Joseph Smith, Jr., as a young fourteen-year-old boy, was the first mortal in modern times to see an advanced human being (and I’m the only second).
Scoff and mock as it may, the world hasn’t a clue WHY it was necessary for these “visitations.”
The following chapter helps set up the foundation of understanding:
Life in Palmyra and Manchester, New York was routine for Joseph and his family. Timothy assisted Joseph Sr. in acquiring a tract of land in Palmyra for his family to rent out and eventually own. A full description is given of how Timothy later protected Joseph Jr. in an attempt on his life. The real meaning of Christ’s role in “redeeming us from the fall” is explained.
A Fresh Start For Joseph Sr. and His Family
Much has been written by LDS/Mormon biographers about the Smith’s lifestyle and circumstances during the first few years they lived in the area of Palmyra and Manchester, New York. Most of it is of little importance. At this time in Joseph’s life, he worked alongside his brothers and father, helping to establish a sense of security and stability for their large family. Inasmuch as “divine intention” was the reason for their relocation here and held the purposes for which they would remain in that area for some time, it is not surprising that some much needed assistance would soon be forthcoming from sources that the world has never known nor heard about in any other biography.
Having preceded his family to the area, Joseph Sr., though a dismal farmer and businessman, “somehow” (through the intervention of advanced human beings) was able to convince a man that he had the fortitude to be trusted with a parcel of land from which he was eventually able to make a living.
Securing Land for the Smith Family
A man by the name of Zechariah Seymour was a wealthy land agent in that area and controlled large tracts of land. To make the land more presentable, he spent a couple of years clearing portions and developing some of the more valuable tracts. To do this, he needed laborers. After interviewing a group of men for labor positions, he chose one (who went only by the name of Homer) to supervise his other laborers, in spite of the man’s small stature.
Homer insisted that he be allowed to hire two “Injuns” (as Seymour referred to them) to be his main workers. Even though Seymour had a personal distrust for Native Americans, he somehow felt a special trust for Homer and allowed him to hire whomever he wanted. Timothy (previously identified as Homer) hired Mathoni and Mathonihah as his additional laborers. Of those whom Seymour hired, this trio of laborers outperformed them all. Together, the “Three Nephites” worked for almost two years, gaining the trust and respect of Zechariah Seymour.
By the time Joseph Sr. arrived in the area and after searching for some land to rent for his family, Seymour had become his best hope in this respect. There were no credit scores at that time boasting the credit-worthiness of a person, so the best a man could generally depend on was the first impression he made on a creditor. As it turned out, Joseph Sr. met Mr. Seymour for the first time at the local tavern. Spited by his own foibles, Joseph Sr. needed ‘something’ or ‘someone’ other than a good first impression to get Seymour to give him a chance, and those circumstances were about to present themselves over drinks inside the tavern.
As Joseph Sr. approached the tavern, he noticed two “Injuns” tending to some horses tied outside. In unison, the two brothers looked up to Joseph Sr. with a sincere smile and a deep respect. Although he thought their gentle smiles odd, the circumstance didn’t concern Joseph much, as it was not uncommon for Native Americans to act as subordinates to the white (generally wealthy) males of the time; but, of course, they had no right to enter a public tavern.
Unbeknownst to him, Joseph Sr. had just passed by two of the “Three Nephites,” seeing them for the first time in his life. Of course, Joseph Sr. had already encountered the third (Timothy) a few years before, when “Homer” and Alvin were co-workers. “Homer” was already in the bar enjoying a glass of ginger water (Timothy doesn’t drink alcohol) with his boss, Zechariah Seymour, when Joseph Sr. entered the tavern.
As had become customary for him, Joseph Sr. had no money at the time and was in hopes that he could set up a credit account with the tavern owner, but being a stranger to the area, the owner had no interest in extending any credit to him. Feeling a bit dejected, and now even more in need of a drink, Joseph Sr. reluctantly began to leave. Having observed this exchange from where he sat, Timothy rose out of his chair and offered to buy Joseph Sr. a drink, thinking he might be recognized as the “Homer” from whom encouragement and the suggestion leading to his move to the area had come at the time of their previous roadside conversation the night the dejected patriarch had taken flight from his family. The clueless Joseph Sr. accepted the kind offering and spent the better part of an evening enjoying drinks (all purchased by Timothy) in company with “Homer” and Seymour.
During the course of the conversation, Joseph Sr.’s need for land came up. Being a shrewd and cautious businessman, Mr. Seymour had no intention of offering help to a man without money even for a drink. This is when Timothy intervened to do what he was there in that tavern to do—secure some land for the Smith family exactly where the advanced monitors of Joseph Jr.’s work needed him to be.[i] Timothy suggested to Seymour that he was in need of a few extra hands on some tracts of land south of Palmyra on the way to Manchester, and that if Joseph Sr. was willing, he could sure use the help. Unreported in the annals of history, this is how Joseph Sr. got his first break, which would eventually lead to his ability to make a contract for 100 acres of land.
Accepting his offer for work, Joseph Sr. told Homer and Seymour that he also had a few sons that were hard workers if they needed even more laborers. Leaving this up to Homer, but as one who was always under the direction of a much higher authority, Timothy feigned reluctance to guarantee work for the Smith boys, for the time had not yet arrived for Joseph Jr. to become intimately acquainted with Timothy and the two “Injuns” outside the tavern, whom he would eventually come to know as his most trusted counsel and support. Therefore, though puzzled over Homer’s response concerning employment for his sons, at least Joseph Sr. left that tavern with the improved prospects for himself and his family that came from this ‘chance’ meeting and cordialities with the ‘needy’ foreman and landowner.
The Smith family soon arrived in Palmyra and settled on land rented from Zechariah Seymour. Once settled, the “Three Nephites” kept their contact with the family on an infrequent basis until Joseph Jr. was ready for the constant and immediate support he would need after his meeting with advanced beings. Their identities needed to be protected, as they would be involved, incognito, with Joseph for the rest of his life. Eventually, after a couple of years on the parcel of land, Zechariah Seymour would extend a contractual offer to Joseph Sr. to purchase the tract, and once the necessary tract had been secured, “Homer” and the two “Injuns” quit working for Seymour altogether—though they did not leave the area.
It was Timothy’s personal assignment to ensure the well-being and safety of the true messenger, Joseph Smith, Jr., insuring that his personal and family circumstances were fully prepared for what was yet to come and for many years thereafter.
Timothy’s Protection of Joseph Jr.—the Shooting Incident
One such example of Timothy’s assistance was included, in an obscure way, by Lucy in her biography, without her ever knowing the full truth of the situation. This was one of the few incidents she could remember from that time period (which event took place in 1820, after Joseph’s First Visitation). She wrote:
At the age of fourteen an incident occurred which alarmed us much, as we knew not the cause of it. Joseph being a remarkably quiet, well disposed child, we did not suspect that any one [sic] had aught against him. He was out one evening on an errand, and, on returning home, as he was passing through the dooryard[,] a gun was fired across his pathway, with the evident intention of shooting him. He sprang to the door much frightened. We immediately went in search of the assassin[,] but could find no trace of him that evening. The next morning we found his tracks under a wagon, where he lay when he fired; and the following day we found the balls which were discharged from the gun, lodged in the head and neck of a cow that was standing opposite the wagon, in a dark corner. We have not as yet discovered the man who made this attempt at murder, neither can we discover the cause thereof.[ii]
Lucy Mack didn’t know “the cause thereof,” because Joseph never told her the full details of what had happened on April 6th of his fifteenth year (when he had seen an advanced human being) which was at the heart of the trouble; neither did he ever give her the details of his experience near the tavern, her own perception of which, Lucy mentions as given above. The man who tried to kill Joseph did so while drunken with rage and alcohol. The cow, instead of Joseph, took the bullet in the head when Timothy, who “happened” to be present at the scene of the shooting, shooed the cow into the line of fire, protecting young Joseph. What follows next was how the incident transpired, first, in Joseph’s original published words, followed by the real account of the incident in greater detail and fullness from the real-time account and descriptions available to this author.
The Lesser Details of the Shooting Incident
In the “lesser part” of the “official history” that Joseph published of the event, he wrote:
Some few days after I had this vision, I happened to be in company with one of the [M]ethodist preachers who was very active in the before mentioned religious excitement, and conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior, he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them. I soon found however that my telling the story had excited a great deal of prejudice against me among professors of religion and was the cause of great persecution which continued to increase, and though I was an obscure boy only between fourteen and fifteen years of age and my circumstances in life such as to make a boy of no consequence in the world; yet men of high standing would take notice sufficient to excite the public mind against me, and create a hot persecution, and this was common among all the sects: all united to persecute me. It has often caused me serious reflection both then and since, how very strange it was that an obscure boy of a little over fourteen years of age, and one too who was doomed to the necessity of obtaining a scanty maintainance [sic] by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, so as to create in them a spirit of the hottest persecution and reviling. But strange or not, so it was, and was often cause of great sorrow to myself. However it was nevertheless a fact that I had had a vision.[iii]
What Joseph Jr. Would Learn in the Near Future
In preface to the real details of young Joseph’s near-encounter with an attempted murderer’s bullet, one must understand the propensity of a young boy to talk about the most incredible event to occur in the world since Christ himself walked the earth. Disclosing the truth, though done innocently and with adolescent perception, had its risks, and from this experience Joseph was taught a swift and severe lesson to help the young Joseph focus on voicing his mind appropriately, i.e., according to the understanding of the listener. He needed to learn the importance of not always disclosing what he really knew and how he came to know it as well as the purpose for knowing what he did as it related to mortals. Referring here to things he unwisely spoke about the First Visitation, the next chapter will detail it (the Visitation) as it actually occurred, along with what Joseph learned, and why he was put under a strict mandate not to reveal the real truth to anyone at the time.
As the result of communication from an advanced being, Joseph would be taught how absurd the religions of the world were, and that advanced human beings were about to intercede in mortal life upon this earth through him, Joseph, without impeding upon the free will of humankind and without him disclosing the “mysteries of God in full” unless the people, by their own free will, desired to know them in righteousness—meaning that they desired to know for the right reasons: to live by the precepts disclosed within these ‘mysteries’.
After his First Visitation, the young Joseph knew things that could confound the wisest men in the world. He knew real truth—things about the Universe and the state of humankind that no other on earth knew. However, speaking of these things was to be controlled under wise mandate; he was permitted only to relate these things according to the understanding and beliefs of what the people already accepted as truth. In other words, for example, he could not come right out and tell the people that Jesus died because of their sins—not for them. Joseph would have to learn how to expound around the real truth, telling the people what he could without disagreeing or interfering with their free will, while allowing them to continue with what they already, though falsely, believed. This peculiar ability in dealing with the people was one of the most important parts of the role he would play in mortality.
He could not tell them that Christ’s only purpose as a mortal was to teach them how to live in peace and harmony with each other; and that he had accomplished everything he was supposed to do before he was killed, as written by his beloved Apostle John:
I have glorified thee on the earth: I have finished the work which thou gavest me to do.[iv]
He could not tell them that Christ was simply a human (although an advanced human), just like the advanced creators of us all—advanced men and women of flesh and bone. He could not tell them that the Holy Ghost was nothing more than each individual’s “light of Christ” that all have in common with each other,[v] or, in other words, one’s common sense. He could not tell them that the devil was nothing more than the “natural man,”[vi] an enemy of God since the beginning—the part of all mortals that fights the “Holy Ghost,” or common sense.
He could not tell them that the Bible was an invention of the vain and foolish imaginations[vii] of people who thought they were better than everyone else.[viii] He could not reveal that there were infinite numbers of planets in the Universe inhabited by advanced humans; and that there were many planets just like this earth where these advanced humans were placed so that they could progress through the necessary state of mortality as “fallen-advanced humans,” and which was required in order for them to able to appreciate their eternal existence as fully advanced humans. Yes, instead of being able to tell them all of the “mysteries,” Joseph was mandated to only speak to the people in ways that would reconcile with their preconceived notions and beliefs of truth.[ix]
What then, could be expected of a fourteen-year-old boy who had just discovered some of the greatest secrets of the Universe? As we will see from the real story of his near encounter with death, he needed to learn by experience that he’d better keep his mouth shut, as advised by Christ upon their meeting.
Temptation to Confound the “Wise”—The Full Details of the Shooting Incident; Once Again Timothy Intervenes
Though occurring in the summer of 1820 (discussed in the next chapter), it cannot be forgotten or overstated that the significance of this story is tied to the importance of Timothy’s role in the Smith family and to Joseph Jr. personally. The intervention of Timothy had not only been instrumental in obtaining work and the proper residential location for Sr. Smith and his family, but he was to play a ‘hidden’ role in the true account of this dangerous encounter which can now be fully revealed from the perspective of true reality.
The story begins the year after his father arrived in Palmyra and after the First Visitation on April 6th (1820). Joseph had been sent into the village of Palmyra to buy some supplies at the general store. Being later in the day, he was told to hurry along and so as not to get caught without the sunlight to find his way home. Joseph was a typical teenager, and having gained the knowledge that he did “some few days”[x] prior, he was as petulant and incorrigible as any teenager could be in the right circumstances.
The “right” situation did present itself as Joseph was walking by the front of the tavern on his way home with the goods he was asked to purchase. A group of men was engaged in a lively debate amongst themselves, spurred on by the local minister, about the state of God and his kingdom. The men debated the same old doctrine and precepts that had been debated in religious circles for centuries: no man had seen God,[xi] so how would anyone know what God was like.
“I’ve seen God,” chimed in the young teenager who was passing by. He stopped briefly, with a smile on his face and a twinkle in his eye that accompanies teenage pride.
“Oh you have, have ya!” one of the men laughed.
“Then may we have the convenience of knowing what he looks like?” mocked another.
“He looks just like a man does, but cleaner and more refined,” answered Joseph.
“God is not a man!” chimed in the minister, “but a Spirit.”[xii]
“No he’s not!” argued Joseph. “Don’t you believe that Jesus was God’s son sent to earth? If you do, how can you believe that a man’s son does not look like his father?”
For the next few minutes Joseph had their full attention. A good part of the men folded their arms and said nothing as they listened to things coming out of the mouth of the “Smith boy” that they had never heard before, but which rang true to their hearts.[xiii]
When the minister realized that Joseph’s wisdom seem to trump his own, he attempted in every way to distort scriptural passages[xiv] to disprove the things Joseph was telling them. Before long, the minister had succeeded in turning the men against Joseph and convincing them that he was possessed by the devil.
One of the men was Thomas Burlock, a close friend of the minister and one who had received a few blows from another Smith boy, Alvin, during an argument a few months previous. It seems that the two had encountered each other in a similar debate and the former did not take well to Alvin’s ability to confound the religion-tainted man with atheistic common sense. Alvin’s short temper and some well positioned punches made good on the rest of the argument. This time, however, Thomas was determined to get the upper hand and ultimately prove that he and the minister were right—dead right.
That evening, Joseph came to understand better than ever the extreme danger he exposed himself to by telling people what he knew. Those in charge, who can observe any circumstance and thought among mortals, knew the young, inexperienced true messenger-in-training needed to learn a valuable lesson. It had grown dark and Joseph was about to realize firsthand the wisdom in abiding by the counsel he had received from Christ during their meeting of the First Visitation. More about this will be said later on as we set the stage for the details of this Visitation; however, after this experience which led to being shot at, he would never again attempt to persuade another of the real truth, even when he knew he could confound the ignorant without effort. [xv]
Thomas Burlock, sufficiently drunk not to be in his right mind, followed the young Joseph home from a good distance. What Burlock didn’t know (due to his drunkenness) was that Timothy was following him at a very short distance. Moreover, the “Three Nephites” receive advanced intervention in the way that they keep themselves unseen by others; for nigh unto two thousand years they had learned how to “blend in” with mortals and communicate with advanced beings as needed.
Without being noticed, Timothy had made his way between Burlock and Joseph, and just as Burlock raised his gun to shoot, Timothy conveniently shooed the Smith family cow into the line of fire. Burlock didn’t see the cow and was really too drunk to take a good shot at Joseph anyway. When the light of the door opened to let Joseph in the house, Burlock turned and staggered away as fast as he could. Unbeknownst to Lucy who reported the incident, it wasn’t the shooter who left the tracks which were discovered the next day under the wagon, but rather, it was Timothy, who had stayed there most of the night to ensure that Burlock didn’t return again to finish the job.
Because of how free will operates among the human beings in this Universe, Timothy, as a semi-mortal, could not report Thomas Burlock as the shooter knowing that if he did, he would have to stand as a witness against him and expose himself to the world. Timothy was fully aware that his mission was more important than man’s justice and that he had many years left to accompany Joseph through his trials in life. Exposure in a legal proceeding would create excessive attention towards Timothy (“Homer”) and create a benchmark upon which people would remember him, becoming polarized either for or against him (because of his court testimony) and certainly bringing attention to his “eternal youth.” More pertinent to the situation of the Nephite was his innocuous relationship to all men and maintaining a completely protected identity. Moreover, his involvement with mortals was and is only to accomplish the purposes of advanced beings for this earth until its Overseer returns.
Background Information Preparatory to Joseph’s First Visitation
People in mortality are allowed to act unconditionally according to their free will choices. No advanced intervention is used to counter these choices, unless upon so doing, all of the inhabitants of the earth would benefit equally from the intervention.[xvi] In the case of protecting Joseph Smith, Jr. as he developed and prepared himself to accomplish his mission, this situation justly presented a proper reason for intervention.
In the next chapter of Joseph’s life, this “proper reason” will be explained in detail. In 1820, Joseph Smith became one of the very few mortals who have had the experience of gaining firsthand knowledge that we are not alone in the Universe. He came to know that advanced human monitors are aware of our plight and do everything within their power and authority to help us gain the necessary experiences, while still abiding by the laws that govern human development outlined in universal codes that regulate free will. In this way, they help us get to know ourselves during mortality.
At the young age of 14, Joseph Smith, Jr. met one of our mutual siblings, foreordained before this world was, to be the Christ (the chosen Overseer) of our solar system.[xvii] To introduce this incredible event and explain its great importance to the inhabitants of the earth, attention will now be turned to a few of the “great and marvelous things which have been hid up from the foundation of the world”[xviii] from mortals.
The “Fall” of Humankind
The first thing we need to consider is the true purpose and meaning of our Christ and the atonement, given the religious context from which mortals have been introduced to their “Savior.” Christians speak of and place hope in “salvation” through their Christ, but is their Christ real? Christians believe in the fall of man and a miraculous process of redemption that they attribute to their Christ—in spite of themselves—or through the process of “many wonderful works.”[xix]
The first question that man must ask concerning Christ is, if there is such a thing as “redemption,” how does Christ “redeem us from the fall?”[xx] To understand these things, one must keep in mind that all such religious contexts are the invention of the mortal mind, which are communicated between human beings via the languages that have developed throughout the history of this earth. Religion is the exclusive invention of mortals and nothing about it has anything to do with real truth.[xxi] However, because religion has such a powerful hold upon mortals, its allusions can be used, along with the words and principles associated with it, to provide a starting point helping to guide us back to and begin understanding real truth.
The first “great and marvelous thing” to discuss is that advanced human beings do exist throughout the Universe and that the human state of being is the greatest single life-form in the Universe.[xxii] This has been explained in the introductory chapters of this biography. It is a concept that has been kept “hid up from the foundation of the world,” and is something of which, even in modern times, mortals are not entirely convinced. How can they be convinced of this when no one has ever presented empirical evidence that advanced humans exist outside of our world?
Because this real truth has been kept from mortals until now,[xxiii] it was impossible to know or understand categorically that every human upon this earth is simply an advanced human being in a less-advanced state of existence.[xxiv] Furthermore, neither do they realize that they once lived in a genderless, transitional (not mortal), physical form and state of innocence as one of these advanced humans before coming to this planet to experience mortality; nor do they know that each has lived various incarnations upon this earth, wherein during each different lifetime they have gained crucial experience that will ultimately help them learn to appreciate who they really are and why they really exist.[xxv]
Speaking in Biblical/religious terms, the world understands mortality (referred to above as a “less-advanced” state of existence) in the limited perspective and mindset of stories passed down through the ages as “the fall of man,”[xxvi] or the “fall of Adam.”[xxvii] It was in the Book of Mormon that mortals finally got a glimpse of these hidden “great and marvelous things” (as outlined in the previous paragraph) from Nephi and appropriately explained in religious prose: “Adam fell that men might be; and men are, that they might have joy.”[xxviii] Until these words, most of the Christian world believed that existence consisted of man being in a state wherein they were continually acted upon by both God and man to be punished or rewarded according to their perception of good and evil. There was no definitive dimension given to mortal existence as part of a much larger continuum, the end of which culminates, not in punishment or reward, but in a universal state of joy reserved for all humans equally.
Obviously, based on our mutual experiences upon this earth, there is not much lasting joy to be found living in this “less-advanced” state. The “joy” referred to is the emotion that we could have never experienced as advanced humans living in a perfect world without also gaining a contrasting, or opposite,[xxix] experience that allows for “joy” to be understood.[xxx] Profound innocence is incapable of any real feeling, leaving the individual in a zombie-like state; although one may have the appearance of “happiness” the reality is more like that portrayed by Hollywood’s Pleasantville.[xxxi] A child, for example, raised in warmth and security, cannot possibly enjoy that state as much as a child who is raised in coldness and fright. Until the secure and warm child experiences the opposite of its current condition, it will never appreciate what it has, nor find joy therein—it is impossible!
Now we can understand how the concept should have been written: “Advanced humans needed to experience a fall from their perfect (innocent/transitional) state so that they might finally understand and have joy in a perfected (knowledgeable/non-transitional) state.” Mortality is the mandatory separator between the former, “perfect” and latter, “perfected” states, and is the mixing pot of all that perfection is not—the one cannot be obtained without the other. Upon its completion we will finally come to know who we are and what we desire for our happiness, and that “existence” (i.e., the purposes of our creators) is meant to serve us to achieve a perfected state of “joy” (happiness).
Seeking Self-Worth and Self-Preservation
As mortals, we do not fully appreciate that we are the highest and most important form of life in the Universe. Because our mortality can be a very hard experience, we often doubt each other and ourselves. We seek for self-worth in the things of the earth[xxxii] (the only things we are consciously aware of)—in money,[xxxiii] success,[xxxiv] and the value that others give us.[xxxv] Because our present state of consciousness makes it impossible to understand that we are all from the same eternal family unit of advanced humans,[xxxvi] we have convulsed the earth by separating ourselves into individual family units,[xxxvii] communities, cities,[xxxviii] states and nations,[xxxix] protecting our self-worth through categorical isolation and hording the limited resources of the earth.[xl]
Because we are not allowed to remember anything beyond our current incarnation, we do not know that we existed before, which causes us to doubt that we will exist after our mortal death. Death is the sting of mortality. It ends all, as far as we are aware; therefore, we fear it and try to avoid it at all costs. Our fear of death provides the motivation which results in our willingness to take the lives of others to protect our own lives[xli] and the lives of those in our contiguous units who give us our self-worth, i.e., our families, communities, cities, states, and nations.
In this fallen state, we act according to the natural tendencies of our body[xlii]—our “flesh” [xliii]—and the effects of our environment. Our mortal bodies are far from the advanced human bodies we had before; but they were wisely provided for us so that we would one day enjoy having a fully perfected human body. Our minds are affected by this natural mortal state, as well as by our character and temperament. It was well written (again in religious prose), “the natural man is an enemy of God, and has been from the fall of Adam.”[xliv]
“Redemption” From the “Fall”
Now that we understand what “fallen” means, we must consider what its reciprocal—being “redeemed from the fall”—means. Logically, it would seem that “being redeemed” would represent the return to a perfect state as the ultimate life form in the Universe, which would seem to take care of everything; however contrived, whether by man or by minister, this is not the correct application of the word, “redeem[ed].” Christ, it is said, has the power to redeem us. Even the Book of Mormon continues the above thought about “men are that they might have joy” saying, “And the Messiah cometh in the fullness of time, that he may redeem the children of men from the fall.”[xlv]
Consequently, if “being redeemed” meant placing us back into a better place, where is even one mortal who then could claim that Christ has done this for them? No mortal on earth! When the “Messiah came,” did anyone revert back to perfection, a state from which no man has any memory. He didn’t change the world, he didn’t change the hearts of men, nor did he really fix any of our problems, as the Jews expected and the Christians expect a Messiah to do.
The vain and foolish imagination of fallen men invented the Bible, which after many centuries of creating confusion, was countered by advanced human beings who constructed the Book of Mormon. In its construction, the real truth, though well hidden, is yet still there, as plain as day to those who are sincerely looking for it;[xlvi] and the Book of Mormon tells exactly what being “redeemed from the fall” means. All one has to do is find the passage where the book mentions “redeemed from the fall.”[xlvii]
The first mention is presented in conjunction with what was presented above as the purpose for mortality (“Adam fell that men might be, men are that they might have joy”):
And the Messiah cometh in the fullness [sic] of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.[xlviii]
The “redemption” described here does not place humans in a perfected state of existence. It places them in a perfected state of knowledge! In what way then, did Jesus “free [us] forever”? He taught us the real truth, or as the religious book states, “the mysteries of the kingdom of heaven,”[xlix] i.e., those things “hid up from the foundation of the world.”[l] Understanding these “mysteries” allows a person to “know good from evil,[li] to act for themselves and not to be acted upon,”[lii] except for experiencing the consequence of our individual, free-willed choices.
Now we can ask, what was “acting upon” the people at the time Christ lived as a mortal? It was VAIN AND FOOLISH RELIGIOUS BELIEFS! Christ did not free the people from the Romans, their creditors or their misery, but he freed the people (who listened to him) from their erroneous religious customs, religions, and beliefs.[liii] He knew and taught that the only true law known and taught by the true prophets was based on “whatsoever ye would that men should do to you, do ye even so to them.”[liv] Without religion and spiritual leaders to “act upon them,” the people were free to know good and evil for themselves and act upon their own knowledge and choices, thus playing into the “first great commandment” given by Christ (translated correctly), “And thou shalt love the Lord thy God (YOURSELF—there exists nothing in the universe where there is no “SELF”) with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.”[lv] People who love themselves give greater heed to their own common sense than to dogmatic, authoritarian and self-absorbed leaders. Of course, by the teaching of this new liberty,[lvi] the very liberal Jesus was eventually killed by those who wanted to “act upon” the people.
The Convoluted Truth Became the “Word of God”
The New Testament is not a correct record of what Jesus “truly taught the people.”[lvii] Those who wrote the New Testament put their own religious spin on, what can only be considered as, secondhand accounts of Jesus’ life.[lviii] The Book of Mormon itself does not account for “even a hundredth part of the things which Jesus did truly teach unto the people.”[lix] The advanced beings who were responsible for what the Book of Mormon presents did not want the world to have all “the mysteries of the kingdom of heaven”—yet. However, by calling it the “most correct of any book on earth,”[lx] Joseph sufficiently prompted those who were searching for real truth to discover the hidden gems within its pages.
Although the New Testament and the Book of Mormon do not give details of what Jesus truly taught, the fact remains that he was the Messiah; he did come to earth as a mortal just like everyone else; and he did REDEEM the people by teaching them the “mysteries of the kingdom of heaven,”[lxi] namely, what goes on in advanced human worlds among advanced human beings. Christ, unlike Joseph, was a true messenger who did reveal his true identity.
Knowing this, imagine how difficult it was for the people to transcend from traditional beliefs—as well as those doctrines designed to control the hearts and minds of the people—to the real truth, especially as successive generations passed away from the time that Jesus walked the earth. From this, one could easily see how Christ’s teaching that “we are all sons and daughters of advanced human beings” got transposed into religious prose as Christ proclaiming that he was the literal son of God;[lxii] or why his teaching that we should desire to live with each other upon our earth after the same manner that advanced beings live on their planet (i.e., in peace with each other), was changed into the innocuous, religiously-flavored prayer inclusive of, “Thy will be done on earth as it is in heaven.”[lxiii]
An entire book could be written concerning the things that Jesus (Yeshua) truly taught the people and how they became convoluted and transposed by the religious views and beliefs of those who availed themselves of secondhand accounts of what he taught, “canonizing” them as “holy” writ. There is nothing “holy” about these “scriptures.” Both the Old and New Testaments of the Bible were exactly what the people wanted to believe, or rather, what their religious leaders wanted the people to believe.
The Story of the Brother of Jared
In the course of his ministry among the Jews and then among the ancient inhabitants of the Western Hemisphere, Christ “redeemed them from the fall” by teaching the people exactly what he was going to teach the fourteen-year-old Joseph Smith, Jr. almost 1800 years later. The only other time that any reference is made to “redeemed from the fall” is in its mention in the Book of Mormon in the book of Ether where the story of the brother of Jared is told, which presents a perfect segue into what Joseph Smith, Jr. was about to experience.
Before we compare Joseph’s experience with that of the brother of Jared in the Book of Mormon, we need to understand why the story was given the way that it was. In the Old Testament books attributed to Moses (Genesis through Deuteronomy), a false and self-serving history was invented and told by the Jews. The legendary and epoch nature of these fables has held the people spellbound and in bondage for millennia; any thought of challenging their authenticity could certainly result in severe penalties or even death. The advanced human editors needed a way to present what really happened during these times in such a way as to keep the real truth hidden, while at the same time, lending a story wherein one could extrapolate the essential elements of both without directly challenging traditional accounts in the Old Testament. What now follows is the story of Jared and his brother found in the Book of Ether in the Book of Mormon—it is the real history!
Nothing in the Bible up to the time described as the “Tower of Babel”[lxiv] (where the languages of the earth were confounded) is real truth. There is, however, much truth that the human races upon the earth did eventually develop their own languages over time, according to their location and culture; however, this did not occur in one day, as some erroneously believe. It is also true that the human race spread into all parts of the earth. Thus, the story presented in the Book of Mormon begins with Jared coming to the western hemisphere with his brother and their families, with some others and their families, “from the great tower, at the time the Lord confounded the language of the people, and swore in his wrath that they should be scattered upon all the face of the earth.”[lxv]
Because Jared and his brother were actual people who existed upon the earth, their ancestry, unlike all other Jewish ancestry including some genealogies used in other parts of the Book of Mormon, does not go back to Adam. “Adam” never actually existed, but was used as a religious metaphor to represent the first human beings upon the earth.[lxvi]
All one needs to do, then, is to consider the story of Jared and his brother and compare the similarities of this story with some of the Jewish mythology presented in the Old Testament. Like Noah and his ark, Jared and his brother were commanded to “gather together thy flocks, both male and female, of every kind; and also of the seed of the earth of every kind…and…build barges, in which they did cross many waters.”[lxvii] Like Moses, the brother of Jared “went forth unto the mount”[lxviii] and met with God to receive instruction for his people. Upon receiving this instruction, the brother of Jared led his people to a promised land, “choice above all the lands of the earth.”[lxix]
The experiences of Jared and his brother were reported and convoluted by the people living in the eastern hemisphere (the location of the brother of Jared and the “mount”) of the earth, eventually being transposed into the myths and legends that the Jews used to present a history of their past. Noah was not real. Moses was not real. But both Jewish mythological heroes were based on the real Jared and his brother! The Book of Mormon account never divulged the true name of the brother of Jared. Why? Because those advanced beings who put the account together did so to give the people of the world a chance to find out the real truth on their own. They knew the man whom the world accepted as Moses was really Jared’s brother. The real name of the brother of Jared was Mahonri, not Moses.[lxx] In the centuries that followed the actual events of the brother of Jared, story-telling among tribes in the East evolved until they became “legend” and his name “Moses;” and because of the foolishness of religion, the ministers and people refuse to believe these stories are any different than the stories, legends, tales and mythologies of other cultures which evolved similarly.
Just as in the story of Moses, once he scaled the mountaintop, the brother of Jared became the first human being in the history of the world to see and know “God” for who and what he really was. Up until that time, mortals were left to themselves without any knowledge of where they came from or who they were. Until the experience that the brother of Jared had “upon…the top of the mount,”[lxxi] all mortals remained in their fallen state of existence, without a clue about those “great and marvelous things hid up from the foundation of the world.”[lxxii]
It was “upon the top of the mount” where the brother of Jared became the first mortal to fully understand the nature of “God” (Jesus Christ, our Overseer) as an advanced human being, who at the time, lived on another planet in the Universe outside of the earth’s solar system.[lxxiii] The record states:
And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall. …And never have I showed myself unto man whom I have created.[lxxiv]
Of course, the advanced editors of the Book of Mormon story did not allow Moroni (who “translated” and abridged Ether’s record of the brother of Jared) to give all the details precisely as they occurred, nor was he allowed to divulge any more information than what the rest of the record contained. The story also had to follow religious prose and protocol so as not to immediately alienate or dissuade those who believed in the Bible from further reading and investigating it. The Book of Mormon provides the “lesser part” of the very first time a mortal human found himself in the presence of an advanced human being; but it wouldn’t be the last.[lxxv]
Six thousand years later, on April 6, 1820, the same advanced being who appeared to the brother of Jared, showed himself—in his true form as the resurrected man (known throughout the world as Yeshua, the Christ)—to a fourteen-year-old American boy named Joseph Smith, Jr.
[i] BOM, 1 Nephi 3:7.
[ii] Lucy Smith, Joseph Smith and his Progenitors, 75–6.
[iii] “History of Joseph Smith.” Times and Seasons 3 (1 Apr. 1842): 748–9. There are minor variations between the versions in JSH 1:21–4; DHC 1:6–7; HC, 1:56–7; Times & Seasons, and the Wentworth letter.
[iv] John 17:4.
[v] 1 John 2:27.
[vi] See BOM, Mosiah 3:19; 1 Corinthians 2:14.
[vii] 1 Timothy 1:4.
[viii] 1 Chronicles 16:13; Luke 18:11; 1 Kings 11:13, 36.
[ix] 1 Corinthians 3:2, 9:20–2; D&C, 19:22; Matthew 13:10, 13; 34; Mark 4; 33–4.
[x] JSH 1:21.
[xi] 1 John 4:12; Acts 7:56.
[xii] See Luke 24:39; John 4:24.
[xiii] 1 John 2:27.
[xiv] Colossians 2:8; BOM, 2 Nephi 28:9.
[xv] Matthew 10:16; 1 Corinthians 1:27; 1 Peter 2:6; Isaiah 50:7.
[xvi] HR, 5:29, 9:28.
[xvii] HR, chapter 8.
[xviii] BOM, Ether 4:15.
[xix] Matthew 7:21-3.
[xx] Compare to Titus 2:14; Revelation 5:9. See also BOM, 2 Nephi 2:26; Ether 3:13.
For further study, see “What Is The True Meaning of the Atonement of Christ” (in 3 Parts). Marvelous Work and a Wonder®, 2011. Marvelous Work and a Wonder–Trust. 13 Apr. 2011 <http://marvelousworkandawonder.com/q_a/contents/0ato/q01/1ato001.htm>.
[xxi] TSP, 18:38.
[xxii] 1 Corinthians 15:39; HR, 1:2–5.
[xxiii] In the only other time since Christ, a true messenger who has revealed his true identity (in the final preparation for the coming of our Overseer) has answered every question applicable to mortals on this earth, the author.
[xxiv] Psalms 82:6; Acts 17:29; Romans 8:16–17; 1 John 3:2.
[xxv] HR, 1:7.
[xxvi] BOM, Mormon 9:12.
[xxvii] BOM, Mosiah 3:19; 4:7; Helaman 14:16.
[xxviii] BOM, 2 Nephi 2:25.
[xxix] BOM, 2 Nephi 2:11, 15.
[xxx] BOM, 2 Nephi 2:22–3; TSP, 5:40, 10:79–80, 16:22, 17:18.
[xxxi] See Wikipedia, Pleasantville (film).
[xxxii] HR, 14:30, 33–4, 40; TSP, 16:86; BOM, Alma 39:14; Jacob 2:18.
[xxxiii] HR, 13:27–8; 14:21, 29; 17:7–10; 18:27; TSP, 16:89; 20:16, 26; 22:19–28; 27:6, 62; 76:38–40.
[xxxiv] TSP, 20:3; 21:81–2; HR, 14:21–30.
[xxxv] HR, 14:36; 15:40.
[xxxvi] Acts 17:26; Romans 3:29; Ephesians 2:19, 3:15; TSP, 27:29, 75.
[xxxvii] TSP, 16:46–7; 20:30–5, 38.
[xxxviii] TSP, 20:43.
[xxxix] TSP, 27:8–11, 47, 63–5, 69.
[xl] TSP, 16:45, 47–8; 20:44–5; 67:52; 76:14, 17.
[xli] James 4:1.
[xlii] Romans 8:6; BOM, 2 Nephi 9:39.
[xliii] Matthew 26:41.
[xliv] BOM, Mosiah 3:19.
[xlv] BOM, Mosiah 3:26.
[xlvi] BOM, 1 Nephi 10:19; Alma 26:22; D&C, 63:23; 1 Corinthians 4:1; James 1:5; 4:3.
[xlvii] BOM, Ether 3:13; 2 Nephi 2:26.
[xlviii] BOM, 2 Nephi 2:26.
[xlix] Matthew 13:11; D&C, 11:7.
[l]BOM, Ether 4:15; Compare D&C, 35:18, 42:61, 76:7; Romans 16:25; Ephesians 3:9–10; Colossians 1:26.
[li] BOM, Moroni 7:12–17.
[lii] BOM, 2 Nephi 2:26.
[liii] Matthew 5:17, 7:12, 15:20, 16:6, 22:40, 23:15, 23; 2 Corinthians 3:3, 7–8, 13–16; Galatians 5:6, 14; Colossians 2:20–2; Hebrews 7:22, 8:6–13, 10:9, 13:20.
[liv] Matthew 7:12.
[lv] Mark 12:30; Matthew 22:37; Luke 10:27; Deuteronomy 6:5; Doctrine and Covenants 59:5.
[lvi] James 1:25; BOM, 2 Nephi 2:27.
[lvii] 2 Chronicles 17:9; Nehemiah 8:9; Compare BOM, 3 Nephi 26:6, 13.
[lviii] TSP, 23:65–7.
[lix] BOM, 3 Nephi 26:6.
[lx] BOM, Introduction; Concerning this record the Prophet Joseph Smith said: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.”
[lxi] Matthew 13:11; D&C 107:19.
[lxii] John 10:34-6; Acts 17:29; Romans 8:16-17; 1 John 3:2.
[lxiii] BOM, 3 Nephi 13:10; JST Matthew 6:10–11; Compare Luke 11:2.
[lxiv] Genesis 11:1–9.
[lxv] BOM, Ether 1:33.
[lxvi] “Adam and Eve figuratively represent every human being created on this earth. …‘Adam’ and ‘Eve’ were not the only first individuals upon this earth, but instead, figuratively represent those mortals given bodies patterned after their Creators and placed on the earth at the premier of human history. (SNS, 40, 42 [34–45].)
[lxvii] BOM, Ether 1:41, 2:6.
[lxix] BOM, Ether 1:34–42.
[lxx] “Elder George Reynolds has left us this account of the circumstances under which the full name was revealed by the Prophet: ‘While residing in Kirtland, Elder Reynolds Cahoon had a son born to him. One day when President Joseph Smith was passing his door he called the prophet in and asked him to bless and name the baby. Joseph did so and gave the boy the name of Mahonri Moriancumer. When he had finished the blessing, he laid the child on the bed, and turning to Elder Cahoon he said, the name I have given your son is the name of the brother of Jared; the Lord has just shown (or revealed) it to me. Elder William F. Cahoon, who was standing near, heard the Prophet make this statement to his father; and this was the first time the name of the Brother of Jared was known in the Church in this dispensation’.” (Juvenile Instructor 27:282; Improvement Era 8:704–5 as cited in Bruce R. McConkie, Mormon Doctrine [Salt Lake City: Bookcraft, 1979], 463.)
[lxxi] Exodus 19:20.
[lxxii] BOM, Ether 4:15.
[lxxiii] See HR, 11:49. “All of our human essences that were foundationalized in our creators’ galaxy and solar system were brought to this new world and placed in either dark or light bodies during this first period of mortality, except for one. The one who was foundationalized as the overseer of this solar system stayed behind and did what he was created and taught to do: observe and oversee everything that happened in our solar system.”
[lxxiv] BOM, Ether 3:13–15.
[lxxv] Read of Joseph’s experience in chapter 15 of this book, and of Christopher’s experience in TSP, “Appendix 1, How I received the Gold Plates of Mormon,” 584–8.