Tree of life vision

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The tree of life vision is a vision described and discussed in the Book of Mormon, one of the scriptures of the Latter Day Saint movement denominations, published by Joseph Smith in 1830. According to 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.

The vision is said to symbolize the spiritual plight of humanity, and is a well known and cited story within Mormonism. A Mormon commentator reflected a common Mormon belief 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 Mormon 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.[citation needed] Other apologetic scholars, such as Hugh Nibley, postulate that Lehi and Smith, Sr. simply had the same archetypal vision.[4]

Synopsis

A depiction of the vision in the Hill Cumorah Pageant

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.[citation needed]
  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 Mormons and 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.

Izapa Stela 5

Some Mormon scholars, including Jakeman, believe that Izapa Stela 5, an ancient stela found in ancient Mesoamerica in the 1930s, is a depiction of this vision.[16] Mainstream Mesoamerican scholars do not support linking Izapa Stela 5 to the Book of Mormon. Julia Guernsey Kappelman, author of a definitive work on Izapan culture, finds that Jakeman's research "belies an obvious religious agenda that ignored Izapa Stela 5's heritage".[17]

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 - online version at [1]
  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. ↑ 15.0 15.1 1 Nephi 8:14-16
  16. ↑ See Jakeman.
  17. ↑ Guernsey, p. 53.

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.
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Further reading

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