The Tree of the Sephiroth: The Kabbalistic Tree of Life

The Tree of the Sephiroth

The Kabbalistic Tree of Life

 

 

The Tree of the Sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of Chasidism. The Qabbalah is the priceless heritage of Israel, but each year those who comprehend its true principles become fewer in number. The Jew of today, if he lacks a realization of the profundity of his people's doctrines, is usually permeated with that most dangerous form of ignorance, modernism, and is prone to regard the Qabbalah either as an evil to be shunned like the plague or as a ridiculous superstition which has survived the black magic of the Dark Ages. Yet without the key which the Qabbalah supplies, the spiritual mysteries of both the Old and the New Testament must remain unsolved by Jew and Gentile alike.

The Sephirothic Tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. The ten globes are called the Sephiroth and to them are assigned the numbers i to 10. The three columns are called Mercy (on the right), Severity (on the left), and, between them, Mildness, as the reconciling power. The columns may also be said to represent Wisdom, Strength, and Beauty, which form the triune support of the universe, for it is written that the foundation of all things is the Three. The 22 channels are the letters of the Hebrew alphabet and to them are assigned the major trumps of the Tarot deck of symbolic cards.

Eliphas Levi declared that by arranging the Tarot cards according to a definite order man could discover all that is knowable concerning his God, his universe, and himself. When the ten numbers which pertain to the globes (Sephiroth) are combined with the 22 letters relating to the channels, the resultant sum is 32--the number peculiar to the Qabbalistic Paths of Wisdom. These Paths, occasionally referred to as the 32 teeth in the mouth of the Vast Countenance or as the 32 nerves that branch out from the Divine Brain, are analogous to the first 32 degrees of Freemasonry, which elevate the candidate to the dignity of a Prince of the Royal Secret. Qabbalists also consider it extremely significant that in the original Hebrew Scriptures the name of God should occur 32 times in the first chapter of Genesis. (In the English translations of the Bible the name appears 33 times.) In the mystic analysis of the human body, according to the Rabbins, 32 spinal segments lead upward to the Temple of Wisdom--the skull.

The four Qabbalistic Trees described in the preceding chapter were combined by later Jewish scholars into one all-inclusive diagram and termed by them not only the Sephirothic but also the Archetypal, or Heavenly, Adam. According to some authorities, it is this Heavenly Adam, and not a terrestrial man, whose creation is described in the opening chapters of Genesis. Out of the substances of this divine man the universe was formed; in him it remains and will continue even after dissolution shall resolve the spheres back into their own primitive substance. The Deity is never conceived of as actually contained in the Sephiroth, which are purely hypothetical vessels employed to define the limits of the Creative Essence. Adolph Franck rather likens the Sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable.

The ten Sephiroth composing the body of the prototypic Adam, the numbers related to them, and the parts of the universe to which they correspond are as follows:

No.	THE SEPHIROTH	THE UNIVERSE	ALTERNATIVE
1	Kether--the Crown	Primum Mobile	The Fiery Heavens
2	Chochmah--Wisdom	The Zodiac	The First Motion
3	Binah--Understanding	Saturn	The Zodiac
4	Chesed--Mercy	Jupiter	Saturn
5	Geburah--Severity	Mars	Jupiter
6	Tiphereth--Beauty	Sun	Mars
7	Netsah--Victory	Venus	Sun
8	Hod--Glory	Mercury	Venus
9	Jesod--the Foundation	Moon	Mercury
10	Malchuth--the Kingdom	Elements	Moon

It must continually be emphasized that the Sephiroth and the properties assigned to them, like the tetractys of the Pythagoreans, are merely symbols of the cosmic system with its multitude of parts. The truer and fuller meaning of these emblems may not be revealed by writing or by word of mouth, but must be divined as the result of study and meditation. In the Sepher ha Zohar it is written that there is a garment--the written doctrine-which every man may see. Those with understanding do not look upon the garment but at the body beneath it--the intellectual and philosophical code. The wisest of all, however, the servants of the Heavenly King, look at nothing save the soul--the spiritual doctrine--which is the eternal and ever-springing root of the law.

Of this great truth Eliphas Levi also writes declaring that none can gain entrance to the secret House of Wisdom unless he wear the voluminous cape of Apollonius of Tyana and carry in his hand the lamp of Hermes. The cape signifies the qualities of self-possession and self-reliance which must envelope the seeker as a cloak of strength, while the ever-burning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved.

The Sephirothic Tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or Heavenly, Man--Adam Kadmon--the Idea of the Universe. The ten divine globes (Sephiroth) are then considered as analogous to the ten sacred members and organs of the Protogonos, according to the following arrangement. Kether is the crown of the Prototypic Head and perhaps refers to the pineal gland; Chochmah and Binah are the right and left hemispheres respectively of the Great Brain; Chesed and Geburah (Pechad) are the right and left arms respectively, signifying the active creative members of the Grand Man; Tiphereth is the heart, or, according to some, the entire viscera; Netsah and Hod are the right and left legs respectively, or the supports of the world; Jesod is the generative system, or the foundation of form; and Malchuth represents the two feet, or the base of being. Occasionally Jesod is considered as the male and Malchuth as the female generative power. The Grand Man thus conceived is the gigantic image of Nebuchadnezzar's dream, with head of gold, arms and chest of silver, body of brass, legs of iron, and feet of clay. The mediæval Qabbalists also assigned one of the Ten Commandments and a tenth part of the Lord's Prayer in sequential order to each of the ten Sephiroth.

Concerning the emanations from Kether which establish themselves as three triads of Creative Powers--termed in the Sepher ha Zohar three heads each with three faces--H. P. Blavatsky writes: "This [Kether] was the first Sephiroth, containing in herself the other nine ספּירות Sephiroth, or intelligences. In their totality and unity they represent the archetypal man, Adam Kadmon, the πρωτόγονος, who in his individuality or unity is yet dual, or bisexual, the Greek Didumos, for he is the prototype of all humanity. Thus we obtain three trinities, each contained in a 'head.' In the first head, or face (the three-faced Hindu Trimurti),

The FOUR SEPHIROTHIC TREES.

The forty concentric circles shown in the large circular cut in the preceding chapter are here arranged as four trees, each consisting of ten circles. These trees disclose the organization of the hierarchies controlling the destinies of all creation. The trees are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation...


We find Sephira [Kether], the first androgyne, at the apex of the upper triangle, emitting Hachama [Chochmah], or Wisdom, a masculine and active potency--also called Jah, יה--and Binah, בינה, or Intelligence, a female and passive potency, also represented by the name Jehovah יהוה.

These three form the first trinity or 'face' of the Sephiroth. This triad emanated Hesed, הסד, or Mercy, a masculine active potency, also called El, from which emanated Geburah גבורה, or justice, also called Eloha, a feminine passive potency; from the union of these two was produced Tiphereth טפּארת, Beauty, Clemency, the Spiritual Sun, known by the divine name Elohim; and the second triad, 'face,' or 'head,' was formed. These emanating, in their turn, the masculine potency Netzah, נצה, Firmness, or Jehovah Sabaoth, who issued the feminine passive potency Hod,הוד, Splendor, or Elohim Sabaoth; the two produced Jesod, יסוד, Foundation, who is the mighty living one El-Chai, thus yielding the third trinity or 'head.'

The tenth Sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. It is Malchuth or Kingdom, מלכות, and Shekinah, שכינה, also called Adonai, and Cherubim among the angelic hosts. The first 'Head' is called the Intellectual world; the second 'Head' is the Sensuous, or the world of Perception, and the third is the material or Physical world." (See Isis Unveiled.)

Among the later Qabbalists there is also a division of the Sephirothic Tree into five parts, in which the distribution of the globes is according to the following order:

(1) Macroprosophus, or the Great Face, is the term applied to Kether as the first and most exalted of the Sephiroth and includes the nine potencies or Sephiroth issuing from Kether.

(2) Abba, the Great Father, is the term generally applied to Chochmah--Universal Wisdom--the first emanation of Kether, but, according to Ibn Gebirol, Chochmah represents the Son, the Logos or the Word born from the union of Kether and Binah.

(3) Aima, the Great Mother, is the name by which Binah, or the third Sephira, is generally known. This is the Holy Ghost, from whose body the generations issue forth. Being the third person of the Creative Triad, it corresponds to Jehovah, the Demiurgus.

(4) Microprosophus, or the Lesser Face, is composed of the six Sephiroth--Chesed, Geburah, Tiphereth, Netsah, Hod, and Jesod. The Microprosophus is commonly called the Lesser Adam, or Zauir Anpin, whereas the Macroprosophus, or Superior Adam, is Arikh Anpin. The Lesser Face is properly symbolized by the six-pointed star or interlaced triangles of Zion and also by the six faces of the cube. It represents the directions north, east, south, west, up, and down, and also the first six days of Creation. In his list of the parts of the Microprosophus, MacGregor-Mathers includes Binah as the first and superior part of the Lesser Adam, thus making his constitution septenary. If Microprosophus be considered as sexpartite, then his globes (Sephiroth) are analogous to the six days of Creation, and the tenth globe, Malchuth, to the Sabbath of rest.

(5) The Bride of Microprosophus is Malchuth--the epitome of the Sephiroth, its quaternary constitution being composed of blendings of the four elements. This is the divine Eve that is taken out

A TABLE of SEPHIROTHIC CORRESPONDENCES.

From Fludd's Collectio Operum.

The above diagram has been specially translated from the Latin as being of unique value to students of Qabbalism and also as an example of Robert Fludd's unusual ability in assembling tables of correspondences. Robert Fludd ranks among the most eminent Rosicrucians and Freemasons; in fact, he has often been called "the first English Rosicrucian." He has written several valuable documents directly bearing upon the Rosicrucian enigma. It is significant that the most important of his works should be published at the same time as those of Bacon, Shakespeare, and the first Rosicrucian authors.

THE SEPHIROTHIC TREE OF THE LATER QABBALISTS.

Translated from Kircher's Œdipus Ægyptiacus.

Having demonstrated that the Qabbalists divided the universe into four worlds, each consisting of ten spheres, it is necessary to consider next how the ten spheres of each world were arranged into what is called the ''Sephirothic Tree." This Tree is composed of ten circles, representing the numbers 1 to 20 and connected together by twenty-two canals--the twenty-two letters of the Hebrew alphabet. The ten numbers plus the twenty-two letters result in the occult number 32, which, according to the Mishna, signifies the Thirty-two Paths of Wisdom. Letters and numbers, according to the Qabbalists, are the keys to all knowledge, for by a secret system of arranging them the mysteries of creation are revealed. For this reason they are called "the Paths of Wisdom." This occult fact is carefully concealed in the 32nd degree of Freemasonry.

There are four trees, one in each of the four worlds established in the preceding chapter. The first is in the Atziluthic World, the ten circles being the ten globes of light established in the midst of AIN SOPH. The powers and attributes of this Tree are reflected into each of the three lower worlds, the form of the Tree remaining the same but its power diminishing as it descends. To further complicate their doctrine, the Qabbalists created another tree, which was a composite of all four of the world trees but consisted of only ten globes. In this single tree were condensed all the arcana previously scattered through the voluminous archives of Qabbalistic literature…

According to the mysteries of the Sephiroth, the order of the Creation, or the Divine Lightning Flash which zigzags through the four worlds according to the order of the divine emanations, is thus described: From AIN SOPH, the Nothing and All, the Eternal and Unconditioned Potency, issues Macroprosophus, the Long Face, of whom it is written, "Within His skull exist daily thirteen thousand myriads of worlds which draw their existence from Him and by Him are upheld." (See The Greater Holy Assembly.)

Macroprosophus, the directionalized will of AIN SOPH, corresponding to Kether, the Crown of the Sephiroth, gives birth out of Himself to the nine lesser spheres of which He is the sum and the overbrooding cause. The 22 letters of the Hebrew alphabet, by the various combinations of which the laws of the universe are established, constitute the scepter of Macroprosophus which He wields from His flaming throne in the Atziluthic World.

From this eternal and ancient androgyne--Kether--come forth Chochmah, the great Father, and Binah, the great Mother. These two are usually referred to as Abba and Aima respectively--the first male and the first female, the prototypes of sex. These correspond to the first two letters of the sacred name, Jehovah, יהוה, IHVH. The Father is the י, or I, and the Mother is the ה, or H. Abba and Aima symbolize the creative activities of the universe, and are established in the creative world of Briah. In the Sepher ha Zohar it is written, "And therefore are all things established in the equality of male and female; for were it not so, how could they subsist? This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other--Chochmah, Wisdom, as the Father; Binah, Understanding, as the Mother."

There is a difference of opinion concerning certain of the relationships of the parts of the first triad. Some Qabbalists, including Ibn Gebirol, consider Kether as the Father, Binah as the Mother, and Chochmah as the Son. In this later arrangement, Wisdom, which is the attribute of the Son, becomes the creator of the lower spheres. The symbol of Binah is the dove, a proper emblem for the brooding maternal instinct of the Universal Mother.

Because of the close similarity of their creative triad to the Christian Trinity, the later Qabbalists rearranged the first three Sephiroth and added a mysterious point called Daath--a hypothetical eleventh Sephira. This is located where the horizontal line connecting Chochmah and Binah crosses the vertical line joining Kether and Tiphereth. While Daath is not mentioned by the first Qabbalists, it is a highly important element and its addition to the Sephirothic Tree was not made without full realization of the significance of such action. If Chochmah be considered the active, intelligent energy of Kether, and Binah the receptive capacity of Kether, then Daath becomes the thought which, created by Chochmah, flows into Binah. The postulation of Daath clarifies the problem of the Creative Trinity, for here it is diagrammatically represented as consisting of Chochmah (the Father), Binah (the Mother, or Holy Ghost), and Daath, the Word by which the worlds were established. Isaac Myer discounts the importance of Daath, declaring it a subterfuge to conceal the fact that Kether, and not Chochmah; is the true Father of the Creative Triad. He makes no attempt to give a satisfactory explanation for the symbolism of this hypothetical Sephira.

According to the original conception, from the union of the Divine Father and the Divine Mother is produced Microprosophus--the Short Face or the Lesser Countenance, which is established in the Yetziratic World of formation and corresponds to the letter ו, or V, in the Great Name. The six powers of Microprosophus flow from and are contained in their own source, which is Binah, the Mother of the Lesser Adam.

These constitute the spheres of the sacred planets; their name is Elohim, and they move upon the face of the deep. The tenth Sephira--Malchuth, the Kingdom--is described as the Bride of the Lesser Adam, created back to back with her lord, and to it is assigned the final, ה, or H, the last letter of the Sacred Name. The dwelling place of Malchuth is in the fourth world--Assiah--and it is composed of all the superior powers reflected into the elements of the terrestrial sphere. Thus it will be seen that the Qabbalistic Tree extends through four worlds, with its branches in matter and its roots in the Ancient of Ancients--Macroprosophus.

Three vertical columns support the universal system as typified by the Sephirothic Tree. The central pillar has its foundation in Kether, the Eternal One. It passes downward through the hypothetical Sephira, Daath, and then through Tiphereth and Jesod, with its lower end resting upon the firm foundation of Malchuth, the last of the globes. The true import of the central pillar is equilibrium. It demonstrates how the Deity always manifests by emanating poles of expression from the midst of Itself but remaining free from the illusion of polarity. If the numbers of the four Sephiroth connected by this column be added together (1 +6 +9 + 10), the sum is 26, the number of Jehovah. (See chapter on Pythagorean Mathematics.)

The column on the right, which is called Jachin, has its foundation on Chochmah, the outpouring Wisdom of God; the three globes suspended from it are all masculine potencies. The column at the left is called Boaz. The three globes upon it are feminine and receptive potencies, for it is founded in Understanding, a receptive and maternal potency. Wisdom, it will be noted, is considered as radiant or outpouring, and Understanding as receptive, or something which is filled by the flowing of Wisdom. The three pillars are ultimately united in Malchuth, in which all the powers of the superior worlds are manifested.

The four globes upon the central column reveal the function of the creative power in the various worlds. In the first world the creative power is Will--the one Divine Cause; in the second world, the hypothetical Daath--the Word coming forth from the Divine Thought; in the third world, Tiphereth--the Sun, or focal point between God and Nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which Jesod is the male and Malchuth the female.

In Kircher's Sephirothic Tree it should be especially noted that the ornaments of the Tabernacle appear in the various parts of the diagram. These indicate a direct relationship between the sacred House of God and the universe--a relationship which must always be considered as existing between the Deity through whose activity the world is produced and the world itself, which must be the house or vehicle of that Deity. Could the modern scientific world but sense the true profundity of these philosophical deductions of the ancients, it would realize that those who fabricated the structure of the Qabbalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant.

The Tetragrammaton, or the four-lettered Name of God, written thus יהוה, is pronounce Jehovah. The first letter is י, Yod, the Germ, the Life, the Flame, the Cause, the One, and the most fundamental of the Jewish phallic emblems. Its numerical value is 10, and it is to be considered as the 1 containing the 10. In the Qabbalah it is declared that the a Yod is in reality three Yods, of which the first is the beginning, the second is the center, and the third is the end. Its throne is the Sephira Chochmah (according to Ibn Gebirol, Kether), from which it goes forth to impregnate Binah, which is the first ה, He. The result of this union is Tiphereth, which is the ו Vau, whose power is 6 and which symbolizes the six members of the Lesser Adam. The final ה, He, is Malchuth, the Inferior Mother, partaking in part of the potencies of the Divine Mother, the first He. By placing the four letters of the Tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not materially changed or the analogy altered. It is also extremely significant that by inserting the letter ש, Shin, in the middle of the name Jehovah, the word Jehoshua, or Jesus, is formed thus:

יהשוה

In the Qabbalistic Mysteries, according to Eliphas Levi, the name Jehovah is occasionally written by connecting together 24 dots--the 24 powers before the throne--and it is believed that the name of the Power of Evil is the sign of Jehovah reversed or inverted. (See Transcendental Magic.) Of the Great Word, Albert Pike writes: "The True Word of a Mason is to be found in the concealed and profound meaning of the Ineffable Name of Deity, communicated by God to Moses; and which meaning was long lost by the very precautions taken to conceal it. The true pronunciation of that name was in truth a secret, in which, however, was involved the far more profound secret of its meaning. In that meaning is included all the truth that can be known by us, in regard to the nature of God." (See Morals and Dogma.)

The SEPHIROTH in the FORM of the SOLAR SYSTEM.

From Maurice's Indian Antiquities.

Thomas Maurice reproduces the above engraving, which is modification of the elaborate tree on the preceding page. The Sephiroth are here superimposed, decreasing in size as they decrease in power and dignity. Thus, the Crown is the greatest and the all-inclusive, and the Kingdom--which represents the physical universe--is the smallest and of least importance.


From Sacred Texts @ http://www.sacred-texts.com/eso/sta/sta29.htm

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The Kabbalist Universe

The Kabbalist Universe

1.  Diagrams of God:  Microcosm & Macrocosm “The ignorant man goes no further than the concept of God as an old man with a long beard who sat on a golden throne and gave orders for creation. The scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go yet further before he draws a veil called the Absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand –an extended application of its powers. ... (Esotericists) do not try to explain to the mind that which the mind is not equipped to deal with; they give it a series of symbols to meditate upon, and these enable it to build the staircase of realisation step by step and to climb where it cannot fly.  The mind can no more  grasp transcendental philosophy than the eye can see music.” (Dion Fortune, The Mystical Qabalah, 1935, pp. 30-31, 29)  The KABBALAH (also spelt Qabalah, Cabala) is an esoteric mystical  teaching of Judaic origin.  Dion Fortune (1935) describes it as “the Wisdom  of  Israel.”  In simple numeric, geometric, symbolic and mythic terms, Kabbalah elaborates basic principles of mystical creation and metaphysics.  The principles of Kabbalah can be used to illustrate ideas concerning the nature of the Absolute, the fundamental cosmic laws and the hierarchies of creation.  Kabbalah is a profound mystery teaching–highly pertinent to modern theories concerning creation events and understanding the nature of the higher dimensional realities, which sustain all things.  The basic symbol of Kabbalah is the Tree of Life–a pattern of 10 Sephirot (or Sefiroth).  The term “sephirot” refers to “numerations” or “Lights”–or “aspects” of God.  The Sephirot are represented as circles or spheres in diagrams of the Tree and are arranged on Three Pillars (also referred to as the Three Splendors).   In the Tree of Life, the three higher sephirot are within the unmanifest supernal realm, while the seven sephirot below are subtle and material world orders.  The ten sephirot begin with Keter, the Crown and culminate within the final sephira of Malkuth, the Kingdom.   Between the supernal triad and the seven manifest sephirot is the “abyss,” which separates the higher and lower worlds.  Blavatsky provides this simplified summary of basic Kabbalist principles: "The entire system of the Kabalistic numerals is based on the divine septenary hanging from the Triad (thus forming the Decade) ... which finally, all merge into the One itself: an endless and boundless Circle."   (1888, p.239) The seven lower sephirot hang from the three supernal sephirot to give a Decade–all part of the One.  The Tree of Life depicts the dimensions of cosmic existence according to ancient metaphysical principles.  The Tree of Life is essentially a diagram of God or a diagram of creation.  It is said to provide an objective image of the universe or any cosmos, the microcosm or the macrocosm, at every level of its manifest and non-manifest existence.

Supernal Triad ABYSS     7 Worlds

According to Kabbalah, the creation process involves the “descent of supernal light” within the realm of the Void, or NON-BEING.   The descent of light passes between three levels on the three pillars of the Tree, which generates successive world orders on subtle and manifest dimensions of being.  The line of light propagates by sequential symmetry breaking, which precipitates levels of being out of the plenum of non-being.  This diagram of God portrays the differentiation of the One into the Plurality–all according to the Laws of Three and Seven.  The basic patterns of the Tree are repeated above and below, within the microcosm and the macrocosm, and in any realm of nature we might attempt to study.   Kabbalists describe creation as beginning with the emergence of a infinitesimal point source of light within the top sephira of Kether, meaning Crown, and descending through the  sephirot (or spheres), as equilibrium states are disrupted and the three splendors or three pillars enter into varied combinations (like the three gunas of Vedic teaching).  We have three upper supernal sephirot and seven manifest sephirot, and a hierarchy of broken symmetries in higher dimensional space.  Broken symmetries in the Eternal realms of NON-BEING precipitate dimensions of being out of non-being.  The 0 gives rise to the 1, which manifests as 3, and generates 7, to give 10.   A more complete model of Kabbalist creation involves a series of four trees of life, which descend from each other, as one world order generates the next successive world order.  These worlds are described as those of “emanation,” “creation,” “formation” and “made.”    This gives forty world orders in the “ladder of Jacob.”  The tree of life depicts the movement of all cosmic forces, energies, and materializations upon the many planes of being.    Four trees of life mediate between the all and the nothing, and sustain cosmic processes which  govern the universe and humankind.  Kabbalists address the same issues that modern scientists are currently struggling with in order to understand the origins of the universe, and the ultimate origins of existence.  Kabbalah, like other esoteric teachings, has explored such issues, hundreds and thousands of years before the development of modern physical theories.  However, the most recent concepts of physics–of vacuum genesis, of singularities, broken symmetries, and higher dimensional hyperspace, illustrate basic Kabbalistic ideas.  The Kabbalist model of the Cosmos is also pertinent to the study of a human being, and the origins of consciousness and Self.  Like the macrocosm, the microcosm or Self originates as a point source of supernal light, which is conditioned by the three pillars or forces of nature, and embodied within different world orders.  Human consciousness has its ultimate origins in the Supernal Triad and in the Absolute, and is embodied in varied forms within the different dimensions of being.  Between the egoic personal self, and the ultimate divine spark, there are the soul and spiritual dimensions of consciousness and being.   Kabbalah is a profoundly rich source of mystical metaphysics, which provides a model of cosmic creation and a basis for a “science of consciousness and soul.”

3.  Tipheret & The Spiritual Essence

The Sephirot on the Middle Pillar may be taken as representing levels of consciousness and the planes on which they operate.  Malkuth is sensory consciousness.  Yesod is astral psychism; Tipheret, is illuminated consciousness … The Middle Pillar rises through Daath, the Invisible Sephira … At the head of this Pillar is Kether, the Crown, the Root of all Being. (D. Fortune, The Mystical Qabalah, 1935, p. 18)      Da’at is the zero point emanation directly below Kether on the Central Pillar.  Da’at represents Kether as it manifest into the worlds below.  Da'at  is due to the conjunction of the supernal triad, and manifests the principles of Divine Father and Mother, as Light within the Vacated Space of the Heart.      Below Da’at on the central column, the sphere of Tipheret represents the spiritual self.  Da’at might be taken as the Divine Spark, and Tipheret as the Spiritual Spark and the light of spiritual consciousness within the world of creation.  Just as Binah is associated with the Heart, the Divine Heart, so is Tipheret, associated with the Spiritual Heart. Tipheret is the only Sephira on the Tree of Life, which has paths from each of the supernal triad.  Tipheret thus most embodies the triune Ayin, En Soph, and En Soph Aur, in the world below, through Da’at.       Behind the Sun of the heart in Tipheret is the invisible Sun of Da'at, which further merges into Kether.  Each of these Sephira—Kether, Chockmah, Da’at and Tipheret can be conceived of as involving zero point sources rooted into higher dimensions. In fact, each Tree of Life and each Sephera might be taken as having a zero point center.       Tipheret is associated with the Sun, beauty and the Self, or the true nature of the Ego.  It is the Self relative to the personality, the mask that is put on in Yesod and the body that is put on in Malkuth.   The symbol of the Sun in astrology is indeed a point within a circle, the same image used to depict the supernal point established in Kether, and as emerging through Da'at.       In this view, the material heart exists in relationship to a deeper psychic heart, a spiritual heart, and ultimately, to a divine source element---the ‘I,’ within a vacated Space of the Heart of the Divine Mother!  These levels and processes are all operative within the higher dimensional physics of the human heart occurring within the sacred vacated Heart Space of Binah.       The world of creation is that of spiritual being and spiritual existence.  This is one order of the inner geometry of the matrix of creation.  There are seven heavens in the World of Creation, as indeed, it is a whole Tree of Life within itself, as are all the worlds and each Sephira.  In the World of Creation, the central point within Tipheret is the spiritual spark–reflecting the qualities of the divine spark, but as manifest in the first world order of spiritual creation.   The spiritual spark is the spiritual essence, and related to spiritual consciousness.       The line between Tipheret and Kether on the Central Pillar of Consciousness and Light represents the descent of divine consciousness and illumination into the world order of spiritual creation in Tipheret, and then this is brought down into the world formed in Yesod, into the psychic realm.  Finally, the Line of Light ends in Malkuth, in the World Made.  This offers a profound metaphysical model of the levels of human consciousness-- of how it might be centered over Malkuth or Yesod, dominated by the body or psyche, or rise to Tipheret through Self Realization, and attain to divine realizations through Da’at and Kether.  All of these four Sephira are the foundation for different gradients of consciousness and light—all along the central column.       The spiritual spark within the seventh heaven reflects the divine nature of the divine spark from the world of Emanation into the first created world orders. This is a realm of spiritual intelligences and beings, whose intelligence is  manifest within the laws of nature and the material world.   This is a realm of intelligence, relative to the energetic quality of the formative world, and the material nature of the world made.       Tipheret is represented by a point within a circle and associated with the Sun and the ‘real self’–the spiritual essence.  The state of Self-Consciousness is associated with the Sun.  Spiritual illumination and divine illumination are related by mystics both to the Sun, and to the Sun behind the Sun.  Miller explains that in the Vedas:  The rsis (seers), in his spiritual enlightenment, was a son of the sun and through illumination strove to return to his solar origin.  The return to the solar source, the divine illumined life or all-round consciousness, “all-seeing” and shining became illumined from within. ... that immortal light abides in all living beings. (p. 243)     In a similar vein, Aivanhov, in The Splendour of Tipheret, explained that the Sun not only radiates a form of exterior light, or Svetlina, but also an invisible inner light, of Videlinata, which is described as the “real light” of the Sun.  Spiritual realization and illumination involves the real, inner light of the Sun, and further, of the Sun behind the Sun (of Da’at or Kether).  Mystical teachings from Kabbalah to Blavatsky and the Vedas suggest that there are varied forms of natural and supernatural light.   Blavatsky describes the Sun as the “lens by which the rays of the primordial light became materialized.”  (p.580)      Consciousness within the world of formation is centred over Yesod, the level of the lower ego and mind, and related to the moon and the genitals.  Spiritual consciousness underlies awareness of the soul, just as the sun is the source of the light reflected by the moon.       On the “Great Vertical Line of Light,” Yesod is the foundation and it embodies the consciousness principle of Tipheret, and Da’at into the world made in Malkuth.  Yesod is associated with the psyche–the lower ego level of consciousness and mind.  The mind is described as having no light of its own, but as reflecting the light of the hidden spiritual and divine Self.   In a similar way, beyond Yesod, Tipheret is the foundation for spiritual consciousness, or Self Consciousness, which underlies the egoic consciousness within Yesod, or physical consciousness within Malkuth.   Each Sephira on the central column is the basis for “consciousness” within a different world order, one based upon the other within interior dimensions of being.  This is how human beings are rooted into the substratum of existence, into the zero point fields of the quantum vacuum.

4.  The Four Worlds  & the Central Pillar of Consciousness      The divine spark is established within the higher dimensional space of the Divine heart, and its emanations are brought down into the spiritual spark, and spiritual essence.  The spiritual radiations then descend to form and en-soul a human being, in the realm of the psyche, and then of the material body.   The spiritual self is produced through the world of creation, while the soul is produced through the world of formation, another sevenfold world, and then brought down into world made and the material body. The ensoulment of the physical body is related to the generation of the electrodynamics of the Heart, bringing life into the body, and the circulation of blood and the oxygenation of the body through the breath.  In Genesis, God breathes into man a living soul.  The soul nature is the psychic realm and lower mind relative to the spiritual realm-- the Self within the Heart in Tipheret.     Whereas the Sun is associated with the Self within the Heart, Yesod is associated with the moon.  The moon appears to be self-illuminating, and to have its own light, but in reality, it only reflects the light of the Sun.  Similarly, consciousness within Yesod is due to the light of Tipheret, which it reflects below.  The 'lower mind' is associated with the moon and the world of illusion and imagination, and reflected light, while the Heart is related to the Sun.  The Heart like the Sun is inherently self-illuminating.       Malkuth is the final Sephira of the central column of the Tree, and it embodies all the forces acting above.  Malkuth represents sensory consciousness within the material body.  Such awareness within the physical body is dependent on the prior existence of awareness from the divine source emanation within the heart space, and its embodiment in prior spiritual and soul vehicles for consciousness. The worlds are emanated, created (spiritual), formed (en-souled) and made, as the physical body.       In Kabbalah, there is a higher dimensional metaphysics to understanding the inner levels of creation and of human consciousness.  Awareness is never simply produced by non-sentient physical matter, as modern scientists believe or assume.  Life comes from above, rather than being created from below.  Modern scientists imagine that material processes produce ‘sentience’-or the inner awareness of being, and that consciousness is produced from below.  In contrast, Kabbalah offers a higher dimensional physics of consciousness and creation, with consciousness reflecting below into the material and subtle dimensions of being, from the higher spiritual and divine realms.      Most people’s consciousness however becomes centered over Malkuth and Yesod, and they are dominated by the pursuits of physical pleasures and pains, the genitals, and the lesser ego with its desires, imaginings and feelings.

World Order                Sephira/Symbol         Level of Self Illustration: The Four World Orders and the Levels of Self: As a Divine Spark in Da'at, a Spiritual Spark in Tipheret, en-Souled as egoic Mind/Psyche in Yesod, within a Physical Body in Malkuth. A human being has a Divine, Spiritual, Soul and Material Nature- emanated, created, formed and made.

The 10th Sephira, Kingdom represents the physical body and physical world.  Malkuth is associated with the element Earth, and the planet Earth.  The symbol of a cross within a circle represents Earth in astrology, and it depicts the interaction of the active vertical line, and the passive, horizontal line, indicating the descent of spirit into matter.  At the heart, or center of the earth symbol, is the point–the Self, which is embodied among the four elements.  Malkuth is the sum of all the Sephirot acting together made manifest in the material world.    The world of formation is bound by five Sephirot–Chesed and Netzach on the Pillar of Force, Geburah and Hod on the Pillar of Form, and Yesod on the Central Pillar.  The world of formation reflects the world of creation on a lower order of materiality.  This is the world of the soul and the formation of the subtle body.  There are seven paradise worlds and seven purgatories within the world of formation, which souls can enter into upon death.  These afterlife worlds and conditions exist for souls beyond the material world.       Humankind, from this perspective, has a divine life, a spiritual life, a soul life, and a material body –in worlds emanated, created, formed and made.   These dimensions interpenetrate and sustain one another. Human consciousness emerges within/without through these complex metaphysical dimensions, and is embodied within the varied world orders.  The subtle forces and forms, the light of Will and of consciousness, and so on, are descriptions of actual metaphysical realities which sustain physical reality and constitute the inner dimensions of the microcosm of human consciousness.       As judged from a material perspective, consciousness can be taken to emerge within/without from a zero point rooted into higher dimensional space.  The point within Tipheret is a zero point in relationship to the worlds below.  If we approach Tipheret from below, we trace the origins of consciousness to a zero point within the Sun, which opens up into the worlds above, the heaven worlds.  Beyond Tipheret, the roots of consciousness would be traced through the spiritual worlds to another zero point consciousness center of Da’at, which would again open up into the higher divine realm of emanation.  These zero point portals are not out there in external space, but within the Self in higher dimensional space.      According to Kabbalah, ordinary ego consciousness and mind are centered on Yesod and Malkuth, conditioned by the broken symmetries of the Pillars of Force and Form.  The mystical aim is to ascend the central pillar of consciousness, and hence to realize Tipheret within the spiritual dimension of consciousness and the heart.  Beyond Tipheret, the spiritual consciousness can merge with divine consciousness, through Da’at, and Kether.

From Zero Point @ http://www.zeropoint.ca/SPMH-KabUniverse.html and http://www.zeropoint.ca/SPMH-III3TIPHERET.html


For more information about the Kabbalah see http://nexusilluminati.blogspot.com/search/label/kabbalah
For more information about the tree of life see http://nexusilluminati.blogspot.com/search/label/tree%20of%20life

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