron correctly repeats back the name of the second token of the Melchizedek Priesthood, one that he (the patron) says he has not yet received when asked if the token has a name. This admission by the patron that he has not yet received the name is also an important symbol, representing the divergence from the bondage of the carnal mind which piously and conceitedly thinks that it knows (ie. possesses knowledge).
It is also important to notice that after giving back the name of the second token through the veil that the Bridegroom responds with telling the patron “That is correct.” At this point the testing process ends. Afterwards, the temple worker summons the Bridegroom to proclaim that Adam, ‘having spoken to the Lord through the veil, now desires to enter his presence’, at which time the Bridegroom puts forth his hand, parts the veil, and pulls the patron into the Celestial room.
There are many other aspects of this ritual that can be discussed, but cannot be addressed in detail due to limitations of this communication medium. It may be important to contemplate some of the more salient aspects of the veil ritual, most especially in regard to entrance into the Celestial room. One important aspect is the putting forth of the hand of the Bridegroom in pulling the patron into Celestial existence. In truth, this hand is always extended. Yes, right now. This extended hand is redundant in symbolism with the second coming of Christ. What is represented by the symbol of the second coming of Christ has occurred, is occurring now, and will occur. It is not so much that ‘Christ will come’ as it is that ‘Christ is come.’
It might also be important to notice that patrons, after entering the Celestial room, sit about and contemplate their experience, primp themselves in the mirrors, or speak to friends in hushed voices, before leaving the Celestial room to return to the dressing rooms, change into their ‘street clothing’, and return to the world. It may be important to notice that the Bridegroom is nowhere to be seen in the Celestial room. He is still back at the veil ushering in other patrons. When patrons pass the veil, their own enthrallment at the prospect of entering the room causes them to let go of the hand of the Bridegroom. In a few words (symbols), that is why they go home.
Eventually, patrons see (perceive) what is going on and thereby go back as a bride to grasp the hand of the Bridegroom. In its simplest expression, this is what the endowment is all about. The entire LDS endowment is encompassed in the last few minutes of the veil ceremony, from the receiving of the name through the veil, forward. This, simple act of letting go of the Bridegrooms hand encapsulates the entire story of the Fall (of Adam).
The only exception to the usual enactment for the dead is in the so-called ‘live endowment’ of a couple to be married (in the temple). In this case, the groom stands in the place of the Bridegroom at the veil, parts the veil with his hand, and then pulls his spouse into the celestial room. Afterwards, both enter together as a symbol of the Bridegroom and bride living the new and everlasting covenant (eternal marriage).
Please remember that these are symbols about what is to occur in the true temple experience (which temple ye are) and that the true temple experience is already occurring, despite carnal mans inability to understand it.
(see Priesthood; Veil; Celestial)
Washing and Anointing: The washing and anointing rituals are synonymous in meaning with that of baptism. Washing is symbolic of being cleansed of the old and anointing is symbolic of putting on the new. Both water and oil are symbols of the Spirit as are the symbols of blood and wine, although blood can also symbolize that which is illusory and earthly rather than heavenly.
In the washing and anointing ceremony, various body functions and parts are washed (or anointed), each of them symbolic of an important aspect of this process. For example, the mind and the intellect are mentioned along with the head, which things represent carnal knowledge and its fellow travelers or, alternatively, mind married (anointed) to Spirit (spiritual mind; Christed).
The head is a redundant symbol with such things as Peter, the officiator, Elohim, and Lucifer. It may be noticed that cutting off the head is a symbol seen repeatedly in religious culture, such as where the head of John the Baptist is cut off, Laban’s head is removed, and the penalty in the pre-1990 endowment for revealing the first token of the Aaronic Priestood was cutting off the head. The head in these cases represent the carnal mind and its reliance on illusory knowledge. The symbolism of washing and anointing the head in the relevant ritual points to the same thing as these other symbols.
The bowels are anointed to ‘do their proper function’ which in the physical body is to digest food, taking in that which is nourishing and disposing of that which is not. There is a spiritual counterpart of this is being referenced in this symbol.
The loins are symbolic of creative power. It might be noticed that carnal man attempts to cover these with the apron and these are also mentioned in the name of the second token of the Melchizedek Priesthood that one might have ‘strength in the loins’ (proper creative activity).
(see Baptism)
Work for the dead: This phrase is carnally mistaken to refer to those who have passed out of the physical body or those who are physically dead, rather than those who spiritually dead.
It is always those who are spiritually dead who have need of the (preparatory) work, since those who are living receive no benefit by the work for the dead.
Temple work for the dead is tied to genealogical searches for ones relatives. LDS are rightly told that they ‘cannot be saved without their kindred dead.’ This phrase embodies profound symbolism. First, it tells the patrons that they are (spiritually) dead, since the meaning of kindred is ‘related’ or ‘a similar kind.’ Secondly, genealogical work symbolically refers to carnal mans search for who he truly is, the purpose of the patron going to the temple (building) in the first place.
(see Tokens, Names, and Signs at the beginning of this word listing)