Operations of the Spirit: Part 1 of 12, An Introduction

This is the first of twelve parts to an essay 
entitled "Operations of the Spirit." The entire 
essay is just over one hundred pages if printed out,
so it is presented serially in this blog, one 
part each week. These parts should be read 
sequentially, because each builds on the previous 
parts. Hopefully, readers will have comments, 
suggestions and criticisms. The twelve parts are as follows: 

I.   Introduction, Part I
II.  Confusing Terms, Part II
III. Metaphors and Meaning, Parts III through VI
     A. The still small voice, Part III
     B. The heart and reins, Part IV
     C. Light and burning, as in a burning in the bosom, Part V
     D. Extracting meaning from metaphors, Part VI 
IV. The Scriptures and the Spirit, Parts VII through X
     A. The Oliver Cowdery revelations: D&C 6, 8 and 9, Part VII
     B. Other modern-day scriptures, Part VIII
     C. Ancient scriptures about the Spirit, Part IX
     D. Extraordinary events, Part X
V.   The Spirit and Individual Affectations, Part XI
VI.  Conclusion, Part XII


There are footnotes in this work. You can read the 
footnotes by hovering your cursor over the note, 
or you can click on the note to read it as text. 
There is a symbol at the end of each footnote that 
allows you to return to the text by clicking on it.

Operations of the Spirit¹

Part I

I. INTRODUCTION

The purpose of this essay is to discuss how the Spirit operates in one’s life and, therefore, how one can know if it is the Spirit they are “feeling” or if the Spirit is directing or confirming one’s thoughts and actions. This essay is written about and for members of or, perhaps more accurately, by a devout member of the Church of Jesus Christ of Latter-day Saints, the Church.

This is not an easy subject because those who speak about the Spirit do not often define what they mean, which results in an acquiescent amorphousness and resulting confusion. The casual use of the Spirit is regularly reinforced by comments at the end of a Church meeting, like the Spirit has been present today or wasn’t the Spirit strong or we are grateful for the Spirit that has been here today. It is not clear what is exactly meant by such statements, but it is clear the comments come from those who have been affected by what has happened.

Likewise, members of the Church are exhorted to listen to the Spirit and follow any prompting thereby received, but how one receives direction—knowledge of what to do—from the Spirit is left to the individual to figure out. Some think that speaking by the Spirit means or is enhanced by not preparing a talk for a Sacrament or other meeting and, instead, just saying what comes to mind after their hands grip the sides of the pulpit,² or they do not bother to write their talk out because they want the Spirit to have free reign to tell them what to say even though scriptures enjoin learning through study before one speaks, ³ and writing disciplines exactness of thought.⁴

Another major problem confronts analysis of how the Spirit operates. Many are so imbued with a passionate, personal conviction of their own spiritual experiences that they will not discuss this topic. A good friend and contemporary told the author about his spiritual experience when he was embarking on his mission more than fifty years ago. He did not want to go, but his parents wanted him to serve. He was not going to go until he prayed about it. He said he was washed with this overwhelming feeling, a burning in his bosom, that left him convinced then and ever since that what he experienced was the Spirit telling him to go on his mission. His conviction makes him ardent as he discusses his spiritual experience, saying that he knows thereby the meaning of a burning bosom. He has cultivated a sensitivity to this feeling—he insists it is an actual feeling. When asked why the author has never had such feeling and whether the truth of how the Spirit operates should not be the same for everyone, he said, knowing me to be a faithful member of the Church, I probably had had this feeling but did not know it, just like the Lamanites did not know they had the witness of the Holy Ghost, “The Lamanites . . . were baptized with fire and with the Holy Ghost, and they knew it not.” ⁵ When I asked why he thought this experience talked about a feeling one might have without knowing it, he said the word fire connoted the feeling he was talking about. ⁶ He said, paraphrasing, “Well, the Spirit can be different things for different people.” While he feels sorry that I have never had this feeling, he is not open to a discussion whether this feeling he had was the Spirit and how the Spirit operates. His mind is set. ⁷

A set mind is confirmation bias. Confirmation bias is, perhaps, the greatest barrier of all to knowledge. Confirmation bias, which is beyond the scope of this essay, is the tendency of an individual to believe what he, generically speaking, believes or wants to believe even in the face of overwhelming evidence. Jurors make early decisions about who is right or wrong and will then gather the facts to support their initial inclination. Thus, they willingly accept evidence in support of their view, but rationalize away or do not hear evidence that offends their predilection, “Well, you would expect him to say that. I don’t believe it.” Leo Tolstoy wrote:

The most difficult subjects can be explained to the most slow-witted man if he has not formed any idea of them already; but the simplest thing cannot be made clear to the most intelligent man if he is firmly persuaded that he knows already, without a shadow of doubt, what is laid before him.⁸

Confirmation bias affects most people and many members.⁹ Confirmation bias is, perhaps, the reason for this scripture:

For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty . . . . ¹⁰

Joseph Smith was only fourteen when he had a theophany, so his mind was not set about anything. No confirmation bias. ¹¹

The adult should decide for himself—speaking generically—if what he has been taught is trustworthy. This decision-making as an adult is how the individual gains a testimony, which means they can testify, like a witness, about what they believe by stating the reasons why. After all, no witness is allowed to state the witness’ conclusion, just the facts that led the witness (unless the witness is an expert) to the conclusion.  But even an expert witness is subject to cross-examination and must reveal the basis of the conclusion, and cross-examination often exposes a faulty basis for a faulty conclusion. The adult needs to act like an adult. Sir Francis Bacon put it this way in AD 1605, “Opertet descentum credere. Oportet edoctum judicare.”¹²

Those who read this essay may have difficulty putting aside an accepted idea, what has been so often repeated since childhood. Confirmation bias is opposed to the analysis in this essay, an analysis that delves into the basis for understanding how the Spirit operates.

The first step in this effort is analysis of confusing terms.¹³  It is all to common for members of the Church and leaders, alike, to be too casual in their use of words, hoping that some feeling will make truth apparent rather than precision of thought. Even the Apostle Paul, who was erudite and well educated, was frustrated by the lack of precision of those who led the Church in his day, fishermen, so he proposed that the listener had to consider what the speaker was trying to say rather than what was actually being said. ¹⁴ Casualness of expression to a listener lacking the skills for critical adjustment, however, will insuperably lead to misconceptions. B. H. Roberts put it this way:

It is often the case that misconceptions arise through a careless use of words, and through using words interchangeably, without regard to shades of differences that attach to them; and this in the scriptures as in other writings. Indeed, this fault is more frequent in the scriptures perhaps than in any other writings, for the reason that, for the most part, they are composed by men who did not aim at scientific exactness in the use of words. They were not equal to such precision in the use of language, in the first place; and in the second, they depended more upon the general tenor of what they wrote for making truth apparent than upon technical precision in a choice of words; ideas, not niceness of expression, was the burden of their souls; thought, not its dress. Hence, in scripture, and I might say especially in modern scripture, a lack of careful or precise choice of words, a large dependence upon the general tenor of what is written to convey the truth, a wide range in using words interchangeably that are not always exact equivalents, are characteristics. Thus the expressions, “Kingdom of God,” “Kingdom of Heaven,” “the Whole Family in Heaven,” “the Church,” “the Church of Christ,” “the Church of God,” are often used interchangeably for the Church of Christ when they are not always equivalents; so, too, are used the terms “Spirit of God,” and “Holy Ghost;” “Spirit of Christ,” and the “the Holy Ghost;” “Spirit,” and “Soul;” “intelligencies,” [sic] and “spirits;” “spirits,” and “angels.” I mention this in passing, because I believe many of the differences of opinion and much of the confusion of ideas that exist arise out of our not recognizing, or our not remembering these facts. Hereafter let the student be on his guard in relation to the use of the words “intelligencies,” [sic] “spirits,” “soul,” “mind,” etc.; and he will find his way out of many a difficulty. ¹⁵

Even more confusing than misuse of terms is misunderstood metaphors. ¹⁶  So this essay turns to the meaning of common metaphors used when the Spirit is discussed after defining terms.

It is only after terms and metaphors are understood that the meaning of scriptures can be parsed. So this essay cites pertinent scriptures, ancient and modern, that address the operations of the Spirit, drawing conclusions from these scriptures about the how of the Spirit’s influence in everyday life.¹⁷  This section deals with extraordinary events, as well: visions, visitations, etc.

This essay then turns to individual affectations because of the Spirit’s operation. What gives one person a frisson or gooseflesh that another does not feel or have. Sense must be made of these feelings and experiences, which so many say has occurred to them.¹⁸

1. Daryl M. Williams is the author of this essay, which remains a work in process. He is a commercial trial lawyer who has practiced in the courtroom since 1976. He began actually studying the scriptures, like he studied the law, during his first year in law school, 1973, as a member of the charter class of BYU’s new law school. He has studied the scriptures daily, with limited exceptions, since his first year as a law student, consistently studying seven to ten hours a week. The first draft of this essay was completed in December 2013, and it has gone through my revisions since them. It includes suggestions from those who took the time to review the initial drafts. Criticisms and suggestions have prompted both additional study with resulting elucidation. 
2. See Matthew 10:19 (“take no thought how or what ye shall speak, for it shall be given you”); Mark 13:11 (“take no thought beforehand what ye shall speak, neither do ye premeditate . . .for it is not ye that speak, but the Holy Ghost”); D&C 24:6 (“it shall be given thee in the very moment what thou shalt speak”); D&C 84:85 (“”Neither take ye thought beforehand what ye shall say”); D&C 100:5 (“speak the thoughts I shall put into your hearts”). For many, a remark made by Nephi at the end of his life encourages this do-not-prepare approach, “Neither am I mighty in writing, like unto speaking, for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men.” 2 Nephi 33:1. Unfortunately, many use this scripture as an excuse for poor writing skills and believe this scripture says, which it does not, that the Spirit is not at work with skilled writing. Those who believe this are oblivious to the scripture that says writing by the power of the Holy Ghost can be as powerful as the Lord, Himself:

   Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.

   Ether 12:24.

3. E.g. D&C 11:21 (“Seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit”).
4. Sir Francis Bacon said:

   Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not.

   Sir Francis Bacon (1561–1626), “Of Studies.” http://www.authorama.com/essays-of-francis-bacon-50.html.

   Must one be standing before a congregation to be enlightened by the Spirit, or can one just as easily be enlightened when writing out the talk for the congregation? Is there refuge in Nephi’s often-cited, out-of-context statement, “[N]either am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men”? 2 Nephi 33:1. Never mind the fact that Nephi is concluding two books he has just written where he repeatedly underscores the importance of writings. And what does one do with this statement, “Behold, thou has not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them”? Ether 12:24b.

   Writing is difficult. Subject, structure, style, literary figures of speech, etc., make writing very difficult, because it requires careful thought and careful presentation. Many have not learned the skill, and still fewer practice at it.

5. 3 Nephi 9:20c.
6. Part V of this essay deals with light and the budrning-bosom metaphor. Hint: fire is essential for light in a world lit only by fire that, which explains why the word fire does not refer to a feeling.
7. My friend was asked to review my recitation of what he said for accuracy. His emailed response suggested a few corrections, but it was not clear what he thought should be corrected. So I quote what he said verbatim.

   I would correct a few things. First, I have always felt you have a testimony of the church. Now, whether you had the same type of feeling as I did, I obviously do not know. I know you are very intellectual and your knowledge may have come another way. I do believe the spirit can work differently for different people (D&C 46:11-26 and Moroni 10:7-17). D&C 46:13 says “To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God…” But the next verse says “To others it is given to believe on their words . . .” I believe knowledge or “testimony” can come to people in different ways. Only the Lord knows what affects a person and how best to help him achieve eternal life. He loves all of us and will help us any way we will allow Him to. I hope that gives you a better perspective of my feelings. Anyway, I enjoyed the interchange.

   Another friend commented on this section of this essay, as well. He said, “I’ve felt the same frisson while praying, watching a touching or thrilling scene in a movie, or watching a live sporting event. I sometimes wonder whether the frisson is simply a manifestation of adrenaline.” If so, individuals could, perhaps, unconsciously and with practice will their bodies to release adrenaline during events they think are particularly spiritual. My second friend, also, said, “The sad part is the insinuation that those who have not experienced a “burning bosom” have somehow missed out, that they have not felt the “higher form” of the Spirit.”

8. Leo Tolstoy, The Kingdom of God Is Within You,” ch. 3 (1893), Constance Garnett, translator. Project Gutenberg, http://www.gutenberg.org/cache/epub/4602/pg4602.html, (accessed April 3, 2012).
9. I am not sure there are any studies about the prevalence of confirmation bias among adults, but it seems intuitive enough and often observed among members of the Church. It is very hard to get people to change their minds or even consider an alternative once they have decided a point. Here is a test question for those who wish to experiment on confirmation bias. Ask an adult member of the Church to look at Genesis 1:2, and tell them that the Spirit of God moving on the face of the water in that verse is female, which she is in Hebrew. (There are many other scriptures in the Old and New Testaments that use female forms in reference to the Holy Ghost and none, really, that use a male form, the verses in John included..) Then ask them if Genesis 1:2 means the Holy Ghost is female. Ask the same question to a child and you will get an open-minded response, not an incredulous, offended look.
10. 1 Corinthians 1:26–27.
11. Confitmation bias is the essence of being closed-minded or, using a scriptural metaphor for the mind, hard-hearted. A new idea expressed in a gospel doctrine class, for example, is not particularly welcome if it offends a long-held idée reçue. Little children, however, have tabulae rasae. They are open to and want to accept what is taught. Little children-turned-older will abandon what becomes obviously incorrect: there is no Santa Claus. But too often early perceptions of gospel principles are never confronted with a no-Santa reality, so the child-turned-adult never questions what continues to be repeated about a subject by those who have no better idea than what was taught in Primary. Too bad.
12. Sir Francis Bacon, On the Proficience and Advancement of Learning, Divien and Humane, bk. I, § IV, ¶ 12, A rough translation of this is, “The learner should believe what he is taught. The learned should exercise judgment.” Perhaps, an open receptivity to a new idea is what is meant by that warning that one must be as a little child to enter into the kingdom of heaven. See Mark 10:15; Luke 18:17.
13. Part II of this essay covers this subject.
14. See Hebrews 13:7.
15. Brigham H. Roberts, Seventy’s Course in Theology, vol. 2 (Salt Lake City, Deseret News, 1907–1912) at 9.
16. Parts III through VI cover pertinent, typically misunderstood metaphors that confuse those trying to understand when they are affected by the Spirit.
17. Parts VII through X discuss scriptures that give insight into how the Spirit operates.
18. This analysis is contained in Part XI of this essay.