Analogue 54

Analogue 54 

The Sign of Joseph’s Tree

It is said by the Apostle Philip that Joseph the Carpenter planted a grove of trees in his garden because he needed the wood for his craft. And from the trees he had planted the cross was made, and on that cross his own seed hung. The seed was Yeshua, and what he planted became the cross. Yet the Tree of Life exists in the midst of the garden of paradise and it is also an olive tree from whose heart the oil of anointing flows unto the resurrection.

This world devours its dead and those who are eaten die from within, at the level of the heart. Truth, however, is fed by life and so anyone who is nourished by it will never die. Yeshua has come to us from that Realm of Truth and has brought us true food, and to those desiring it he gave them back their lives again so that they may never die.

SYNOPSIS

• This analogue is historically interesting because it gives us an aside that is only found within the teaching and tradition of this Gospel. 
• It also gives us a glimpse of Joseph, Yeshua’s father and what he did as a living and what he he planted while alive. 
• The story (or legend) being expressed here is that the wood of Joseph’s planting, strangely, became the wood of the cross. Is this historically possible? 
• The wood of the olive tree is in view, nevertheless, becoming another powerful metaphor. 
• We are introduced here to the Tree of Life which is a part of First Temple Mysticism, and the role it plays in Philip’s theological perspective. 
• The wood of the cross and the Tree of Life in paradise are metaphorically combined to express the relationship between the sacramental alchemy in the anointing and the resurrection. 
• Water, oil, and fire are all related to resurrection—the active ingredients making resurrection possible. 
• The text also moves toward the subject of the Eucharist—being fed the “manna” of true food, the truth or wisdom of Yeshua. 
• Death is defined as occurring at the level of the heart (nous).
• Death and dying (and being eaten) is contrasted with life and eating in order to maintain a form of Life which never dies. 
• The human kosmos cannibalizes divine Life. Human beings become food for the kosmos. 
• If you are truly alive, the kosmos cannot devour you from the inside. 
• Resurrection means giving people back their kardial life again. 
• Or one could say that the resurrection is the practice of standing up into kardial life, which defines the practice of resurrection. 

You Tube link to the video recording

COMMENTARY

The Joseph Legend

Throughout Christian history there have always been legends concerning the “true cross”—the instrument of execution at the center of the story of the crucifixion. One legendary story is about the finding of the true cross centuries later by St. Augustine’s mother, St. Monica. Others concern the sharing and distribution of the wood of that cross, becoming relics of honor and remembrance throughout the Christian world. The story found here in Philip, however, is very different, speaking about the legendary origins of the cross itself coming from the carpentry of Joseph (Yusef), This Gospel calls Yeshua his father’s “seed.” It is an interesting take on the legend surrounding Yeshua’s birth and paternity. Perhaps this is merely a legendary tale seeking to unite Yeshua to the some early tradition about Joseph which is now lost to us, but heard in this Gospel. Like all legends, it is not the historical accuracy which is most critical, but its metaphoric significance that becomes the vehicle for the impact of its truth upon us. 

A very interesting textual feature also appears in this analogue. The writer (or compiler-scribe of this Gospel) tells a story that is attributed to the Apostle Philip, which means, perhaps, that the writer-compiler is different from the teller of the tale. This may give us clues, therefore, as to the actual composition of this Gospel. This is of historical-critical interest and not dissimilar from examples of other canonical Gospels which scholars say appear to be recordings of the teachings and preaching of earlier Apostles like Peter and Paul. The core teachings of this analogue, however, does not concern itself with the historical veracity of Joseph’s woodland, which he is said to have planted in order to continue his business, or the true wood of the cross itself (though such a serendipity would have certainly been noted if it were true). They seem focused, instead, upon the seeds which are planted but then which change their nature as they grow and are used for other purposes, resulting in greater outcomes for the world. 

The Tree of Life

Joseph planted seeds and they had powerful future affects. Yeshua himself (and his death on a cross) was one such seed that had huge consequences. Finally, we are told there was an ancient seed tree planed in the Garden of Paradise (an olive tree) whose purpose was to give life. From the fruit of that tree came the very oil of anointing that bestows life and resurrection in the future. Likewise, when a person is plunged into the waters of baptism they emerge in seed form, anointed with oil. Out of which grows a new branch in the tree of Life, arising into the vertical axis of resurrection. The combination of these related symbols is an iconic image whose elements point toward transformative and life-giving effects. When one is anointed with oil from the great mysterious Tree of Life originally planted in the Garden, one is being brought out of death and back to life again. That same condition death, with all of its alienating separations, was explained earlier in the text. Now the soul is reunited with this Tree, becoming a part of its living branches as it goes into eternal Life.  

The sign of the Tree of Life is a compounded set of symbols coming to us from across many traditions. As analogues in the human world, these metaphors are densely grouped together to help us perceive more clearly what is at work within us. Symbolic images of the Trees of Life appear historically around the world reminding us of the original Tree. Its iconic analogue is used in the writing of this text, but combined perhaps in a unique and novel way.   

The heart is fed by truth and truth flows from transcendence enlivening it and keeping it viable in a death-dealing world.

 Issues of Life and Death

At the center of this analogue are the central issues of life and death. Yeshua’s death through his own self-giving is a sacred teaching which opens the door for each of us to come back to life again from the long processes of dying. The text explains that our human world (the kosmos) is killing us and then afterward it devours its own dead like carrion. The strangeness is, however, that it is not a form of cannibalism where actual flesh is eaten, it is a devouring of the soul of humanity—the interior of the human heart which is being eaten away from within. The cure is truth in the form of wisdom, which must be consumed at the level of the heart. The heart is fed by truth and truth flows from transcendence enlivening it and keeping it viable in a death-dealing world. Yeshua brings our true food from the heavens—the Realm of Truth. He is the wisdom master, the truth-teller, and the life bringer. Those who hunger receive it and are restored. Their life is given back again. Yeshua makes this covenant with the world and with each one of us. The world destroys us and Yeshua enlivens us by coming to destroy the systemic evil of this world. He wields the sword of truth against the forces of darkness and falsehood. It is an epic battle, but in the end, eternal life is victorious. Death is put to death along with the falsehoods that has caused it. This is a great reversal from the way things appear to be. 

This Gospel speaks about a deathly process that has occurred at the level of the heart. Even though we appear to be healthy and physically alive, the text uses metaphors in a very interesting and subtle way to speak abut dying, and being eaten alive at the level of the heart. Death itself is subverted by its opposite: feeding on truth as true food in order to sustain a form of life that never dies. Since the kosmos uses humans as food, Yeshua offers humanity a new form that will help restore its kardial life. As one stands up out of death, humans can now live in a new way, at the kardial level of resurrection.  

Notice how the sacramental elements are being used. They are seen as a new form of food brining about resurrection from death. They make standing up along the vertical axis possible. Not only are they a new form of food, they also create an alchemy of true healing. Water, oil, and fire are mixed, creating both food and medicine. The text offers us, then, a fresh understanding of the sacraments of the Eucharist—the mysteries that continue to feed the soul the true “manna” (the wisdom and sapiential seeing of Yeshua) and his life as true wine. Metaphorically the text is also taking us back to our original homeland, the Garden of Paradise with its trees, which were the sources of our original food. The Gospel seeks to explain how humankind can eat the food and use the medicine from the homeland once again. 

QUESTIONS FOR REFLECTION

1. According to the earliest traditions, Joseph, Yeshua’s father, was a carpenter or builder of some reputation. It appears he was a good provider, taking care of Mary and the family. He appears to have taught Yeshua the same trade. It is very possible that in the hills around Nazareth he planted trees to sustain his business. It is also possible that the wood from one of his trees ended up being the wood used to construct the true cross (though it is more likely that this should be understood metaphorically). The importance of the metaphor, however, is that the tree is both death-dealing and life-giving. How does the story of Joseph and these trees of life and death used symbolically strike you? Explore their symbolism.
2. The symbol of the Tree of Life is central to teachings in later Jewish Kabbalah. Search to discover more about this teaching in order to understand the sign of the Tree of Life used as a sacred symbol and metaphor. See also how it appears around the world? What are the unique features of the Sefirot of Jewish Kabbalah? Journal your findings and reflections. Notice what elements are unique to this analogue.. 
3. A key element is this analogue’s awareness of the true nature of the interiority of human beings—the level of their hearts. What is your understanding about what this level might be? What awareness do you have of the kardial level inside yourself?
4. As true food, how do truth and wisdom feed the heart? Do all the levels within us need their own particular kind of true food? What might that food be? 

 

NOTES FOR FURTHER STUDY 

AND REFERENCE

1. The story of Yeshua’s birth, his true father, and the role of Joseph in his life has become of interest to us in the modern era. Because of the doctrines concerning the virginity of Mary in the western tradition, pursuing the question of Yeshua’s paternity has in some circles been suppressed. Other streams of early tradition, however, accepted that Yeshua had an earthly father, and the question about who that might have been was answered in diverse ways. Some simply assumed that Joseph was the natural father. Other legends and narratives spoke about a strange union between his mother and a man called Pantera, a Roman soldier, who may have been Yeshua’s physical father. Stories about a forced pregnancy by rape (or an affair with Pantera which was hidden), have also surfaced. The scholar James Tabor has done considerable historical research concerning these questions. If you are interested you might want to acquaint yourself with his work and conclusions. His text The Jesus Dynasty (2006), and a YouTube presentation “The Quest for the Paternity of Jesus” (2022) are good places to begin. 
2. Mythologies abound around the world and across sacred traditions as a way of transmitting the truths and values of a particular religion. These narratives work as affirmations of deeper truths, but they often related to one another across traditions. Mythology has become a topic of great interest in the last two centuries. The mythologists, Mercia Eliade and Joseph Campbell, have focused attention on their importance, making their findings widely available. In order to understand this analogue (and particularly the mythology of the Tree of Life), it is important to acquaint ourselves with the insights discovered by these researchers. Online material about these authors and their findings is easily available.Understanding the central role that the symbolism of the Tree of Life plays in later Jewish mysticism shines interpretive light on these early texts which may be the original ground for the Kabbalah.  
3. An understanding of the cognitive function of the heart (also called nous in Greek) and its many levels is made explicit in this commentary. A contemporary version of this same subject is in many ways similar to a field of study today called “heart math” which is being used therapeutically and psychologically today. There is important material available online concerning these discoveries and insights. 
4. In the Gospel of Thomas (Logion 60), Yeshua tells his students a parable about a Samaritan who is carrying a lamb on his shoulders and makes a comment that as long as it is there it cannot be eaten. This could relate in an interesting way to this analogue and how human beings are devoured by or kept safe from the kosmos which has been compromised and become dangerous for humans beings. You might want to read the commentary on this Logion in the text In Trouble and in Wonder, Bauman (Praxis 2014) 255-258.

Notes ON the Translation

• This is the first time that Philip appears in the text by name. Apparently this story is one related by him. It is clearly a narrative based upon metaphors and analogues that were available and being used in the first centuries.
• The Realm of Truth may be known in transcendence as the Kingdom of Heaven as it is commonly understood. As this analogue argues, more importantly that same Realm can be accessed and experienced from within.