The doctrine in the foregoing quotation is in harmony with the Book of Mormon and with the Bible; but goes beyond them in that it gives us the understanding "that intelligence was not created or made, neither indeed can be." That is to say, the individual intelligence in all men was not created, or made, "neither indeed can be"—it is not only not created but is uncreatable.
There is something in man, then, that is eternal, uncreate. Just what that is, the form of it, or the mode of its existence, we may not know, since it has not pleased God so far to reveal these aspects of it. But he has revealed the fact of its existence, the fact of its eternity, the fact that it is an intelligence. One must needs think, too, that the name of this eternal entity—what God calls him—conveys to the mind some idea of his nature. He is called an "Intelligence;" and this I believe is descriptive of him. That is, intelligence is the entity's chief characteristic. If this be a true deduction, then the entity must be conscious; conscious of self and of other things than self. He must have the power to distinguish himself from other things—the "me" from the "not me." He must have power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than some other thing or state. Also there goes with this idea of intelligence a power of choosing one thing instead of another, one state rather than another—the power to will to do this or that, else existence is meaningless, worthless, mockery. These powers are inseparably connected with any idea that may be formed of an intelligence. One cannot conceive of an intelligence existing without these qualities any more than he can conceive of an object existing in space without dimensions. The phrase, "the light of truth." is given in the revelation above quoted as the equivalent of an "Intelligence" here discussed; by which it is meant to be understood, as I think, that intelligent entities perceive truth, are conscious of truth, they know that which is, hence "the light of truth," that which cognizes truth—"intelligences." These intelligences are begotten[[32]] spirits that exist in human form. They exist so before they tabernacle in the flesh. In this manner, first, and eternally, as an individual intelligence, and secondly as a begotten spirit in human form, Jesus existed; so the spirits of all men existed; so Adam existed, a Son of God, for so the scriptures declare him to be.[[33]]
In addition to teaching the doctrine of the pre-existence of man's spirit, the Book of Mormon teaches also the indestructibility of the spirit. The prophet Alma expressly says, that "the soul would never die;"[[34]] which, according to Orson Pratt, in a foot note on the passage, means that the "soul" could "never be dissolved, or its parts be separated so as to disorganize the spiritual personage;" and since the Book of Mormon teaches the pre-existence of this "soul," or "spirit," and also teaches its continued existence between death and the resurrection,[[35]] as also its indestructibility after the resurrection,[[36]] it is very clear that the Book of Mormon teaches what I have called "proper immortality of the soul;" an immortality that extends pastward as well as foreward in time; or, in other words, declares its essential, its eternal existence; hence its necessary existence, hence that it is a self-existing entity.
In thinking then upon this earth career of Adam's, it must be thought of in connection with that pre-existence of his, of that eternal existence of his, and of his knowledge of what would befall him when he came to the earth. He came on no fool's errand, to be betrayed by chance happenings. If redemption through Jesus Christ was a foreknown circumstance,—and it was—and he was appointed as the "Lamb slain from the foundation of the world,"[[37]] to bring to pass man's redemption, then surely the circumstance of man's fall was known, doubtless pre-determined upon, and in some way essential to the accomplishment of the purposes of God; not an accidental or even a temporary thwarting of them; but as much a part of God's plan with reference to man's earth-existence, as any circumstance whatsoever connected with that existence.
Let us now consider the second part of Lehi's Generalization:
Men are that they might have joy.
That is to say, the purpose of man's earth-life is in some way to be made to contribute to his "joy," which is but another way of saying, that man's earth-life is to eventuate in his advantage.
"Men are that they might have joy!" What is meant by that? Have we here the reappearance of the old Epicurean doctrine, "pleasure is the supreme good, and chief end of life?" No, verily! Nor any other form of old "hedonism"[[38]]—the Greek ethics of gross self-interest. For mark, in the first place, the different words "joy" and "pleasure." They are not synonymous. The first does not necessarily arise from the second, "joy" may arise from quite other sources than "pleasure," from pain, even, when the endurance of pain is to eventuate in the achievement of some good: such as the travail of a mother in bringing forth her offspring; the weariness and pain and danger of toil by a father, to secure comforts for loved ones. Moreover, whatever apologists may say, it is very clear that the "pleasure" of the Epicurean philosophy, hailed as "the supreme good and chief end in life," was to arise from agreeable sensations, or what ever gratified the senses, and hence was, in the last analysis of it—in its roots and branches—in its theory and in its practice—"sensualism." It was to result in physical ease and comfort, and mental inactivity—other than a conscious, self-complacence—being regarded as "the supreme good and chief end of life." I judge this to be the net result of this philosophy since these are the very conditions in which Epicureans describe even the gods to exist;[[39]] and surely men could not hope for more "pleasure," or greater happiness than that possessed by their gods. Cicero even charges that the sensualism of Epicurus was so gross that he represents him as blaming his brother, Timocrates, "because he would not allow that everything which had any reference to a happy life was to be measured by the belly; nor has he," continues Cicero, "said this once only, but often."
This is not the "joy," it is needles to say, contemplated in the Book of Mormon. Nor is the "joy" there contemplated the "joy" of mere innocence—mere innocence, which say what you will of it, is but a negative sort of virtue. A virtue that is colorless, never quite sure of itself, always more or less uncertain, because untried.[[40]] Such a virtue—if mere absence of vice may be called virtue—would be unproductive of that "joy" the attainment of which is set forth in the Book of Mormon as the purpose of man's existence; for in the context it is written, "They [Adam and Eve] would have remained in a state of 'innocence.' Having no joy, for they knew no misery; doing no good, for they knew no sin." From which it appears that the "joy" contemplated in our Book of Mormon passage is to arise from something more than mere innocence, which is, impliedly, unproductive of "joy." The "joy" contemplated in the Book of Mormon passage is to arise out of man's rough and thorough knowledge of evil, of sin; through knowing misery, sorrow, pain and suffering; through seeing good and evil locked in awful conflict; through a consciousness of having chosen in that conflict the better part, the good; and not only in having chosen it, but in having wedded it by eternal compact; made it his by right of conquest over evil. It is a "joy" that will arise from a consciousness of having "fought the good fight," of having "kept the faith." It will arise from a consciousness of moral, spiritual and physical strength. Of strength gained in conflict. The strength that comes from experience; from having sounded the depths of the soul; from experiencing all emotions of which mind is susceptible; from testing all the qualities and strength of the intellect. A "joy" that will come to man from a contemplation of the universe, and a consciousness that he is an heir to all that is—a joint heir with Jesus Christ and God; from knowing that he is an essential part of all that is. It is a joy that will be born of the consciousness of existence itself—that will revel in existence—in thoughts of and realizations of existence's limitless possibilities. A "joy" born of the consciousness of the power of eternal increase. A "joy" arising from association with the Intelligences of innumerable heavens—the Gods of all eternities. A "joy," born of a consciousness of being, of intelligence, of faith, knowledge, light, truth, mercy, justice, love, glory, dominion, wisdom, power; all feelings, affections, emotions, passions; all heights and all depths! "Men are that they might have joy;" and that "joy" is based upon and contemplates all that is here set down.
We may now consider the "fall of man" and the "purpose of his existence" as related subjects—as standing somewhat in the relationship of means to an end. We shall now be able to regard the "fall of man," not as an accident, not as surprising, and all but thwarting, God's purposes, but as part of the divinely appointed program of man's earth-existence.