Mary and the Tree of Life
One of the most beautiful symbols that the heavenly messenger sheds light on for the Tree of Life dream in 1 Nephi 11 is the vision of Mary, the earthly mother of Jesus. In fact, it is the very first vision symbol that the messenger brings to the attention of Nephi. Why is that? And why do we only give it a brief, cursory glance in our gospel discussions?
When we think of the scriptural Tree of Life, the two most common books that our minds go to are Genesis and 1 Nephi. The Tree of Life, as we understand it, stands next to, but not necessarily opposite, of the Tree of Knowledge of Good and Evil, or, as I write in my book We are Adam: the Partnership of Adam and Eve in the Garden of Eden and What it Means for You, the Tree of Mortality.
I do not find it coincidental that the Bible, as it is currently arranged, begins and ends with scripture about the Tree of Life (see Gen. 2:9, 3:24, and Rev. 22:1–2). The Tree of Life stands not only at the beginning of mortality, but also at the end.
Because of this, it is a worthy endeavor to unpack what the Tree of Life means in terms of our Mother in Heaven, Mary (the earthly mother of Jesus), and women in general.
Lehi’s Dream
Lehi first introduces an additional aspect of The Tree in 1st Nephi 8 in his famous Tree of Life Vision. His son, Nephi, then elaborates on his father’s vision as he himself is allowed to view it and is guided through the interpretation via a messenger. (1 Nephi 11.)
One of the most beautiful symbols that the messenger sheds light on for Nephi is the vision of Mary, the earthly mother of Jesus.
In fact, it is the very first vision symbol that the messenger brings to the attention of Nephi. Why is that? And why do we regularly give it a brief, cursory glance in our gospel discussions?
Let’s take a broader look at the Tree of Life and what it has represented.
The Tree of Life symbolism is actually saturated throughout not only the Old Testament (Ex. 3:1–6, 7:10–12, Num. 17:2–10, Isa. 11:1, Zech. 3–4 are just a few) but of various Middle Eastern religions. For us, the Tree of Life symbolizes many things: eternal life, the presence of God, the Love of God, and the Savior Himself.
For Adam and Eve, then, when they left the presence of the garden and the Tree, symbolically they also left the presence of God. When we view that departure from God’s presence, as we examine Lehi’s Tree of Life vision, we are witnessing a return to the presence of God. Our eyes are also opened to the distractions, temptations, and pitfalls along the way that try to prevent us from returning to the presence of our Heavenly parents, an attempt to prevent our reunion.
The olive tree, for example, is also a symbol of the Tree of Life. The ancient Jewish Menorah likely originated from a “sacred tree”. Many scholars, Margaret Barker among them, believe this sacred tree was the olive tree.
We have another sacred tree allegory that we read about in Jacob in the Book of Mormon. One of the symbolisms of that tree is that it represents Israel, the Chosen ones of God.
Consider as well the sacred symbolism of the olive tree as its oil is often used in religious ceremonies, blessings, healings, anointings. It was used in the Old Testament for anointing kings and priests. Both the Greek and Hebrew names — Christ and Messiah respectively — both mean “the anointed one.” We can see the power in Jesus’ anointing: for His calling, His mission, by His Heavenly Parents.
Wait. Both Heavenly parents? Don’t I mean just Heavenly Father?
Stick with me here on this.
If an actual priesthood anointing took place, then yes, His Father in Heaven — as the revealed knowledge we currently have on the priesthood — would have performed the ordinance. I’m speaking in metaphors at this point, but let’s consider the oil that would have been used. And where does Heavenly Mother factor in this?
In ancient Egypt, the Tree of Life symbolized rebirth and regeneration. When we enter into baptismal covenants, and other covenants on the believer’s path, we are also reminded of rebirth, of a regeneration of our spirit, our resolve, of coming closer to our own reunion with our Heavenly Parents
Some early Christians thought of the cross that Christ hung on as a tree of life. This metaphor and symbol is not difficult, for from that cross, Christ was able to distribute eternal life to all men.
But another symbolic aspect of the Tree, especially the olive tree, heavy in richness and backed by recent archeological evidence, is that it (The Tree) represents the Mother in Heaven, the Mother Goddess.
Can you see why I used the plural Heavenly Parents as both involved in the anointing? How they both are involved in all ceremonial aspects?
Symbolic of life
Let’s unpack some of the natural symbols of the Tree of Life, and many trees in general:
▪️ The Tree provided nourishment. It was actually called the Tree of LIFE. Before they partook of the Tree of Mortality it seemed they were regularly partaking of the Tree of Life. They certainly weren’t forbidden to do so before the Fall.
▪️ The Tree stood at the center, at the very heart of the Garden. This center is also referred to as the “navel, or umphalos” of that sacred space. It stood as a spiritual and physical umbilical cord to life as they knew it at that time.
▪️ Trees in general, especially those that produce flowers, and then in turn fruit to partake, are symbols of the creation of new life, of fertility.
▪️ Trees also symbolize resurrection and eternal life, whether through “dying” in the winter and returning to life in the spring (deciduous), or in the boughs of those that are evergreen.
The Tree, standing in the center of the Garden, a source of nourishment, a conduit to the presence of God, can be seen as the center of the universe for those seeking it.
Now think about mothers in general. For a brief time, we are the center of the universe for our family — both the husband and the children. (Remember, I am speaking in generalities and know this is not the case for all families.)
When my children were young I felt like the sun and they were little earths orbiting around me. I was constantly needed, and though exhausting work at the time, I often miss that feeling of being the center of their universe. As they grew, of course they became more independent, and while I know I’m still important as a mother, I’m no longer the epicenter.
Mothers, especially righteous mothers, provide physical and spiritual nourishment, life, and can be a conduit to God as they teach, mentor, love, and live life as a disciple of Christ. And none of these attributes are limited to women raising children.
Witnesses to sacred events
Sacred trees stand as witnesses as covenants are made: from Joshua recording the words of his sermon in “the book of the law of God, and took a great stone, and set it up there under an oak, that was in the sanctuary of the Lord (Joshua 24:24–26); Abraham planting a grove of trees in Beer-sheba and calling “there on the name of the Lord,” (Gen. 21:33); Jacob building an altar in El-beth-el where God had appeared to him, burying Rebekah’s nurse under a tree that they called “the oak of weeping (Gen 35:6–8); an angel appearing to Gideon, sitting under an oak (Judges 6:11–12); God speaking to Moses from a tree/bush that seemed to burn with fire (Exodus 3:2–4).
Those trees, in what we now refer to as the Sacred Grove, were witnesses to Joseph Smith’s first encounter with God the Father and His son, Jesus Christ.
And let us not forget that an olive tree was witness to Christ’s Atonement.
Trees are incorporated into temple architecture, décor, and/or other media representing all of what we have discussed so far: witnessing of covenants, the center of the universe, the umbilical cord, the conduit between heaven and earth, symbolic of us entering into the presence of God. (Early temples, including the Church, had living trees in their midst.)
Women in the church (because of Eve’s title as Mother of All Living, all are referred to as mothers, whether or not they are married or have children) stand as witnesses of many priesthood covenants that are made in the church: baptism, sacramental ceremonies, blessings, sealings.
These examples are merely a drop in the bucket.
Other symbolic representations of the power of the sacred tree, of the tree of life, are what are referred to as “portable symbols.” Such examples are the rod of Moses and Aaron, the serpent rod (both were kept for centuries in the Arc of Covenant in the Holy of Holies in the first Jerusalem temple), the menorah and . . .
olive oil.
With sacred trees symbolizing the Mother in Heaven, these portable symbols also represent Mother, and She becomes intrinsically involved in all of the covenant making ceremonies, healings, anointing, etc.
Let’s circle back to Mary.
In 1 Nephi chapter 11 Nephi is given the interpretation of his father’s dream. In vs 8 Nephi is shown a beautiful tree, with the “whiteness of the driven snow.” Nephi, on his own, recognizes that this tree is “precious above all.” (vs 9)
Nephi asks for the interpretation and immediately is shown Mary, the virgin in Nazareth, who was also “exceedingly fair and white.” We can see the comparison and direct allusion to The Tree.
In verse 18, we read something very interesting. The messenger says, “Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh.”
One of the most obvious clarifications is that the Son of God also has a Mother in Heaven, and the messenger was very specific, in part did not want Nephi to confuse the two.
Remember when we talked about how, when a woman is identified in the scriptures, it is a signal for us to sit up and pay attention?
This is one of those times.
For Mary is not just a physical vessel for the body of the Son of God, she is an archetype for the Mother in Heaven.
Let’s look at the next part of the visionary explanation the messenger draws Nephi’s attention to. Nephi now sees Mary holding a child in her arms (1 Ne. 11:20). The messenger identifies this child to be Jesus Christ “the Lamb of God, yea, even the Son of the Eternal Father.” (Vs 21)
The messenger asks Nephi if he now understands the meaning of the tree. Nephi, from these other visual metaphors, recognizes that the tree is “the love of God.”
You probably missed something very important and telling in this Nephi narrative. I certainly did.
Not once did Nephi identify this virgin as Mary.
What??
Other book of Mormon prophets did — Mosiah, Alma.
Does that not stand out to you? We assume he knew it. But where is her name?
Once Biblical scholar, Matthew Bowen, had an interesting idea. Bowen pointed out that the name Mary most likely comes from the Egyptian root mr(i) or mry, both of which mean “love” or “desire”. He gives some interesting arguments as to the authenticity of this theory, suggesting that Nephi chose instead to emphasize the meanings of these roots in his explanation of the tree.
These words — love and desire — are used extensively throughout this chapter. And in verse 22, where Nephi is describing the Tree of Life itself, are the only time both words are used together in the same verse.
Why?
Because Nephi has been shown, and is showing us, that the Tree of Life is to be associated with Mary herself.
In verse 25 Nephi twice uses metaphors that represent life and love: water and Tree of Life. As Bowen writes, “The association of the Tree of Life with a holy or divine mother figure was present in ancient Israelite religion.”3
Mary, Mother in Heaven, and mothers all represent life and love.
And just like the Tree of Life which bore white precious fruit, delicious above all other fruit, Mary bore a precious fruit in Jesus, who is also described as coming “from that tree of life, whose fruit is most precious and most desirable above all other fruits . . . the greatest of all the gifts of God.” (1 Ne. 15:36)
Nephi, and Lehi, most certainly would have remembered all of the Israelite symbolisms, especially about a holy or divine mother. The messenger knew what Nephi could and could not process. The messenger began with a common motif, a well known symbol of their theology, and one they carried with them from Jerusalem: the presence and knowledge of a Holy Mother, a Divine Mother, a Mother in Heaven.
The messenger was guiding him, using motifs Nephi was well aware of, molding and shaping his understanding of the Tree of Life and why this vision was so important. It was so important that this made the “cut” with Mormon’s edits, and we now have evidence of additional apocryphal scriptures that have recently been found with similar visions. (Here’s a good essay about the ancient book of Enoch and Lehi’s dream.)
I dare say that I think there is another layer here. It is merely my opinion, but in my research into who the Mother in Heaven is, I am not only convinced of her incredible connection with Christ, but the enormous love Heavenly Father has for her.
When we read in 1 Ne 11:22 that the tree is the love of God, and is the most desirable above all things, I read into that not only about Jesus Christ, but I read into the love God has for our Heavenly Mother, she who Mary is an archetype for.
Imagine the respect God had for both Mary and Mother. Both were tenderly involved with Christ, and He with them. Imagine the pain of both of them as Christ suffered, both in Gethsemane and on the cross. God knew that the sacrifice of His son was not His alone, (John 3:16) but that Mary and the Mother would be suffering as well.
And Mary, this “sacred tree” was a witness to not only the birth of Christ, but his death on the cross as well.
Mary deserves our gratitude and respect.
Mother deserves our gratitude and respect.
I am not advocating worshiping or praying to either one. Please do not mistake my search for Mother as an attempt to replace Christ or Heavenly Father. As I’ve said, the more I find with archeological research, and what scholars have gleaned from both canonical and apocryphal scriptures, the Mother is intrinsically linked to the savior. We know little about Father but we do know that everything is done through and points to Jesus Christ. He is the focus. He is the High Priest, the True Messenger.
When we look for enlightenment about our Mother in Heaven, we can find so much in the scriptures we have.
You can read more about the divinity of women in my book, “We are Adam: the Partnership of Adam and Eve in the Garden and what it Means for You”, available at Amazon and Cedar Fort.
