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Inner Light Journal

Inner Light Journal

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Published by: bgeller4936 on Aug 02, 2009
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03/01/2013

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Inner Light Journal
A Basic View of the Tree of Life
 
The Tree of Life is a diagrammatic representation of both the macrocosm and the microcosm and as suchdefines for us the perfection of the nature of Divinity. It also defines the potential balance of the perfectman who after all, as it is said in Genesis, was made in the Image of God. It also illustrates the interactionof the forces behind all of creation as we know it, whether it is that which has its roots in the SupremeBeing or that which is made by mortal man. The reality is that unless all of the principles that areembodied in the Tree are perfectly matched in any human creation or structure then what ever it is, it willsurely and inevitably fail. This applies no matter whether we consider the Cosmos; the alchemy of asteam locomotive, or the nature of our everyday life.
 
When I started reading about the Qabalah, I found that one of the most difficult things to comprehend wasthe names and their meanings on the Tree and the relationship of those strange concepts to my ordinaryand everyday life. It was as though they were a science in themselves and had little to do with anythingelse. How wrong I was and to help those who have had similar thoughts, I have tried to put thesePrinciples into a practical setting so as to demonstrate their true value.
 
The Tree of Life is a picture of Creation in the form of a diagrammatic lattice which was devised by theearly Jews from one of the Holy Vessels of the Temple, namely the Menorah which was the originalsymbol for this Mystical tradition. The pattern of the Tree emerges from the elongation of the diagram ofthe Menorah.It demonstrates the flow of the forces downward from the Divine, to the lowest worlds and then backagain and it is a comprehensive view of man. As man is an image of Creation, so is Creation but areflection of the Creator. We are able, therefore, to study that which is below by looking at that which isabove, and what we cannot observe above, we may perceive by observation of that which is below.
 
Tradition states that God willed to behold God or that God willed to know God and this is the reason forthe admonition "Man know thyself". In order for this to occur, God vacated a space into which He allowed
 
Creation to happen and into this void there emerged a point that like the acorn contained all that ever willbe. This point was without dimension either in time or space, yet it contained all the worlds from thehighest realms to those of the lowest that compose our material universe. This was what we know as theBig Bang, the scientific way of describing the beginning of Creation. To us 'time' is a constant, but thereality is that time can be bent and must be regarded as being fluid. Since, according to Einstein's Theoryof Relativity, 'space' is dependent on time then it must follow that before time there was no space, i.e. No-Thing and this is exactly what the Qabalists taught. To the Qabalist the Big Bang of the universe was theemergence of Time - and spaced followed with it.This "Prime Acorn" of the Oak Tree is the first of ten Holy Vessels called the ten Sephiroth Lights. Its titleis Kether or the Prime Crown. It also has many other titles, such as; The Concealer of the Concealed;The White Head and The Ancient of Days. It is the seed of all that was to be and all that will be. From thisfirst Light, all the other nine Sephiroth emanated. God willed the worlds into existence and they werecreated (Genesis chap.1); formed (Genesis chap.2) and made into this physical manifestation. Thus Hecaused the Cup of the first Sephirah to overflow; form and fill the second, and so forth to the tenthSephirah.
 
For the sake of regularity I will go through these spheres and then afterwards will all take part in thisprocess of Creation.
 
The ten Sephiroth are; Kether - The Crown; Chokmah - Wisdom; Binah - Understanding; Chesed - Mercy;Geburah - Justice; Tiphareth - Beauty; Netzach - Eternity; Hod - Glory; Yesod - The Foundation andMalkuth - The Kingdom. However they were not manifested in a linear fashion because we are toldconcerning the Menorah that it was fashioned from one piece of gold and it therefore came into being allat the same time and in the same instance, just like our practical Big Bang,You will notice a presence between Kether and Tiphareth. This is called Daath which is usually defined asKnowledge. Much rubbish is talked about this aspect and much care is needed to avoid a completemisunderstanding. It is not a Sephirah but is rather like a change of state. For example it is like theinterface where water becomes ice and if we liken the Sephiroth to 'nouns' then Daath is much more likea 'verb'.The basic plan of the Tree shows it to be divided into a series of three triangles and three vertical rows ofthese Lights or Sephiroth. The triangles relate to the Four Worlds of the Qabalists - Atziluth (Divinity);
 
Briah (Creation); Yetzirah (Formation) and Assiah (Physicality or the World of Action). These four worldsare not in themselves different in substance, but rather they are different in nature. For example let uslook at the different natures of water. Firstly there is molecular water (Atziluth); then comes a slightlydenser form which is steam; denser still there is fluid water and finally the densest forms that of ice. Yet inall its forms, it is still 'Water'. This increasing density becomes even clearer if we use the different coloursof one of the colour scales given to the Sephiroth.
 
In this context Kether is the purest white and this spills over into the pale grey of Chokmah. The oppositeto white is black and therefore Binah is that colour. The word 'opposite' is usually used, but I prefer to say'complementary' when describing the sides of the Tree because this gives a more accurate idea. Left isnot considered to be in opposition to the right, but rather it is said to compliment it or to complete it. Thecolour of Daath is the palest of lavenders and is like the emergence of the first hint of the dawn of time.Just as the dawn marks the start of day, so does the lavender mark the beginning of the spectrum ofcolours; it marks a change from the black and white into the diffusion of colour. The second world is thatof the primary colours and as the highest frequency of the primary colours is blue and the lowest is red.,so is Chesed coloured blue and Geburah red. The remaining primary colour is the yellow in Tiphareth, theyellow of the sun and the Solar Logos. The third and denser world is marked by the blending andconsolidating of the primary colours. Therefore Netzach is green from the blue of Chesed and the yellowof Tiphareth. Hod is orange from the red of Geburah and the yellow of Tiphareth and finally there is thedark purple of Yesod from Chesed and Geburah. However just as Tiphareth is said to be a reflection ofKether, so to is Yesod - the moon, a reflection of Tiphareth - the sun and this also would result in the darkpurple of Yesod which is the complementary colour to the yellow of Tiphareth. The densest world is thenatural world, and the colours are those in physical manifestation. Hence Malkuth is coloured with thefour colours of the seasons; citrine of spring; olive for summer; autumnal russets and finally the densestof all 'colours' the black of winter.
 
Well, that is enough of the theory and I now want to turn our attention to the practical world and look athow the Tree relates to it.
 
Consider now that you are standing in the middle of a woodland scene. You are have nothing that isyours, you are homeless and alone. You have been wandering for a long time; it is cold and you are tired.You have nowhere to go and at this precise moment, you wish and your wish is to belong and to havesomewhere to call your own. So you clear a space in the wood and make a place where you can begin.Here now is where you will stay and here is where you will live. This is action of clearing the void intowhich manifestation can pour.
 
You decide that you want somewhere to live and this first notion or will is the seed of an idea and is theessence of Kether, sometimes also called the 'First Swirlings'. Your first action is to consider what soughtof house you want, for example a bungalow or a more palatial building. Having done this (Chokmah) youset about getting the detailed plans (Binah) drawn up. These plans have to be drawn up by a skilledarchitect so that the builders can follow the instructions and complete the structure so that it will last foryears. However before work can be started these plans have to be approved and have to be forwarded tothe necessary authorities for their inspection (Daath). Planning consent is given and the work cancommence.
 
The next stage is to collect the materials and to begin the process of preparing the foundations and thenof building the walls. This building work of Chesed however has to be tempered by the principle ofGeburah that of keeping to the plans because without a strict adherence to the plans the building mightnot only be wrong, but also quite likely to collapse. Finally the shell of bricks and mortar is complete andthen a similar process is gone through for the provision of the pipes and wiring. Your house now standsphysically complete; everything is in it and this is the stage of Tiphareth.
 
The services are the next stage to be connected and the various systems are then switched on so thatthe house becomes inhabitable. This is Netzach. However there is a lot of fining tuning to be done, forexample the central heating system needs to be adjusted and the timing set and the ball-cock aligned.These are actions associated with Hod. Yet there is still more work to be done, because the house has tocharacterised; it has to be painted and given a personality to advertise and to state who is going to livethere. This is Yesod.
 
Finally and at long last you move in to complete the process and arrive at Malkuth, the kingdom and yourhome. Yet still the principles operate over and over again because when you move in you have to clearthe rooms of all of the builders debris. You have to make a space. The decisions about the decor and the

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