Early Christian Prayer Circles

Ancient Writings of the Primitive Church and the Prayer Circle

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The prayer circle was very prominent in early apocryphal Christian literature. In several accounts, the Twelve Apostles gather in a circle around Jesus Christ to be taught the mysteries of the kingdom, particularly how to progress in the eternal worlds.

Initiates often repeat the words of the prayer or say "amen" at the end of each line. In another text, Adam is portrayed as the model for all suppliants as he prays with uplifted arms at an altar. Other literature describes the early Christian practices of helping the dead through saving ordinances and of placing names on the prayer altar as a way to devote special prayers to those people. Extensive and varied ancient sources generally state that prayer circles are solemn ordinances designed to introduce initiates to the sacred mysteries of the kingdom; that prayer circles always take place within the temple or a similar setting; that the words and gestures integral to the prayer circle make sense to participants in the context of the circle, but not to outsiders; and that participants in the circle are ordinary church members, with a high priest presiding. The prayer circle as introduced by Joseph Smith provides a perfect consistency between historical materials and theology.(The Early Christian Prayer Circle, BYU Studies 19, no. 1 (1978): 41–78.)

The Early Christian Prayer Circle Rite

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InThe Early Christian Prayer Circle by Hugh Nibley, we are told, "the actual performance of such a rite [Prayer Circle] is described in a very old text, attributed to Clement of Rome and preserved in a seventh century Syriac translation entitled "The Testament of our Lord Jesus Christ as delivered orally by him to us the Apostles after his Resurrection following his death."

In celebrating the sacrificial death of the Lord, Max Pulver in his study "The Round Dance and the Crucifixion," tells how the bishop would:

make the sacrifice, the veil of the gate being drawn aside as a sign of the straying of the former people; he would make the offering within the veil along with priests, deacons, authorized widows, subdeacons, deaconesses, readers and such as were endowed with spiritual gifts. As leader the Bishop stands in the middle . . . [the men and women are assigned their places, north, south, east and west, around him]. Then all give each other the sign of peace. Next, when absolute silence is established, the deacon says: "Let your hearts be to heaven. If anyone has any ill feeling towards his neighbor, let him be reconciled. If anyone has any hesitation or mental reservations [doubts] let him make it known; if anyone finds any of the teachings incongenial, let him withdraw [etc.]. For the Father of Lights is our witness with the Son and visiting angels. Take care lest you have aught against your neighbor. . . . Lift up your hearts for the sacrifice of redemption and eternal life. Let us be grateful for the knowledge which God is giving us." The Bishop . . . says in an awesome voice: "Our Lord be [or is] with you!" And all the people respond: "And with thy spirit."(Ignatius Ephraem II Rahmani, ed., Testamenturn Domini Nostri Jesu Christi (Moguntiae: Kirchheim, 1899). The age of the work is discussed on pp. ix—xiv, 36—37.)

A sort of antiphonal follows with the people in the ring responding to the words of the bishop. Then the bishop begins the prayer proper, the people repeating these same things, praying. He thanks God for the Plan of Salvation, by which "thou hast fulfilled thy purposes by preparing a holy people, hast stretched forth thy hands in suffering, that they who have faith in thee might be freed from such suffering and from the corruption of death."

E. Louis Backman cites a passage from the Stromata in which Clement reveals that the initiates raised their hands in prayer during the dance: "So also we raise the head and lift the hands to heaven, and set the feet in motion at the closing utterance of the prayer." (Clement of Alexandria, Stromata 7.7, in ANF, 2:534.)

Similar descriptions of the ring dance/prayer circle are found in the writings of Gregory Thaumaturgus (A.D. 210—60) and Basileios of Caesarea (A.D. 344—407), as well as in the Gnostic Acts of John. (Backman, Religious Dances, 22—25; Max Pulver, "Jesus' Round Dance and Crucifixion according to the Acts of John," in The Mysteries, ed. Joseph Campbell, 173-93.)

The Prayer Circle in Early Christianity

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Lecture by Aaron Snyders at the 2008 SANE Symposium; Parts 1-3.

The Temple as a House of Prayer

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Referring to the temple as a "House of Prayer," Isaiah 56: 7 states, "Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people."

In Matthew 21: 13 Jesus declared, "My house shall be called the house of prayer."

In The Doctrine and Covenants the Lord calls the temple a "house of prayer" as prayer is one of the more important activities performed in LDS temples.

"Organize yourselves; prepare every needful thing; and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; that your incomings may be in the name of the Lord; that your out-goings may be in the name of the Lord; that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High" (D&C 88:119—20 & D&C 109:8)

Compare:

"And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day;"(D&C 59:9)

"And ye are called to do this by prayer and thanksgiving, as the Spirit shall give utterance in all your doings in the house of the Lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification."(D&C 88:137)

Prayer Circles in the Early Christian Church

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From ancient Christian texts we learn that the prayer circle was part of the early Christian Church.
In "Temple Prayers in Ancient Times," by John A. Tvedtnes, he tells how,

aspects of ancient temple prayer are discussed, notably posture and how prayer opens the veil to allow one to enjoy the presence of God.
Particularly impressive are the descriptions of the prayer circle given in the Christian Gnostic works known as the Pistis Sophia and the Books of Jeu, thought to date to the second century. In 1 Jeu 41, the resurrected Christ "said to them, the twelve: 'Surround me, all of you.'" He then instructed them to "answer me and give glory with me as I give glory to my Father," and offered a lengthy prayer. At the end of each utterance of the prayer, the apostles, in chorus, repeated, "Amen. Amen. Amen." (Carl Schmidt and Violet MacDermot, The Books of Jeu and the Untitled Text in the Bruce Codex (Leiden: Brill, 1978), 92-98.)
One of the most remarkable descriptions is in the fifth book of the Pistis Sophia, where we find Jesus standing at the altar praying, surrounded by his apostles and women disciples clad in linen garments (Pistis Sophia 138). A short while later, Jesus commands the disciples to set out an offering of wine, water, and bread. He then stands before the offering, with the disciples behind him clad in linen garments and making signs with their hands as Christ prays (Pistis Sophia 142).

The account of this offering is also found in another Coptic document, 2 Jeu 45-47, where Jesus has the disciples, men and women, dress in linen garments and surround him while he makes offerings at the altar and prays. The scene is followed by Jesus' instructions on how the disciples can use the signs and names to pass by both gods and angels to enter the presence of the Father (2 Jeu 48-50). In 1 Jeu 41, Jesus has the twelve surround him while he prays and they repeat after him. In the following chapters (2 Jeu 42-43, rather than 1 Jeu), Jesus asks that the twelve and the women disciples surround him so he can teach them the mysteries of God. What then follows in the text is a discussion of signs, seals, and how to pass by the guardians at the veils to the presence of God.

Also see:
The Early Christian Prayer Circle
Temple Worship and A Possible Reference to a Prayer Circle in Psalm 24
Painting of the 'Pentecost' in the Les Très Riches Heures du Duc de Berry

Dance of the Angels

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References to the mystery of the ring-dance/prayer circle in early Christianity can also be found in the writings of Basileios (A.D. 344-407), bishop of Caesarea, and Gregory Thaumaturgus (A.D. 210-260), bishop of Pontus:

In [Basileios's] writings there are several references to the existence of the dance in early Christianity. Thus he says of one who has died in blessedness (Letter 40): 'We remember those who now, together with the Angels, dance the dance of the Angels around God, just as in the flesh they performed a spiritual dance of life and, here on earth, a heavenly dance.' Thus life in this temporal world, where it is lived in righteousness, may be described as a spiritual heavenly dance. In another letter (ad 1:2) he writes 'Could there be anything more blessed than to imitate on earth the ring-dance of the angels and at dawn to raise our voices in prayer and by hymns and songs glorify the rising creator.'(Backman, Religious Dances in the Christian Church and in Popular Medicine, 24-25.)

We do find the following [in Gregory's writings]: 'He who has done everything preserved and prescribed by Providence in its secret mysteries, reposes in Heaven in the bosom of the Father and in the cave in the bosom of the Mother (Christ Jesus). The ring-dance of the angels encircles him, singing his glory in Heaven and proclaiming peace on earth.' In his Four Sermons (10:1146) he quotes a curious legend, 'Today (Christ's birthday) Adam is resurrected and performs a ring-dance with the angels, raised up to heaven'. (Backman, Religious Dances in the Christian Church and in Popular Medicine, 22.) See 'The Temple'

...dance with the angels around the Unbegotten and Eternal One

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Clement of Alexandria, A.D. 153-193-217, wrote how they "raise the head and lift the hands towards heaven, and stand on tiptoe as we join in the closing outburst of prayer". He also wrote: "Come to our mysteries and you shall dance with the angels around the Unbegotten and Eternal one, while Logos of God sings along with us. . . the great High Priest of God, who prays for men and instructs them." (The Library of Christian Classics, vol.2, Alexandrian Christianity, Selected Translations of Clement & Origen with Introductions and Notes by John Ernest Leonard Oulton, D.D., Regius Professor of Divinity in the University of Dublin; Chancellor of St. Patrick's and Henry Chadwick, B.D., Fellow & Dean of Queens' College, Cambridge. (Philadelphia: The Westminster Press). vol. 2, p. 117, Clement of Alexandria, On Spiritual Perfection, chapter 7, see also note 37 on p. 117: Cf. Origen, de Orat., 31, below, p. 322 ff. Clement of Alexandria, 2nd century, Cohortation ad gentes, xxi, in Migne, PG 8:241.)

Clement of Rome, A.D. 30--100, writing to the Corinthians, wrote: "Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression."

Further on: "Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessing of His elect." (The Ante-Nicene Fathers, (Grand Rapids, Michigan: WM. B. Eerdmans Publishing Co., T&T Clark, Edinburgh, reprinted October 1989), 1:5, 12, The First Epistle of Clement to the Corinthians, chapters 2; 29).

Job and a Prayer Circle

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In the opening lines of his Testament, Job tells his three virgin daughters and seven sons (see Job 1:2) to form a circle around him (the second son's name is Choros): "Make a circle around me, and I will demonstrate to you the things which tha Lord expounded to me, for I am your father Job who is faithful in all things."(Testament of Job or ToJ 1:2.) Job next tells the circle how the Lord, after healing him of his awful ailments, said, "Arise, gird up thy loins like a man!"(ToJ 47:5.) "And the Lord spoke to me in power, showing me things past and future." (ToJ 47:10.) He tells his daughters that they will have nothing to fear in this life from the adversary because the garments they wear are "a power and a protection from the Lord." (ToJ 47:11—12.) Then he tells them to arise and gird themselves to prepare for heavenly visitors. (ToJ 47:12.) "Thus it was that when one of the three daughters . . . arose and clothed herself . . . she began to utter words of wisdom in the angelic language, and sent a hymn up to God, using the manner of praising of the angels. And as she recited the hymns, she let the Spirit make marks [charagmata, cuts or rents] on her garment." (ToJ 48:1—4.) The next daughter girded herself likewise and recited "The Hymn of the Creation of the Heavens," speaking "in the dialect of the archons [cf. the council in heaven]."(ToJ 49:1—3.) The third daughter "chanted verses in the dialect of those on high . . . and she spoke in the tongue of the cherubim," her words being preserved as "the prayers of Amaltheias-Keras." (Abraham's Temple Drama by Hugh Nibley)

Orants - "The Praying Ones"

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Definitions of orant:
* Orant [Orans; Orantes ]is a type of gesture during prayer in which the hands are raised, set apart, and the palms face outward. ...
* An image of a person with hands up in prayer.
* the representation, usually in ancient or Early Christian art, of a standing figure praying with outstretched arms.

Many figures in religious art are seen with uplifted arms, an image so common in early Christian art that historians have given them the name orants, "the praying ones," and speculate that they stood in this position in imitation of their crucified Lord, though Jewish artists used the gesture as well.

Temple Prayer in Ancient Times
by John A. Tvedtnes (excerpt)

The raising of hands in prayer is mentioned in the Old Testament (see 1 Kings 8:22, 38, 54; Ezra 9:5; Job 11:13; Psalm 68:31; Psalm 143:6; Isaiah 1:15; and Lamentations 2:19; Lamentations 3:41), the New Testament (see 1 Timothy 2:8), and various pseudepigraphic texts,(Testament of Moses 4:1; Joseph and Aseneth 11:15, 19.) including Christian gnostic texts found at Nag Hammadi in Egypt.(Exegesis on the Soul, II, 6, 136; Second Apocalypse of James, V, 4, 62.)

In the pseudepigraphic Gospel of Bartholomew 2:6—13, Mary stands with the apostles in prayer, spreads out her hands to heaven, and prays. The History of the Virgin also has Mary spreading out her hands to pray for the apostles, who were then preaching in various nations.(The text is cited in Ernest A. Wallis Budge, The Book of the Bee, 98 n. 1.)

In Acts of the Holy Apostle and Evangelist John the Theologian, John "stretched forth his hands, and prayed." (Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers (1886; reprint, Peabody, Mass.: Hendrickson, 1995), 8:563.)

The Psalms, many of which are prayers, reflect the method of prayer in the temple. In one, the petitioner asks the Lord, "Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle" (Psalm 28:2).

In Psalm 141:2, the lifting of hands in prayer is associated with temple sacrifice: "Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice." (In the Keret text from Ugarit (KTU 1.14.II.22—24), lifting the hands to heaven parallels the offering of sacrifice.)

This lifting of the hands in prayer is reflected in a variant of Psalm 135, "Behold, bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord. Lift up your hands in the sanctuary, and bless the Lord" (Psalm 134:1—2).

Also see:
Early Christian Orant Gesture in Prayer

Orants in Historical Christian Art (Slide Show)

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In early Christian lore, the spreading of the hands symbolized Christ. Thus, Ode of Solomon 27 reads, "I extended my hands and hallowed my Lord; for the expansion of my hands is his sign. And my extension is the upright cross." (James H. Charlesworth, The Old Testament Pseudepigrapha; 2:759.)

Another of the odes declares, "I extended my hands and approached my Lord, because the stretching out of my hands is his sign. And my extension is the common cross, that was lifted up on the way of the Righteous One." (James H. Charlesworth, The Old Testament Pseudepigrapha, 2:770.)

Compare Paul's concept of "Dying and rising with Christ":

"For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:" Romans 6:5

"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Romans 8:17

"For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." 2 Corinthians 1:5

"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh." 2 Corinthians 4:10-11

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Galatians 2:20

"From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus." Galatians 6:17

"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead." Philippians 3:10-11

cf also:

"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:" 1 Peter 2:21

"But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy." 1 Peter 4:13

"Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it." Matthew 16:24-25

Uplifted Hands in Prayer a Symbol of the Crucified Lord

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Early Christians apparently saw in the manner of prayer a representation of the cross on which Christ was crucified.(See D. Plooij, "The Attitude of the Outspread Hands ('Orante') in Early Christian Literature and Art," Expository Times 23 (1912): 265—69).

The cross is, in early traditions, the tree of life, bringing us back into the presence of God through the Savior's atonement (see Epistle of Barnabas 11:1—11). Epistle of Barnabas 11:1—6 sees the cross and Christ's crucifixion prefigured by the tree of life, while Epistle of Barnabas 12:2—3 says it was represented by Moses raising his hands to provide salvation to Israel during their struggle with the Amalekites (see Exodus 17:8—13) and by Isaiah stretching out his hands to his people to call them to repentance (see Isaiah 65:2, cited in Romans 10:21). Both the sixth-century AD Ethiopic document Kebra Nagast 98(See Budge, The Queen of Sheba, 181—82.)

Sibylline Oracles 8:251—53 indicate that Christ's crucifixion was symbolized by Moses stretching out his hands during the Amalekite war. Two of the earliest Christian writers, Justin Martyr (see Dialogue with Trypho 111) and Tertullian (see Against Marcion 3.18), indicated that Moses' actions were a prayer and that he prefigured the cross.

See Temple Prayer in Ancient Times by John A. Tvedtnes

"That Magnificent Gesture" and True Mourning

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The raising of both hands high above the head by those in the prayer circle as they began their prayer is referred to by Biblical scholar, H. Leclercq, a liturgist and Christian archaeologist as "that magnificent gesture" and he states it was a natural gesture both of supplication and submission. It was specifically a conscious imitation of the crucifixion, and that brings to mind the significant detail, mentioned by the Synoptic writers, that the Lord on the cross called upon the Father in a strange tongue: those who were standing by, though Aramaic was supposed to be their native tongue, disagreed as to the meaning (see Mark 15:33—36), and indeed the manuscripts give many variant readings of an utterance which the writers of the Gospels left untranslated, plainly because there was some doubt as to the meaning. It recalls the cry of distress of David in Psalms 54:2: "Hear my prayer, O God; give ear to the words of my mouth" and in Psalms 55:1—4: "Give ear to my prayer, O God. . . . Attend unto me, and hear me. . . . My heart is sore pained within me: and the terrors of death are fallen upon me."

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." (Galatians 2:20)

"Suffering is an important theme of the ancient prayer circle. The rite is always related to the crucifixion, which was anticipated by it in the upper room, for "the core of the Lord's Supper is the idea of sacrifice." In the rites "the believer must incur the same sufferings as his god, and therefore he must mourn with him"—hence the peculiar passage in Matthew 11:16—17. Pulver notes that mourning denotes that the initiate is expected to suffer after the manner of the leader. The word for "mourn" in Matthew 11:17 is koptomai, literally, to inflict wounds upon oneself. (Max Pulver, The Round Dance and the Crucifixion.)

Ignatius' Letter to the Romans shows that "real suffering . . . alone enables one to become a disciple, to learn and gain experience. . . . For Ignatius, the believer must repeat the destiny of his God, he must become an imitator of God, mimētēs tou Theou."

This is done ritually as is plainly stated by Cyril of Jerusalem and the author of the Testament of Jesus Christ: "and thou hast stretched forth thy hands in suffering, that they might be freed from such suffering" by an act of imitation.

Plainly the rite is intimately involved with the suffering of the crucifixion. How do we as true disciples truly mourn for the suffering of the Savior? Repentance and having a broken heart and a contrite spirit are all apart of an offering. Then comes understanding in greater measures of just how the Savior suffered. The mysteries are unfolded and life changing effects take hold of one's soul.

"Blessed are they that mourn: for they shall be comforted." (Matthew 5:4) It seems paradoxical that Jesus calls those who mourn "blessed"! It is interesting and noteworthy that God places the Sermon on the Mount near the beginning of the very first book in the New Testament, immediately after Jesus begins to preach the gospel of the Kingdom of God. Also of note is that it follows His call for repentance—for deep, heartfelt, sincere and radical change in a person's thinking and way of life. This change is what causes conversion to God's way. Then the Beatitudes appear as the preamble to the best-known sermon ever preached, teaching intended for those who have repented and are being converted.

Concerning Matthew 5:4, William Barclay writes in his commentary, The Gospel of Matthew: "It is first of all to be noted about this beatitude that the Greek word for to mourn, used here, is the strongest word for mourning in the Greek language. . . . It is defined as the kind of grief which takes such a hold on a man that it cannot be hid. It is not only the sorrow which brings an ache to the heart; it is the sorrow which brings the unrestrainable tears to the eyes." (See: Commentary on Matthew 5:4 of BibleTools)

This illustrates mourning's emotional power, indicating it has enough power to produce the resolve to accomplish more than merely feeling badly and crying. It is a strange phenomenon that the more clearly we see our sins the better person we are. Perhaps the most damaging of all sins is to be conscious of no sin.

See:
The Early Christian Prayer Circle, Hugh Nibley

Prayer Posture Looks Like a 'W'

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The Hebrew word for "name" is sheme. Ha-Shem is still used sometimes as a "meta-word," part of a prayer pattern, used to avoid saying the most sacred name. In Judaism the "sh" (which in English looks like a "W') has often had ritual importance because it pictures a position of prayer—arms raised above the head.** Thus one symbolizes the name in prayer whether or not he uses it.

One Psalm declares, "I have seen thee in the sanctuary . . , , my lips shall praise thee. Thus will I bless thee while I live: I will lift up my hands in thy name" (Psalm 63:2—4; see Psalm 88:9).

**The prayer posture symbolized by the Hebrew letter for "sh," "shin," may be traced to an Old Testament verse; Abraham replies to the king of Sodom, "I have lift[ed] up mine hand unto the Lord, the most high" Genesis 14:22. In Hebrew it means literally, "I raised up my hand." It is an oath formula. (Speiser, Genesis, 104—5, n. 22.)(Putting on the Names: A Jewish-Christian Legacy by Truman G. Madsen; Note 12.)

See Also:
Jewish Twice Daily Prayer-The Shema

Clean Hands and a Pure Heart

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John A. Tvedtnes in Temple Prayer in Ancient Times explains how:

There is symbolism in raising the hands in prayer. The gesture exposes to God both the breast and the palms of the petitioner to show that they are pure (clean). This is reflected in one of the temple hymns found in the Bible, Psalm 24, which Donald W. Parry has suggested may relate to a prayer circle: (Donald W. Parry, "Temple Worship and a Possible Reference to a Prayer Circle in Psalm 24," BYU Studies 32/4 (1992): 57—62.)
Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. (Psalm 24:3—4)

The message of the Psalm is clear: In order to enter into the temple (the "hill of the Lord," called "the mountain of the Lord's house" in Isaiah 2:2), one must have clean hands and a pure heart. (Compare Doctrine and Covenants 88:74: "purify your hearts, and cleanse your hands and your feet before me, that I may make you clean." Doctrine and Covenants 88 contains many temple elements. Also note one of Jesus' beatitudes, "Blessed are the pure in heart: for they shall see God" (Matthew 5:8), which reminds us that, in ancient Israel, God frequently appeared to the prophets in his temple. Returning to Psalm 24, we note that verse 6 speaks of those who seek the face of the Lord.)

In other words, both acts (represented by the hands) and thoughts (represented by the heart) must reflect righteousness, along with the lips that utter the prayer.(The Book of Mormon teaches that God will judge us on the basis of our actions, our words, and our thoughts (see Mosiah 4:30; Alma 12:14; compare D&C 18:38; D&C 88:109; D&C 137:8-9; Isaiah 55:7; Matthew 12:36—37; Matthew 15:19; Mark 7:21; Acts 8:22). According to 2 Enoch (J) 71:10, one can sin before God by word and thought, while in 3 Enoch 45:1, we read that the deeds and thoughts of all mankind are written on the curtain that hangs before God. The Testaments of the Twelve Patriarchs indicate that we should love in deeds and thoughts, in the heart (see Testament of Gad 6:1, 3; 7:7; compare Testament of Joseph 4:6).)

This is probably what the author of Job had in mind when he wrote, "prepare thine heart, and stretch out thine hands toward him" (Job 11:13). Note also Lamentations 3:41, "Let us lift up our heart with our hands unto God in the heavens."

The Mother of God "Of the Sign"

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The image of the Virgin with hands raised in prayer is one of the oldest in Christian art as it symbolically relates to her position as an intercessor in prayer for all; examples are found dating from 3rd century sarcophagi. The Latin term is 'orans' or 'orants'-literally meaning 'praying'-and was common to both Jews and Christians in Roman times. The Mother of God "Of the Sign" is a popular icon image in Eastern Orthodox Christianity of the Virgin Mary in an Orants pose, with hands reaching upward and a medallion of the Christ Child on her breast. The depiction of the Virgin Mary with her hands upraised in prayer is of very ancient origin in Christian art.

Saint Basil the Great, writing in the 4th century, gave the Greek term Platytera -'Wider than Heaven'- to the image of the Virgin in the 'orants' posture many times with a medallion of Christ on her breast. The term, 'The Mother of God "Of the Sign"' was also used throughout Byzantium time and the Orthodox religions still use it today. In the mausoleum of St Agnes in Rome is a depiction dating to the fourth century which depicts the Theotokos (Greek title for the Virgin) with hands raised in prayer and the infant Jesus sitting upon her knees. There is also an ancient Byzantine icon of the Mother of God "Nikopea" from the sixth century, where the Virgin Mary is depicted seated upon a throne and holding in her hands an oval shield with the image of "Emmanuel".

Icons of the Virgin, known as "The Sign", appeared in Russia during the eleventh to twelfth centuries. The icon became highly-venerated in Russia because of what Orthodox Christians believe to be the miraculous deliverance from an invasion in the year 1170.

Many believe the icon of 'the Mother of God “Of the Sign”' depicts the mystery of the Nativity of Christ. The seventh chapter of the Prophet Isaiah tells how Jerusalem was besieged from all sides. There was no longer any hope of salvation, however, the prophet urged the king to appeal to the Lord and ask for His protection, and ask the Lord to give a sign that this will be fulfilled. King Ahaz refuses: “I will not ask, neither will I tempt the Lord.” Then the prophet said: “The Lord Himself shall give you a sign: behold, a Virgin shall conceive, and bear a Son, and shall call His name Immanuel,” Isaiah 7:14, which means “God is with us.”

Although for some, this scripture is essentially how this particular type of icon of the Virgin Mary received its name, 'the Mother of God "Of the Sign"' yet in light of LDS Temple theology the symbolism of the orant pose and the name are clearly striking. As Nibley liked to say, there are “scattered fragments” of the temple endowment that keep showing up throughout Christian history.

Also See:
The Mother of God "of the Sign"

"...aught against your neighbor..."

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One aspect of the Prayer Circle as described in ancient texts has to do with those who participate and the bishop's instruction to them about their relationship to their neighbors:

"As leader the Bishop stands in the middle . . . [the men and women are assigned their places, north, south, east and west, around him]. Then all give each other the sign of peace. Next, when absolute silence is established, the deacon says: "Let your hearts be to heaven. If anyone has any ill feeling towards his neighbor, let him be reconciled. If anyone has any hesitation or mental reservations [doubts] let him make it known; if anyone finds any of the teachings incongenial, let him withdraw [etc.]. For the Father of Lights is our witness with the Son and visiting angels. Take care lest you have aught against your neighbor. . . . Lift up your hearts for the sacrifice of redemption and eternal life. Let us be grateful for the knowledge which God is giving us." The Bishop . . . says in an awesome voice: "Our Lord be [or is] with you!" And all the people respond: "And with thy spirit." (Ignatius Ephraem II Rahmani, ed., Testamenturn Domini Nostri Jesu Christi (Moguntiae: Kirchheim, 1899). The age of the work is discussed on pp. ix—xiv, 36—37.)

Cyril of Jerusalem describes the priesthood standing in a circle around the altar ("leave the altar if thy brother hath aught against thee"), the mutual embracing "which signifies a complete fusion of spirits," and then "that thrilling hour when one must enter spiritually into the presence of God." (Cyril of Jerusalem, Catechesis XXIII [V], 3—4, in PG 33:1112.)

The "Diptych" or the Prayer Roll

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(click pictures to enlarge)

"Diptychs;" were an ancient writing tablet. The more elaborate ones were carved from wood, metal or ivory and and functioned as book covers that were re-usable for medieval ecclesiastical manuscripts. Many were used in churches as grand bindings for lists of bishops and other important records. It is in this form that the mention of "diptychs" in early Christian literature is found. The term refers to official lists of the living and departed that are commemorated by the local church. The living would be inscribed on one wing of the diptych, and the departed on the other. The names in the diptychs would be read publicly by the deacon during the Divine Liturgy (Eucharist), and by the priest during the Liturgy of Preparation. Diptychs were also used to inscribe the names of the saints. The term is still used in the Eastern Orthodox Church and Eastern Catholic Churches to describe the contents of the diptychs, with all the same connotations.

The Early Christian Prayer Circle
by Hugh Nibely
(excerpt)

The fullest expression of that altruism by which one saves oneself in saving others is a simple but ingenious device employed in the prayer circle; it was the "diptych," a sort of looseleaf notebook or folded parchment placed on the altar during the prayer. It contained the names of persons whom the people in the circle wished to remember. The diptychs are among the oldest treasures preserved in the oldest churches. The name means "folded double," though the documents could be folded triple or quadruple as well if the list of names was very long.(O. Stegmüller, "Diptychon," in Reallexikon für Antike und Christentum (Stuttgart: Hiersemann, 1957) 3:1138.)

The prayer for the people on the list was never part of the later mass but was always a litany, a special appeal for certain persons: "By litanies one intercedes for certain classes of persons."(F. Cabrol, "Diptyques (Liturgie)," in DACL 4:1050.)

The original diptychs were the consular diptychs, carried around by top Roman officials—the mark of the busy pagan executive in high office. According to Leclercq, when bishops became important figures in city politics, high government officials would present them with diptychs "as flattering presents."(Ibid., 1095—96.)
As notebooks they were convenient and practical—just the thing for keeping and handling important lists of names, and to such a use the Christians gladly put them.(Ibid., 1046—47; Stegmüllier, "Diptychon," 1140.)

"In the place of the diptychs properly so designated [those used in government business] there were substituted at an early time notebooks or leaves of parchment which one would place on the altar during the celebration of the Mass. . . . Gradually that practice [the reading of the names (out loud)] was given up, [and] the priest merely referred to all the faithful whose names were written down on the diptychs or the leaves taking the place of diptychs."(Cabrol, "Diptyques," 1061.)

Diptych of Anastasius, consul in 517 (Bishop at the time of the Nicene Council)

The practice of laying names on the altar is of unknown origin though it is very old and, it is agreed, may well go back to the days of the apostles.(Stegmüller, "Diptychon," 1138, 1147; Cabrol, "Diptyques," 1051, citing Bona.)

Confusion with the old Roman pagan custom of reading off the names of donors from such lists caused it to be repeatedly denounced by the early fathers in the West; (Stegmüller, "Diptychon," 1143; Cabrol, "Diptyques," 1059, noting that the donor lists were unknown in the East until Constantine introduced them from Rome.)
but the problem never arose in the East, and "the laying of a small tablet containing the names is to this day the practice in the Western Syrian rite."(Stegmüller, "Diptychon," 1147; cf. 1144—46.)

At first the list of names was read aloud before being placed on the altar, but as that took up too much time (one of the surviving lists has over 350 names) the reading was phased out; "the list could be placed on the altar without any vocal reading of the names." (Ibid., 3:1147, citing the famous Bobbio Missal.)

The common practice of scratching one's name on the altar to assure inclusion in the prayers forever after may go back to old Jewish practice, for in 3 Enoch when the ministering angels utter the prayer (the Qaddish) "all the explicit names that are graven with a flaming style on the Throne of Glory fly off. . . . And they surround and compass the Holy One . . . on the four sides of the place of His Shekhina."(Odeberg, 3 Enoch or the Hebrew Book of Enoch, ch. 39.)

Also See:
Prayer, Catholic Saints, and the Mormon Temple
Submit a Name to the Prayer Roll
Anyone can call any LDS Temple or call Salt Lake toll-free at 1-800-453-3860 ext. 22685. Submitted names stay on the prayer roll for two weeks. (Names cannot be submitted online.)
LDS Temples-World Map
Temples to Dot the Earth

Prayer at the Veil

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Hugh Nibley tells in "The Early Christian Prayer Circle," how, Rabbi Ishmael recited his prayer just before passing through to the throne which was behind a curtain, and he also informs us that God "made for me a garment of glory," (This is made perfectly clear in Odeberg, 3 Enoch or the Hebrew Book of Enoch, chs. 10 and 12.) bearing the same markings as the veil and having the same cosmic significance, which reminds one of the close affinity between robe and veil in the very early Christian Hymn of the Pearl and also recalls how the bishop leading the prayer circle in the Syriac Testament of Our Lord "stands with upraised hands and offers a prayer at the veil," after which he proceeds "to make the sacrifice, the veil of the gate being drawn aside."

St. Augustine's version of the Priscillian prayer circle ends with the apparently incongruous statement, "I am the Gate for whoever knocks on me," which Augustine explains in terms of Psalms 24:7, referring to the veil of the temple.(Augustine, Letters 237, in PL 33:1037—38.)

Also See:
Admitted into God's Presence - The Temple Veil
Garments, the Veil and Gammadia Markings

Prayer Opens the Veil

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Early Christian art has many examples of God's hand extending down through a curtain, a cloud or from the sky.

John Tvedtnes explains in Temple Prayer in Ancient Times how:

anciently, a veil or curtain separated the holy of holies from the rest of the tabernacle or temple (see, for example, Exodus 26:31—33; 2 Chronicles 3:14; and Hebrews 9:3, 5). The Lord instructed Moses that the high priest should not pass through the veil until he had been washed, dressed in priestly clothing, and brought a sacrifice (see Leviticus 16:2—4).

The earthly veil is paralleled by the veil of the heavenly temple mentioned in many early Jewish and Christian texts. When the brother of Jared prayed, "the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord" (Ether 3:6; see Ether 3:1—6). The same thing has happened in modern times. Joseph Smith recorded that after dropping the veils of the Kirtland Temple around the pulpit (see the preface to D&C 110) on 3 April 1836, he and Oliver Cowdery offered prayer and "the veil was taken from our minds, and the eyes of our understanding were opened. We saw the Lord" (D&C 110:1—2). Significantly, it is only after prayer that the veil is uncovered. This is symbolic of the uncovering of the heavenly veil, which also occurs after prayers.

According to 1 Enoch 9:10, prayers go to the gate of heaven. In 3 Baruch 11:1—9, we also learn that the gates of heaven are opened to receive prayers, an idea confirmed in Testament of Adam 1:10. A prayer in Sepher Razi'el 441 asks God to open "the gates of light and prayer."(Martin S. Cohen, The Shi'ur Qomah: Texts and Recensions, 120.)

Rabbi Ishmael reported that it was only after prayer that he was ushered by an angel into the presence of God (see 3 Enoch 1:1—6).

The symbolism of the veil extends to women during temple prayer. Paul wrote that the woman's head should be covered during prayer (see 1 Corinthians 11:4—7, 13—15), which led to the practice of women covering their heads in the Catholic and Eastern churches (traditionally with a veil), though the practice is also known in orthodox Judaism.

Ancient temple prayer was symbolic of the crucified Christ. It is in this light that we must understand some of the teachings found in the Epistle to the Hebrews. In Hebrews 10:19—20 we read that the veil is the flesh of Jesus, who went ahead as a forerunner for us. The veil, then, is mortality, or our present carnal state. Jesus submitted the flesh to the will of the spirit and was thus able to pass beyond the carnal or earthly state into the celestial, where he now stands as the eternal high priest of the church and as our advocate with the Father. Having entered through the veil into the heavenly holy of holies, Christ desires that we, too, should pass by the veil into the presence of God. Hebrews 6:19—20 speaks of the "hope [which] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec."

Prayer is also tied to the opening of the heavenly door in the Sermon on the Mount, in which Jesus admonished, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Matthew 7:7—8).(Welch, in Illuminating the Sermon at the Temple, 90, has noted the threefold petition involved in asking, seeking, and knocking and ties this aspect of prayer and of the opening of the door to the temple.)

See Temple Prayer in Ancient Times by John A. Tvedtnes

Theophany - Object of the Ring Dance

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Frederick M. Huchel, the only Mormon presenter at the recent Temple Studies Group Symposium II in London, England, shared his paper titled, "THE COSMIC RING-DANCE OF THE ANGELS - An Early Christian Rite of the Temple." It is a redacted version of a much longer one which will be available soon. In the released presented version we learn many wonderful aspects of what he calls, "sacred choral ring dance of prayer" and other elements that are connected to this sacred rite in antiquity. One such element is the topic of theophany and how the object of the ring dance was to open a conduit to heaven, a means to open the veil. Brother Huchel in the Abstract shares this:

In examining what can be reconstructed of the liturgy of the First Temple, and its apparent restoration in early Christianity, no loss can be more significant — or more poignant — than the loss of the sacred choral ring dance of prayer, which was seen to mirror the cosmic circle dance of the concourses of angels, in their concentric heavenly spheres — a dance which had the effect of opening up a conduit, from the Holy of Holies, up through the planetary spheres, to unfold a view of God Most High upon his celestial throne, in the highest Heaven, as chronicled in the experiences of such ancient prophets as Isaiah, Ezekiel, and the apostle John on Patmos.

The experiences of the nineteenth-century prophet Joseph Smith, from his initial theophany to his translation of the experiences of Lehi and the Lord Jesus Christ in the Book of Mormon, to the Pentecostal experiences surrounding the dedication of the Kirtland Temple in 1836, combine with his restoration of the ancient circle of prayer to bolster our understanding of the Biblical record, and provide a greater understanding of this ancient rite of the Temple.

For Frederick M. Huchel book by the same title see here:
The Cosmic Ring-Dance of the Angels: An Early Christian Rite of the Temple. Huchel has traced the roots of this temple ritual from ancient times to the modern day and in doing go has done some incredible research. He presents a lot of evidence that suggests that the early Christians performed and perpetuated ancient temple rituals that were meant to connect the throne of God and angelic hosts in heaven with worshipers on earth.

Seeing the Throne of God

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Philo, a Jewish teacher in Egypt, was an exact contemporary of Jesus. He described the angels as the powers of God throughout creation, binding it together, and said they were a choir, serving their leader and following Him.’(On the Confusion of Tongues 174). He also said that people could not express their gratitude to the Creator by buildings and ceremony, but only by silent hymns of praise from a pure mind.(On Planting 126). The pure mind, when it had explored the arts and sciences, ‘is borne yet higher to the ether and circuit of heaven, and is whirled around with the dances of the planets and fixed stars, in accordance with the laws of perfect music, following that love of Wisdom who guides its steps.’ Eventually the pure mind perceived the light of the great King himself (Philo, On Creation, 70-71). Jesus said something similar: ‘Blessed are the pure in heart’ - and for his culture, the heart was the seat of the intellect - ‘Blessed are the pure in heart, for they shall see God.’(Matthew 5: 8).

This is what Enoch saw too. In his vision, there were angels in white robes encircling the holy of holies, and Enoch was dazzled by the light(1 Enoch 71: 1,8). The Therapeuts, a monastic group in northern Egypt whom Eusebius said were the earliest Christian communities, used to sing, and as they sang they danced, the ‘wheeling and counterwheeling of a choric dance.’ (Philo, Contemplative Life 84). We do not usually imagine the early Christians worshipping with circle dances, but Eusebius, writing early in the fourth century, knew a good deal more about the early Christians than we do, and he found nothing in their dancing to make him doubt they were Christian.(Eusebius, History 2.17)

In contrast, the fallen angels, those who rebelled and thus destroyed the harmony of creation, could not sing. When Enoch stood in the fifth heaven, his angel guide explained that he was looking at the fallen angels; they were dejected and silent ‘and there was no liturgy in the fifth heaven.’(2 Enoch 18). (Margaret Barker on Temple Music, Temple Study Symposium)

See Also:
The Divine Comedy - The Vision of Hell, Purgatory, and Paradise: Paradise
Angels and Angelology - Jewish Virtual Library
Angels - The Nine Orders

Ascention to Heaven

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Edward T. Jones has noted, "the technical term for the experience of visiting heaven is ascension." And Mircea Eliade indicated that it is "one of the oldest religious means of personally communicating with the Gods."
Dr. James D. Tabor talks about the different ascent stories in the Bible. He tells how,

"the motif of the journey to heaven is a vitally important phenomenon of ancient Mediterranean religions. There are five figures in the Bible who, according to standard Jewish and Christian interpretation, are reported to have ascended to heaven: Enoch (Genesis 5:24); Elijah (2 Kings 2:1-12); Jesus (Luke 24:51; Acts 1:9); Paul (2 Cor 12:2-4); and John (Rev 4:1). There are also four related accounts in which individuals behold the throne, or heavenly court, of Yahweh: Moses, Aaron, and the elders of Israel (Exodus 24:9-11); Micaiah (1 Kings 22:19-23); Isaiah (Isaiah 6:1-13); and Ezekiel (Ezekiel 1, Ezekiel 10). Finally, there is the scene in which an otherwise unidentified "son of man" comes before the throne of God in an apocalyptic vision of Daniel (Dan 7:11-14). This notion, that mortals enter into, or behold, the realm of the immortal God (or gods) undergoes various complicated developments from the Ancient Near Eastern into the Hellenistic period. It is closely related to a number of other topics such as the descent or journey to the underworld of the dead, the heavenly destiny of the immortal soul, the apotheosis or divinization of selected mortals (rulers, philosophers, divine men), and aspects of Greco-Roman, Jewish and Christian mysticism. Sorting through this complex conceptual web, and trying to understand these Biblical texts with their contexts and complicated traditional development, has occupied historians of ancient religions for the past 150 years." (Bousset 1901; Segal 1980) See more of this article at Ascent to Heaven in Antiquity.

Also See:
Temple Motifs in Jewish Mysticism (gospelink.com)
The Temple as a Place of Ascent to God
Enoch’s Anointing & Investiture during Ascension in 2 Enoch
Ascent to Heaven - in Jewish & Christian Apocalypses by Martha Himmelfarb (book)
Ascension, Testaments, of Prophets, Apocalyptic Instructions, and Prophetic Warnings

The Ascension of Christ

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Jesus is "taken up into heaven" in the Ascension narratives in Mark 16:19-20, Luke 24:50-53, and Acts 1:6-12.

The Syriac illumination at left is an early example of what became in the west the most common way of representing this event. Christ is in a mandorla on a chariot, attended by angels, facing the viewer. Below, the Virgin Mary stands in the canter with hands raised in an orant position of prayer flanked by two angels, who apparently are addressing to the apostles the words in Acts 1:11, "Ye men of Galilee, why stand you looking up to heaven?"

It is suggested that the chariot refers to a reading for Ascension Day in the Syriac liturgy from Ezekiel 1. A Syrian ampulla of the same century, however, has all the elements seen at left except the chariot. There is also a quite similar 6th-century Palestinian icon with all but the chariot. Perhaps the mandorla functions visually as a signifier of the chariot.
See: What is Ezekiel's Merkabah?

In any case, a great many western Ascension images adapt the pattern seen in the Syrian image, dispensing with the chariot and sometimes with one or two other details. Thus, Perugino's Ascension omits the two angels on the ground but adds St. Paul. A Florentine illumination from the 14th century has St. Paul but no angels at all. In Renaissance and Baroque images Christ ascends through clouds under his own power rather than borne by angels (example). This seems to reflect the mood of the times, as well as the Golden Legend's firm insistence on self-portation:

And also St. John [3:13] saith: "No man ascendeth into heaven by his own puissance and might, but the Son of Man that is in heaven." And how be it that he ascended in a cloud, he had none need, but because that he would show that every creature is ready to serve his creator, he ascended in his proper virtue.

(Source-The Ascension of Christ)

Also See:
Ascension, Testaments, of Prophets, Apocalyptic Instructions, and Prophetic Warnings
Golden Legend #72
Ascent to Heaven in Antiquity

Prayer Circles and Universal Laws and Faith

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Christ taught the "Law of the Harvest," which is, "you reap what you sow" whether it be for good or ill. We create our own existences through those things we bring into our lives by our actions which first start out as thoughts. "As Man thinketh so is he." This tells us that thoughts are powerful forces in everyone's life and are connected to Universal Laws.

"The Law of Vibration"
The smallest particles known to man are vibrations. Thoughts are vibrations. Words are vibrations. Sounds are vibrations. Light is a vibration. Our planet is a vibration. Our entire universe and everything within it (seen and unseen) is a vibrating mass of atoms and subatomic particles.

"The Law of Resonance"
The Law of Resonance which is closely interconnected and works in harmony with the Law of Attraction is the Universal Law which determines precisely what it is that you will attract into your life based on the resonance or frequency of the energy that you are projecting. The Law of Resonance is the law which determines precisely WHAT IS attracted based on the resonance or the frequency of energy that is chosen by you through your emotional response system and as a result of that choice determines the kind and quality of the resonance or frequency projected which the Law of Attraction utilizes to determine precisely what IS attracted. See, The Law of Resonance.

"The Law of Reciprocity"
The Law Of Reciprocity is the Universal Law that states that whatever is sent out into the cosmos, what modern day science refers to as "The Unified Field", and what I personally choose to refer to as "The Infinite Field Of Potentiality", in the way of energy or vibration through the resonance of your thoughts, emotions and actions, will manifest outcomes in the physical world... physical outcomes that unfold in your life based on whatever is given or broadcast out through those thoughts, emotions and actions.

"The Law of Harmony"
The whole question to ask is how do the thoughts you constantly think in your mind make you feel? If they give you the feeling of faith, the response from the universal mind is immediate. It is the answer to your prayer of faith.
Every thought from your mind is a communication to the universal mind. Therefore every thought is a prayer. When your thought is a thought that inspires a feeling of faith, your prayer is a prayer of faith. It is the prayer of faith that shall save the sick and not the prayer of the faithless. You must understand that there is a reciprocity effect from the universal mind. As above, so below. The answer is sent forth but it only arrives when you are in the right frequency to receive it. Being in vibrational harmony is the key.
This is when you find it essential to "let go and let GOD" "if it doesn't flow, it doesn't go" in other words, some may say "P-ray U-ntil S-omething H-appens" (push) yet it works due to the faith of believing the universe will work this situation out as you release the natural desire of control. Affirmations state that what you believe to be true and what you are consciously calling into your life is your choice and completely voluntarily. The only way to accomplish this is to let go of the control factor and embrace the harmony found within the universe by finding harmony within our own thoughts and feelings toward ourselves. There is nothing permanent without harmony as harmony is another name for love.

Also See:
Universal Laws
20 Primary Universal Laws
Prayer is Advanced Level of Reality Creating

The temple is where one can go to reset our inner vibrations, to be in harmony with God's intent....and his purpose is to bring joy into the lives of his children. Through the prayer circle vibrations combine to enhance a prayer of faith. There is power in numbers to create a spiritual synergy that is more than the sum of the parts....through which prayers are answered and miracles can happen. Fasting, we are told can help to heighten those vibrational properties. Faith, or another way to describe it, Vibration, is the sum of life in the universe and is the power through which God works.

Also See:
For the Power Is in Them... in Neal A. Maxwell, For the Power Is in Them . . . : Mormon Musings (gospelink.com - subscription required)
THE GREAT LAW in John A. Widtsoe, Rational Theology (gospelink.com - subscription required)
SECTION III Faith and Our Lives in Hugh B. Brown, Eternal Quest (gospelink.com - subscription required)

Understanding the Power of Prayer

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Bryce Haymond at his great Temple Study site reviews some of the information on group thought and concentrated collective intention titled, Prayer Circles and the Power of Group Thinking in Dan Brown’s ‘The Lost Symbol.’

Dr. Masaru Emoto did some interesting experiments on the power of thought or consciousness and prayer. His book, 'The Hidden Messages in Water' is an eye-opening theory showing how water is deeply connected to people's individual and collective consciousness. Drawing from his own research, scientific researcher, healer, and popular lecturer Dr. Masaru Emoto describes the ability of water to absorb, hold, and even retransmit human feelings and emotions. Using high-speed photography, he found that crystals formed in frozen water reveal changes when specific, concentrated thoughts are directed toward it. Music, visual images, words written on paper, and photographs also have an impact on the crystal structure. Emoto theorizes that since water has the ability to receive a wide range of frequencies, it can also reflect the universe in this manner. He found that water from clear springs and water exposed to loving words shows brilliant, complex, and colorful snowflake patterns, while polluted water and water exposed to negative thoughts forms incomplete, asymmetrical patterns with dull colors. Emoto believes that since people are 70 percent water, and the Earth is 70 percent water, we can heal our planet and ourselves by consciously expressing love and goodwill.

At Conscious Water Crystals, The Power of Prayer Made Visible, Emoto's research is demonstrated in some amazing photos as they explain how: "...the evidence is clear that we really can heal our Mother Earth through intent, love, and the action of scientific prayer. But one other ingredient is crucially important. That ingredient is belief. And since a picture is worth much more than any number of words, we sought to show you the simplest and most convincing pictures that we could find, demonstrating how our thoughts, words, and feelings affect so-called physical objects, right down to the molecular level."

Prayer, Fasting and Spirituality

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The Temple is to be a house of fasting. Fasting is an integral part to developing righteousness and increasing one's spirituality.

The LDS have a program that is called "fast offerings." "This unusual practice involves the giving up of two meals on the first Sunday of each month, the price of which is turned over to the church as a voluntary contribution to support and feed the poor." Ancient Christianity also engaged in this "unusual practice."

"[t]hat day on which thou fastest thou shalt taste nothing at all but bread and water; and computing the quantity of food which thou art wont to eat upon other days, thou shalt lay aside the expense which thou shouldest have made that day, and give it unto the widow, the fatherless, and the poor." (Shepherd of Hermas, Similitude V:28-30.)

John W. Welch, founder of the Foundation for Ancient Research and Mormon Studies (FARMS) writes about "Fasting in Earliest Christianity." He explains:

"From the Sermon on the Mount, we know that Jesus instructed his earliest disciples to fast, Matthew 6:17–18; and from his admonition that certain evil spirits come out only from fasting and prayer, we know that his early apostles fasted, Matthew 17:21. But from the New Testament as it exists today, we have little idea how these early Christians fasted. We learn only that they were told not to fast as the hypocrites who disfigure their faces to be seen of men.

"Interestingly, an early Christian text entitled the Shepherd of Hermas provides considerable information about the prescribed practice of fasting among very early Christians. Probably written near Rome and perhaps as early as the first generation after the time when the apostles Peter and Paul were in Italy, this text was accepted as scripture by many Christian Fathers of the second and third centuries. It was even included effectively as scripture in the extremely important fourth-century Codex Siniaticus, housed for centuries in the library at St. Catherine's Monastery in the Sinai, which I visited earlier this year in connection with advancing the work of the FARMS Early Christianity Initiative.

"In this book, Hermas receives several visions, commandments, and parables from the oracles of the Lord. In Parable 5, Hermas is instructed how to fast. In particular, he is told:
1. You are first to “guard against every evil word and every evil desire, and cleanse your heart of all the vanities of this world.”
2. Then you must “estimate the cost of the food you would have eaten on that day on which you intend to fast, and give it to a widow or an orphan or someone in need.”
3. Moreover, “you must observe these things with your children and your whole household and in observing them you will be blessed [makarioi].”
4. Furthermore, those who receive fast offerings are to pray “on behalf of [hyper]” those who have extended their generosity in this way.

“This fast,” the Christian is told, “is very good in keeping the Lord's commandments,” and if you will do these things, “this fast of yours will be perfect [teleia]” and “your sacrifice will be acceptable in God's sight, and this fast will be recorded, and service performed in this way is beautiful and joyous” (compare perfect and rejoicing in D&C 59:13–14).

"If these directives may be described as the true order of fasting, it is evident that few Christian churches today follow this essential instruction. Is it possible that this was one of the “plain and precious things” taken away from the original gospel as it went forth from the mouth of the Son of God as foreseen by Nephi of old, 1 Nephi 13:28? But Nephi also beheld that some of those truths would be restored by “other books” that would come forth “from the Gentiles,” 1 Nephi 13:39.

"Interestingly, the Old Latin version of the Shepherd of Hermas was first published in 1873 in Germany, and with the study of the crucial Greek text in Codex Siniaticus in the late nineteenth century, people soon realized the great antiquity of this important document. Yet only the Church of Jesus Christ of Latter-day Saints, as far as we know, teaches and actually operates a regular program of fasting along these earliest Christian lines."

Mormon Mysticism or Spirituality

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Mormon Mysticism can be best understood in the context that Hugh Nibley described:

“...[B]ut that is what Christ meant by the mysteries of the kingdom. He meant ordinances, which were necessary; and these he revealed to the apostles during his very confidential teachings of the forty days after the resurrection. The purpose of such ordinances is to bridge the space between the world in which we now live, the telestial world, and that to which we aspire, the celestial world.” [ Temple and Cosmos: Beyond This Ignorant Present by Hugh Nibley, pg. 28.]

Mystic traditions generally form sub-currents within larger religious traditions—such as Kabbalah within Judaism, Sufism within Islam, Vedanta and Kashmir Shaivism within Hinduism, Christian mysticism within Christianity. Within Mormonism the Temple is the embodiment of the mystical experience.
Mysticism is the pursuit of communion with, identity with, or conscious awareness of an ultimate reality, divinity, spiritual truth, or God through direct experience, intuition, instinct or insight. Mysticism usually centers on a practice or practices intended to nurture those experiences or awareness. Mysticism may be dualistic, maintaining a distinction between the self and the divine, or may be nondualistic. Differing religious traditions have described this fundamental mystical experience in different ways:

* Nullification and absorption within God's Infinite Light (Hassidic schools of Judaism)
* Complete non-identification with the world (Kaivalya in some schools of Hinduism, including Sankhya and Yoga; Jhana in Buddhism)
* Liberation from the cycles of Karma (Moksha in Jainism and Hinduism, Nirvana in Buddhism)
* Deep intrinsic connection to the world (Satori in Mahayana Buddhism, Te in Taoism)
* Union with God (Theosis in Eastern and Catholic Christianity or Exaltation in Mormonism and Henosis in Neoplatonism and Brahma-Prapti or Brahma-Nirvana in Hinduism)
* Innate Knowledge (Irfan and fitra in Islam)
* Experience of one's true blissful nature (Samadhi Svarupa-Avirbhava in Hinduism and Buddhism)

Enlightenment or Illumination are generic English terms for the phenomenon, derived from the Latin illuminatio (applied to Christian prayer in the 15th century) and adopted in English translations of Buddhist texts, but used loosely to describe the state of mystical attainment regardless of faith.

Also See:
Mormon Mysticism
MormonMysticism.com (A discussion of Mormonism, the Temple, Mormon Mysticism, Jewish Mysticism, and the meaning of life.)
Mormon Mysticism by David Littlefield (book-latest version)
Words: Mysticism & Orientation
Jewish Roots of Eastern Christian Mysticism

The Law of Consecration and Christian Fellowship

2010-01-22T05:55:00.000-08:00

Early Greco-Roman Christians had a God of fellowship, sharing the common experience of joys, fears, tears, and divine glory. In this manner, those who shared believed their true wealth lay not in what they had, but in what they gave to others. Fellowship is never passive in the meaning of koinonia (Greek for communion), it is always linked to action, not just being together, but also doing together. With fellowship comes a close and intimate relationship embracing ideas, communication, and frankness, as in a true, blessed interdependent friendship among multiple group members.

Living the Law of Consecration – Part 1: The Mythic “Folk Memory”
Living the Law of Consecration – Part 2: The Law & The United Order
"All Things Are the Lord's": The Law of Consecration in the Doctrine and Covenants
SynchroDestiny and Abundance

The Mystical Round Dance

2009-09-21T15:26:00.001-07:00

"O crucified One, thou leader of the mystical dances! O this spiritual wedding feast! O divine Pasch that passes from heaven to earth and rises up again to heaven! O joy of the universe, honour, ecstasy, exquisite delight by which dark death is destroyed, life returns to all and the gates of heaven are opened! God appeared as a man and man rose up as God when He shattered the gates of hell and burst the iron bolts thereof. And the people that were in the depth arise from the dead and announce to all the hosts of heaven: The thronging choir from earth is coming home." (Hyppolitus of Rome; d. c. 236)
See Greek Myths and Christian Mystery

Hugh Nibley teaches us that round dance of the creation drama takes the form of the prayer circle in the temple.

The Genesis of the Round Dance

2009-09-21T15:25:00.002-07:00

At TempleStudy.com is a 6 part series called 'The Genesis of the Round Dance.' This site is an outstanding blog by Bryce Haymond covering different aspects on Mormon Temples and and also parallels to Temples and practices in antiquity. His series on the Round Dance introduces one to the origins of the Round Dance and its connection to the Prayer Circle.
Start Here:
Genesis of the Round Dance.

Part 1 - Introduction

Part 2 - Round dances from the Neolithic time period, Native American, Mesopotamian, and Egyptian cultures.

Part 3 Round dances of Greece, the Hebrews and the Christians

Part 4 - Round dances from the Middle Ages, Renaissance, and present-day traditions. Common pattern throughout all practices.

Part 5 - Round dances show connections with religions, and with ritual creation dramas throughout history, including the early Christian prayer circle.

Part 6 - Round dances show connections with worship since the beginning of time, indicating a common source. These practices are familiar to the Latter-day Saints. Conclusion.

Circle Dance of Prayer

2009-09-21T15:25:00.001-07:00

In Biblical Hebrew the term for dance refers to a circle dance. Circle dancing is the main form of dancing at Jewish celebrations, but WHY does Jewish tradition encourage dancing in a circle? Traditional Jewish belief holds that demonic forces cannot penetrate a circle. Hence, a circle represents unity, safety, and purpose, and helps those dancing to connect to the Creator through connecting with each other.
"Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp" (Psalm 149:3).

In Exodus 14 it is written how Pharaoh had finally let the Israelites go, but his heart hardened once again, and he set out to trap Moshe (Moses) and the Israelites. According to God's command, Moses stretched out his hand over the Red Sea, and the Lord caused it to part, thus allowing the Jews safe passage across dry land, the sea subsequently swallowing Pharaoh's following army.

Now, an interesting thing occurs immediately following the thanksgiving Song of Moses which begins in Exodus 15. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea" (Exodus 15:20-21). Miriam and the women gave praise, honor, and glory to God for their safety. Joy often bursts forth in song and dance, and this is exactly what happened in this instance.

The Midrash, a collection of explanations of the underlying significance of Bible texts, interprets that just as Miriam and the women of all the tribes of Israel praised the Compassionate One through dance, so too in the messianic age, they will all praise the Compassionate One through dance, as it is written (Psalm 149:3), "Let them praise his name in the dance."

The Midrash calls the particular type of dance performed by Miriam and the women of the tribes of Israel, as being a circle dance. Whether their dance was the ancient Hebraic circle dance or one of another genre, it can be said that circle dancing has survived the ravages of time and remains popular today.

The account of dancing in Exodus 15:20-21 is the first written account of dancing in Scripture. Dancing in the Scriptures is symbolic of joy, in contrast with mourning.

Of the circle dance of prayer in the Old Testament context, Philo says that the Israelite band which was delivered through the Red Sea consisted of “both men and women, together . . . forming one chorós sang hymns of joyful thanks to God the Savior, Moses the prophet leading the men, and Miriam the prophetess, the women.”

Among the Jews, dancing was always a favorite pastime for girls and women (Jeremiah 31:4). It was imitated by children playing on the street and often incorporated into their games(Job 21:11; Matthew 11:17 and Luke 7:32). In ancient times especially, men also expressed the joy in their hearts through dance (2 Samuel 6:5, 14). Dancing among the Israelite men and women was always separate. The sexes did not dance together, bringing in the popular use of scarves which connected couples, but without the actual touching. The use of scarfs moved with the centuries and is popular still today.

Contemporary Jewish circle dancing is a favorite entertainment at weddings. Tradition calls on guests to entertain the bride and groom by dancing. Two chairs are placed in the center of the room, where the bride and groom sit. The guest form a circle around the two, and their circle dance, called an hora, begins. At orthodox weddings, the bride and groom do not touch when dancing, so they each hold the end of a scarf in order to join in the dancing. Messianic Jews do not use the scarf, though circle dancing is popular with them also. (Miriam's Dance by Virginia Marin)

Proper Order of Prayer in Ancient Writings

2009-09-21T15:22:00.001-07:00

In the Apocryphal Writings and Teachings of the Dead Sea Scrolls we learn from Hugh Nibley that,

Adam, finding himself alone in the dreary world, knew that he could not save himself. So he called mightily upon God for a helper. It is because Adam received power to call upon the holy and perfect name that he was able to establish the plan of life in the new world, says the Second Coptic Gnostic Work.

This source gives the secret words of prayer (they differ from text to text): I-oy-el I-oy-el Io-i-a, which is interpreted as "God is with us forever and ever, and through the power of revelation." This prayer of Adam when he calls upon the Lord has different interpretations in different works, but it's always recorded in a special code, and it's mentioned many times. One of the first things the Lord told Adam and Eve was that they should always call upon God, in whatever they did, in the name of the Son. In the same way, Abraham, in the Apocalypse of Abraham, when he makes the first offering, called upon God, saying, "El, El, El! El Ya-O-El!," meaning, "God receive my prayer! Let my offering be acceptable!" The angel came and taught him the proper order of prayer, which was made according to the command "that I should sacrifice and seek thee." "Show me, teach me, give light and knowledge to thy servant according as thou hast promised." So Abraham called upon God as Adam did, and as a result an angel visited him and gave him knowledge. Then we're told what he received.

When Adam, being greatly downcast, appeals for aid against Satan (who is more than a match for him), God tells the angel Muriel, "Go down to the man Adam and instruct him in my doctrine." The Apocryphon of John says, "A messenger went down and awakened Adam and showed him how to keep himself pure against the day of another visitation." In some versions, Adam is awakened from his sleep by three men whom he does not recognize. As he is talking to them, the Lord himself appears and asks Adam, "Why are you so sorrowful?" He is sorrowful because he is doomed, he says. The Lord promises him that "if he hearkens to the angels, they will teach him and his posterity the Gospel."

Temple Prayer in Ancient Times

2009-09-19T23:36:00.000-07:00

After the construction of the First Temple of Jerusalem, Solomon either stood or knelt down* upon a platform in the sight of the whole congregation, spread out his hands toward the heavens, and offered a dedicatory prayer. Repeatedly, Solomon called the Temple "the house I have built for your name"** (cf. 2 Chronicles 6:34, 38). Even the foreigner who implored Yahweh was to know "as your people Israel do" that this house "bears your name." The exact Hebrew reads "that your name has been called over"*** (2 Chronicles 6:33). The temple is "the place where you promised to put your name, so that you may hear [KJV reads "hearken unto"] the prayer your servant offers toward this place" (2 Chronicles 6:20; 1 Kings 8:29).
Notes:
* Both standing and kneeling are represented on ancient monuments. See Jacob Myers, II Chronicles, Anchor Bible, 2 vols. (Garden City, NY: Doubleday, 1965, 1974), 2:36.
** On building a house to the name of the Lord, see 2 Samuel 7:13; 1 Kings 3:2; 1 Kings 5:3, 5; 1 Kings 6:1—38; 1 Kings 7:13—51; 1 Kings 8:16—18, 20, 29, 43—44; 1 Kings 9:3, 7; 1 Kings 18:32 ("an altar in the name of the Lord"); 2 Kings 21:4; 1 Chronicles 22:7—8, 10, 19; 1 Chronicles 28:3; 1 Chronicles 29:16; 2 Chronicles 2:1, 4; 2 Chronicles 6:5, 7—10, 20, 33—34, 38; 2 Chronicles 7:16; 2 Chronicles 20:8—9; Ezra 6:12; Nehemiah 1:9. The people of Israel and the Holy City itself also bear the name.
*** See Jacob Myers, II Chronicles, 2:35, n. 33.
See: Putting on the Names: A Jewish-Christian Legacy by Trueman G. Madsen; Notes 21-23.

From then on, prayers were directed to the temple in the belief that God's presence was there as it was in heaven. Covenanters spoke of "seeing God" as an extension of worshipping in the temple (Isaiah 6:1; Psalm 24:3—6; Matthew 5:8).

The Jews, during the period of the Second Temple, faced the dilemma of avoiding the pagan idolatrous practices of "placing" statues or idols in their sacred structures. For the Jews, the belief that a temple was dedicated to Yahweh, and that his presence was somehow localized therein, confronted the commandment to avoid images or statues. In Deuteronomy, and especially Jeremiah, the name became a substitute, a legitimate replacement for forbidden images or replications of the deity. Somehow, it was believed, the name brought the presence of the kavod or glory—a tangible and visible presence—within the most sacred place. A cluster of interrelated expectations revolved around this presence: the priestly literature speaks of the light, the aura, the perpetual flame of tabernacle and temple. Thus, the use of the name of deity in the temple setting helped to reconcile the ideas of divine transcendence and immanence in the setting of the temple, for the name could be present within the temple while the power of God extended everywhere.

by John A. Tvedtnes
Ye that stand in the house of the Lord, in the courts of the house of our God, Praise the Lord; for the Lord is good: sing praises unto his name; for it is pleasant. (Psalm 135:2—3)
Among its other functions, the ancient Israelite temple was a place of prayer. See Temple Prayer in Ancient Times

Prayer Circle in 3 Nephi 17

2009-09-15T12:53:00.001-07:00

"...there is a marvelous example of a prayer circle and therefore a type of ring dance in the Book of Mormon. While teaching 2500 people at the temple of Bountiful, Christ organized them in concentric rings of righteousness and then He prayed with them. He was the center of these rings. Then came a ring of little children; next a ring of fire and angels; with the outer ring made up of righteous adults (see 3 Nephi 17:12, 15, 23-25). The message in forming these concentric rings of righteousness was in visual representation of the Savior’s imperatives found in 3 Nephi 11:37-38. To come unto Christ and become like Him; we as adults must become sanctified little children.

I think that this might very well have allusions to a type of prayer circle when Christ visited the New World. Where else might we find hidden treasures such as this in the Book of Mormon?"(by Mark Greene; Comment at TempleStudy.com)

Also see:
Latter-day Saint Prayer Circles

Numberless Concourses of Angels

2009-09-13T06:35:00.000-07:00

Lehi, an anti-Deuteronomist prophet who fled Jerusalem in 600 BC, had a vision in which he “saw the heavens open, and he . . . saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God.”

Also see:
The Tree in the Midst of the Garden and the Temple Symbolism of the “Center”

THE COSMIC RING-DANCE OF THE ANGELS

2009-09-13T06:15:00.001-07:00

David J. Larsen at Heavenly Ascents blog publishes: My Notes on the Second UK Temple Studies Group Symposium

The Cosmic Ring-Dance of the Angels, An Early Christian Rite of the Temple written by Frederick M. Huchel

The Ring Dance or Prayer Circle has the effect of raising the initiate to Heaven – “There is no stirring above unless there is a stirring below”

Even though the sacred ring-dance itself has been lost, we find through understanding its form and origin that evidence of the temple dance is to be found virtually all around us in scattered historical fragments which litter the cultural landscape. Among these are the May-pole, the labyrinths of the European cathedrals, and the Great Pavement of Westminster Abbey.

Dance of Angels

2009-09-08T09:15:00.001-07:00

Saint Basil, we find, told his hearers that as dancing would be their principal occupation in Heaven they had better practice it on earth—and with reference to a part of Fra Angelico’s picture of the Last Judgment, the following beautiful verses have been quoted:—

“Dance they in a ring in Heaven,
All the Blessed in that garden,
Where the love divine abideth,
Which is all aglow with love.

“In that ring dance all the Blessed,
In that ring dance all the Angels.
Go they all before the Bridegroom,
Dancing all of them for love.

“In that court is joyfulness
Of a love that’s fathomless.
All of them go to the dancing
For the Saviour whom they love.
(“Il Ballo dei Angeli,” from the Italian.”

(Dancing, Ancient and Modern)

The Origin of the Christmas Carol

2009-09-01T12:48:00.001-07:00

The dance of the angels in Botticelli’s famous picture of the Nativity has been said to refer to the tradition that Angels dance in a circle of joy. The idea of dances in Heaven has, indeed, existed from very early days.

It may be a surprise to some to find that the word Carol is derived from the old French Carole (means a circle), which was “the name given by the Troubadours to a dance in which the performers moved slowly in a circle, holding hands and singing as they went.” There is an old carol in Cornwall which alludes to a heavenly dance, an idea which goes back to the very earliest ages of Christianity. The carol, in fact, is a Christian version of the Greek Chorus.
That the Angels dance is an old belief, and is constantly set forth by the old Italian masters, including Fra Angelico.

In this holy dance, Christ is the chorus leader, the Tenth or Perfect Number, who sings to all the nine choirs of Angels in turn, while they sing back to Him their chants of praise in antiphone (the response which one side of the choir makes to the other in a chant; alternate chanting or signing).

The early Christians allowed mystical dances in their churches, as we know by tradition. But abuses crept in, and gradually they had to be abolished; only surviving here and there. The part of the church called the choir (derived from chorus) is an historical witness to the fact. The cosmic mystery of creation is signified by this dance, which is constantly alluded to by the early Christian Fathers, who call it the “Cosmic Mystery of the Church.” But a still more ancient origin is indicated in an early Christian apocryphal gospel incorporated with the Acts of John, called the Hymn of Jesus. It states that the Apostles, holding hands, with Our Lord in the midst, circled slowly round Him singing a hymn; that this elect enclosure protected the Church from the outer world, and that within this mystic circle the Holy Office proceeds, the neophytes, or new-born, personifying the “Sophia” (or church), and the Hierophantes or Initiator representing Christ. The words of Our Lord, “I piped unto you, and ye would not dance,” are supposed to refer to this mystery. This is the earliest Passion Play, or Mystery Dance of the Passion, also the first and original Carol, and it symbolizes the sacramental union of the human with the Divine (G.R.S. Mead, “The Quest”, Oct., 1910).
Dancing, Ancient and Modern (Ethel Lucy Urlin, pg. 42)

Also See:
The Spiritual Significance of Numbers
Mystical Revelation by Botticelli (Article on the symbolism of Sandro Botticelli's painting: 'Mystical Nativity' - first painting in this post)

Sacred Chant

2009-09-01T12:02:00.001-07:00

There was a speculation associated with the mystical dance which was the belief in the angelic transmission through a sacred chant: the assumption that the early Church united men in the prayer to the angelic choirs in heaven. The chant was believed to be not only to be mystical but also of heavenly origin. The musical function of angels is Biblical and is brought out clearly by Isaiah 6:1-4 and Ezekiel 3:12. Most significant in the fact, outlined in Exodus 25, that the pattern for the earthly worship of Israel was derived from heaven. This notion is certainly older than the Apocalypse account (Revelation 4:8-11). The allusion is perpetuated in the writings of the early Fathers, such as Clement of Rome, Justin Martyr, Ignatius of Antioch, Athenagoras of Athens and Pseudo-Dionysius the Areopagite.
Koinonia or "communion" is one of the key ideas for understanding a number of realities for which we now have different names. With regard to musical performance, this concept of koinonia may be applied to the primitive use of the word choros. It referred, not to a separate group within the congregation entrusted with musical responsibilities, but to the congregation as a whole. St. Ignatius wrote to the Church in Ephesus in the following way:

"You must every man of you join in a choir so that being harmonious and in concord and taking the keynote of God in unison, you may sing with one voice through Jesus Christ to the Father, so that He may hear you and through your good deeds recognize that you are parts of His Son."

Byzantine Music

The Music of the Spheres

2009-09-01T10:45:00.000-07:00

The Music of the Spheres or the sounds made by the planets: the music of the crystal spheres. Remnants can be seen of an earlier understanding in the names of the notes of our musical octave: DO (Dominus, the Lord God), RE (Regina Caelum, the Queen of Heaven, the Moon), MI (Microcosmos, the Earth), FA (Fates, the Fates, the planets), SOL (Sol, the Sun), LA, Via Lactea, the Milky Way), SI (Siderea, the sidereal heavens, the stars), and back to DO.

As the planetary spheres rotated, it was believed in those far-off times, they set off vibrations. Each planet had its own specific set of vibratory patterns. The interactions of those vibrations produced a cosmic harmony: the music of the spheres. Anciently, it was said, the music was audible to men on earth, but sin dulled the senses, and mankind lost the heavenly music.

Though knowledge of the sacred circle dance has all but completely disappeared in the western liturgy, it is still present in places in the east, most notably on Mount Athos, where the Byzantine chorós can still be found.

XIROPOTAMOU MONASTERY MOUNT ATHOS(holy mountain)
byzantine choir ioannis damaskinos

The Cosmic Ring Dance of the Angels by Frederick M. Huchel

Music of the Heavenly Temple

2009-08-31T07:18:00.000-07:00

The music of the heavenly temple must be the music of the spheres. If the idea of music made by the vibration of crystal spheres seems far-fetched, we need go no further than Benjamin Franklin’s “Glass Armonica,” (or crystal organ) of 1761 (a vast improvement and refinement of an earlier instrument, known — interestingly — as a seraphim). The Armonica consists of a series of nested crystal hemispheres, the ethereal sound of which was often described as “heavenly,” and was said to have healing powers. Both Mozart and Beethoven composed works for the Armonica. Perhaps a reasonable simulation of the music of the spheres is available to our earthbound ears.

W.A. Mozart - Adagio for Glass Armonica in C-Major, KV 617a
In attempting to visualize the harmony of the crystal spheres, one cannot help but think of Benjamin Franklin’s “glass armonica,” which produces music by the vibration of crystal bowls.

Glassharmonica & quartet / Rondo K617 Mozart

The Cosmic Ring-Dance of the Angels, An Early Christian Rite of the Temple written by Frederick M. Huchel

Labyrinths

2009-08-22T22:13:00.000-07:00

The labyrinth as a sacred symbol has been used by many cultures and religious traditions. Examples of different labyrinths have been found at ancient sites throughout the world. Some are 3700 years old and their origins remain a mystery.

During the Middle Ages labyrinths were created on the floors of many European cathedrals to be walked as a substitute for the great Christian pilgrimage to Jerusalem. Of these the most famous is in France at Chartres.

Chartres Cathedral in France has one of the most famous labyrinths in the world. The labyrinth is the same distance inside the front door as the rose window is above it. The rose window and the labyrinth are exactly the same size.

Many see the labyrinth as a birthing instrument. Some have said that there are 272 stones used in the construction of this labyrinth - the same as the average number of days in the human gestation period.

Reverend Dr. Lauren Artress states, “The labyrinth opens the door to our inner symbolic world.” The labyrinth does not engage our thinking minds. It invites our intuitive, pattern-seeking, symbolic mind to come forth. Dr. Artress states, “The labyrinth provides a sacred space where the inner and outer world can commune, where the thinking mind and the imaginative heart flow together... a space to listen to our inner voice of wisdom”. She goes on to speak of the experience of walking the labyrinth in the following manner: “Walking the labyrinth is a spiritual discipline that invites us to trust the path, to surrender to the many turns our lives take, and to walk through the confusion, the fear, the anger, the grief that we cannot avoid experiencing as we live our earthly lives. The labyrinth is a place where we can open ourselves to the Holy Spirit. We can ask for guidance and pray for ourselves and our loved ones.”

Notice that the Chartres labyrinth is divided into four quarters, and that each of these quarters has seven turns. But see in the animated gif, the path divides itself into four different quarters - inner left, inner right, outer left, outer right.

How To Make A Labyrinth

The Eternal Pattern of the Universe

2009-08-16T17:37:00.000-07:00

The Great Pavement at Westminister Abbey is inlaid with precious marbles, before the high altar. Much more than a piece of decoration, the complex design of this floor is meant to represent "the eternal pattern of the Universe".

One of the greatest treasures of Westminster Abbey is something most visitors are not even aware of - for it lies under their feet, hidden and protected by a thick carpet…

Design and Meaning

The pavement completed in 1268 took the form of a square measuring 24ft 10in on each side. Within this was another square, set at 45º to the outer one, its corners pointing to the cardinal directions. The inner square contained five roundels, four of them arranged around a larger central one made of onyx marble. Around this central roundel, coloured yellow, orange, pink and grey, was another Latin inscription:

Here is the perfectly rounded sphere which reveals
the eternal pattern of the universe.

This was the most important part of the whole pavement. It was on this very roundel that late medieval monarchs sat in the Coronation Chair when they were crowned. They would be anointed with holy oil - an act thought to confer God's power on the king.

Another inscription ran around the four outer roundels. This verse inscription is stranger than anything invented by Dan Brown in The Da Vinci Code:

If the reader wittingly reflects upon all that is laid down,
he will discover here the end of the primum mobile:
the hedge lives for three years,
add in turn dogs, and horses and men
stags and ravens, eagles, huge sea monsters, the world;
each that follows triples the years of the one before.

This inscription refers to the medieval belief that the earth was fixed at the centre of nine moving spheres, which carried the sun, moon, five known planets, and the fixed stars. The ninth and outermost sphere, beyond the fixed stars, was called the "primum mobile'' (first moved) because it was thought to be the sphere set in motion by God, which provided the motive power of all the other spheres.

"The end of the primum mobile" means the age of the universe when it will come to an end - at the Day of Judgement. The verse claims that this can be calculated by tripling the life-spans of God's other creations. So the hedge, standing for three years, is tripled to give the life-span of a dog (nine years), which in turn is tripled to give the life-span of a horse (27 years). The final age, the life-span of the primum mobile, is 19,683 years - three raised to the power of nine. This was appropriate for the age of the ninth sphere.

The inscription reflects a belief in a divinely ordered and perfect universe, seen as a living creation, like a hedge or a stag. The pavement's rich patterns also reflect this divine order. The four roundels surrounding the central one, for example, probably represent the four elements - earth, air, fire and water.

The medieval English churchman and philosopher, Robert Grosseteste (1168-1253), wrote that "God brings about an order that is always good order, and that consists in a beauty that imitates His own nature". It was to reveal this beauty and perfect order that the Great Pavement was built, in the most sacred part of the abbey.

The Great Pavement

History of the Circle

2009-08-07T09:01:00.000-07:00

As a religious symbol the circle represents eternity.

The circle has been known since before the beginning of recorded history. It is the basis for the wheel, which, with related inventions such as gears, makes much of modern civilization possible. In mathematics, the study of the circle has helped inspire the development of geometry and calculus.

Early science, particularly geometry and Astrology and astronomy, was connected to the divine for most medieval scholars, and many believed that there was something intrinsically "divine" or "perfect" that could be found in circles.

Some highlights in the history of the circle are:

* 1700 BC – The Rhind papyrus gives a method to find the area of a circular field. The result corresponds to 256/81 as an approximate value of π.[1]
* 300 BC – Book 3 of Euclid's Elements deals with the properties of circles.
* 1880 – Lindemann proves that π (pi)is transcendental, effectively settling the millennia-old problem of squaring the circle.

Ron Blond homepage - interactive applets

The Eye in the Center of a Circle

2009-08-06T22:15:00.000-07:00

When pondering the meaning of religious symbols in historical Christian art one cannot help but notice the many circular ideas swirling all around and their interconnectedness. Each pointing back to the ONE...the center....much like a bull's eye. The circle represents unity, unity of heart, might, mind and soul as the individual develops that unity of the body of saints as they become one with the Savior as the Savior is one with the Father. The focus always on the Center.

"The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light." (Matthew 6: 22)

"The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness." (Luke 11: 34)

"The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light." (3 Nephi 13: 22)

"For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant people of the Lord." (Mormon 8: 15)

"And faith, hope, charity and love, with an eye single to the glory of God, qualify him for the work." (Mormon 8: 15)

"For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins." (D&C 27: 2)

"Behold, thus saith the Lord unto you, my servant William, yea, even the Lord of the whole earth, thou art called and chosen; and after thou hast been baptized by water, which if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the Holy Spirit by the laying on of hands;" (D&C 55: 1)

"Behold, blessed, saith the Lord, are they who have come up unto this land with an eye single to my glory, according to my commandments." (D&C 59: 1)

"Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God." (D&C 82: 19)

"And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things." (D&C 88: 67)

The Cosmos Ever Before Us

2009-04-25T21:04:00.000-07:00

Recently while visiting our son going to college in Cedar City, Utah we took an evening drive up to Cedar Breaks National Monument to watch the sun set at this magnificent overlook. When leaving and walking back to the parking lot past the log cabin (see pic at left-click all pictures to enlarge) we happened onto a star party hosed by the National Parks Service and their guest that evening was world renowned astrophotographer, Wally Pacholka. Intrigued, we decided to stay for the slide show presented by Mr. Pacholka. He shared his amazing photos of the night sky taken from many different locations around the U.S. and told of his life long love of astronomy. The pictures are true, untouched photography using extended exposure settings to capture the colors and the grandeur in the night sky that the human eye does not have the capacity to see. The beauty of these types of photos are amazingly surreal and speak to the awe inspiring grandeur of the cosmos and our connection to it. Hugh Nibely in, Temples and the Cosmos, talks about the ancients and their knowledge and dependence on the cosmos and the association to the temple. The ancient scriptures and writings are full of depictions of the cosmos.
Today with so much light pollution we seem to have a defiant disconnect to the reverence and awe that is ever above us. This experience has inspired an awaking within to want to learn more about astronomy and the cosmos. And so, I share a small bit of information in hopes it will inspire the same desire in others to begin to gain a very real appreciation of the Lord's creation and its vastness, beauty and magnificence.

Wally Pacholka's photos have been published in major magazines throughout the years. (About Wally Pacholka)
The False Kiva photo above was featured as an Astronomy Picture of the Day in September of 2008. Here is their write up:

Discover the cosmos! Each day a different image or photograph of our fascinating universe is featured, along with a brief explanation written by a professional astronomer.
Is there any place in the world you could see a sight like this? Yes! This digital mosaic shows the night sky as seen from False Kiva in Canyonlands National Park, eastern Utah, USA. Diving into the Earth far in the distance is part of the central band of our Milky Way Galaxy. Much closer, the planet Jupiter is visible as the bright point just to band's left. Closer still are the park's buttes and mesas lit by a crescent moon. In the foreground is the cave housing a stone circle of unknown origin named False Kiva. The cave itself was briefly lit by flashlight during the exposure. Astrophotographer Wally Pacholka reports that getting to the cave was no easy trek. Also, mountain lions were a concern while waiting alone in the dark to record the mosaic.

Mr.Pacholka explained how anyone can take these types of photos. He generally uses a Fuji S2 Pro digital SLR camera (set at ISO 1600) and a 50-millimeter f/2.4 lens for anywhere between a 20 to 60-second exposure and mounting the camera on a tripod. The key is to be out far enough away from artificial city light where it won't obscure the night sky. Then experiment with the different camera settings and become familiar with the phases of the moon and the different constellations in the heavens so you know where to look for them and the times they are most visible. At times he also uses a star filter which create points of light, streaking outward from a central light source. (see pic to the right) I'm going to try shooting the night sky at some of my favorite locations such as Spirit Lake in the Uinta Mountains and other scenic spots around where I live in Northeastern Utah.

Also See:
Astronomers Without Borders-One People, One Sky (Boundaries vanish when we look skyward)
International Year of Astronomy 2009
Cosmic Mystery Tour
Joseph Smith and Modern Cosmology
Astronomy, Papyrus, and Covenant
Treasures in the Heavens
Astronomy and the Creation in the Book of Abraham
Abraham's Visions of the Heavens

Books:
Illustrated Guide to Astronomical Wonders
Astronomy Hacks: Tips and Tools for Observing the Night Sky
National Audubon Society Field Guide to the Night Sky
The View From the Center of the Universe: Discovering Our Extraordinary Place in the Cosmos
Temple and the Cosmos
Temples of the Ancient World: Ritual and Symbolism

“Thy mind, oh man, if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss and the broad expanses of eternity. None but fools will trifle with the souls of man. Thou must commune with God"- Joseph Smith

Ten; a Minyan and the 'True Order of Prayer'

2009-04-25T19:35:00.000-07:00

The Jewish priests were not allowed to raise their hands unless ten adult males were present; this was the one stipulation regarding priestly blessings (see M Megillah 4:3). Ten constitute the minimum number required in Jewish law to form a minyan, or quorum for group prayers. These prayers are typically offered while the group stands in a circle, which is hence often termed a minyan. It is believed that as long as ten are gathered the Divine Presence descends.

It was the firm belief of the Jewish sages that wherever ten Israelites are assembled, either for worship or for the study of the Law, the Divine Presence dwells among them. In rabbinical literature, those who meet for study or prayer in smaller groups, even one who meditates or prays alone, are to be praised. However, the stress is put upon the merits and sacredness of the minyan of ten.

There is also a belief that the Divine Presence actually constitutes the tenth member. The number ten is symbolic and of sacred significance throughout the scriptures and is mentioned often.

It is interesting to note that on Wednesday, 4 May 1842, after two days of preparation in the upper story of his Nauvoo store the prophet Joseph Smith gathered together nine men. With Joseph this would be ten men total. Why just ten when there were many other righteous men at that time he could have included as well but choose instead to go with just ten total? Was it to form a true minyan? We are not told nor is it a taught belief within the LDS Church today. Contrast this with Jesus' statement that whenever two or more were gathered together in the name of the Lord, there his spirit would be also (compare Matthew 18:19—20).

In a significant departure from the simple washings and anointings received in the Kirtland Temple, these men were introduced to new theological instructions and ritual. According to the account recorded in the "The Book of the Law of the Lord," Smith spent the day

"In council in the Presidents & General offices with Judge [James] Adams. Hyram Smith Newell K. Whitney. William Marks, Wm Law. George Miller. Brigham Young. Heber C. Kimball & Willard Richards. [blank] & giving certain instructions concerning the priesthood. [blank] &c on the Aronic Priesthood to the first [blank] continuing through the day." (Dean C. Jessee, ed., The Papers of Joseph Smith (Salt Lake City: Deseret Book Co., 1993), 2:380. The blanks indicate erased words in the original.)

This was subsequently expanded to read in the History of the Church that Smith instruct[ed] them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days....therefore let the Saints...[know] assuredly that all these things referred to in this council are always governed by the principle of revelation. (HC, 5:2.)

Ten has always been considered one of the sacred numbers that hold importance in the scriptures and is symbolic of perfection.

Also See:
Angels - The Nine Orders
10 - Ten - 10
Latter-day Saint Prayer Circles
The True Order of Prayer

Sacred Geometry

2009-04-25T18:55:00.000-07:00

Sacred Geometry has been used throughout history to create beautiful and holy places in which our minds and hearts can ascent to loftier heights to commune with the divine. Not only is it used in archetechure to build glorious temples but also to embellish them by using geometry shapes or forms as they speak to us in the holy language of symbolism. Iron work, stencils, glass etchings, mill work, paintings have all been used throughout LDS Temples and the same as ancient Temples to lift the mind to those things that testify of the Lord. Next time you go to the Temple see how many of these holy shapes you can recognize all around you.
The square represents the physical. The circle represents the spiritual. All sacred geometers have attempted the impossible: to square the circle (create a square who's perimeter is equal to the circumference of a circle.) Solomon's Temple provides numerous examples of sacred geometry. Geomancers are interested in sacred geometry because it is the study of the way that spirit integrates into matter - by echoing and amplifying the geometry of nature and planetary movements, we help to align the resonance of body/mind/spirit with the harmonic frequencies of the above and the below. Spaces that use sacred geometrical ratios, enable the participant to resonate or vibrate at the appropriate rate that maximizes the possibility of connection to the One.
See The Law of Resonance to see the connections of how the temple through our righteous diligence can be the ultimate and pure source for us to become a spiritual being and become one with God. The Atonement means exactly that, "at-one."

Vesica Piscis
Above the entrance of several Gothic cathedrals Jesus Christ is depicted standing or enthroned within this emblem such as the one on the right from the Chartres Cathedral in France. This symbol takes its form from the space where two circles of equal diameter overlap one another, and it takes its name from the fact that it is shaped like the body of a fish. The symbol of the fish has many symbolic meanings connected to the early Christian Church. It represented Christ as the fisher of men. On a higher level it represents the atonement. The two circles represents the joining together of the temporal world and the spiritual world with Christ as the mediator between both worlds. A building that was decorated with this symbol invoked heaven on earth. The Vesica Piscis is also symbolic as the womb of the universe.

Although LDS doctrine does not believe in the big bang (ex nihilo) theory of creation or other words that the universe was created out of nothing. There is still much that can be learned from Charles Gilchrist's presentations on sacred geometry. LDS believe that the earth was organized from existing matter or pre-existing chaos. For a more detailed understanding see Blake Ostlerr's, "The Doctrine of Creation Ex Nihilo Was Created Out of Nothing: A Response to Copan and Craig Part 1: The Scriptural Argument."

Moses 3:1 - 7 - All Things Were First Created Spiritually.

Concentric Circles

The three root languages of the universe: Sacred Sound (vibration), Sacred Sequence (time/numbers), and Sacred Geometry (form). Special attention to the static and dynamic aspects of Sacred Geometry.

Also See:
Sacred Geometry
Mid-Atlantic Geomancy
Gilchrist Sacred Geometry
Metatron the Angel
The Flower of Life

Sacred Space and Architecture

2009-03-20T16:12:00.003-07:00

Church architecture must be true, and truth will be beautiful. The word “truth” applies not only to propositions but also to reality. A person can be true or false, but succeeding (or failing) to become the idea God had of him when he was made. Something is beautiful when it becomes what it is supposed to be and shines forth (splendor) its essence. We use the word beauty in close connection to truth when we see an act of generosity or humility or kindness and say, “That was a beautiful thing to do.” It was a true thing. The person is beautiful for acting fully, with integrity, proportionate to his being, acting as a full human being. The saints grow more beautiful. In fact, the reason to become a saint is to become beautiful at last: the relationship between “beautiful” and “beatific.”
The task of the architect is to build true buildings: churches that display the inherent truth in matter, which is that all things exist to be building blocks for the Heavenly Jerusalem. The church building displays to the world its potential. Plato said that the splendor of truth is beauty. He meant that beauty is truth’s luster or brilliance. But splendor does not exist in the abstract—it must be concretized, made real, made hypostatic. The splendor of God is the beauty of Jesus. And architecture is evangelical insofar as it offers to the world something better than the ambiguous beauty it knows. It offers Christ’s beauty, which the world seeks. The Christian is an icon of Jesus’ splendor repeated in each glorified face, and the church building must also be an icon of Jesus’ divinized humanity. Anthropos is the cosmic priest of the visible world, and he adds the splendor of created matter to the celestial praise of God when he offers it up in “reasonable worship” (Rom 12:1—logiken latreian). (The Spiritual Animal-Sacramental Nature of Church Art and Architecture by David W. Fagerberg)

Illustrated Architecture Dictionary
Symbols in Sacred Architecture and Iconongraphy
The Institute of Sacred Architecture

Heavenly Virtues

2009-03-20T16:11:00.000-07:00

The center dome of St. Mark’s Basilica celebrates the concluding mystery of the life of Jesus: his Ascension to heaven and is a mosaic masterpiece which conveys a poignant message through the spiritual language of symbols. The awe inspiring glory is conveyed with concentric rings, the very center a star-studded circle with Christ clad in gold and silver with his right hand raised in a blessing gesture. He is seated on an arc of light, his feet resting on a second smaller arc, and he is being drawn heavenwards by four flying angels surrounding him. Outward from there are first, the Virgin between two angels and the twelve apostles gazing upwards. Then beyond them are sixteen female figures in a "dancing sequence" personifying “The Virtues:” Hope, Faith, Justice, Fortitude, Temperance, Prudence, Humility, Gentleness, Contrition, Abstinence, Mercy, Patience, Chastity, Modesty, Constancy and Charity. Charity is crowned and in royal garments and as suggested by the inscription surrounding her, she is the “mother of all the virtues.”
The importance of charity as a virtue corresponds to the what the Book of Mormon teaches, "charity is the pure love of Christ, and it endurth for ever." (Moroni 7:47)
In explaining the gift of charity, Paul also stress its importance, he taught those who possess this supernal gift of charity, "believeth all things." "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away (1 Corinthians 13:1-8)."

We are admonished to "let virtue garnish our thoughts unceasingly," (D&C 121:45) and to live a "Christ Centered" life. Virtue is defined as moral excellence, a character trait or quality valued as being good. It is the conformity of one's life and conduct to moral and ethical or upright principles or codes. The opposite of Virtue is Vice. Various formulations of Virtue have been proposed throughout the ages.

The Cardinal Virtues:
Classical Greek philosophers considered the foremost virtues to be prudence, temperance, courage, and justice. Early Christian Church theologians adopted these virtues and considered them to be equally important to all people, whether they were Christian or not.
The Theological Virtues:
St. Paul defined the three chief virtues as faith, hope and love or charity, which was the essential nature of God. (1 Corinthians 13) Christian Church authorities called them the three "theological virtues" because they believed these virtues were not natural to man in his fallen state, but were conferred at Baptism.
The four "cardinal virtues" are not the same as the three "theological virtues:" faith, hope, and charity but together, they comprise what is known as the "seven cardinal virtues," also known as the "heavenly virtues."
The Seven Heavenly Virtues:
The "Heavenly Virtues" combine the four "Cardinal Virtues:" prudence, temperance, fortitude or courage, and justice, with a variation of the "Theological Virtues:" faith, hope, and charity. Restraint is the keystone of the seven "Holy Virtues."
The Seven Contrary Virtues:
The "Contrary Virtures" are humility, kindness, abstinence, chastity, patience, liberality and diligence. The Contrary Virtues were derived from the Psychomachia ("Battle or Contest for the Soul"), an epic poem written by Aurelius Clemens Prudentius (c. AD 410) entailing the battle of good virtues and evil vices. The intense popularity of this work in the Middle Ages helped to spread the concept of holy virtue throughout Europe. Practicing these seven virtues is considered to protect one against temptation from the seven deadly sins, with each one having its counterpart. Due to this they are sometimes referred to as the "Contrary Virtues:" humility against pride, kindness against envy, abstinence against gluttony, chastity against lust, patience against anger, liberality against greed, and diligence against sloth.

Other holy virtues are created through selfless pursuits. Plato believed that the separate virtues can't exist independently, and offers as evidence the contradictions of acting with wisdom (prudence), yet in an unjust way, or acting with bravery (fortitude), yet without knowing (prudence).
Aristotle defined a virtue as a balance point between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other. For example, courage is the mean between cowardice and foolhardiness, confidence the mean between self-deprecation and vanity, and generosity the mean between miserliness and extravagance.

Temperance as a virtue is moderation in action, thought, or feeling and the wise use of restraint. It is developing the habit of moderation in the indulgence of the appetites or passions. The cardinal virtue of "Temperance" is the symbol of "moderation, self-knowledge, and self-restraint. “Think moral thoughts.” Greeks upheld the ideal of self control or sophrosyne, which means prudence and moderation but its complex meaning is very difficult to convey in English yet was so important to the ancients. It is perhaps best expressed by the two most famous cautionary maxims of the oracle at Delphi: "Nothing in excess" and "Know thyself."

By making Christ the divine center of our lives and looking to him in all ways we can grow to become more like him.

"Let thy bowels also be full of charity towards all men, and to the household of faith, and let "virtue garnish thy thoughts unceasingly;" then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven.
"The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever." (D&C 121:45-46)