Jacob’s Ladder: The Covenants of the Endowment as a Kabbalistic Path of Ascension

How the five covenants of the Endowment are related to the central sephirot of the Kabbalistic Tree of Life

Image from the book Portae Lucis, by Paulus Ritius, Published in 1516

We all know that the covenants that we make in the Endowment are essential to entering the Celestial kingdom. But have you ever thought that they are like rungs on Jacob’s ladder, leading us up through higher and higher planes of existence? According to scripture, the kingdom we will inhabit in the next life is determined by the law that we are willing to obey, and the number of these  kingdoms is infinite (See D&C 88:22-24, 36-38 and D&C 105:4-5). This idea of ascending to Heaven by degrees is a universal concept that is taught using many different symbols.

The image of Jacob’s Ladder is the most obvious example of the path of ascension in the Judaeo-Christian tradition, but if you know what to look for, the theme pops up everywhere. The concept of a conduit to heaven is often referred to as the “Axis Mundi,” which is Latin for “World Axis.” As the name implies, it is usually portrayed as being in the center of the known world. In this sacred place, the prayers of man are able to ascend up to God, and His blessings are able to descend. The Biblical tree of life is a prime example of an Axis Mundi: it is in the center of the Garden of Eden, it’s roots draw up nourishment from the earth (the ascending prayers of mankind), and the branches produce fruit from above (blessings descending from heaven). Other examples of the Axis Mundi are the cross, the temple and its spires, the obelisk, the pyramid, and the lingam. The human body also has its own symbolic world axes including the navel/umbilical cord and the spine topped by the skull (the significance of the spine and skull should be clear to anyone familiar with the Hindu chakra system. According to this philosophy, there are seven essential spiritual centers, or chakras, that ascend from the base of the spine to the top of the skull. Each one represents a higher level of spiritual functioning that is supported by the ones below it).

One of the most detailed examples of an Axis Mundi is the Kabbalistic Tree of Life, which bears many similarities to the covenants of the Endowment. To understand the cryptic glyph known as the Tree of Life, it is essential to first know about its origin: the Kabbalah. The word “Kabbalah” means “to receive,” and probably references the way that these secret teachings were passed on from mouth to ear. Kabbalistic doctrine was thought to be too sacred for the masses and was therefore only taught to the Hebrew elect who had demonstrated their worthiness. These teachings mainly focus on ten divine attributes and their relation to each other. This is where the “tree of life” diagram comes in; it arranges the ten attributes in an ascending pattern with connecting lines showing the “paths” between these attributes. The attributes themselves are portrayed within circles known as “sephirot” (the singular form of the word is sephirah). The Hebrew words for each sephirah are generally used to distinguish them, but it helps to know that even the English translations of these names don’t tell the whole story. There is a lot more to each of the sephirah than it’s name implies.

The Kabbalistic Tree of Life can be interpreted in many ways. It is most often interpreted as the various manifestations of God from the highest level of Heaven down to the physical plane. It can also be seen as the path that we must follow to return to God, as well as a map of the human psyche.

The Tree of Life may look complicated, but it’s much simpler when the sephirot are viewed as three columns or “pillars.” The central pillar represents our path to exaltation, and the two pillars on each side represent opposing forces that must be kept in balance in order to stabilize the central pillar. These opposing forces include intellect and emotion, mercy and justice, and masculinity and femininity.

There are five sephirot on the central pillar of the Tree of Life which, interestingly, correspond with the five covenants of the Endowment. If we start at the bottom sephirah of this pillar and move up, we can identify a connection to each covenant in the order that they appear in the temple ceremony. The first covenant of the Endowment is obedience, which corresponds to the sephirah Malchut (Kingdom). Just as Malchut is the starting place for ascending to Heaven, obedience is the starting place on the covenant path; all other covenants are meaningless without it. After all, what is the point in covenanting to keep a commandment if one does not intend to obey God’s comments? Malchut is associated with the material world, the world in which we live. It is interesting to note that Adam and Eve covenanted to obey God’s commandments at the time that they were driven out of the Garden of Eden into the lone and dreary world. Clearly, there is a connection between the covenant of obedience and life on this material plane.

The second covenant of the Endowment is Sacrifice, which corresponds to the sephirah of Yesod (Foundation). Yesod is associated with the spirit world and is therefore the spiritual “foundation” of the material world we live in. In addition, it is also associated with the idea of Platonic forms, which are the concepts and ideas upon which physical objects are based. It is significant that Yesod represents the plane of forms and symbols because the Law of Sacrifice is essentially symbolic. The practice of animal sacrifice given in the Law of Moses was a “form” of the atonement of Jesus Christ, as is our modern sacrifice of a broken heart and a contrite spirit (See 3 Nephi 9:19-20).

Yesod is supported by two sephirot on either side: Hod (Splendor) and Netzach (Victory), representing reason and emotion. These are the two major forces that animate and define our spirits. They also represent the sacrifice that Jesus has asked each of us to make: that of a broken heart and a contrite spirit. The broken heart represents reason because the heart is the seat of reason in the scriptures, and the contrite spirit represents emotion because a person’s “spirit” is synonymous with his or her passions. 

The third covenant of the Endowment is to obey the Law of the Gospel which is the higher law taught by Jesus Christ. The placement of this covenant in relation to the others is significant. The first two covenants represent the Law of Moses (the Old Testament teachings of obedience and sacrifice) which was followed by the higher Law of the Gospel (the New Testament teachings of Jesus Christ). The Law of the Gospel is the central covenant in the Endowment, having two covenants preceding it and two following it. This makes it the most important of the five covenants if the Endowment is viewed as a chiasmus. A chiasmus is a scriptural literary style with sections that follow the format A, B, C, B, A. The most important message of the chiasmic passage is C, and the other passages, A and B, reflect around it in order to emphasize this central point.

Just as the Law of the Gospel is at the center of the Endowment, the sephirah known as Tiferet (beauty) is at the center of the Tree of Life. This central location represents balance, harmony, and interconnectedness. Tiferet is often interpreted as a symbol of Christ who is an intermediary between Heaven and the fallen world. The central location of Tiferet also represents Jesus’ condescension: although divine, He became mortal; although He was above all things, He descended below all things (See D&C 88:6). Because of these paradoxical themes surrounding Jesus, he can be seen as the sacred center between extremes. One significant aspect of Tiferet is that it is supported on either side by the sephirot Gevurah (Justice), and Chesed (Mercy). This placement of Tiferet is related to Christ’s role as the mediator between Justice and Mercy, reconciling these two opposing laws through His sacrifice (See Alma 34:14-16).

The covenant that follows the Law of the Gospel is Chastity. On the surface, this covenant may seem a little out of place. One has to keep the Law of Chastity to enter the temple, so why do we covenant to keep this law within the temple? The placement of this covenant starts to make more sense as one digs deeper. The placement of the commandment is not based on its difficulty but on what it represents, and the Law of Chastity symbolizes the next step in our progression: unity with one’s spouse. To be chaste means that there are no competing lovers to come between oneself and one’s spouse, which signifies commitment and oneness in marriage. Loyalty to one’s spouse, in turn, is symbolic of our loyalty and commitment to God. This is why marriage is so often used as a metaphor for our relationship with the Divine in scripture.

The Law of Chastity is associated with the sephirah Da’at (Knowledge). This sephirah is a bit complicated.... There are supposed to be only ten sephirot, but Da’at is often seen as the “hidden” eleventh sephirah. It is also rationalized as a reflection, or a lower manifestation, of the sephirah Keter above it. So what does “knowledge” have to do with chastity? The connection becomes clearer when one considers the sephirot to the left and right of Da’at which are Binah (Understanding) and Chokmah (Wisdom). All three of these attributes (wisdom, understanding, and knowledge) are cognitive in nature. Wisdom represents the transmission of an idea from one person to another; it is the spark or genesis of knowledge. Understanding represents the receipt of this transmitted idea. It is like the fertile ground that receives the seed and nurtures it. As a result of the growth of this seed, a mature plant develops, representing a sure knowledge. In this way, wisdom, understanding, and knowledge are representative of the human reproductive process. Wisdom, the father, projects information outward. Understanding receives the information into her womb and nourishes it. The child that she bears is Knowledge. Because of this relationship between wisdom (Chokmah), understanding (Binah), and knowledge (Da’at), Chokmah and Binah are viewed by Kabbalists as the masculine and feminine archetypes. Da’at therefore symbolizes unity between male and female which is the purpose of the Law of Chastity. There is a further connection between knowledge and the Law of Chastity: in the scriptures, knowledge is used as a term to describe intimacy between a husband and wife (i.e. “And Adam knew Eve his wife,” Genesis 4:1) and is representative of their mutual understanding and the unity between them.

The fifth and final covenant is the Law of Consecration. It represents total unity with God though devoting all of our means and faculties to His service. The sephirah associated with this covenant is Keter (Crown). Keter is the “crown” because it is the highest state we can attain. Keter, the highest sephirah, represents the mysteries of God. Prior to this point, God was only partially known, but now He is fully comprehended. In this way, Keter is suggestive of entering God’s presence and seeing Him face to face. Because Keter represents unity with God, it makes sense that Da’at, which represents unity with one’s spouse, is a reflection of Keter on a lower plane. 

Now that we have gone through the five covenants of the endowment and compared them to the central sephirot of the Tree of Life, we must consider what the connections imply. It is unlikely that Kabbalah influenced the creation of the Endowment, and any similarities between the two could be coincidental. Ultimately, both Kabbalah and the temple ordinances have the same purpose: to guide their adherents into the presence of God. It should be no surprise, therefore, that some of the concepts overlap. The comparisons presented in this article are not intended to prove a connection between Kabbalah and the Endowment. Instead, the intention is to enhance our appreciation for the Endowment through comparison to a similar tradition. If we can see the ordinances of the temple as an ascent up Jacob’s ladder, we will allow our lives to be elevated accordingly.

The Light of the World: Solar and Astrological Symbolism Related to Jesus Christ

What could be a better symbol of Jesus Christ than the sun? Like the Savior, it gives light and life to mankind. Christian tradition is full of solar symbolism, from the celebration of Christmas and Easter to the use of celestial imagery in sacred art. Read on to learn about the ways that the sun is used as a metaphor for Christ.

Christ in the Center of the Zodiac, Dekoulou Monastery, Greece, 16th century

Why do we celebrate Jesus’s birth on the 25th of December? What is the significance of His death and resurrection during the vernal equinox? And what is the symbolic meaning of Sunday as “the Lord’s day”? All of these aspects of Christianity, and many more, use the sun and its cycles to teach about the Savior. The sun is an appropriate symbol for Jesus: it gives us light and life just like He does. Understanding the solar symbolism of the New Testament helps us to see the Christian meaning of solstices, equinoxes, and certain signs of the Zodiac.

The Sun in the Ancient World

Before diving into solar symbolism, it is important to understand how ancient cultures perceived the sun. To our ancient ancestors, each year constituted a solar life cycle; at the winter solstice, the old sun was thought to die, and a new sun was born. This new sun steadily gained ascendancy over the darkness of winter as the days grew longer. At the vernal equinox, the ancients celebrated the maturing sun’s victory over darkness, because the days and nights were now of equal length. After the sun reached its prime at the summer solstice, it began its decline into old age. This decline continued until the sun’s death at the winter solstice, and the cycle began again with the birth of a new sun.

Each year, as the sun made it’s life-journey through the backdrop of the stars, it passed through twelve constellations known as the Zodiac. The term “Zodiac” roughly translates to “circle of animals.” True to its name, the Zodiac consists mostly of animals as well as a few humans and one object. Each constellation in the Zodiac is symbolic of the nature of the sun when it resides in that part of the sky. For example, the sun reaches it’s fiery glory in Leo, the lion, during mid-summer, and it becomes more gentle and temperate as it passes over Virgo, the virgin, in late-summer. Because of their seasonal association, the signs of the Zodiac became symbols of the sun in its various aspects.

Christmas and Easter

So, what does all this information about the sun have to do with Jesus Christ? You’ve probably already realized some of the connections. One of the most obvious is Christmas; it’s no coincidence that Jesus’s birth is celebrated just after the winter solstice, on a day that was anciently considered the birthdate of the sun. Like the increasing daylight following the solstice, Jesus’s birth represented regeneration and new hope. As a symbolic confirmation that the Light of the Messiah had arrived, a new star appeared in the sky, similar to the concept the “new sun” following the solstice. There are also many ways in which the birth of the Savior parallels the sunrise: it occurred out-of-doors, probably in a sort of stable-cave, reminiscent of the sun’s apparent rise from the caverns of the earth. Jesus’s nativity was heralded by animals and shepherds, who typically greet the rising sun.

Another clear connection between Jesus and the sun’s cycle are the signs of His death. Fist of all, there was premature darkness following Jesus’s demise. Just as the sun seems to “die” for the three months of winter, the number three is prominent in the death of the Savior: three men were crucified together, He hung on the cross for three hours, and He remained in the tomb for 3 days.

Not surprisingly, solar symbolism is also present in Jesus’s resurrection. The time of His rise from the tomb references the sun in many ways: it was near the time of the vernal equinox (the time of year when light overcomes darkness), on a Sunday (a day traditionally devoted to the sun), at sunrise. In addition, He rose from a cave-like tomb, harkening back to the symbolism of His birth (the sun ascending from the caverns of the earth, as was anciently believed).

The Zodiac

South Rose Window of Christ, Saint Maurice Cathedral, Angers, France, 1451 (Note the signs of the Zodiac depicted on the large outer circles of each pane)

Given the symbolic significance of the vernal equinox in Christianity, it makes sense that the Zodiac signs related to spring play an important role in its iconography. At the time of Jesus’s earthly ministry, the sun would have been somewhere between Aries (the ram) and Pisces (the fish) during the vernal equinox. (The stars have shifted slightly since that time due to a phenomenon known as axial precession.) The ram is symbolically linked to Christ in several scriptural passages: in the Biblical account of Abraham, the ram served a Messianic role by serving as a sacrificial substitute for Isaac. Because a ram is a male sheep, it relates to the New Testament themes of Jesus as the “Lamb of God” and the “Good Shepherd.”

As for the sign of Pisces, fish are one of the most commonly mentioned animals in connection with Jesus: He caused Peter to catch a miraculous draught of fish, He fed thousands with fish and bread, and He charged His apostles to be “fishers of men.” Furthermore, the ichthys, or Jesus fish, is one of the most widely-used symbols for Christ.

There are a few ways in which the twelve signs of the Zodiac as a whole may be representative of Jesus. First, Jesus’s closest associates were the twelve apostles, who can be seen as representations of each Zodiac sign through their various characteristics. There are several theories about which Zodiac sign represents each apostle, but that’s a subject for another article.

The Tetramorph

Baldachin from Tost, La Seu d'Urgell, Spain, c. 1220

The other way in which the wheel of the Zodiac enters Christian symbolism is through the tetramorph, also known as the four living creatures. These are surreal beings that are described in the Books of Ezekiel and Revelation. In Ezekiel, the tetramorph have four faces each: these four faces resemble a man, a lion, an ox, and an eagle. In Revelation, each living creature has only one face, but the same four animal types (man, lion, ox, etc.) are featured in each one. In both books, the tetramorph are presented as sentinels that surround the throne of God. Interestingly, representations of these creatures surround Jesus in many medieval works of art. The four living creatures are also used as a symbols of the four evangelists: Matthew, Mark, Luke and John, respectively. 

Romanesque Illuminated Gospel, c. 1220

So what is the meaning of these four creatures, and what do they have to do with Jesus? One of the most common explanations of the tetramorph is that they represent the four fixed signs of the Zodiac: Aquarius (a man), Leo (a lion), Taurus (an ox), and Scorpio (a scorpion, but the constellation was also perceived as a falcon by the ancients). Don’t let the name “fixed signs” confuse you; they aren’t any more stationary than the other Zodiac signs. The term “fixed” describes the steady characteristics that they symbolize. If you arrange the 12 signs of the Zodiac in order and then divide them into groups of 3, the fixed signs are in the middle of each group. When the Zodiac is arranged in a circle, the fixed signs form a cross (see the image below). Because of this arrangement, they serve as a symbol for the four quarters of the earth. One interpretation of the tetramorph, therefore, is that each of the four creatures represents an angel that has been given stewardship over one of the earth’s quarters. Because of this, depictions of Christ surrounded by the tetramorph imply His dominion over the whole earth. Likewise, the use of these four creatures to represent the four evangelists signifies that the gospel of Jesus Christ will go forth to the whole world.

The Return of the Light

In addition to symbolizing Jesus’s universal influence, the sun is also used to represent the inevitability of His return. Just as the sun leaves in the night and returns in glory in the morning, we are promised that Jesus’s triumphal second coming is imminent. Although we don’t know the day or the hour, we can be as sure of His return as we are of the daily rising of the sun.

Finally, the sun is a symbol for Christ because it overlaps in function with the Savior. Both illuminate the path before us and bring growth, vitality, and renewal. Sunlight is a healing force that can cure sickness, just like Christ. Also, like our Savior, the sun gives us life by providing energy and warmth to the earth. Jesus explained the similarity as follows: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” (St John 8:12)

Acknowledgement

Most of the ideas presented in this article are not my own. I intended the article as a compilation of ideas that I have encountered, but I can’t take credit for them. My primary source was Manly P. Hall, who wrote extensively on solar symbolism in scripture and mythology. 

Matthew 17:27—Thoughts on Money Found in a Fish

Artist: Augustin Tünger, 1486

Of all of Jesus’s miracles, none is quite as unusual as the one found at the end of Matthew chapter 17. It is both fantastic and practical: Peter finds himself needing funds to pay taxes, and Jesus instructs him to go to the sea, cast in a line, and bring out a fish. Jesus prophesies that this fish will have money in its mouth equal to the amount needed. Peter then follows Jesus’s instructions and finds everything to be as the Savior foretold.

Nothing left to chance

This unusual miracle gets little attention, but there are many important lessons that can be drawn from it. The most obvious of these is that nothing is left to chance. Just think of all of the variables involved in the scenario: Peter could have visited any number of fishing spots at which any number of other fish could have bitten, but he caught the one fish that happened to have money in its mouth. And it was just the right amount of money to pay what he owed! Clearly, all of the variables were in God’s hands, and the outcome was pre-determined. If God could provide means for Peter in such an improbable way, what miracles could He perform in your life?

The symbolic meaning 

As one looks deeper into the symbolism of the story of Peter and the fish, another lesson emerges. In this interpretation, water symbolizes emotion, creativity, and thought (the invisible world inside of us). To illustrate this concept, think of standing on the beach. Within a few feet of the surface, the water becomes opaque. We know that the water is full of animal life, but it can’t be seen. We only become aware of it when a fish leaps from the water or when we reel something in on a line. In the same way, our eyes only perceive the physical world (represented by the land), and we only become aware of the thoughts and emotions of others when they are physically manifested. In addition, we are often unaware of our own deeper thoughts and  feelings.

So, if the sea represents the mind, what does the fish represent? Think of what comes forth from our thoughts: inspiration, revelation, and creative impulses. These things swim around deep in our subconscious mind until they finally bite on our line, and we draw them out.

If the fish represents insight or creativity, it makes sense that it would have money in its mouth. Usually, God provides for us by giving us the creative genius we need to earn an income. In a time of financial need, the Lord can give us the ingenuity or inspiration to generate additional funds. In a sense, He sends us a fish with money in its mouth.

Extending the metaphor 

The concept of a fish representing inspiration can be extended to several other New Testament events. For example, think of the story where Peter and his associates fish all night but come up empty-handed. Afterward, Jesus told Peter to cast his net on the other side of the boat, and, when Peter complied, he drew up an enormous catch. Sometimes we, like Peter, search our minds for insights, and find nothing. Then Jesus tells us to cast our net on the other side. He might say something like this, “Instead of focusing on the problems at work, take some time to think about ministering to others.” When we turn our thoughts in this direction, suddenly we are filled with new ideas and inspiration.

The same concept can be applied to Jesus’ miracle of multiplying the loaves and fishes. We might feel called to take on a big project but haven’t figured out the details yet; we only have a few small fishes that aren’t sufficient to feed the proverbial multitude. Then Jesus prompts us to go ahead with the project any way, and as we do, our creativity is multiplied. All of the unknown details suddenly fall into place.

Finally, think of the time when Jesus walked across a stormy sea to meet His disciples in their boat. If water represents emotion, then this event teaches us that Jesus had gained ascendency over His own emotions. He was not limited by fear, and He did not let His feelings cloud His judgement. Peter, on the other hand, sank in the sea because he had not yet learned to master his emotions.

Given these examples of the water/fish motif in the New Testament, it is not surprising that a fish is often used as a symbol for Jesus. He is the source of all enlightenment, whether we realize it or not. In His own words: “Verily, verily, I say unto you, I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy...” (Doctrine and Covenants 11:13)

Matthew 5:13 —The Salt of the Earth: A Metaphor for Personal Transformation

Just as salt is refined through being dissolved and re-crystallized, we are purified by losing ourselves in Christ and re-emerging with crystalline perfection.

The Sermon on the Mount is chalk-full of metaphorical teaching: the righteous are compared to  a city on a hill, a candlestick, and salt. It is this last metaphor, “the salt of the earth,” that I would like to comment on. There is so much symbolism associated with salt; it is a seasoning, a preservative, and a component of ritual sacrifice. In addition to all these meanings, salt also represents the process of redemption. How so? The process in which salt is taken from the earth and refined for human consumption parallels the personal change experienced through Christ. 

Salt of the Earth

In Jesus’s salt analogy, it is significant that He designated the believers as “the salt of the earth.” In ancient times there were two sources of salt: it could be obtained from sea water or mined from the earth. Salt that is taken out of the ground usually isn’t pure enough to eat. In order to remove the impurities, the mined salt was dissolved in water. This allowed the highly soluble salt to be separated from sand and other insoluble particles. Next, the water was evaporated, causing the salt to form into crystals. This crystallization actually results in further purification: as the salt ions arrange themselves to form a crystal lattice, impurities that do not fit the pattern are not incorporated into the structure. This is why crystals typically have a simple makeup even though a variety of elements are present during their formation. (Sorry, it’s the chemist in me coming out...)

Our Change Through Christ

Just as salt is cleaned through being dissolved, we are purified when we completely lose ourselves in Christ, the Living Water. Losing ourselves in Christ means being freed of any self-interest, as taught in the remainder of the Sermon on the Mount: we are to be generous with our substance, deny ourselves of lust and anger, and love our enemies (see Matthew 5:21-48). After being fully absorbed in Christ, we re-emerge as something crystalline in nature: ordered, symmetric, and perfected. A crystal is one of the most pure and orderly objects that can be found in nature; it is, therefore, a fitting symbol of perfection. As we submit to Christ and allow ourselves to be refined, like “the salt of the earth,” we, too, will eventually become perfect. This may be why the fifth chapter of Matthew ends with the injunction to “be ye therefore perfect even as your Father which is in heaven is perfect.”

The Alchemy of Eternal Marriage: How Esoteric Philosophy Supports Joseph Smith’s Revelations

There are a lot of interesting connections between ancient esoteric teachings and Joseph Smith's revelations. In particular, the doctrine of eternal marriage has parallels to Hermeticism, Alchemy and Kabbalah. Read my article to find out how these philosophies overlap with Church doctrine.

We often think of Joseph Smith’s teachings on marriage as entirely novel. But what if he was simply reiterating a truth that had existed from ancient times? Many of the esoteric teachings from antiquity bear uncanny similarities to Joseph’s revelations. Dr. Harold Bloom, literary critic and humanities professor at Yale University, commented on these similarities as follows:

“I…do not find it possible to doubt that Joseph Smith was an authentic prophet…I can only attribute to his genius or daemons his uncanny recovery of elements in ancient Jewish theurgy that had ceased to be available either to Judaism or to Christianity, and that had survived only in esoteric traditions unlikely to have touched Smith directly.” (Harold Bloom, The American Religion, 101.)

The more I study esoteric philosophy, the more I am convinced that Harold Bloom is right. Joseph Smith’s teachings about the nature of God and the path to exaltation seem to harken back to Gnostic Christianity and Jewish mysticism. In particular, I have found that Hermetic, Alchemical, and Kabbalistic teachings support Joseph’s revelations on marriage.

The Bold Doctrine of Eternal Marriage 

Within the Church of Jesus Christ of Latter-day Saints, there is a unique emphasis on the importance of marriage. While most religious traditions celebrate marriage and view it as an important part of mortal life, the Church teaches that marriage is as essential part of the life hereafter. In fact, it is the only Christian religion that views Godhood as a partnership between a male and female entity, and marriage as a prerequisite to obtaining the highest honors in the next life. For those who are not able to marry in mortality, it is believed that the opportunity will be given in the hereafter. 

While the Church’s doctrines on marriage may be unique among religions, they are surprisingly compatible with several ancient, esoteric philosophies. Within Hermeticism, Alchemy, and Kabbalah, there is a common belief that gender plays an essential role on the spiritual plane. These esoteric traditions teach that all generation, spiritual and physical, is accomplished by the pairing of male and female entities, and that balance and perfection can only be achieved through the union of the masculine and feminine. While God is perceived in the singular, He is seen as having a dual nature that encompasses the characteristics of both genders.

Mercury, the Planet

In an investigation of the history of male-female duality, the best place to start is…the stars. To the ancients, all of the lights in the sky were stars, including the sun, moon, and planets. What we call the stars, they called the “fixed stars,” because they did not move relative to each other. The other “stars” (the sun, moon, and planets) where referred to as “wandering stars” or “planets” (the word “planet” is derived from the Greek word for “wanderer”). There are seven classical planets: the sun, the moon, Mercury, Venus, Mars, Jupiter, and Saturn. Uranus and Neptune were not known to the ancients because they are not visible without the aid of a telescope. Of the seven classical planets, the sun is obviously the most prominent, followed by the moon. The sun was therefore seen as a representation of the supreme deity, who was perceived as male. A male deity needed a female consort, and the moon was viewed as a symbol of this feminine deity. The next logical step was that these male and female deities would produce an offspring: this was the planet Mercury. Why would Mercury be chosen over the other planets? The ancients realized that Mercury remained closer to the sun than any other planet. They could not identify the reason for this, but they assumed an affinity between the sun and Mercury as a result. The sun, moon, and mercury became a symbolic trio. Mercury was sometimes seen as a symbol of divine offspring, and it was sometimes seen as a synthesis of the masculine and feminine, represented by the sun and moon. As an intermediate between the masculine and feminine, Mercury signified that balance and perfection can only be achieved through a cooperation of the sexes.

The Greco-Roman God Hermes/Mercury

Transportation, or The Glory of Commerce, Jules-Felix Coutan (1914), Grand Central Station, New York

The planet Mercury eventually came to be personified as the Greco-Roman god known as Hermes or Mercury. Many aspects of this god reflect his planetary origin. Hermes is the son of Apollo, the god associated with the sun. He is portrayed as a messenger of the gods, probably because of the way his planet follows the sun so closely, like a servant or attendant. As a messenger, Hermes passes frequently between the world of men and the world of the gods; therefore, as an inhabitant of both realms, he was seen as a mediator between the two. Being a messenger also gave Hermes the reputation of being swift; that is why he is usually portrayed with wings on his hat, sandals, and staff.

As a mediator between heaven and earth, Hermes was seen as a god of duality. He became the patron of every human activity involving a fair and equal exchange: commerce, trade, negotiation, diplomacy…. Due to Hermes’ speed and frequent transition between realms, he also became associated with change and movement. This is why he was seen as the god of transportation, illusion, and deception. Today we use the word “mercurial” to describe something that changes frequently, in reference to Hermes/Mercury.

The Caduceus

How does the god Hermes fit into the concept of male/female duality? The answer is found in Hermes’ signature staff, known as the Caduceus. This staff is topped with wings and has two snakes intertwined around it. (As a side note, the Caduceus is often associated with medicine, but this is actually a mistake. Hermes is not the god of medicine, and the proper symbol for medicine is the rod of Asclepius, which has only one snake winding around it.) As mentioned earlier, the wings of the Caduceus represent Hermes’ speed. The snakes, on the other hand, are a reference to the legend of Tiresias. In brief, this legend tells of a man named Tiresias who came across two copulating snakes while traveling. Tiresias struck these snakes with his walking staff and was instantly transformed into a woman. He (she?) remained a woman for seven years, until he came across another pair of mating snakes. This time, when he struck the snakes with his staff, he was transformed back into a man. It’s a strange story, but you can see how it relates to the theme of gender duality: the two snakes of the Caduceus are male and female, and they are connected to a legendary gender transformation. In short, the Caduceus, and Hermes, by extension, represent the balance of polar opposites: male and female, heaven and earth, etc.

One more note should be made about the Caduceus: it is often encountered as the astrological symbol of the planet Mercury. You may think that the astrological symbol doesn’t look much like the Hermes’ staff, but it should be noted that there were many different representations of the Caduceus in antiquity. In one of these versions, the two snakes make a single loop and then curve up in the shape of horns (see image below). You can see that this version looks much more like the astrological symbol. You will see the importance  of this symbol later in this article.

Right: bronze Caduceus, made 450-420 BC, Left: astrological symbol of Mercy

Hermeticism

Engraving of Hermes Trismegistus from Pierre Mussard, Historia Deorum Fatidicorum, Venice, 1675.

Hermeticism is a philosophical system that derives it’s name from Hermes, and it dates back to at least the 3rd century AD. There are two approaches to explaining the origin of this school of thought: one is historical and the other is legendary. The historical viewpoint is that Hermeticism arose from the amalgamation of various religions and cultures in Alexandria, Egypt in Late Antiquity. The legendary viewpoint is that Hermeticism was begun by a sage in ancient Egypt, known as Hermes Trismegistus (Trismegistus meaning “thrice-great”), who was later deified by the Greeks. 

Hermetic philosophy centers on the concept of duality, and it uses male/female duality as its archetype. To a Hermeticist, everything in the universe has gender. To be more precise, every being or object

contains aspects of both genders. For example, male creatures have a feminine side to their natures, and female creatures have a masculine side.  The reason why gender is so important in Hermeticism is that all creation is accomplished by the cooperation of the masculine and feminine. To illustrate this principle, let’s say that you want to create something. For the sake of this illustration, we will focus on the mental act of creation rather than the physical labor. First, your masculine side, which is executive/active/conscious initiates the thought process. Next, your feminine side, which is passive/creative/unconscious innovates and fills in the details. In psychology, these masculine and feminine sides of the mind are referred to as the active and passive, or the conscious and subconscious mind.

Given the importance of gender duality in Hermeticism, it is no surprise that Hermeticists perceive God as equally male and female. This may not seem to coincide with our concept of a male God, but the Hermetic view is compatible with the restored gospel on some levels. For example, we believe that God is who He is because He has a female counterpart. Without being eternally married to a Heavenly Mother, our Heavenly Father could not be the exalted being that He is. Godhood is therefore a male/female partnership. In this way, the Hermetic view of God as having balanced gender attributes is essentially correct. In fact, Hermetic philosophy coincides with the LDS belief that perfection and exaltation can only be achieved through the male/female partnership of eternal marriage.

The dualistic themes within Hermeticism are illustrated using a variety of symbols. The image below is a prime example of such symbolism:

Rebis from Theoria Philosophiae Hermeticae (1617) by Heinrich Nollius

Note that male/female duality is represented by both a male and  female head on one body. Above and directly between the two heads is the astrological symbol of Mercury representing union, balance, and harmony. To each side of Mercury are the sun and moon as masculine and feminine archetypes. One of the most interesting aspects of this image is the square and compass in either hand of the two-headed figure. The square and compass are used in Hermeticism to geometrically represent polarity: one creates curves and circles, and the other creates lines and right angles. The two couldn’t be more different, and yet they are both necessary.

Alchemy

Hermeticism had a profound influence on the concepts of alchemy. In fact, the alchemists of the Middle Ages revered Hermes Trismegistus as the founder of their craft. They respected Hermes so much that, when they learned how to make a container airtight, they termed their discovery a Hermetic seal.

Given the alchemist’s regard for Hermes Trismegistus, it is not surprising that the planet Mercury played an important role in their philosophy. In alchemy, each of the seven classical planets are associated with a metal, and the plant Mercury was assorted with (no

surprise) the element mercury. In the Medieval period this element was known as quicksilver; it is perhaps because of the alchemists that we refer to it as mercury today.

So, what does the element mercury have in common with the god of the same name? First of all, the element mercury is... mercurial; it flows and changes shape, it’s elusive and difficult to contain, and it transitions to the gas phase at a lower temperature than other metals. It also has properties that seem dualistic: it is a liquid at room temperature, and yet it has many of the properties that are usually associated with solids. Finally, mercury fits the theme of unity and synthesis because it will dissolve most metals and form an amalgam.

Kabbalah

A discussion of male/female duality would not be complete without mentioning Kabbalah. Kabbalah is a system of esoteric teachings within Judaism. It goes back at least to the Middle Ages but could be older. Kabbalah differs from mainstream Judaism in its conception of God: mainstream Judaism teaches that God is unknowable, but Kabbalah seeks to explain the nature of God. Although Kabbalah teaches that God is knowable, its conception of God is extremely complicated! All of the attributes and emanations of God are mapped out in a famous image known as the Kabbalistic Tree of Life:

You can see that the circles, called sefirot, are arranged in three columns. The left column contains feminine attributes of God, the right column contains masculine attributes, and the middle column contains attributes that are a synthesis of masculine and feminine. One implication of the Kabbalistic Tree of Life is that the perfection of God involves a balance of male and female attributes. As with Hermeticism, this principle is compatible with the doctrine of Godhood as a partnership between an exalted man and woman.

Conclusion

Based on the esoteric philosophies reviewed in this article, it is clear that Joseph Smith’s teachings on gender duality weren’t new innovations. Although these concepts were known in the past, they were restricted to an enlightened minority because they were considered too sacred to be proclaimed to the masses. In teaching these hidden truths, Joseph was proclaiming the mysteries that had been sealed from the foundation of the world, as explained by God in the following revelation:

“And I have sent forth the fulness of my gospel by the hand of my servant Joseph; and in weakness have I blessed him; and I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world....” D&C 35:17-18)

In our day, we are seeing a fulfillment of what Jesus prophesied: “That which ye have spoken in the ear in closets shall be proclaimed upon the housetops.” (Luke 12:3) It is, therefore, no coincidence that modern prophets have issued “The Family, a Proclamation to the World,” which openly states truths that were once hidden. Note the formerly esoteric truths contained in this proclamation:

“All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny. Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose.”

In conclusion, let me add my witness that Joseph Smith was truly a prophet and seer. The doctrine that he established contains a combination of truths from all previous belief systems. The more I learn about ancient religions and philosophies, the more connections I find with the restored gospel. I am convinced that, as Joseph Smith taught, all truth is one.

Further Reading:

For more on the symbolism of male/female duality, see my article here:

https://turnnotaside.blogspot.com/2018/06/symbols-of-duality-representing-sacred.html?m=1

For more about Alchemical symbolism in the Bible and Book of Mormon, see my article here:

https://turnnotaside.blogspot.com/2018/10/nephis-alchemy-metallic-symbolism-in.html?m=1