Outlines of Mormon Philosophy
or
The Answers Given by the Gospel, as Revealed Through the
Prophet Joseph Smith, to the Questions of Life.
By
Lycurgus A. Wilson,
Author of the Life of David W. Patten.
"Mormonism, as a theory, offers the most comprehensive and consistent
explanation of the great mystery of existence."--Non-Mormon.
Salt Lake City,
Utah
1905
Dedication.
To the Memory of The Prophet Joseph Smith Through whom the Lord
revealed these principles to man, and who gave his life in testimony of
their truth, this book is reverently dedicated.
PREFACE.
Every person, whether consciously or not, gradually builds up, from his
observations and reason, a system of philosophy by which he explains,
to himself at least, the problems that the new experiences of his life
present for solution. It is of great importance, therefore, that,
instead of basing one's system of thought upon the contradictory
hypotheses of speculative philosophy, we start right, so that our ideas
on the questions of life may square with the truth as it is known to
the Lord. And these considerations are the excuse for this work.
This work is designed rather for study than for reading. To the hasty,
illusioned reader, it will prove a short, dull book; but the studious
reader, who can render a thought into experience, will find it a
voluminous work, profusely illustrated with pictures such as no painter
ever transferred to canvas; for to him, because of the nature of the
subject, it will tell the whole beautiful story of life.
The thanks of the author are due, most of all, to the First Presidency
of the Church of Jesus Christ of Latter-day Saints, for the helpful
criticism of their committee of this work; and, next, to the scores of
friends who have given him the benefit of their suggestions.
L. A. W. Salt Lake Temple, Salt Lake City, Utah, 1905
DIAGRAM AND TABLE OF CONTENTS.
INTRODUCTORY
CONDITIONS PRECEDENT
Space
Time
Matter
Intelligences
THE GOSPEL
Inception
Purpose
Plan
Covenants
Perpetuity
CONDITIONS SUBSEQUENT
Nature
Man
CONCLUSION
BY WAY OF TEXT.
"What a thoughtful man most longs for is some firm center about which
he can organize his knowledge of the world, his experiences of life, a
point of view from which he can gather all into an intelligible unity
and from which he can press forward with a deep assurance of divine
guidance and an adequate outcome."--Selected.
INTRODUCTORY.
History relates of Hypatia, the daughter of Theon, an eminent
mathematician of Alexandria, that before being committed to the flames
by an ignorant mob, she exclaimed:--
"Who am I, whence am I, and whither am I going?"
These questions, elaborated and particularized, are universal. They
belong neither to any time, nor sect nor civilization. They are the
questions of life. They recur to us at every turn in life, and when
life nears its close, the master-thought with studious men is that they
shall soon know the answer.
But from that bourne no traveler returns, as the poet has it, to
enlighten those who remain. And so we are beset by limitations. Swung
into space with no means of exploring it, bound to this whirling ball,
circumscribed in all our activities, without power to determine our
lot here, the moment of our entrance, nor to extend the time of our
exit; when we seek to know the mysteries of life, our condition is, in
a way, as would be that of a family, inhabiting from time out of mind,
a miniature island in mid-ocean, without means of communication with
the world, should they, by conjecture, try to learn the history and
civilization of mankind.
Our means of observation of the forces about us are very limited, [1]
tradition is cut off at our birth, reason stands powerless for want of
analogy, and the only recourse we have for direct communication with
reality, is revelation. Professor Lewes, in his _Biographical History
of Philosophy_, closes the door of inquiry upon us in this way: "To
aspire to the knowledge of more than phenomena, their resemblances
and successions, is to aspire to transcend the limitations of human
faculties. To know more we must be more." [2]
In the midst of these perplexities comes the Gospel to us as a welcome,
gracious visitor from the realms beyond the reach of our knowledge.
The object of this work as intimated by the text, is to suggest a firm
central point about which may be grouped in orderly arrangement, all
our knowledge, and our guide shall be revelation. In this endeavor
we shall be assisted materially, if we attempt, however crudely, a
classification of the subject-matter; and we shall, therefore, consider:
First,--The universal, all-prevailing, eternal conditions of
existence, under the head of,
1. CONDITIONS PRECEDENT.
Second,--The inception, purpose, plan, covenants and perpetuity of
this system of organization in which we now find ourselves, under the
head of,
2. THE GOSPEL.
Third,--The results, the fruits of this All-wise arrangement, under
the head of,
3. CONDITIONS SUBSEQUENT.
It may be said at the outset that the attempt here made is to present
in order and to hold up, as the answer to all the problems of life, the
Gospel of the Lord Jesus Christ, as restored to the earth through the
Prophet Joseph Smith.
There are only two reasons that come to mind, why this effort may
not be acceptable; one is a disbelief on the part of the reader in
the divinity of the Gospel, the other, is the inadequacy of this
presentation.
To the former objection it is sufficient for the inquiring mind to
say, Judge for yourself whether or not the Gospel as here set out
answers every requirement of life, where other systems of philosophy
all fail; to the latter we reply, No attempt is here made to present in
detail the principles of the Gospel, but only to sketch the outlines;
and, moreover, the reader is at perfect liberty to supply whatever
deficiency he may detect.
PART I.
CONDITIONS PRECEDENT.
SPACE.
TIME.
MATTER.
INTELLIGENCES.
I.
AS TO SPACE.
The school-boy is told that the idea held by people generally in the
days of Columbus was that if the venturesome ships were to sail too
far out on the ocean they would fall off into space; and in his silent
meditations he often wonders where, in such a case, those ships would
have gone. The natural answer to his mind is that they would have gone
down; but when he learns later that the words "down" and "up" relate
only to the earth, and that in speaking of space, there are no such
terms as up or down, or east or west, or north or south, all his ideas
of direction are at sea. His conception of space increases, however.
Later in school life he studies with interest the movements of the
planetarium, and is surprised to find the earth, whose geographical
extent has hitherto seemed so vast, represented by such an
insignificant ball, so near the sun. This, however, is only the
beginning of his surprises. He is told later that, large as the solar
system seems, yet if our sun, viewed from one of the fixed stars, were
as large as the orbit of Neptune, it would be eclipsed by a pin-head
held at arm's length. And so his ideas of space continue to enlarge as
he grows in understanding.
As we study Herschel's diagram of the group of stars in which we dwell
and let the mind contemplate with the astronomer the nebulae, supposed
by some to be other groups of stars, much more magnificent than our
own, the mind is lost in wonder at the immensity of space and the
grandeur of the works of God. But even this is simply a beginning.
The Lord gives us a still deeper insight into the situation when He
reveals to us the fact that all these vast systems, as well as other
systems of which as yet we know nothing, are revolving about other
systems which are all controlled from a common centre, His "first
creation," [3] the great Kolob. [4]
When, therefore, the Lord, standing in the midst of His works,
comprehending and controlling them all, speaks to us of the "immensity
of space," [5] how shall mortal, finite man, state his conception of
space! How far is the philosopher advanced above the school-boy with
his query about the ships of Columbus?
So far as reason can answer the question as to the bounds of space,
it is answered by Professor Orson Pratt. Discussing the necessity for
endless time and boundless space, he says:
"That there must be an endless duration and a boundless space, are
necessary truths which cannot possibly be conceived to be otherwise
than they are. These are necessary truths, whether any being exists
to conceive them as such or not. Indeed, if there were no being in
existence, the same unalterable and unchangeable necessity would
characterize these truths. Endless space and duration cannot be created
nor annihilated by any being, but their continuance has been and must
be eternal. These truths do not admit of being proved; for that which
has no beginning cannot be preceded by a cause, and where no cause
exists, there cannot possibly be any foundation for reasoning. There
can be no reason why space and duration are as they are and yet we
perceive a necessity for them to be as they are." [6]
But we have a more sure word than unaided reason can offer. We are not
left without revelation on this subject, meager though the reference
may be. The Prophet Joseph Smith, speaking of the light of the sun,
remarks:
"The sun has no beginning nor end; the rays which proceed from himself
have no bounds, consequently they are eternal." [7]
From this simple statement we receive more information than any man
in our present condition, uninspired by the Lord, could ever obtain.
Indeed, this very question is classed by the philosopher, Herbert
Spencer, as among those the answer to which is "unknowable." But when
we have this basic fact from which to reason, we are safe in concluding
that if there are no bounds to the light of the sun, then it must
follow that space is boundless.
II.
AS TO TIME.
Another of the questions of life, the answer to which is classed by
Herbert Spencer as among the "unknowable," is time; and of the same
mind apparently is Thomas Carlyle, who says:
"The illimitable, silent, never-resting thing called 'time,' rolling,
rushing on--this is forever very literally, a miracle, a thing to
strike us dumb."
All sorts of ideas have been advanced in all ages of the world as to
the mystery of time, and even its very existence has been called into
question, as witness the following;
"But the present has no duration and is not time at all. It is but the
plane which, without thickness, divides past and future. Time then is
not made up of past, present and future, but of past and future only;
and, as these do not exist, time itself cannot exist." [8]
But the only question that concerns us here, in our search for eternal
conditions, is as to the duration of time. As to this, we may again
refer to the reasoning of Orson Pratt; and we have, also, an additional
and final assurance from the Lord, when He says, in speaking to Abraham:
"If there be two spirits, and one shall be more intelligent than the
other, yet these two spirits, notwithstanding one is more intelligent
than the other, have no beginning; they existed before, they shall have
no end, they shall exist after, for they are gnolaum, or eternal." [9]
The inference is plain. If spirits always existed and always will
exist, there never was a beginning and there never will be an end, of
time.
III.
AS TO MATTER.
Some writer has characterized the passage in Genesis, "God said, 'Let
there be light,' and there was light," as the perfection of beauty in
expression; but we venture to place over against it another, this,
however, directly from a Divine source through the Prophet Joseph
Smith. What could be more succinct or beautiful or more richly laden
with truth respecting conditions precedent than the words, "The
elements are eternal?" [10]
That expression is worth more to the scientist who will receive it,
than all the fine-spun theories of so-called philosophy. An acceptance
of this truth would put to rest no end of controversy. Since the
earliest times investigators have believed in the transmutation of
matter, that if they could only find the secret, they could, for
instance, turn silver into gold; and, again, it has been the belief
until recent years, that matter could be annihilated.
Now, however, the idea is accepted throughout the entire scientific
world that no particle of matter can be destroyed. It may be changed
from one form into another, as water is converted into steam, but the
elements remain unchanged.
The transmutation theory, however, still haunts the human mind.
"The elements are eternal." The Prophet Joseph Smith adds to this
nugget of truth another beautiful thought, when he says:
"Hence we infer that God had materials to organize the world out of
chaos--chaotic matter, which is element, and _in which dwells all the
glory_." [11]
From which we may be assured that in the Gospel scheme of organization,
this life's drama in the large, matter plays no unimportant part.
We, therefore, may conclude:
That all the matter now existing always existed and always will exist.
That there never was any more matter than there is at present and there
never will be any more than there is now.
IV.
AS TO INTELLIGENCES.
Notwithstanding the desire for knowledge, the simplicity of truth has
ever entailed upon it an unfriendly reception at the hands of men.
It seems to be almost a law of the human mind that our preconceived
notions, whether true or false, stand in the way of new ideas, and
usually our principal effort is put forth in trying to reconcile a
new thought with the old theory, rather than in an endeavor to give
to each its proper valuation. And this is preeminently the case in
relation to our ideas on the eternal existence of personal, individual
intelligences. We can easily conceive of eternally existing matter, but
not so of spirits.
Perhaps an excuse is afforded us in the fact that God is our Father;
but no earthly father who understands the Gospel thinks for a moment
that his children had no existence until they were begotten by him. He
knows they have existed in the spirit world co-equally with himself. He
is their father by reason of having given them a tabernacle in which to
dwell, and in the same way did God become our Father.
Man has a spiritual body as well as a body of flesh and bones, or, as
Paul has it, "There is natural body and there is a spiritual body." [12]
This explains the teachings as to the body, the astral body, and the
aura, of the Yogis, of India, and is explained by the Lord as follows:
"For I, the Lord God, created all things of which I have spoken,
spiritually, before they were naturally upon the face of the earth.
And I, the Lord God, had created all the children of men; and not yet
a man to till the ground; for in heaven created I them; and there was
not yet flesh upon the earth; neither in the water; neither in the air
... And I, the lord God, formed man from the dust of the ground, and
breathed into his nostrils the breath of life; and man became a living
soul, the first flesh upon the earth, the first man also; nevertheless
all things were before created; but, spiritually, were they created and
made according to my word." [13]
But the whole scheme of the progress of the spirit is detailed in
another revelation from the Lord. This, however, is in the Doctrine and
Covenants:
"For by the power of my Spirit created I them; yea, all things, both
spiritual and temporal.
"Firstly, spiritual--secondly, temporal, which is the beginning of my
work; and again, firstly, temporal--and secondly spiritual, which is
the last of my work." [14]
That is to say: first, the spirit is clothed upon with a spiritual
body, and afterwards with a temporal, or mortal body; secondly the
spirit, at the time of the resurrection, is again clothed upon with
the same body, just as it is laid down; and afterwards, the body, at
the time of the restoration, undergoes a change by which it is not
only restored to its proper form in case of malformation,[15] but is
rendered immune to the disabilities of mortality, as was the case
with the Savior when He passed into the room where the Twelve were
assembled, though the door was locked, or with the Angel Moroni when
he passed up through the ceiling of the room at the close of his first
interview with the Prophet Joseph Smith, or made himself visible or
invisible at will.[16]
Another cause of misconception is the meaning we attach to the word
Creator, in describing our relationship to the Lord. We usually take
the expression, "He is our Creator," to mean that we had no existence
as individuals until He called us into being, and this in the face
of His own declaration to the contrary. He says to Abraham, as
hereinbefore quoted:
"If there be two spirits, and one shall be more intelligent than the
other, yet these two spirits, notwithstanding one is more intelligent
than the other, _have no beginning_, they existed before; they
shall have no end, they shall exist after, for they are gnolaum or
eternal." [17]
The construction of this statement seems purposely designed to negative
the doctrine that spirits owe their origin to God, for, in that case,
one might well question the justice of the Creator in giving one spirit
so much more intelligence than another.
But the fact is, as the Prophet Joseph Smith has said:
"God never had the power to create the spirit of man at all. God
himself could not create himself."
As if determined so to state the fact that his meaning could not be
misunderstood, the Prophet Joseph further says:
"I have another subject to dwell upon, which is calculated to exalt
man. But it is impossible for me to say much on this subject. I shall,
therefore, just touch upon it; for time will not permit me to say
all. It is associated with the subject of the resurrection from the
dead, the mind of man, the immortal spirit. Where did it come from?
All learned men and doctors of divinity say that God created it in
the beginning. But it is not so. The very idea lessens man in my
estimation. I do not believe the doctrine. I know better."
Continuing, he adds:
"We say that God himself is a self-existent being. Who told you so? It
is correct enough; but how did it get into your heads? Who told you
that man did not exist in like manner upon the same principles? Man
does exist upon the same principles. The mind or the intelligence which
man possesses, is co-equal with God himself."
And again:
"There never was a time when there were not spirits, for they are
co-equal with our Father in Heaven." [18]
From all of which we may conclude:
That all the spirits now existing always did and always will exist.
That the spirits now existing are all that ever did, or that ever will
exist.
SUMMARY OF CONDITIONS PRECEDENT.
Summarizing conditions precedent, we, therefore, find:
I. That space is, always has been, and ever must be, without bounds.
II. That time never had a beginning and cannot have an end.
III. That matter is uncreated, indestructible, eternal.
IV. That intelligences always were and always will be individual
entities, and, however varied in capacity, never had a beginning and
can never be annihilated.
Abroad in boundless space, therefore, with unlimited time in which to
learn, and labor, are intelligences surrounded by matter.