Tree Of Life Kabbalah

The tree of life with the names of the Sephiroth and paths in Hebrew.

The Tree of Life Hebrew) represents symbolically, in the Kabbalah , the laws of the universe (some authors closer to the tree of life mentioned by the Genesis 2:9). His description is considered that the cosmogony of Kabbalistic mysticism.

Symbolism

Some commentators believe that the Tree of Life is an adaptation of Hebrew symbols already present in ancient peoples, indeed, we find in Egypt the sacred sycamore tree and the pillar Djed , playing an important role in the esoteric Egyptian. Other Tree of Life existed for instance in the Mesopotamian tradition in Elam with resonances cosmogonic outbreaks. Under different names the same perception was installed in various cultures, the Tree of Life is called the Avattha India, Bo Tree Ficus religiosa or the Buddhists , Ash, Yggdrasil of Nordic peoples. The Asherah original Assyrians, the Java-Aleim (Hebrew Yahweh Alhim declined thereafter) of the kabbalistic tradition Chaldean . Mysticism of the Kabbalah Tree of Life used to try to distinguish the Infinite Essence ( In Sof ) of God , the Creator, how he created out of nothing (ex nihilo) this finite world ( sof) of ours.

The Tree of Life is also used in magic sealed. The training process is then analyzed the magic act, and the specific role of a Sephira in the magic act is considered activated by invoking the active power associated with it.

The diagram of the Tree of Life is composed of:

• 4 worlds,
• 10 energy centers (or counts called Sephiroth )
• 3 veils of negative existence unmanifested,
• 3 pillars and 22 trails,

which together constitute the 32 paths of Wisdom (the 32 channels correspond to the ten Sephiroth and the twenty-two paths).

The ten Sephiroth

The kabbalistic tree of the ten sephiroth

The ten Sephiroth are :

• The Kether , royal crown or crown (Center of Will Creator, Inspiration of the Universe)
• The hokhmah , prudence and wisdom (Source of Cosmic Energy, Pure Love and Wisdom)
• The Binah , construction or training (Centre Crystallization, the Beauty and thus, Female Pole of the Universe)
• Chesed (hidden Sephira, Cosmic Great Library containing all the memories of the Universe)
• Hesed (Central Organization and Realization of Abundance, Power and Autonomy)
• Guebourah (Abode of "celestial surgeon" who acts as the universal laws are respected. This is the Men's Center of the Universe.)
• Tiphareth (Linking the Worlds of the Spirit and the material reality, the Center implements in Human Consciousness.)
• Netzach (the Wellness Center that inspires, the materialization of Love.)
• Hod (applying the Laws Center Harbor Binah at a level close to the material dimension. This is the final stage of the Development Plan of Life.)
• Yesod (Center that produces the material reality. It transmits information from the Higher Consciousness to the Physical World Tiphareth and vice versa.)
• Malkhouth Centre (which represents the physical reality, coupled with the Planet Earth.)

The three pillars

The Sephiroth are often divided into three columns, or kavim Gimel ("three lines" in Hebrew). In initiation ceremonies, the two outer pillars are represented by the two pillars of Solomon's Temple , Boaz ("strength is in him") (the white, right) and Yakhin ("establishes") (the black, left) the insider is itself the third pillar of consciousness, positioned between the other two.

Alternating right / left / center has parallels in other symbolisms:

• Activity, Passivity, Equilibrium.
• Yang Yin, Tao.
• Father, Mother and Child.
• The strength, form, consciousness.

Occultists beginners are often arrested by the idea that male strength is associated with the pillar of mercy, and the female form than in rigor. There is an error of perspective. There is indeed a reversal of polarity in the appearance of both Sephiroth at the base of the pillars, on a psychic level that collects the first new initiate, when he has not crossed the second veil. Netzach (beauty and feeling) , base of the pillar of strength / male has a magical image beautiful young woman. Hod (intellectual knowledge) base of the pillar of the form / female has magical image of a young intellectual. It is in the higher realms of metaphysical nature as male and female pillars appears clearly, with Binah (whose image is a magical old woman) and Chokmah (whose image is a giant powerful magic).

Pillar of Mercy

The right column (in Hebrew kav yamin) is dominated by Chokhmah. It Yakhin the white pillar of strength, masculine tendencies. The pillar of the Sephiroth (Chokhmah, Chesed, Netzach) correspond to active states.

This pillar is dominated by the active principles, construction, kinetic.

In the esoteric symbolism, progress along this pillar is the magic orgy of drunkenness, that of the invocation, where consciousness is changed by the involvement of emotions.

Pillar of rigor

The left column (in Hebrew kav smol) is dominated by Binah. It Boaz the black, the pillar shape, feminine aspects. The pillar of the Sephiroth (Binah, Geburah, Hod) correspond to states of structure, passive.

This pillar is dominated by the symbolic passive static destruction.

In the esoteric symbolism, progress along this path is the mainstay of the magician, the occult , the evocation. Consciousness is altered by the rigor, the study and knowledge.

Pillar of consciousness

The middle column is dominated by Kether, and is called the pillar of balance or consciousness. The pillar of the Sephiroth (Kether, Tipheret, Yesod and Malkuth) reflect a balance between force and form, male and female, agency and structure: they correspond to states of consciousness balanced.

The path of this pillar is called the path of the arrow. It is the philosophical and mystical way, beginning with the devotion and ends in contemplation.

The three sails

The tree of life is traditionally divided into four sections, separated by three horizontal sails.

• The first veil is that of initiation. It forms the boundary between Malkouth and the rest of the tree. An insider who crossed the veil at the beginning of his work, becomes aware of non-material world, and can begin to master the spiritual and mental.
• The second veil is the Paroketh. It separates the three Sephiroth of the psychic world ( Yesod , Hod , Netzach ) and those of the higher realms. An insider who reached the small crosses enlightenment, the birth of Tiphareth , and realizes his true nature.
• The third veil is that of consciousness itself. It passes through Daath , non-Sephira of knowledge, and separates the three Sephiroth of the mystical world ( Tiphareth , Guebourah , Hesed ) of the three metaphysical Sephiroth ( Binah , Chokmah , Kether ). An insider who crosses reached his divine nature, but loses his own individuality is the domain of mystical ecstasy.

A fourth veil, the veil of life, separates the tree of life itself from non-essential set, Ain Soph Aur. An insider who crosses reached God, but loses his life (which is why it is written that no man can see God and live).

The four worlds

The four worlds are:

• Atziluth : Emanation (archetypes, concepts, abstract mind)
• Briah : Creation (the concrete mind, the thought forms)
• Yetzirah : Training (emotions, feelings, astral)
• Asiah : Action (crystallization).

The correspondence between the four worlds and the tree of life can be made according to several systems.

A first match gives:

• Atziluth corresponds to Kether.
• Briah Chokhmah and corresponds to Binah.
• Yetzirah corresponds to the six Sephiroth following.
• Assiah corresponds to Malkuth.

A second correspondence, geometric, more interested in interactions between Sephiroth, and tends to focus on each world a central pillar of the Sephira and the passage of a veil. This correspondence can be seen in the circular patterns of the tree of life, and combines a world with each circle used to draw the tree:

• Assiah focuses on Yesod, and extends to Malkouth Tiphareth, Netzach and Hod including and through the veil of initiation.
• Yetzirah is centered on Tiphareth, Yesod and extends to Daath, crossed by the Paroketh. It therefore includes Chesed, Gevurah, Hod and Netzach, and brings together the six Sephiroth associated Zoar Anpin (small capacity or Microprosopus).
• Briah focuses on Daath, and extends from Tiphareth to Kether. It is crossed by the veil of consciousness, and contains Chokmah, Binah, Hesed and Guebourah.
• Atsiluth focuses on Kether, Daath and extends up to Ain Soph Aur. It includes Chokmah and Binah, and is entirely beyond the abyss formed by the Paroketh.

A third match is closer to the saying "there is a tree of life in each Sephiroth. Here, each world is considered as having its own tree of life, the Kether of the world coinciding with the lower Malkouth the upper world. Thus, in the training process, each world is described by a tree independently, activated by the result of higher world, whose production in turn activates the underworld.

The fourth match is intermediate between the previous two: The circular geometry of the tree is used, but in such manner as the Kether of the world coincides with the lower world through Tiphareth and Malkouth the upper world. In this representation, each world is a tree with self, whose bottom is partially shared with the world below, and top with the upper world.

The last match finally identifies five different overlays, each involving five Sephiroth on both sides of a border. This double quintnaire can connect to the theory of four elements complemented by a fifth spiritual element: each "world" describes the transition from one element to another, the description of this passage by itself through the articulation upstream of five elements (objectives) and five downstream elements (subjective), all corresponding to the ten Sephoroth. In this vision, the four worlds correspond to the four transitions from one element to another, each transition being described by a tree of life that is involved in both of the previous stage and later.

Creation

The 10 Sephiroth of the tree of life, from Kether to Malkouth correspond to ten steps that break down any process of conscious creation.

Ain Soph Aur: In the beginning, there is "something" uncreated, infinite, and absolutely indifferent. The simplest is to designate this state as "nothing", given that it is both an absolute void (since it contains no "thing") and a beginning of saturation potential. From the inception of this "nothing" emerges "something". This critical step is sometimes referred Tsimtsum : the uncreated withdraws partially relativized its absolute, so that creation can take place. The veil of existence is well taken.

• Kether is the point of entry by which the creation occurs in the world by blowing a permanent existence. In this step, creating the ability to be won.
• Chokmah is the stage where momentum is gained paramount, the primum mobile , which pushes the creature in existence. Creating win here its fundamental strength, his desire to become. This energy is not directed or structured at this point. Her desire to achieve is not yet accomplished, since there is not yet realize the boundary between "self" and "non-self", or even between "before" and "after": c 'is an absolute energy, but also completely at this stage potential.
• Binah gives the establishment its ability to be structured. In posing the possibility of a limit, Binah allows the force to be achieved when "something" manifest and active.

Daath is the crossing of the second veil, that of individuality. The male fertilizing principle joins Chokmah Binah the feminine principle, to give birth to be shown.

• Hesed is the particular vocation of the creature that has become individualized. This force is designed individualized or visionary inspiration that gives meaning and identity in a profound existence. At this stage, the creation has an individual destiny. Hesed is what allows to be acquiring its own identity.
• Guebourah, the pillar shape, represents the quality of permanence: each tends to be retained. To accomplish something, it must cause change, and thus to eliminate the opposing forms; to keep oneself in time, we must preserve its core identity, and to remove which would put at risk. The "surgeon heavenly slice it is necessary to sacrifice to fulfill the destiny appointed by Hesed. Guebourah is what allows be to maintain its own identity.
• Tiphareth achieves a balance between these two logics of creation and destruction, by making the point that is just and necessary. This is the point where the desire to create something specific becomes possible. Tipheret is what allows an autonomous being to actually be created, after acquiring its identity and its ability to retain it.

The establishment then crosses the third soft Paroketh: its history can begin to unfold.

• Netzach, the pillar of strength, is the location of the underlying trends that shape the activity of this creature impulses, desires, feelings, energy sources and various differentiated. Netzach understanding provides the key motivations for being, what makes it move.
• Hood, on the pillar of form, is the locus of explanation, the operating structure, which connects things to each other. This is the domain of logic and abstract description, dispassionate. Understanding of Hod gives the key operation to be, how it can act and react to realize his destiny.
• Yesod, the pillar of consciousness, is the last step before the materialization. This is the location of the interface between consciousness and reality. Understanding of Yesod to understanding how consciousness can affect the real world (and conversely, how the real is perceived by consciousness).

The establishment then passes the last veil, that of initiation, and can be realized.

• Malkouth is how creation is embodied in the world, the final stage of the "Word made flesh." It is here that the creation becomes objective, tangible and permanent.

The description of creation through the ten sephiroth can be applied to any creation: make a drawing, take a walk ... Exercise is a novice caballi asked to analyze any activity based on these steps.

The rise of the spheres

In reverse order, the 10 Sephiroth of the tree of life equal to ten stages of spiritual purification, which travels spiritually initiated to move the material world in union with God:

• Malkouth corresponds to what is purely physical and objective in what one experiences. The characteristic of the material world is to resist change, to be permanent and exist independently of an observer.
• Yesod is what remains when one is freed from matter, and that one becomes aware of non-objective character of our perceptions. It is the experience of the world as we imagine, as perceived by an observer. This is the area of change and appearance.
• Hod is what remains when you detach yourself from the immediate appearance of the phenomenon, the world of logic and abstract thinking. It is knowledge, reasoning, explanation.
• Netzach is what remains when one controls and eliminates the oral commentary and logic. It is the world of emotion and passion. It is the area that provides the dynamics of our action.
• Tiphareth is what remains when one removes the emotional thrust, and its temporal dynamics. This is the domain of pure consciousness, hieratic. It is where the beauty of being can be contemplated by itself, because it appears in full in eternity, with its logical completion. "I am beautiful, O mortal, as a dream stone," "I hate movement which disfigures the lines, and I never cry and never do I laugh. "Tiphareth can contemplate his whole being, but that first contemplation is aware of his imperfection.
• Guebourah is what lies beyond the introspective contemplation. This is the area where the discipline appears to rule out what is improper, and keep being in its purity.
• Hesed is what remains when one eliminates the need to Guebourah uncompromising rigor. It's the world of compassion, where fate may be perceived to be profound.
• Binah is what remains when one can ignore the rationale of Hesed. There are only a deep awareness of the limitation, which puts obstacles, what the fundamental separation of individual consciousness when it is opposed to everything.
• Chokmah is what remains when any differentiation made by Binah has disappeared: it is pure action.
• Kether is the final purification, where it survives only in relation to the essence itself.

In this exercise, we must see that everything is beyond Netzach is beyond words, something so unspeakable, that can be felt but not easily expressed otherwise than in a poetic mode. Similarly, statements that go beyond Tiphareth are beyond personal awareness: they can be experienced only by their effects on consciousness, but not directly: the "finger of fate" that is Guebourah n 'that acts anonymously.

Specifically, how the Sephiroth manifest in everyday life?

Everyone has in him a percentage of each sephiroth. There are Sephiroth cancel each other as Chokmah and Bina and others who like potentiate gevurah and Keter. These principles are the very foundation of psychology and the human condition.

The tree of life: something as intangible and profound

In Kabbalah, the sphere represents the possibility of a link between two elements. Earth (lower world of mortals) is connected to a celestial sphere in a channel. This channel is the link between the spiritual world (the source of every element) and the material world (event). Through this channel, there is a perpetual bond. Just as the soul is connected to the body by a canal, there are some who say it is a lifeline of money that causes the exchange between the soul and the body (examples of trade very rare Yehida = essence of the soul is the highest spiritual exchange between body and soul divine (source of all souls) through own soul, which uses the channel between the spiritual and the material world as well as between soul and body, then comes the Ruach Hakodesh = wind purity manifested by a profound vision of the spiritual and physical condition of another person or the world itself that is to say, predicting events and how to undo the evil decrees (Pidyon Nefesh) and how to repair it, the rouah shtout = wind of madness.) But nothing should be taken at face value, so do not imagine a sphere in the sky. It's just a symbol that promotes human understanding.

References

See also

Related articles

• Jewish Kabbalah

External Links

• Notes on Kaballah (Colin Low)

• Portal religions and beliefs

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