I Am That i Am

John 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?
John 10:35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
John 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
Try reading Exodus 21:6 and Exodus 22:8-9 sometime for an example of the Bible referring to us children of God as gods ourselves. Everywhere the word judges is used in these scriptures it comes from the Hebrew ELOHIYM, which is the same word used for the God who created the Heavens and the Earth. They did translated it correctly in the King James Version in Exodus 22:28 however: “Thou shalt not revile the gods, nor curse the ruler of the people.”

The ruler of the people is Moses, and the gods are Moses and the judges. That also would be why David in Psalms called God as one who judges among the gods.And this may explain the portion of the King Follet sermon where Joseph Smith spoke of a council of god called before the creation of the world.To me this reminds me of the council described in the Book of Mormon that was called to hear the plans of Lucifer and Jesus and discuss the issues of the plan for all of us.

But then Fundamentalist Christians think Psalms 82:7 refutes the idea that men are gods: “But ye shall die like men, and fall like one of the princes. That is because this follows directly after the “ye are gods” statement, they say the “ye are gods” is a statement made in mockingly but to me and others in sounds as if David is saying that these are gods who are acting like men similar to saying grown men are acting like children only much, much more profound.
Exodus 4:16 reads: “And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.”

This is discussing the calling of Aaron to be a spokesman for Moses. It’s important to know that the later translation is bad when referring to Moses; the Hebrew reads: Thou shall be a god to him (Aaron).”

In the Torah we are told that the gods that God judges among are the ones who received the scriptures and Jesus did say that as well in John 10:34-36. Actually, there are many occasions in the writings of Moses where those who judged among the people were called gods. In the Bibles today, these are almost always translated wrong, but if you use any Hebrew concordance from a regular Christian bookstore you can prove to yourself that the judges were really called gods time and time again. 
Peter spoke to his students saying that the mysteries to the Kingdom must be revealed in a certain order to lay down the foundation before building upon that foundation.And he also said that if you speak certain truths before the foundations of understanding have been laid it will be out of order and sound of out reason not to mention that it will offend sensibilities as the King Follet sermon did and still does.
For example I’ll quote this: “Latter-day Saint missionaries laboring among native peoples have long noted the existence among them of both genuine secrets, that is, things too sacred to be mentioned to anybody outside of a particular time, place, and religious occasion, and on the other hand of an extensive daily dissembling to keep unqualified outsiders from meddling with things they would not understand or appreciate. Both types of reticence are conspicuous in the early Jewish and Christian literature. In the Dead Sea Scrolls the people of the community are instructed not to discuss their doctrines and doings with "the people of the pit," i.e., the outside world; (Manual of Discipline (1QS), 9:21-22.) but aside from that they are put under specific oaths of secrecy regarding certain specific things.(1QS, 4:5-6, 8:11-12.)

When Jesus instructed Peter, James, and John to tell no man of what they had seen on the Mount of the Transfiguration, he was withholding sacred things from the uninitiated; (Matthew 17:9; Mark 9:9; Luke 9:36; cf. Matthew 7:6.) when on the other hand he parried tricky questions of the Pharisees by asking them counter questions and then telling them that if they could not answer him he would not answer them (Mark 11:33), he was simply evading them. In the Clementine Recognitions, when Peter refuses to tell Clement about salvation for the dead until Clement himself has received certain ordinances, he is withholding secret teachings, (Clementine Recognitiones (Clementine Recognitions) I, 52, in PG 1:1236.)
but when he refuses to discuss the nature of the Godhead with Simon Magus, he explains that he is deliberately evading the man because Simon has no real desire to learn about the Godhead and only wants to cause trouble. (Ibid., II, 3-4, in PG 1:1249-50.)"

Professor Goodenough of Yale for example, after many years of searching through the archaeological remains of Judaism to include the earliest remnants, has been able to show that there has existed throughout the 60 centuries of Judaism not one but two separate and distinct types of Judaism, one follows what he calls "the horizontal path," the other follows "the vertical path." (Ibid., 1:21.)(Erwin R. Goodenough, Jewish Symbols in the Greco-Roman Period, 13 vols. (New York: Pantheon, 1953-68), 1:18-19.)

http://maxwellinstitute.byu.edu/publications/books/?bookid=74&chapid=912#_edn19

And then there are these quotes to also demonstrate that people need to receive the mysteries of the Kingdom or the Gospel principles in a certain order to understand them and that initially these teachings must be revered as sacred and not discussed publically so as to better protect them from misunderstandings and misconceptions as well as venomous attacks and mockery.

"It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given" (Matthew 13:11).

"They have ears to hear, and hear not" (Ezekiel 12:2; cf. Matthew 13:15-16).

"As they did not liketo retain God in their knowledge, God gave them over to a reprobate mind" (Romans 1:28; italics added).

"All men cannot receive this saying, save they to whom it is given" (Matthew 19:11).

"He taught them many things by parables, . . . as they were able to hear it" (Mark 4:2, 33).

"And they understood none of these things: and this saying was hid from them" (Luke 18:34).

"If I tell you, ye will not believe" (Luke 22:67).

"If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" (John 3:12).

"This is an hard saying; who can hear it? . . . Doth this offend you?" (John 6:60-61).

"Why do ye not understand my speech? even because ye cannot hear my word" (John 8:43).

"My sheep hear my voice" (John 10:27).

"I have yet many things to say unto you, but ye cannot bear them now" (John 16:12).

"We cannot tell what he saith" (John 16:18).

"The time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father" (John 16:25).

"The light shineth in darkness; and the darkness comprehended it not" (John 1:5).

"As yet they knew not the scripture" (John 20:9).

He appeared "not to all the people, but unto witnesses chosen" (Acts 10:41).

"They . . . were forbidden of the Holy Ghost to preach the word in Asia" (Acts 16:6).

"Hearing ye shall hear, and shall not understand" (Matthew 13:14).

"I . . . could not speak unto you as unto spiritual, . . . I have fed you with milk, and not with meat" (1 Corinthians 3:1-2).

"Unspeakable words, which it is not lawful for a man to utter" (2 Corinthians 12:4).

"By revelation he made known unto me the mystery; . . . which in other ages was not made known" (Ephesians 3:3-5).

"The mystery which hath been hid from ages and from generations, but now is made manifest to his saints" (Colossians 1:26).
"Many things . . . hard to be uttered, seeing ye are dull of hearing" (Hebrews 5:11).
"Many things . . . I would not write with paper and ink; but I . . . come unto you and speak face to face" (2 John 1:12).

Then there are the teachings of the apostles that say that the time will come you will see God as he is, because you will be like him (1 John 3:2; 1 Corinthians 13:12), and some speak to the doctrine of eternal progression: As God is, man may become; the fullest exposition of the doctrine is found in 3rd Nephi chapter 19, which is closely matched by the 14th and 15th chapters of John.
Exodus 3:14 God say his name is I AM THAT I AM but this is a mistranslation, the Hebrew reads I AM BECOMING THAT I AM BECOMING.The original Hebrew captures the true depth of that statement and the doctrine of eternal progression that flows from our church.But Joseph Smith was unaware of this mistranslation yet the King Follet sermon describes God is a similar if not more precise sense.And our critics who say our doctrine of eternal progression has no Biblical footing are making a false statement however given that God’s very name implies that he is evolving and that he referred to us as gods as well.There is much depth to the original scriptures just as there is much depth to the forgotten works of Orson Pratt and Parley Pratt, the keys to the universe and the key to the science of theology respectively.
So much depth and substance over looked daily but much of it is due to mistranslation and other aspects are due to a lack of diligence in scripture study.You need not be a scholar to be wise and well informed on scriptural matters.
We were with God in the beginning; we are as eternal as he is.We can have no end precisely because we had no beginning.Our bodies channel energy we do not create it, but we can store, use and channel it.We can also choose what types of energy to channel, use and store.And once you discover how to control these abilities you can channel from the source of all energy through the Holy Spirit directly.Healings, speaking in tongues or in all languages in other words, are both possible by using the Holy Spirit; that is our method of communication with God and with Jesus as well.
We can do these things but by and by we will grow and evolve ourselves, maybe not on this side of eternity but we undoubtedly will and there is no limit to how far we can go, even God is “becoming” toward something after all.