Tree of life vision

The tree of life vision is a vision discussed in the Book of Mormon, one of the scriptures of Latter Day Saint movement, published by Joseph Smith in 1830. In the Book of Mormon, the vision was received in a dream by the prophet Lehi, and later in vision by his son Nephi, who wrote about it in the First Book of Nephi. The vision includes a path leading to a tree symbolizing salvation, with an iron rod along the path whereby followers of Jesus may hold to the rod and avoid wandering off the path into pits or waters symbolizing the ways of sin. The vision also includes a large building wherein the wicked look down at the righteous and mock them.

A depiction of the vision in the Hill Cumorah Pageant

The vision is said to symbolize the spiritual plight of humanity, and is a well known and cited story among members of the Church of Jesus Christ of Latter-day Saints (LDS Church). A Latter-day Saint commentator reflected a common belief of church members that the vision is "one of the richest, most flexible, and far-reaching pieces of symbolic prophecy contained in the standard works [scriptures]."[1]

The vision is similar to the second vision recounted by Smith's father Joseph Smith Sr. prior to publication of the Book of Mormon. The vision of Smith Sr. contained a tree with delicious fruit, a path, and a large building where the wicked looked down in scorn of the righteous; however, the vision of Smith Sr. contained a rope rather than an iron rod, and there were other minor differences.[2] Because of the similarity, secular church scholars postulate that Smith Sr.'s dream is the source for the tree of life vision.[3] Smith Sr.'s dream was first recorded by his wife Lucy Mack Smith after publication of the Book of Mormon, and some Latter-day Saint scholars suggest that the text of the Book of Mormon may have influenced Lucy's account, rather than vice versa. Other apologetic scholars, such as Hugh Nibley, postulate that Lehi and Smith Sr. simply had the same archetypal vision.[4]

Synopsis

According to the Book of Mormon, the prophet Lehi received this vision in a dream during his exile in the Arabian wilderness sometime after 600 B.C. He awoke and recounted it to his children as described in the 8th chapter of the First Book of Nephi. Lehi's son, Nephi, recorded the vision on the golden plates, and later had the same vision, albeit a more detailed version, which he records later in the same book.[5] Nephi's vision also included an interpretation of the vision.

In the vision, Lehi related that he saw several objects, including the following:

  1. A tree with white fruit,[6] symbolizing the love of God, and by extension, the atonement of Jesus.[7]
  2. A strait and narrow path,[8] symbolizing the path to salvation.
  3. A rod of iron, which runs along the path,[9] symbolizing the "word of God".[10] Holding onto the iron rod refers to holding tightly to the gospel of Jesus Christ, which enable a person to avoid the temptations of the world or to stray from the strait and narrow path.
  4. A mist of darkness,[11] symbolizing the temptations of the devil.[12]
  5. A great and spacious building,[13] symbolizing the pride of the world.[14] The many inhabitants of the building mock and laugh at those who are on the strait and narrow path.

Lehi sees in the vision that his sons Sam and Nephi, and his wife Sariah partake of the white fruit, indicating that they will be saved.[15] He sees that his sons Laman and Lemuel do not partake of the fruit.[15]

Importance

The story of the vision is well known among members of the LDS Church and is widely cited. The "rod of iron" specifically is mentioned often referring to the scriptures or the words of the Lord, in order to convey the importance of heeding God's teachings.[16]

Mesoamerican interpretations

LDS archaeologist M. Wells Jakeman wrote in 1958 that Izapa Stela 5, an ancient stela found in Mesoamerica in the 1930s, is a depiction of the tree of life vision.[17] This interpretation is not supported by mainstream scholars. Mesoamerican researchers identify the central image as a Mesoamerican world tree, connecting the sky above and the water or underworld below. Mesoamerican art scholar Julia Guernsey Kappelman does not support this association between Izapa Stela 5 and the Book of Mormon. Kappelman has stated that Jakeman's research disregards the cultural context behind Izapa Stela 5 in favor of his own interpretations and biases.[18]

Codex Boturini, folios 2-3, as presented in The Story of the Book of Mormon

In his book The Story of the Book of Mormon (published in 1888), LDS general authority George Reynolds interpreted folios 2-3 of Codex Boturini to be a representation of Lehi's dream.[19] In this interpretation, of the group of five people closest to the tree, three are Sariah, Sam, and Nephi eating its fruit, and the other two are Laman and Lemuel refusing to eat. Further to the right, the death of Ishmael is depicted. In contrast, the mainstream scholarly interpretation is that the people and broken tree illustrated in these folios represent the split of the Mexica people from the Aztec people.[20] The figure to the immediate right of the tree trunk is the Aztec god Huitzilopochtli.[20]

See also

Notes
  1. Corbin T. Volluz, "Lehi's Dream of the Tree of Life: Springboard to Prophecy," JBMS 2/2 (1993): 38. - as quoted in Lehi's Vision of the Tree of Life: Understanding the Dream as Visionary Literature, Charles Swift, Provo, Utah: Maxwell Institute, 2005. P. 52–63
  2. Smith (1853, p. 59).
  3. Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 58. Grant H. Palmer, An Insider's View of Mormon Origins (Salt Lake City: Signature Books, 2002) 70-71. Dan Vogel, Joseph Smith: The Making of a Prophet (Salt Lake City: Signature Books, 2004).
  4. Nibley, Hugh. Lehi in the Desert, The Collected Works of Hugh Nibley, Volume 5. Deseret Book Company, Salt Lake City, and F.A.R.M.S., Provo, Utah, 1988, p. 44.
  5. See 1 Nephi chapters 11–14
  6. 1 Nephi 8:10-12
  7. 1 Nephi 11:21-23
  8. 1 Nephi 8:20
  9. 1 Nephi 8:19
  10. 1 Nephi 11:25
  11. 1 Nephi 8:23
  12. 1 Nephi 12:17
  13. 1 Nephi 8:26-27
  14. 1 Nephi 11:36
  15. 1 Nephi 8:14-16
  16. Bednar, David A. (October 2011), "Lehi's Dream: Holding Fast to the Rod", Ensign
  17. See Jakeman.
  18. Guernsey, p. 53.
  19. Reynolds, George (1888). The Story of the Book of Mormon. Independence, Missouri: Zion's Printing and Publishing Co. pp. 32–34.
  20. Rajagopalan, Angela Herren (2019). Portraying the Aztec Past: The Codices Boturini, Azcatitlan, and Aubin. University of Texas Press. pp. 28–32. ISBN 9781477316078.

References
  • Guernsey, Julia (2006) Ritual and Power in Stone: The Performance of Rulership in Mesoamerican Izapan Style Art, University of Texas Press, Austin, Texas, ISBN 978-0-292-71323-9.
  • Guernsey Kappelman, Julia; Izapa (Precolumbian Art and Art History)", accessed December 2007.
  • Jakeman, M Wells (1958) Stela 5, Izapa Chiapas, Mexico.
  • Smith, Lucy Mack (1853), Biographical Sketches of Joseph Smith the Prophet, and His Progenitors for Many Generations, Liverpool: S.W. Richards, pp. 58–59, [...] The Tree and the Spacious Building. "I thought," said he, "I was traveling in an open, desolate field, which appeared to be very barren. As I was thus traveling, the thought suddenly came into my mind that I had better stop and reflect upon what I was doing, before I went any further. So I asked myself, 'What motive can I have in traveling here, and what place can this be?' My guide, who was by my side, as before, said,'This is the desolate world; but travel on.' The road was so broad and barren, that I wondered why I should travel in it; for, said I to myself, 'Broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and strait is the gate that leads to everlasting life, and few there be that go in thereat.' Traveling a short distance further, I came to a narrow path. This path I entered, and, when I had traveled a little way in it, I beheld a beautiful stream of water, which ran from the east to the west. Of this stream, I could see neither the source nor yet the mouth; but as far as my eyes could extend I could see a rope, running along the bank of it, about as high as a man could reach, and beyond me, was a low, but very pleasant valley, in which stood a tree, such as I had never seen before. It was exceedingly handsome, insomuch that I looked upon it with wonder and admiration. Its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. I gazed upon the same with considerable interest, and as I was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. I drew near, and began to eat of it, and I found it delicious beyond description. As I was eating, I said in my heart, 'I cannot eat this alone, I must bring my wife and children, that they may partake with me.' Accordingly, I went and brought my family, which consisted of a wife and seven children, and we all commenced eating, and praising God for this blessing. We were exceedingly happy, insomuch that our joy could not easily be expressed. While thus engaged, I beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. It was full of doors and windows, and they were all filled with people, who were very finely dressed. When these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. But their contumely we utterly disregarded. I presently turned to my guide, and inquired of him the meaning of the fruit that was so delicious. He told me it was the pure love of God, shed abroad in the hearts of all those who love him, and keep his commandments. He then commanded me to go and bring the rest of my children. I told him that we were all there. 'No,' he replied, 'look yonder, you have two more, and you must bring them also.' Upon raising my eyes, I saw two small children, standing some distance off. I immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. The more we ate, the more we seemed to desire, until we even got down upon our knees, and scooped it up, eating it by double handfulls. After feasting in this manner a short time, I asked my guide what was the meaning of the spacious building which I saw. He replied, 'It is Babylon, it is Babylon, and it must fall. The people in the doors and windows are the inhabitants thereof, who scorn and despise the Saints of God, because of their humility.' I soon awoke, clapping my hands together for joy.".

Further reading
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