David Butler & Mike Day | The Ancient Temple and Lehi's Tree of Life Vision

The paragraph introduces a deep conversation about the ancient temple, its control by corrupt individuals, and the power dynamics in religious scriptures. It also touches on the significance of both patriarchal and matriarchal orders in worship, the role of the divine feminine, and the transformation of perspectives on religion. The speaker reflects on their emotional connection with the scriptures, particularly Isaiah 5, and sets the stage for an interview with David Butler, discussing controversial topics and providing a disclaimer about the nature of the subject matter.

This section serves as a recap and introduction to the discussion about Solomon's Temple, its three rooms, and the Sermon on the Mount as an ordinance for ascending into God's presence. It also introduces an additional hypothesis about Nephi and other prophets being 'Temple men' and the readers' familiarity with temple doctrine. The paragraph further explores the connection between Isaiah, Nephi, and Jesus within the same prophetic lineage and questions the reason behind Nephi's inclusion of large portions of Isaiah in the Book of Mormon.

The paragraph delves into the narrative of a vision where a journey through darkness leads to a large and spacious field, symbolizing the first room of Solomon's Temple. It discusses the concept of the 'Ulam' and its correlation with the field in the vision. The speaker hypothesizes that the field represents the starting point of the journey, and connects the name 'Ulam' with the Hebrew word 'Olam', which means world. The paragraph also touches on the second stage of the temple, the 'Hekal', and its association with a great and spacious building filled with people dressed in fine clothing, who are seen mocking those who partake of the tree's fruit.

This section continues to explore the symbolism within the temple, specifically the 'HaKhal' or 'Holy Place'. It discusses the incense altar, the encounter with the 'Mist of Darkness', and the significance of fine clothing in the temple context. The paragraph suggests that the people in the 'Great and Spacious Building' may represent wicked initiates rather than non-believers, providing a fresh perspective on the commonly held interpretation. It also highlights the importance of the temple in understanding the vision and the linguistic structure of Hebrew in relation to the temple's layout.

The paragraph focuses on the third stage of the temple, the 'Deyir' or 'Holy of Holies', and its representation in the vision as a tree with desirable fruit. It discusses the concept of the 'Iron Rod' as a symbol of authority, possibly representing Jesus Christ, and the act of partaking the fruit as a divine encounter. The speaker also connects the white, sweet fruit of the tree to the 'Mana' or bread from the temple, and the necessity of holding fast to the Iron Rod as a means of accessing the divine presence.

This section draws parallels between the Sermon on the Mount and the temple ordinance, suggesting that they are two different visionary perspectives on the same religious practice. It discusses the shared elements between the two, such as the three-part space, the meal or feast, and the concept of eating the flesh of the Lord. The paragraph also explores the idea that the Sermon on the Mount may have been a teaching document or a means of recording the ordinance without revealing it entirely.

The paragraph discusses the concept of the Ashera, a goddess symbolized by a tree, and her connection to the divine feminine in ancient Israelite religion. It explores the possibility that the Ashera was not universally seen as an idol but was regarded as legitimate by some Israelites. The speaker connects the Ashera to the Tree of Life from the Book of Mormon and suggests that the removal of the Ashera from the temple may be related to the corruption and eventual fall of the temple.

This section explores the Book of Mormon's frequent references to happiness and its connection to the divine feminine. It discusses the linguistic link between the name Ashera and the concept of happiness, and how the Book of Mormon may subtly reintroduce the divine feminine through coded language. The paragraph also addresses potential criticisms from those who view the Ashera as an idol, suggesting that there may have been legitimate and illegitimate uses of the concept in ancient times.

The paragraph delves into the potential roles of women in ancient worship, suggesting that they may have played a more significant part in priesthood functions than typically recognized. It discusses the idea of a matrilineal priesthood and the possibility that the divine feminine was central to temple worship. The speaker also touches on the potential impact of removing the divine feminine on the stability and sanctity of the temple.

This section discusses the symbolism of the Tree of Life, light, and the divine mother in sacred spaces, such as the holy of holies. It explores the idea that the celestial room in LDS temples is filled with images of trees and light, which may be a reflection of the true order of the holy of holies. The paragraph also suggests that the absence of the tree or divine mother from the temple could lead to moral confusion and a reversal of sacred symbols.

The final paragraph addresses the Book of Mormon's incompleteness and the need for continued spiritual growth and understanding to receive further revelation. It encourages readers to value the Book of Mormon, strive for a personal relationship with God, and seek the mysteries of the kingdom of heaven. The speaker emphasizes the importance of staying curious and hungry for spiritual knowledge, suggesting that the fullness of the Book of Mormon and associated revelations are yet to be obtained.