The following is a submission for the 2024 LDS Theology Seminar held in Claremont, CA.
I contemplate a tree.1
When we read the typical Fall narrative two trees dominate the skyline of our glimpse into the Garden. Of the many which could entice us and are “pleasant to the sight, and good for food,” it is the two in the midst of the garden: “the tree of life…and the tree of knowledge of good and evil”2 which occupy our horizon.
And why wouldn’t they?
Good/Evil. Rich/Poor. Beautiful/Base. Night/Day. All these categories and many more are necessary–they “must needs be” in our world of an “opposition in all things.”3 Indeed, just before Lehi makes this observation he preempts and prefigures the “carnal, sensual, and devilish”4 Fall and Atonement teachings given later by Abinadai and Alma with his own triptych of “merits, mercy, and grace.”5 Lehi looks beyond the horizon, beyond the dichotomous categories, and contemplates the tree.
There is a fruit which is both forbidden and bitter, but only the tree has life.6 And it is this tree which captivates Lehi.7 Eve seems to see the tree as well,8 but Lehi is somewhat unique in Fall narratives in that he speaks only of the tree of life. Perhaps this informs his formulation of the fall found in verse 25: the forbidden fruit for Lehi may even be on the tree–it being sweet–which having life means it has all those things which are life-giving. I don’t remember the last living plant or tree that hasn’t tasted bitter in contrast with its edible fruit.
Contemplating the tree moves through the categories and dichotomies of art, science, reason, mathematics. Perhaps Lehi thought, as did Martin Buber much later, “if will and grace are joined…as I contemplate the tree [we] are drawn into a relation…and the power of exclusiveness has seized [us].”9 Fall and being become tied up together with joy. No part or category loses its distinction. “Whatever belongs to the tree is included.”10 It is not “compound in one”11 in that it loses all distinction and definition, but it can only be lived, it can only be itself.12 “[L]ife is lived going forward. Perhaps it is more than coincidence that ‘live’ spelled backwards is ‘evil.’”13 This tree for which Adam Fell can only be had in its totality, in its moving forward, in being and thereby having, for nonbeing cannot have.
After they were cast-out-sent-forth from the Garden of Eden Adam gives us his assurance that “because of my transgression my eyes are opened, and in this life”–the one lived forward, the one that is itself– “I shall have joy.”14 Eve tells something different. Her eyes have no need of opening, but her being needed to have “known good and evil, and the joy of…redemption, and the eternal life which God giveth unto all the obedient.”15 Eve contemplated the tree. To Adam it seems, it was revealed.
What does it mean to be and have joy? What does it mean to have a life that is itself?
It means that in being we may “count it all joy when ye fall.”16 Perhaps it is to realize that this life is indeed our eternal life, that it can be had and lived in and through and not just one or the other. Perhaps it is to realize that it is a very sad thing indeed to stop with “as in Adam all die.”17
Perhaps it is to contemplate the tree.
Buber, Martin. I and Thou. Translated by Walter Kaufmann. Touchstone, 1996. pg. 58
Genesis 2:9, KJV
2 Nephi 2:11
Mosiah 16:1-3, Alma 42:1-10.
It is here important to note that Abinadai is speaking explicitly of the wicked who shall be “cast out” at a future day of judgment, while Alma is talking about Adam and Eve who are “sent forth” from the Garden of Eden. This carnal, sensual, and devilish state applies to both the willful-cast-out-wicked and first-parents-sent-forth in their separation from God. The difference is that for the wicked the state seems final, unredeemed. Those sent forth in this state are done so in preparation.
2 Nephi 2:8
2 Nephi 2:15
1 Nephi 8
Moses 5:11
Buber, 58
ibid.
2 Nephi 2:11
Buber, 59
Ostler, Blake T. Fire on the Horizon: A Meditation on the Endowment and Love of Atonement. Salt Lake City, UT: Greg Kofford Books, 2013. pg. 58
Moses 5:10, emphasis mine
Moses 5:11
James 1:2
1 Corinthians 15:22
The footnote on "joy" leads to "potential to become like Heavenly Father"
This is my favorite article that I have read so far. The most important and central concept. Intimate knowledge of the tree and it's function is a requirement for the shamanic initiation. This is the great cosmic tree. Jason Reza Jorjani, speaks of the nature and function of the Tree in Satanaeon, and the Aeonic initiation. I am not 100% endorsing all his work and conclusions, but he seems to have fair insight into what the tree is doing. All this ties into The Christ, the purpose and function of The Christ. Any mystic, prophet, or messenger must have intimate knowledge of the tree. This could be a good start for you and I to dialogue.