Part 1 — IV. AS TO INTELLIGENCES.

Notwithstanding the desire for knowledge, the simplicity of truth has ever entailed upon it an unfriendly reception at the hands of men. It seems to be almost a law of the human mind that our preconceived notions, whether true or false, stand in the way of new ideas, and usually our principal effort is put forth in trying to reconcile a new thought with the old theory, rather than in an endeavor to give to each its proper valuation. And this is preeminently the case in relation to our ideas on the eternal existence of personal, individual intelligences. We can easily conceive of eternally existing matter, but not so of spirits.

Perhaps an excuse is afforded us in the fact that God is our Father; but no earthly father who understands the Gospel thinks for a moment that his children had no existence until they were begotten by him. He knows they have existed in the spirit world co-equally with himself. He is their father by reason of having given them a tabernacle in which to dwell, and in the same way did God become our Father.

But the whole scheme of the progress of the spirit is detailed in another revelation from the Lord. This, however, is in the Doctrine and Covenants:

"For by the power of my Spirit created I them; yea, all things, both spiritual and temporal.

Another cause of misconception is the meaning we attach to the word Creator, in describing our relationship to the Lord. We usually take the expression, "He is our Creator," to mean that we had no existence as individuals until He called us into being, and this in the face of His own declaration to the contrary. He says to Abraham, as hereinbefore quoted:

The construction of this statement seems purposely designed to negative the doctrine that spirits owe their origin to God, for, in that case, one might well question the justice of the Creator in giving one spirit so much more intelligence than another.

But the fact is, as the Prophet Joseph Smith has said: "God never had the power to create the spirit of man at all. God himself could not create himself."

As if determined so to state the fact that his meaning could not be misunderstood, the Prophet Joseph further says:

"I have another subject to dwell upon, which is calculated to exalt man. But it is impossible for me to say much on this subject. I shall, therefore, just touch upon it; for time will not permit me to say all. It is associated with the subject of the resurrection from the dead, the mind of man, the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning. But it is not so. The very idea lessens man in my estimation. I do not believe the doctrine. I know better."

Continuing, he adds:

"We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into your heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. The mind or the intelligence which man possesses, is co-equal with God himself."

And again:

From all of which we may conclude:

That all the spirits now existing always did and always will exist.

That the spirits now existing are all that ever did, or that ever will exist.

SUMMARY OF CONDITIONS PRECEDENT.

Summarizing conditions precedent, we, therefore, find:

I. That space is, always has been, and ever must be, without bounds.

II. That time never had a beginning and cannot have an end.

III. That matter is uncreated, indestructible, eternal.

IV. That intelligences always were and always will be individual entities, and, however varied in capacity, never had a beginning and can never be annihilated.

Abroad in boundless space, therefore, with unlimited time in which to learn, and labor, are intelligences surrounded by matter.