The Tree of Life – The Dream of Humanity

Ever since he was expelled from paradise, man has had a longing for eternity, for immortality, for health and youth, a desire that has existed since the moment when man lost access to the tree of life. When we see children suffering from cancer from birth, when we notice the inexorable degeneration of human bodies in the aging process, the more we dream of a world in which man will regain immortality, in which he will again be able to eat fruit from the Tree of Life and drink from the River of the Water of Life. Biotechnology companies, Eastern philosophers and Western visionaries propose various “crazy” solutions, all completely utopian, for people who love their independence from God and at the same time dream of immortality.

The Promise of Immortality

Since the dawn of time, philosophers have sought the philosopher’s stone, from which the elixir of life could be made—an elixir that would grant immortality to anyone who drank it. In the Edenic paradise, humanity chose independence from God, deceived by the devil with the vision of becoming immortal and at the same time becoming like God. Having lost access to the Tree of Life, humanity has attempted to achieve immortality independently of God by creating its own version of the Tree of Life. Hence the search for the philosopher’s stone, the fountain of youth, and other avenues to immortality.

It seems no era has been as obsessively focused on this idea as modern Western culture. Today, people still die, but according to the prophets of transhumanism, humanity is on the verge of achieving divine status through access to an artificial Tree of Life—a fusion of genetic engineering, technology, artificial intelligence, and pharmacology. Transhumanism is nothing more than an attempt to attain salvation through human effort alone. At its core, however, this ideology is built on a foundational error, based on a false vision of humanity. These efforts always lead to tragedy.

Transhumanism, as promoted by its prophets like Yuval Noah Harari, possesses qualities of a global quasi-religious system encompassing all of humanity. At the heart of this system is the idea of the transhuman and their evolution towards the superhuman or posthuman. In any case, transhumanism has global aspirations. The desire to create a global system of governance is also shared by New Age followers, Freemasons, and the papacy.

When Symbol Meets Reality

The Tree of Life is a powerful archetype that has endured through the ages, permeating various cultures, religions, and philosophies. Though the human heart is corrupted by sin, deep within human existence lies a profound desire and longing for immortality—a yearning for God, even if not always consciously recognized.

In Mesopotamian tradition, the Tree of Life often accompanies royal figures and appears in architectural decorations. As a mythological motif, the Tree also appeared in the ancient cultures of Egypt, Greece, Persia, India, and other cultures. It represents a universal symbol of life, growth, and the connection between the earthly and the divine, reflecting humanity’s ancient quest for immortality and the sacred.1 In various religious traditions, the motif of the Tree of Life is connected to the concept of the World Tree, or the Cosmic Tree, which supports the universe. In this conception, the Tree of Life, as the World Tree, represents the spherical structure of the cosmos with its three fundamental realms: the heavens, the earthly world, and the underworld—the realm of the dead. In each of these religious narratives, the idea of a “center” is embodied in the tree, representing absolute reality, the source of life, and sanctity. Thus, the World Tree stands at the center of the universe, serving as the axis mundi, or the world axis. In this sense, it is the holiest of the holy places, a connection point between the divine and the earthly, symbolizing the interrelationship of all existence.2

In many religious traditions and mythologies, the creation of the world begins at a “center,” where the energy of life and the source of all reality are concentrated. This is similarly reflected in the biblical narrative found in the Book of Genesis—where the central point of the created world is the garden of Eden, or Paradise. Within the garden, the central element is the Tree of Life. “As the creation of the world begins in a certain center, it follows that the creation of man could only have occurred in that same place, which is the most real and alive.”3

The Mystery of King Pakal the Great

In the Mexican city of Palenque, one of the largest Mayan cities, there is a stepped pyramid with the Temple of the Inscriptions. Intensive excavation work only began there after World War II. In 1949, the greatest archaeological discovery of the 20th century on the continents of both Americas was made.

An access point to a mysterious corridor filled entirely with rubble was uncovered. Archaeologists excavated the passage for three years. The corridor, 25 meters long, descended below the base level of the pyramid. At the end of the corridor was a tomb chamber. Inside, they discovered the sarcophagus of the ruler of this place, Pakal the Great.

Within the sarcophagus lay his skeleton, adorned with a decorative jade mask over his face. Only after some time did archaeologists realize that the most valuable find in the Temple of the Inscriptions was not Pakal’s body but the lid of his sarcophagus. They began to examine it more closely.4 On this slab is a beautiful relief depicting the king’s likeness, as popularized by Erich von Däniken, who saw in it the figure of an astronaut traveling in a spaceship. However, the relief on the slab illustrates the Tree of Life—the World Tree, which serves as the main axis of all creation. This aligns with the beliefs of the Maya, who thought that the universe consists of the earth, the heavenly realm, and the underworld.

The world of the living, or Earth, was divided into four quadrants organized according to the cardinal directions. At the center of the world grows the Tree of Life—the World Tree. This tree symbolizes the interconnectedness of all existence, embodying the balance and unity of the cosmos as understood by the Maya.5 At the top of the tree carved on the sarcophagus is Itzamná, the creator god, depicted as the Heavenly Bird. We also see King Pakal in a strange, curled position.

During his life, Pakal was symbolically connected to the tree through an umbilical cord, but death severed this bond. The king is not sitting inside a rocket; rather, he is falling from the Tree of Life toward the underworld—the land of the dead, symbolized by the open maw of the Earth Monster. At the same time, the king’s position expresses the belief in resurrection, as it resembles the posture of a person rising from the grave. The slab features two figures—Adam and Eve—connected by their noses, which can be seen using a mirrored reflection. In the center, we see their hands. Eve’s hand reaches for the fruit from the tree and passes it to Adam, who takes it in his hand. The Maya believed that the first couple lived in a perfect epoch in human history, which ended with a great flood. This suggests that the relief depicts not only Pakal’s death and his hope for resurrection but also the fall of the first parents, which resulted in the loss of access to the Tree of Life.

The relief from Palenque narrates the same story as the first book of the Bible. Humanity must die because it has lost access to the Tree of Life, yet it dies in the hope of resurrection. The bird at the top of the tree points to the heavenly kingdom and to God, who is humanity’s only hope for eternal life.6 On the slab of Pakal’s sarcophagus, one can observe another extraordinary image—an additional layer of interpretation. In this interpretive layer, Pakal becomes a sacrificial figure who undergoes transformation—he dies, is buried in the earth, and rises to new life. His death becomes an act of creation. This transformation symbolizes the cyclical nature of life, death, and rebirth, reflecting the Maya belief in the interconnectedness of existence. The act of dying is not seen merely as an end but as a necessary step toward regeneration and renewal. In this context, Pakal’s death is not a defeat; rather, it is a significant transition that allows him to assume a new role within the cosmic order. This narrative resonates with the broader themes of sacrifice and the creative power inherent in death, echoing ancient ideas of resurrection and the eternal cycle of life.7 This interpretation aligns with the beliefs of the Maya, who considered ancient kings to be the heirs of the first ruler of the earth, the first father. As his successors, they also represented a type pointing toward a future Messiah, who would sacrifice himself for humanity. Thus, the imagery on Pakal’s sarcophagus is particularly intriguing for us Christians.

There is no doubt that the plan of salvation was once known to all people. However, over time, it became distorted and misrepresented. The connections between Pakal’s transformation and the concept of sacrifice reflect a deeper, universal truth about the human condition and the longing for redemption. This resonance with the Christian narrative suggests that the themes of death, resurrection, and sacrifice transcend cultural boundaries, hinting at a shared understanding of the divine plan throughout history.8

The Tree of Life in the Bible

The Tree of Life first appears in the Book of Genesis when God places humanity in the garden of Eden: “And out of the ground the Lord God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil” (Genesis 2:9). It then appears again in Genesis 3:22–24 alongside the Tree of Knowledge of Good and Evil, which is central to the narrative. Here, humanity becomes a living being formed by God from the dust of the earth, into which He breathes His own breath of life. Thus, one could say that Genesis 2:4–9 is rich with life. God creates humanity, fills it with life, and places it in an ideal environment—the beautiful garden.

The motif of the Tree of Life returns in the last book of the Bible, the book of Revelation: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the paradise of God” (Revelation 2:7). In this way, the motif of the Tree of Life frames the entire biblical narrative, appearing at both the beginning and the end of the Scriptures. It seems that the mention of such a rich and meaningful symbol as the Tree of Life should appear quite frequently throughout the Bible. However, aside from the passages in Genesis and a few references in Revelation, it appears only in the book of Proverbs. This is indeed surprising.

Upon closer examination of the Tree of Life, not only in terms of its physical reality but also from a symbolic perspective, we begin to understand that the Tree of Life represents the eternal life that God desired to grant humanity. This understanding positions the motif of the Tree of Life as one of the most powerful themes in the Bible, creating a perfect bookend in the first and last books of the Bible while simultaneously permeating the entire biblical revelation.

Revelation of the Tree of Life

Let’s take a closer look at the biblical frame (the beliefs and principles rooted in the Bible that set the frame of what we believe about God). The creation of the world by God, with the Tree of Life in the middle of the garden, located in the heart of Eden, and situated in the center of the earth, opens the biblical frame. The creation of a new heaven and a new earth by God, in the midst of which lies the New Jerusalem, and at the center of which is the river of the water of life and the Tree of Life (Revelation 22:1, 2)—this is not the end of the biblical frame. At the very center of the sin-purged universe, in the very heart of the New Jerusalem, John sees not just a sign of God’s presence, but the throne of God and ultimately God Himself, not just a sign of His presence. It is God, who will dwell with the saved, who ultimately closes the biblical frame. If this is the case, there must be another event, a central event around which the entire biblical revelation revolves. This event is essential for the emergence of a new heaven and a new earth. An absolute prerequisite for our return to God’s presence, back to our lost heavenly home, and renewed access to the Tree of Life is the event that took place on Golgotha. This is the death and resurrection of our Savior, Jesus Christ. We can read about this in the letter to the Hebrews: “Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh.” Hebrews 10:19, 20. Furthermore, the Lord Himself solemnly declares: “I am the way, the truth, and the life. No one comes to the Father except through Me.” John 14:6

Jesus Christ is the Tree of Life

It is clear that the Tree of Life symbolizes eternal life, to which each of us now has access because of what happened on another tree on the hill of Golgotha. Through the death of Jesus on that tree of the cross and His resurrection three days later, we all can have access to eternal life by accepting, through faith, the sacrifice of the Son of God. If the death of Jesus on the tree of the cross opens the way for us to eternal life, then there is no other option but to identify Jesus Christ with the Tree of Life symbolically. As it is written, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” Acts 4:12. There is no alternative for salvation and eternal life except through God—Jesus Christ. The source of all life is found in God—Jesus Christ. He is the Tree of Life, He is the River of Living Water, He is the Bread of Life, and He is Eternal Life.

The Cross of Christ: The Axis Connecting Heaven and Earth

The sacrifice of Jesus Christ on the tree of the cross stands at the very center of biblical revelation. In that sense, the tree of the cross is a symbol for the Tree of Life. Since ancient times, the cross has been a cosmic symbol of the axis connecting heaven and earth. By choosing the cross as the visual symbol of their faith, Christians intended it to always remind them that it stands at the center of their belief. For the center of Christian faith is neither the birth of Jesus, nor His youth, His teachings, His ministry, His resurrection, or His authority, but rather His death on the cross.9 The death of Jesus Christ on the cross is the central event of God’s revelation recorded in the Bible, permeating the entire Scripture. It is a pivotal event in the history of the world and the universe; it is the heart of Christian theology and faith. This central event has cosmic dimensions and consequences, offering the promise of eternal life to those who accept God’s grace and love revealed on the cross of Golgotha in the death of our Lord Jesus Christ through faith.

Promise

Now we live in a world full of pain and suffering, sadness and illness, old age and death. It is a world that desperately cries out for rescue. This is not the world that was meant to be humanity’s destiny. God promises to restore to redeemed humanity everything that Adam and Eve lost. In the book of Isaiah, the Lord makes a solemn promise to fallen humanity: “For behold, I create new heavens and a new earth; And the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, And her people a joy.” Isaiah 65:17, 18.

Endnotes:

1A. Arno, Drzewo życia, published June 18, 2021, https://przekroj.org/sztuka-opowiesci/drzewo-zycia/, accessibility: 16.09.2024

2M. Eliade, Traktat o historii religii, publishing house Opus 1993, pp. 365, 366

3Ibiden, p. 364

4W. Boguch, Pakal z Palenque, published May 7, 2022, www.tunguska.pl/pakal-z-palenque/, accessibility: 16.09.2024

5D. Davies, Maya Gods and Religious Beliefs, www.mayaarchaeologist.co.uk/public-resources/maya-world/maya-gods-religious-beliefs/#easy-footnote-bottom-2-7289, accessibility: 16.09.2024

6A. J. Palla, Starożytne samoloty, zabawki czy rzeczywistość, publishing house Znaki Czasu, published June 2008

7K. Rollins, It’s Not An Alien Astronaut: Part II, published May 11, 2023, https://misfitsandheroes.wordpress.com/2023/05/11/its-not-an-alien-astronaut-part-ii/, accessibility: 17.09.2024

8A. J. Palla, Dlaczego składano ofiary z ludzi, publishing house Znaki Czasu, published April 2009

9J. R. W. Stott, Kristův křiž, published by Porta libri 2003, pp. 15, 16

Marcin Watras lives in Katowice, Poland. He is interested in the philosophy of religion and trends in society. He works for the European Union.