Keter
. 1 .
Magician (Beth)12 . Crown .11 Fool (Aleph)
. : .
. :13 .
Binah High Prestess (Gimel) Chokmah
3 ------------------:------------------2
Understanding 14 Empress (Dalet) Wisdom
: . : . :
Chariot 18: .17 : 15. :16 Hier.
(Chet) : Lovers : Emperor. : (Vau)
: (Zain) : or . :
: . : Star . :
: . : (Heh) :
: . : . :
: . : . :
: . : . :
Geburah . 19 Strength (Tet) Chesed
5.-----------.------:----.------------.4
Severity. . : . . Mercy
: .22 . : . 20. :21 Wheel
: Justice . : . Hermit (Yod) : (Koph)
: (Lamed). . :. . :
23: Tipheret :
Hanged Man . 6: . :
(Mem): Devil .26 Beauty 24. Death :
: (Ayin) : (Nun) :
: . Temperance 25 . :
Hod. (Samekh) Netzach
8.------------------:-----------------.7
Glory 27 Tower (Peh) .Victory
Sun (Resh) : Star(Emperor) (Tzaddi)
. . 30 : .28 .
. : .
Judgment .31 .Yesod. 29. Moon (Qoph)
(Shin) 9
. Foundation .
:
World 32: (Taw)
:
Malkut
10
Kingdom
QABALAH
The View From Tipheret
by Bill Heidrick
Adapted from Appendix A of "The Road to the Sun: A Record of
Self Initiation to Tipheret," an unpublished MS, Copyright
(c) by Bill Heidrick.
"In what follows, the terms 'Mezla' and 'shadows' have no
relation to a quite different usage in the works of Kenneth
Grant."
To touch Tipheret is to reach the center of the Tree of Life. The
Tree then assumes new functions. Climbing above is possible; so is
descending below. Tipheret is not only the center of the Tree, it is
the heart, the one best part.
To limit oneself to the heights alone or to the depths alone is
pointless. The center is the lawful place of man. The reaches above
Tipheret are a vast and dimly perceived future. The passages below
Tipheret are an equally vast and nearly equally dimly perceived past.
Tipheret is a great lock upon a mighty river. The name of the lock is
"Now". The river above the lock is called "Future", below "Past".
Through Tipheret passes all consciousness. Tipheret regulates the flow
of consciousness.
The space between the highest three Sephiroth of the Tree of Life
and the lower seven is called the Great Abyss. The three Sephiroth
above this gap represent very abstract and spiritual states of mind
that are hard to "bring down to Earth," to link to the seven Sephiroth
below. When one has come near to some consciousness of Tipheret, this
Great Abyss remains. Its character changes after Tipheret is reached.
Before, the Abyss represents a division between the immortal Mind of
God and the created levels of mortal consciousness. At Tipheret, the
mind of God looms closer. Voices are heard and visions experienced
(Yesod function attendant on Tipheret). These communicate imperfectly
between the mind at Tipheret and the first three Sephiroth. There is a
vagueness, increasing rather than decreasing as attainment proceeds.
The mind at Tipheret seeks understanding through reason and in time
rises to Geburah. The supercelestial messages are still not fully
understood. Purpose is clearer at Geburah and actions in the lower
worlds are easily directed. Yet there is a haunting dimness, as of a
figure half hidden by the glare of the Sun through morning mist. The
mind of the one below the Abyss hungers for the parting of the mists
and the clearing of the glare. This hunger builds as a yearning for
union with God; and Chesed, the Sephira of the higher emotions is
reached. At Chesed desire grows until the mind leaps across the gap of
worlds, the Great Abyss, and enters direct consciousness of the high-
est Sephiroth. In abandoning the lower seven Sephiroth, consciousness
in them is diminished and partly lost. The body and the lower mental
functions continue in a semblance of independence while the higher
functions watch without comprehension of the lower. There is a failure
in this, a failure that can be remedied by multiple reincarnation into
one body or into successive bodies. This process constitutes spiritual
death and rebirth. There is yet another way to repair this failure,
this loss of connection between the lower and higher minds. I refer
the reader to "32 Emanations, the Path of Initiation" (A booklet I
published in the early '70s) in the matter of path 27, The Tower. The
problem is basically the same. When the lower seven are perfectly
developed by great care and long effort, the Abyss ceases to exist and
the passage to the Highest is easy. The Tree of Life than changes its
form. More about this in later installments of this essay.
We shall now investigate the shadows of the Tree. The Tree is one
thing, its shadows are others. The Tree of life is a map of creation
and of consciousness. It shows states of mind, and it leads cognition
from one state to another. When the Tree is seen from one of its own
Sephiroth, and understood by the consciousness that attends that
Sephira, it is perceived partially. Each Sephira includes within
itself all Sephiroth lower on the Tree than itself, and each projects
itself into the higher Sephiroth. Each Sephira provides a distinct
perception of the Tree of Life as a whole. Each Sephira colors, as it
were, the whole Tree with a distinctive mental tint. The ten views of
the Tree of Life that are natural to the ten Sephiroth are "shadows"
of the Tree. In Malkut, the tenth Sephira, the Tree is the physical
world. All its attributes and all its symbolism relate directly to the
senses. Books have been written which expound this view. They insist
that all criteria surrounding the Tree of Life be based on physical
measurements, astronomical phenomena and the like. Such books often
greatly alter the form of the Tree of Life Diagram to make it fit
particular physical data. In Yesod, myths and stories define the Tree.
In Hod, rational philosophy develops the Tree. In Netzach, love of
beauty and pattern overreach the strictly rational, and the Tree is
portrayed through artistry and poetic imagery. In Tipheret, no less
than a harmonious life can express understanding of the Tree of Life.
Geburah views the Tree through teaching and aiding all life. Chesed
depicts the Tree as salvation.
No matter what the Sephirotic view of the Tree, all the Sephiroth
participate. There are no absolutely pure conceptions of the Tree. All
understandings are "shadows." The depth of the understanding is re-
vealed in the intensity and characteristics of the "shadow." Consider
this newsletter. It has physical existence and refers to physical
events. These events may be described with the terminology of Qabalah
and some understanding of the Tree of Life may be conveyed. This much
is Malkut. Accounts of dreams can also be related to the Tree and, by
their nature, are a part of the "shadow" of Yesod. Hod's "shadow" is
seen in philosophical and analytical discussions. Netzach is found in
that which strives with emotional response and describes physical
drives. Tipheret is shown in autobiographical works, in so far as the
author's life tends to harmony, and in accounts of social existence
with others. Geburah is found in recommendations for improvement and
in the mysterious power that produces remarkable experiences. Chesed
is found in the works of aspiration toward the highest.
Of all the "shadows" of the Sephiroth that touch this essay, that
of Tipheret is the strongest --- yet all are present. Even those
shadows that are found in Binah, Chokmah and Keter are found in this
work. All these things are found in all books and works of all Mankind
in varying proportion.
But what of the shadow in Tipheret? This "shadow" in Tipheret is
one's own conception of life and of purpose in life. This conception
may take any form. It may be formalized into a pattern like the
traditional diagram of the Tree of Life or like a manner of life
outlined by church, society and state. It may be a hit or miss thing
developed without plan and accepted when it settles down to consisten-
cy. This conception may be limited in aspiration or it may be without
limit. Whatever else it may be, it is the Tipheret level understanding
of existence --- to a student of Qabalah, a Tipheret tinted shadow of
the entire Tree. When this shadow brings joy and pleasure, it is
projected downward into the Netzach shadow. When it is analyzed, it is
projected into the Hod shadow. When it is dramatized and fantasized it
is in the shadow of Yesod. When the Tipheret shadow that is the total
conception of one's own life effects the physical world, the "shadow
of Tipheret" penetrates and rules the shadow of Malkut. All these
shadows dance and move within each other. They have no separate
existence. Tipheret is meaningless without Malkut. Malkut is dead
without Tipheret. Hod is sterile without Netzach. Netzach cannot be a
vehicle for Beauty without Tipheret. All are in all. All depend on
all. There is only one Tree; all seeming separate parts and views are
shadows of that Tree. For the word "Tree", take any word that includes
all things in one thing.
When the shadow of Tipheret is studied analytically and syntheti-
cally, projection into three other Sephirotic shadows occurs. The
simple mechanical relationships of life are viewed in Hod. The under-
lying principles of the life experience are elaborated in Geburah
after they are rationally isolated from Tipheret. Binah receives
particular examples of the application of pure reason. In like manner,
the reactions and developments of emotions project the shadow of
Tipheret into three other Sephiroth. The life experience produces
simple wonderment and isolated emotional display in Netzach. Chesed
draws a unitary longing from these same experiences. Chokmah receives
particular tongues of the Universal Flame of Passion that are proper
to its own exalted place. Projection of the Tipheret shadow of the
Tree also occurs in a balanced fashion into three other Sephiroth.
This projection is an elevation or degradation of the life experience
accordingly as it ascends or descends on the Tree. No moral connota-
tion is intended by the words "elevation" and "degradation", only
elevation as approach to unity and degradation as multiplication of
forms with concealment of unity. The experience that is the shadow of
the Tree in Tipheret falls down into Yesod when it becomes puzzling,
imperfectly visualized, or imperfectly accepted. The projection into
Malkut is accomplished through Yesod. Yesod is the link between the
perfected consciousness of living in Tipheret and the physical proces-
ses of life in Malkut. In Malkut the life experience becomes actual-
ized in physical living. The weak link between the inward conscious-
ness of Tipheret and the outward life of Malkut is Yesod. One concep-
tion of the Tree suggests a solution to this problem, at a price. More
will be said about this in later installments of this essay. Projec-
tion of Tipheret upward into Keter is nothing more or less than a
final perception of the life experience as an absolute unity. When
this occurs perfectly, the Tree vanishes into the Absolute Oneness of
Keter. Much the same sort of vanishing occurs when the Tree is per-
fectly projected into the Absolute Multiplication of Malkut. Merkabah
Qabalah recognizes ephemeral and partial states of this kind in con-
junction with crossing the Abyss, notably under the method called "50
Gates of Understanding" in which the top three Sephiroth become one
and the lower-most two are similarly subsumed in each other at the
moment of opening of the 50th Gate. Those gates are not combinations
of letters, by the way, but of the lower seven Sephiroth with each
other.
There are many mental and physical activities that involve all
the lower seven Sephiroth. Among these are speculations on the form
and meaning of the Tree itself. No matter what the basic approach,
whether from Malkut, Geburah or wherever, all the Sephirotic shadows
take some part. The examples which follow Part I of this essay are
devoted to a study of alternate forms of the Tree of Life diagram. In
the sense of their being studies of a system of salvation, they belong
to Chesed. As constructions for guidance in life, they belong to
Geburah. As efforts produced in life, they belong to Tipheret. Their
emotional impact, the delight of understanding them, belongs to
Netzach. The rational application of these examples and their more
concrete explanation comes from Hod. The direct guidance they have
over physical conduct pertains to Yesod. Their physical existence in
this publication and their actual effect in the physical world belongs
to Malkut. Because they are mainly rational structures, Geburah is
their chief place.
To understand that which follows, a bit of foreknowledge is
necessary on the part of the reader. Some of this may be obtained by
reading my earlier booklet, "32 Emanations, the Path of Initiation".
The summaries toward the end of that selection are especially useful.
Alternately, the reader may wish to refer to books by other authors on
the subject of the Paths of the Tree of Life. The next few paragraphs
introduce the Tree to those who may not have seen it before. Those who
have considerable experience with these matters will find some of this
a bit overly familiar, but it may help the neophyte.
The Tree of Life diagram is a development from a far more complex
and ancient system of mysticism called the Qabalah (also spelled:
Cabala, QBL(H), Kabbalah, Qabbalah and in various other ways. The word
in Hebrew is Qoph-Bet-Lamid-Hay, and before 1,000 e.v. it was called:
Chokmah Nestorah, Raz and Sod). The original use of the Tree of Life
diagram appears to be for organization of methods of interpreting
sacred literature. Our familiar Tree of Life diagram appears in 16th
century illustrations with the assignment of letters to the paths used
later by the Order of the Golden Dawn. The present form of this
diagram is not absolutely known to be more than half a thousand years
old. Whatever its age, it embodies a philosophy similar in many ways
to Gnosticism and Neoplatonism. The diagram is a graphic depiction of
the mental universe. In the form used here as "traditional," it is
composed of thirty-wo parts, with an additional part sometimes postu-
lated. Ten (or eleven) of these parts are called Sephiroth, a Hebrew
word meaning, among other things, "Numbers". These Sephiroth represent
states of human consciousness ranging from unity with God (number 1,
called Keter) to immersion in the physical world (number 10, called
Malkut). The Sephiroth can also be viewed as stages in creation, as
levels of interpretation ranging from the Abstract to the Concrete,
and in other ways. Circles are commonly used to represent the Sephir-
oth on the diagram. Twenty-two lines or paths connect the circles.
These paths are transitional mental states created by moving between
the more firmly established Sephiroth. There are many details about
the Tree of Life diagram that will not be taken up here.
Throughout this essay, the same set of correspondences to the
thirty-two parts of the Tree will be used. There are many other
correspondences that provide insight; see A. Crowley's "Liber 777".
The numbers used here in the diagrams and the left-most column of the
tables agree with key numbers used in "Liber 777". For simplicity,
only Hebrew names and planetary correspondences will be used in this
essay for the ten (or eleven) Sephiroth. The twenty-two lesser paths
out of Mezla will be linked to Hebrew letters, alchemical symbols,
astrological symbols, and Tarot cards. Explanations given with the
examples will frequently use Tarot correspondences so that the reader
may relate each idea to a picture. All descriptions of such Tarot
cards in this presentation refer to the BOTA or Case deck. Its il-
lustrations are simple and pleasing. The Author does not believe it
possible for the average person to get much out of the remaining
installments of this essay without recourse to such a Tarot deck in
the process of reading this material. The "Rider" or Waite deck will
do nearly as well. Crowley's Thoth deck is too complex for this
exercise on first reading. Use of the Thoth deck is recommended for
enhancement of Thelemic interpretation, but that should come after
basic study with simpler symbols. CORRESPONDENCES TO THE THIRTY-TWO PATHS OF THE TREE OF LIFE.
Comprising the Ten (Eleven) Sephiroth and the Twenty-Two lesser Paths:
The Sephiroth:
Number on Hebrew English Astrology
diagram: name: translation: correspondence:
One Keter Crown The beginning of whirlings.
Two Chokmah Wisdom The Zodiac
Three Binah Understanding Saturn.
Da'at Knowledge Asteroids or Transuranics
Four Chesed Mercy Jupiter
Five Geburah Severity Mars
Six Tipheret Beauty Sun
Seven Netzach Victory by Endurance Venus
Eight Hod Glory Mercury.
Nine Yesod Foundation Moon
Ten Malkut Kingdom Earth
The Paths:
Number on Corresponding Alchemical- Corresponding Tarot
diagram: Hebrew letter: Astrological: Card title in BOTA Deck:
Eleven Aleph, A Air (Uranus) The Fool.
Twelve Bet, B Mercury The Magician.
Thirteen Gimel, G Moon The High Priestess.
Fourteen Dalet, D Venus The Empress.
Fifteen Heh, H Aries The Emperor.*
Sixteen Vau, V Taurus The Hierophant.
Seventeen Zain, Z Gemini The Lovers.
Eighteen Chet, Ch Cancer The Chariot.
Ninteen Tet, T Leo Strength.
Twenty Yod, Y Virgo The Hermit.
Twenty-One Koph, K Jupiter The Wheel of Fortune.
Twenty-Two Lamed, L Libra Justice.
Twenty-Three Mem, M Water (Neptune) The Hanged Man.
Twenty-Four Nun, N Scorpio Death.
Twenty-Five Samekh, S Sagittarius Temperance.
Twenty-Six Ayin, a'a Capricorn The Devil.
Twenty-Seven Peh, P Mars The Tower.
Twenty-Eight Tzaddi, Tz Aquarius The Star.**
Twenty-Nine Qof, Q Pisces The Moon.
Thirty Resh, R Sun The Sun.
Thirty-One Shin, Sh Fire (Pluto) Judgment.
Thirty-Two Taw, Th Saturn (Earth) The World.
* Crowley sometimes used the Star in this place in the Thoth Deck
** Crowley sometimes used the Emperor in this place in the Thoth Deck
These correspondences are used by the Order of the Golden Dawn,
BOTA and many other groups. Paul Foster Case and Aleister Crowley use
this system, although Crowley made a modification on paths fifteen and
twenty-eight after publishing "Liber 777". Other systems exist and
are useful. This system is used to render this treatment consistent
with itself and with the writings of those mentioned. The attribution
of the Hebrew letters in this fashion to the twenty-two paths was
published by Athanasius Kircher in the middle of the seventeenth
century in "Oedipus Aegyptiacus", Tom II, folding plate between pages
288 and 289. Kircher's astrological correspondences are at variance
with these.
-oOo- The first example shall set the method of this brief inquiry with an
examination of the "Traditional" Tree of Life diagram as used by the
Order of the Golden Dawn. This treatment employs the pictures on the
Tarot Major Trumps for the twenty-two paths. Hebrew Letter correspon-
dence is better, but it is not so easily understood at first. The
Treatment will begin at the bottom and work toward the top.
THE TRADITIONAL TREE OF LIFE DIAGRAM:
10 ........ Malkut (Kingdom). This is the physical world and all
things that are perceived by the physical senses. This is the Earth.
Consciousness here is direct and limited. No thoughts about the things
experienced are proper to Malkut, only the experiences of the physical
events and material objects.
32 ........ The Path of Taw, (The World in Tarot). This is the transi-
tional state of consciousness whereby the physical, direct conscious-
ness of the Sephira Malkut is elevated to the half-awake dream con-
sciousness of the Sephira Yesod. The world is found to be filled with
endless forms in endless change. On the Tarot card of this path, a
figure dances out the steps of existence within a womb-shaped wreath.
The perceptions of the senses in the World are like those of an
observer at a ballet. This is the first drawing of meaning from the
Physical World and from the sensual experience of all created things.
9 ......... Yesod (Foundation). This is the place of beginning
thought. Yesod is both the foundation of higher thought and the
foundation of the forms that manifest downward in Malkut. Yesod is the
level of dream and fantasy. The perceptions of the senses are woven
into a loose pattern that is but a single step from direct perception
of the Physical World. When the mind descends from Yesod to Malkut,
the path of Taw imprints the pattern of Yesod on the Physical World.
When the mind ascends from Malkut to Yesod, a pattern is formed from
sense perceptions.
31 ........ The path of Shin, (Judgment in Tarot). This path elevates
a selected part of the physical, direct consciousness of Malkut to the
rational consciousness of the Sephira Hod. The card of Judgment shows
an angel (the higher will) drawing forth human beings from graves.
Rational will seeks for order among such perceptions. When cause-
effect relationships are found and associations are discovered, this
rational will acts to construct a world view. This world view is a
hit-or-miss thing. Anything in the physical world of Malkut that does
not fit the evolving world view of Hod is rejected by the rational
will of the path of Shin. When a failure occurs in rationalizing out
the Hod world view, new sense perceptions are selected to permit
reconstruction. When the world view of Hod is perfected, the lower
rational mind is resurrected from the grave of matter.
30 ........ The path of Resh, (The Sun in Tarot). This path elevates a
selected part of the dream consciousness of Yesod to the rational
consciousness of Hod. The card of the Sun shows children dancing
beneath the face of the day star. The Sun of Reason sheds light upon
mysteries of the playful mind. This play is dream and fantasy. From
the study of such things, the world view of Hod is tempered from the
starkness produced by the hard path of Shin to a softer and more
flexible awareness. Shin does little more than organize perceptions.
Resh adds the tricks of symbolism to further compound and develop
these perceptions. Resh introduces allegory and metaphor into Hod just
as Shin introduced analysis and synthesis. The path of Resh completes
the tools of mundane reason.
8 ......... Hod (Glory). This is the place of the first flowering of
thought into order. Hod is the glory of the world of the senses and
the compacted will of the higher Sephiroth. Hod is built up by ration-
al inquiry along the path of Shin and by analogy along the path of
Resh. The end product is the development in Hod of a rational, self-
consistent consciousness of material things and of imaginings. When
this is reversed, and the influence of Hod descends along the paths of
Resh and Shin, fantasies are designed to embody ideas in Yesod, and
the physical world is controlled in Malkut.
29 ........ The path of Qof, (The Moon in Tarot). This path elevates a
selected part of the physical, direct consciousness of Malkut to the
emotional consciousness of the Sephira Netzach. The card of the Moon
shows a strange scene of animals, crayfish, water, towers, a path and
the Moon. This complex of images suggests slow evolution of feeling
and emotional reaction. The physical world gives many experiences.
These experiences may be rationally examined (to lead toward Hod) or
they may be emotionally accepted (to draw toward Netzach). The path of
Qof is emotional acceptance of experience. By Qof the senses develop
strange echoes in the soul. Preferences and desires awaken without
explanation. Some things effect the mind to produce pleasure, others
to produce pain. Some experiences seem to be meaningless in terms of
emotion. Such unemotional experiences are ignored in the path of Qof.
Only those things that quicken or slow the heart are taken up by this
road to build the emotional mind that dwells in Netzach.
28 ........ The path of Tzaddi, (The Star in Tarot --- var., Emperor)
elevates a selected part of the dream consciousness of Yesod to the
emotional consciousness of Netzach. The card of the Star shows an
allegorical figure pouring water upon the earth and into a pool. This
image represents the emotional qualities of fantasies and stories as
they are enjoyed by the empathic mind. A story or legend in Yesod
would be analyzed along the path of Resh to discover its hidden mean-
ings. The path of Tzaddi seeks emotional content from such a story or
legend. To Hod go the theories. To Netzach go the feelings. The path
of Tzaddi makes less demanding and less immediate the emotional pat-
tern of the soul in Netzach. A dreaminess is added from the Sephira of
dreams to help emotions trust each other. (On the variation: Crowley
switched the Emperor and Star cards in an effort to explain a passage
in "Liber AL vel Legis". If we view the woman of the Star as Mother
and the man of the Emperor as Grandfather, it is possible to see the
Emperor as emotion striving to assess life. The Star then becomes an
ordering influence.)
27 ........ The path of Peh, (The Tower in Tarot). This path elevates
the rational consciousness of Hod until it can mingle with developing
emotional consciousness in Netzach. The path of Peh beings order to
the emotions so that no emotion runs contrary to another emotion. The
emotions are guided and ruled by what is best for all the mind.
Emotions are not suppressed; rather they are liberated from disorder.
Instead of breaks and crises in the feelings, there are waves of
greater feeling and of lesser feeling. These waves are synchronized
and compose a sort of tide of the soul. Before the influence of Hod is
added by Peh to Netzach, storms and madness wreck the emotions. After
this path has been taken, the emotions are in concert. At no time does
the rational mind at Hod dominate the emotions; guidance is necessary
only to make them healthy. The emotions are more important and more
holy than empty and lifeless reason. The card of the Tower shows a
phallic building crowned with fire and lightning. This represents both
pain along the way and the orgasmic joy that accompanies marriage of
reason and emotion. After this marriage is consummated, emotion rules
the mind while seated on a throne of reason.
7 ......... Netzach (Victory through Endurance). This is the place in
which the lower worlds are perfected through elevation of emotion to
the queenship of the mind. Netzach is the victory of mind in the
senses, and the embodied passion of the higher Sephiroth. The path of
Qof draws sympathies from sense impressions in Malkut and builds from
them a loose mesh of emotional reaction in Netzach. The path of Tzaddi
adds melodramatic touches by drawing upon the dreams of Yesod. The
path of Peh coordinates the whole by drawing upon rational conceptions
from Hod. Netzach is then complete, and fervor links with reason to
rule the lower worlds.
26 ........ The path of Ayin, (The Devil in Tarot). This path elevates
the rational world view of Hod to begin the formation of consciousness
of life in the Sephira Tipheret. The Devil card represents a monstrous
beast upon a half-cube. At this "Devil's" feet are chain-ed womanly
reason and manly emotion. These must be liberated from the undue
restraint of the chains forged unfeelingly in Hod. Strong is the
rational mind of Hod, too strong to permit free use of its strength.
The path of Ayin sets before the reasoning mind an image of its ex-
cesses. Earth-bound reason must give way at times so that higher and
more comprehensive plans may be accomplished. Before this path is
traveled, the mind in Hod is like a well-meaning police officer who is
too much concerned with the letter of the law and not enough with the
spirit. The path of Ayin opens the eye of reason to let it see purpose
behind method. Hod then becomes a true servant of the safety of the
mind, applying its rules for thought in some cases and not applying
them in others. When the purpose of life is threatened by a particular
way of living, Hod learns to make a new way more in keeping with the
whole life. This path to Tipheret gives a basis of reason to the to-
tality of living that is consciousness in Tipheret.
25 ........ The path of Samekh, (Temperance in Tarot). This path
elevates the dream of Yesod to a consciousness of personal life and
purpose in Tipheret. The card depicts an angel mixing fire with a
watery nature (The Eagle of Scorpio) and water with a fiery nature
(The Lion of Leo). In this way, by taking a little from one thing that
has too much and by adding it to that which lacks, all thoughts are
given balance. This is a blending of the elements of consciousness
until each contains a little of each. The net result is a single, co-
hesive mentality. This is the substance from which the Tipheret life
consciousness develops. Reason comes from Hod to order it. Emotion
comes from Netzach to enliven it. The substance of life is drawn up
along the path of Samekh from Yesod.
24 ........ The path of Nun, (Death in Tarot). This path elevates the
emotional complex of Netzach to the living totality of Tipheret. The
card of Death shows a skeleton harvesting and nurturing a field of
human parts and green plants. This shows how proper care and atten-
tion, through successive generations of feelings, produces a per-fect
growth of emotion. Emotional consciousness comes in ebbs and flows. At
its high points, it ripens. At its low points, it fades. Consciousness
of this cycling of emotional intensity enables a careful mind to
nurture its garden of passions in the high times and to weed it in the
low times. When emotions are ripe and full, they freed into Tipheret
and make a joy of life. When emotions are low and weak, the painful
emotions can be rooted out. This is a slow process requiring many
cycles of emotion, but it succeeds in time. The Netzach mind becomes a
wondrous garden filled with delights and loves. These are then chosen
so that no matter what the season (the state of the physical world)
some emotions are to be found in full bloom. The emotional cycles then
change from intermittent elation and depression to successive blossom-
ing in the garden of the soul. When the beauty of Netzach is a contin-
uous and orderly dance of many hued and strong sentiments, it adds the
seed of life to Tipheret and wakens the consciousness of life.
6 ......... Tipheret (Beauty). This is the place of consciousness of
the whole of life. Tipheret is the seat of the healthy soul. when
Tipheret is fully attained, love runs smoothly. The details of exis-
tence in the World come to Tipheret by the path of Samekh from the
dreaming world. Tipheret has no direct contact with Malkut; the physi-
cal world must be a little removed from the inner world. The path of
Ayin aids Tipheret to structure the details of life. The path of Nun
gives meaning to the changes of life. In Tipheret is built up the full
conception of what it is to live and to be among the living. Order is
seen in all things. Delight is taken in all things. All things are
seen in their ever-changing interrelationships. From Tipheret descends
the control that brings life to fruition in the physical world. Netz-
ach alone can do no more than look for pleasure. Hod alone can do no
more than look for structure. Yesod alone can do no more than link one
experience with others. When Tipheret rules these three; Netzach, Hod
and Yesod act together to enrich physical existence in Malkut.
23 ........ The path of Mem (The Hanged Man in Tarot) elevates the
lower reason of Hod to the higher rationality of Geburah. Hod reasons
with the things of the Earth, of Malkut. Hod is an examining cons-
ciousness, a mentality that sets things into order only through obser-
vation of their manifestations. Geburah is a state of mind that plans
without concern for details. Hod knows the detailed workings of the
physical world. Geburah knows the purpose of the World. The path of
Mem connects the precise but fundamentally purposeless organizing act-
ivities of Hod with the purposeful but indefinite organizing will of
Geburah. The Tarot card shows a man hung upside down by one foot. This
is the symbolic state of one who has possessed all but understood
nothing. Such a person, gifted with the powers of Hod, soon comes to
boredom. His worldly consciousness gives no purpose to his world. To
control is not to understand. Such a person comes finally to be hung
upon the gibbet of his worldly power. Nothing has meaning. All things
obey, but to no purpose. Perfect skill without a purpose is maddening.
In that inversion of consciousness an openness occurs. The mind yearns
for another mind, an inward guidance. When this yearning is crowned
with success, Geburah has been touched along the path of Men. Down
this path floods inspiration and purpose in life. Tipheret can view
all of life and know its course, but Geburah directs life. Tipheret
responds to Geburah's plan. Hod is the working out of that plan in
detail.
22 ........ The path of Lamed (Justice in Tarot) elevates the life
view of Tipheret to the life purpose of Geburah. The card of Justice
depicts a woman with scales and sword. This is the mediatrix of mind,
weighing out the proper measure of all things and fending off excess.
The mentality of Tipheret is examined along the path of Lamed to pro-
duce the guiding will of Geburah. This is a rational process much like
that which occurred between Yesod and Hod and between Malkut and Hod.
The difference is found in the object. To build Hod, the chief concern
is in how and why things work mechanically. In the reaching of Gebur-
ah, the concern is in how and why things work morally. Hod seeks and
develops skill in the doing of things. Geburah seeks and develops
skill in discerning and directing the purpose of life. Along the path
of Lamed, the mind rises by examination of its motives until such
motives are justified with each other. This justification gives a per-
sonal morality to the soul. All older, fragmentary moralities are for-
gotten in the one, consuming morality of Geburah. This is not neces-
sarily a good thing. The morality so evolved may be a hateful and re-
pressive one. In that case, mind will not progress beyond Geburah.
Only when mind is ready to love and to bestow all good things on all
who need, will evolution continue. Once Geburah is reached in this
way, the path of Lamed becomes a channel for change in all aspects of
life. Before reaching Geburah, life is locked in by many vague restri-
ctions. Once Geburah has been fully attained, all the shackles are
dropped away; and life is free to follow its willed course. The att-
ainment of Geburah is marked by a freedom from all sense of guilt and
unhappy restraint, but not abandonment of duty. When this state is
reached before the mind is ready for such responsibility and freedom,
great physical danger results.
5 ......... Geburah (Severity). This is the place of consciousness of
the proper course of life. This is the guiding will that sets all
limits and releases all restrictions. When Geburah is fully attained,
conscience ceases to plague, for the dictates of the conscience become
consistent and welcome. Geburah is the master of the house of life
that is situated in Tipheret. Geburah is obedience to the Will of God
in all ways understood. Geburah, once attained, means an end to hesi-
tations. When this Sephira is fully active, the mind is rendered cap-
able of immediate response and proper action in any situation no
matter how complex. The working of the body depends on the lower Seph-
iroth. When all the Sephiroth up to and including Geburah are perfect-
ly developed in a person, that person is capable of anything in mental
and in physical action. Nothing can oppose such an one. Such a major
adept is perfectly a demigod to rule the world of his life. In pract-
ice, the Sephiroth are fully developed for some things and lacking
where others are concerned. Repeated passage over the Tree of Life
increases the development of the Sephiroth and bestows more power on
each attainment of Geburah. At some times, great development is accom-
plished in the Sephiroth and great freedom to change is obtained. Such
a time may be considered a mark of initiation, but not mastery of Geb-
urah. Total attainment and mastery of the Sephiroth is never found in
a mortal man. It is man's purpose to increase his attainments toward
an ever advancing ideal. To reach perfection is to become one with God
and therefore to become useless to one's brothers and sisters in the
world. Touch union with God, but return quickly to the place of the
crying children. Union with God is not the sole purpose of Being, it
is a pleasantness that gives strength in time of need. The purpose of
Being is found in being in all ways. Geburah is the master who selects
the ways. Tipheret is the place of the mustering of the ways. Netzach
is the place of the brightening of the ways. Hod is the place of the
ordering of the ways. Yesod is the staging place from which the ways
reach the physical. Malkut is the place of the action of the ways.
21 ........ The path of Koph (The Wheel of Fortune in Tarot) elevates
the emotional complex of Netzach to the emotional idealism of Chesed.
The card depicts a wheel surrounded by symbolic creatures. This is a
representation of the many cycles of the emotions that are experienced
in Netzach. When one emotion is found to underlay all others and to
pass without change through all the cycles that change all other
emotions, the Sephira of Chesed is touched. The one underlying emotion
serves to build a basis for the emotional perfection of Chesed.
20 ........ The path of Yod (The Hermit in Tarot) elevates the emo-
tional part of the life summation of Tipheret to the emotional union
of Chesed. The card shows an old man with staff and lantern on the
summit of a snow capped mountain. This is an image of the purified
mind searching for vitality and love in the life experience. The emo-
tional aspects of Tipheret are received along the path of Yod to build
the emotional perfection of Chesed. When Chesed is reached, the path
of Yod becomes a channel for a vitalizing flow of purified feeling
from Chesed into Tipheret.
19 ........ The path of Tet (Strength in Tarot) elevates the pur-
poseful will of Geburah to the motivating emotional state of Chesed.
The Tarot card shows a Woman opening the jaws of a Lion. This is a
representation of purified emotion (Chesed and the Woman) uniting with
forceful will (Geburah and the Lion) to invigorate the World. Geburah
is filled with purpose, but lacks consistent desire. Without powerful
motivation, the highest purpose may go unrealized. The mentality of
Geburah knows what to do in life, has the power to do it, but lacks
the desire to consistently labor. The path of Tet draws forth from
Geburah its systematic, purposeful action and compares it with the
desire that supports existence, through Chesed. If the Geburah purpose
is unworthy of the Chesed desire, attainment of Chesed is not com-
plete. Only when Geburah's purpose is a perfect match to Chesed's
desire will the path of Tet be fully opened. When that happens, the
life of the person experiencing this consciousness of Chesed will
become totally active. Geburah supplies the direction of life, but
Chesed supplies the motivation to live. Geburah is the master and
Chesed is the mistress of the house of life in Tipheret.
4 ......... Chesed (Mercy). This is the place of consciousness of
motivation in life. Chesed is the consciousness of all-encompassing
desire for being. All the Sephiroth below Chesed lack the vigor to
fulfill their promise until they are joined to Chesed. When Chesed is
fully developed and the lower seven Sephiroth are functioning with
force and power, the time has come to face the Great Abyss that div-
ides the lower seven from the higher three. Chesed reverses its vital-
izing force and the whole lower Tree is filled with yearning to pass
up toward the infinite. This is only desirable in that it compliments
the attachment to the physical world. Above Chesed are levels of
thought too distant to easily effect the physical world. They must be
explored and drawn toward the union of consciousness that occurs in
Tipheret. It is pointless to climb the Tree of Life just to attain
union with pure spirit in Keter. That results in rebirth back into the
same course. It is best to develop the whole Tree in such a manner
that the tendency to fall down into the darkness of matter is exactly
balanced by the tendency to ascend into the light of spirit. As was
said before, the middle place is the best place for human conscious-
ness. Neither the physical nor the spiritual should be ignored. Both
must be dynamically united.
18 ........ The path of Chet (The Chariot in Tarot) elevates the
rationality of purpose in Geburah to the level of pure abstraction in
Binah. The Tarot card depicts a crowned figure in a Chariot (the Mer-
kabah of Qabalah and the Royal Arch of Freemasonry) drawn by two
sphinxes. This image represents contained force, in the sense of
thought contained in the body. The rational elements of Geburah are
themselves subjected to reason and the methods of thinking are dis-
covered. These methods of rational thought are preserved as laws of
reason in the consciousness level called Binah. After they have been
isolated from particular applications by passage along the path of
Chet, these archetypal patterns of thought descend at need to furnish
tools for individual reasonings in Geburah and Hod. Binah is the crown
of the left hand pillar of the Tree. This left hand pillar is called
the pillar of severity, owing to the purgative nature of reason.
17 ........ The path of Zain (The Lovers in Tarot) elevates the
rational part of Tipheret to the level of pure reason in Binah. All
the passage and complexity of life is examined by the mind to abstract
from it the application of reason in the course of living. This set of
perfected techniques is added to Binah to round out the tools of the
mind. The card corresponding to this path shows two lovers under two
trees being united by an angel. The meaning is that the mind (the an-
gel) differentiates between aspects of creation (man and woman) to
learn the means of uniting and dividing them. When this path is com-
plete, Binah is attained.
3 ......... Binah (Understanding). This is the place of consciousness
of the methods and laws of thought. Binah is a state of mind that has
little direct touch with the physical. In Binah only abstract thought
exists. That thought is solely devoted to the rational techniques.
Mathematics in its purest sense belongs to Binah, also logic and
mathematical physics. Things like mathematical physics are not organ-
ized experiences of sensation (proper to Hod), but they are idealized
abstractions of the physical. They are attempt to produce patterns
that could be followed in the creation of a physical universe, but not
necessarily this particular Physical Universe. Binah is the storehouse
of archetypal patterns for the lower Sephiroth. Binah is a library for
Geburah and a pantry for Chesed.
16 ........ The path of Vau (The Hierophant in Tarot) elevates the
unified emotional consciousness of Chesed to the level of pure emo-
tional force. All the consciousness of Chesed is involved in a single
drive toward some particular fulfillment. This drive is separated from
its particular goal in the rise from Chesed to Chokmah along the path
of Vau. In Chokmah there is only force: drive and desire without ob-
ject. This is like a vague but intense unrest that animates a person
who knows that something is needed, but who does not know what that
thing is. Chokmah is pure force, the source of all energies. The Tarot
card of the Hierophant shows a teacher of wisdom ministering to two
priests. The meaning of this image is found in the nature of the force
that binds and creates. All things must be desired and willed. Before
anything can be, there must be the blessing that is the desire force,
the energy toward manifestation. The real essence behind all things is
desire for existence.
15 ........ The path of Heh (The Emperor in Tarot. var. Star) ele-
vates the life consciousness of Tipheret, in its emotional part, to
the level of pure energy in Chokmah. The Tarot card depicts an Emperor
in marital armor sitting upon a stone cube by a river. This is the ab-
solute master of mind sitting on a symbol of the universe and ruling
over the flow of consciousness. The path of Vau draws up desire ele-
ments from the living consciousness of Tipheret to bring them into
union with the absolute and undirected force that resides in Chokmah.
This desire force is the true master of all that exists; for, without
it, nothing has meaning.
14 ........ The path of Dalet (The Empress in Tarot) elevates the
absolute reason of Binah to the absolute desire of Chokmah. Binah
contains all the tools that go into the making of the universe. These
tools are worthless without an energy to make them work. All the power
to make plans and carry them out is implicit in Binah. This power is
separated from such abstract works and drawn up to complete the form-
ation of Chokmah. Chokmah is the vitality that underlies all else.
After Chokmah is reached, the paths from it supply force to all that
is below. The Tarot card of the Empress shows an Empress on a bench in
a garden. This is a depiction of the process whereby the desire force
in Chokmah is joined with the capacity to multiply and embody that
force in Binah. The Empress is the mother (Binah) who receives the
seed of passion from the father (Chokmah) and who gives birth to all
that exists (the things in the garden).
2 ......... Chokmah (Wisdom). This is the place of consciousness of
absolute desire. Chokmah is desire without object, desire strong
enough to create a world. Chokmah is the summit of emotion, a vast
whirling of energy. This Sephira is the crown of the right hand pillar
of the Tree of Life. The right hand pillar is called that of mercy,
owing to the clement nature of uncomplicated emotion.
13 ........ The path of Gemel (The High Priestess in Tarot) elevates
the totality of living consciousness at Tipheret to ultimate dissolu-
tion in the Absolute consciousness of Being that is found in Keter.
The card depicts a pythoness between two pillars and before a veil.
This veil is the last concealment of the Absolute. The pythoness is
the last voice before the silence that is the ultimate voice of God.
This path is the connection between pure Existence without modifica-
tion in Keter and living existence with all its various forms in
Tipheret.
Da'at ..... Midway on the path of Gimel it is the fashion of Qabalists
to depict an eleventh Sephiroth called Da'at (Knowledge). This is a
symbolic filling of the Great Abyss with the lost knowledge that makes
one thing of all creation. It is said that when Da'at is restored, all
of the Tree of Life will be one thing and that the Tree will bloom and
bear fruit. This means that there is a way to join the abstract Seph-
iroth above the Great Abyss with the seven Sephiroth below it. When
this joining is complete, the Tree is made symmetrical and perfect.
Until this joining is made there can be no true mastery of the Tree of
Life, or full living in all ways of the mind. The examples which
follow this traditional exposition suggest a general way in which this
joining may be represented. From the representation, the experience
may in time be found. A few more details remain in the traditional
example.
12 ........ The path of Bet (The Magician in Tarot) elevates pure,
abstract reasoning processes to dissolution in the Absolute unity of
Keter. The card depicts a Magician in a garden with his ritual tools
upon a table. The meaning of this image is found in the relationship
that exists between pure Being (The force that passes through the
Magician to work wonders) and the tools whereby that state of Being is
incorporated into particular forms (the tools and actions of the
Magician).
11 ........ The path of Aleph (The Fool in Tarot) elevates desire
force in Chokmah to dissolution in the Absolute Being of Keter. The
card depicts a carefree person walking toward the edge of a cliff.
This image represents total absence of anything to limit or condition.
This is the path of Aleph. To the Fool, there is no restriction. The
Fool is free.
1 ......... Keter (Crown). This is the place of unconditional exis-
tence which may be identified with the highest state of consciousness.
In Keter, all is one. Keter is the highest of the four Sephiroth that
form the middle pillar of the Tree of Life. This middle pillar is a
series of graduated levels of balanced consciousness reaching from the
purely physical to the purely spiritual. The two pillars to the right
and left contain unbalanced states of consciousness which display
either too much emotion or too much rationality. Only the middle
pillar is a comfortable place to reside.
This concludes the first of the examples. Those which follow
represent unconventional reorganizations of the paths of the Tree of
Life. In each of the next three examples exactly twenty-two paths will
be retained to link the Sephiroth of the Tree. These paths are rearr-
anged to form traditional patterns of five and six pointed stars (pen-
tagrams and hexagrams). Through such speculation, new insights into
the interrelationships between the Sephiroth may be obtained.
-oOo- Here is the second example of the Tree of life to be presented. It is
called:
THE TREE OF THE TWO PENTAGRAMS.
Here, the numbers one through thirty-two represent the same
things in the tables published earlier in this series and Crowley's
"Liber 777". These numbers are placed differently in this and later
examples to facilitate explanation of the diagrams. No absolute
rectitude in these associations is claimed. Anyone may make any
assignments to these paths that occur to mind. The specific associa-
tions are intended as hypotheses only, not dogma.
The principal change from tradition in this Tree is a redrawing
of the inner paths to represent two pentagrams and a deletion of the
two outer paths from Malkut. The Sephiroth have been left in their
usual positions and the path numerations have been changed to reflect
the new organization. Before turning attention to the meanings of the
paths, a few remarks should be made concerning the symbolism of the
pentagram.
A pentagram is a star of five points. It is a symbol of man, an
emblem of the power of Mars (not stressed as such here), a representa-
tion of the four material elements and the ruling subtle element
called spirit, an emblem of "good" when in normal orientation with a
point on top and an emblem of "evil" when inverted with a point on the
bottom. There is a more considerable bit of symbolism behind the
"good" and "evil" orientations of the pentagram. As might be suspect-
ed, the vague generalizations "good" and evil" are underlain by more
specific meanings. The "good" pentagram with point on top is a symbol
of a human being in upright posture. The uppermost point is the head;
the two lowest points are the legs and feet; the two middle points are
the arms and hands. The head rules the limbs; therefore, the conscious
mind is said to rule the powers of the body. In terms of elements, the
element spirit (the head) rules fire and earth (the legs) and water
and air (the arms). This pentagram is said to be "good" only because
rulership by mind (or spirit) is usually considered to be a "good"
state of affairs. The "evil" pentagram with point down represents a
distortion of the human form. There is no uppermost point and there-
fore no head. The lowest point represents the sexual organs. The
inverted pentagram is a symbol of a mindless (headless) human who has
enormous physical drives (sexual organs). This inverted pentagram
therefore represents the powers of the human body (arms and legs)
responding to physical desires (sexual organs) without rule or guid-
ance from the mind (headless). Elemental associations to the pentagram
give a similar sort of conception. The elements are symbolized by the
two upper and two middle points of this inverted star. The physical
universe is represented by the lowest point. No spiritual force is
symbolized in the inverted pentagram; the elements are in a state of
chaos.
The inverted pentagram would be differently described if it was
treated as an "adverse" pentagram, according to Crowley's usage. In
the "adverse" form, the pentagram is rotated so that spirit is to the
bottom. This treatment is therefore different in that sense from
Crowley's usage. According to the Order of the Golden Dawn, the
inverted pentagram is a symbol of a human form turned upside-down. The
lowest point is considered to be the head. Such an inverted pentagram
is held to symbolize mind (spirit) buried beneath function (the
elements). There is nothing fundamentally in contradiction between
these two interpretations of the inverted pentagram, beyond assignment
of elements and body parts to the points.
Crowley's approach to inverted pentagrams can be seen on the
Minor Arcana of the Thoth Tarot for the fives. In addition, "O.T.O.
Newsletter", #4 has an article on all 24 of the pentagrams used in
Crowley's approaches to ritual and symbolism, see also "Thelema Lodge
Calendar", May 1988 e.v.. This method of interpretation of the penta-
gram is only superficially derived from the Golden Dawn inversion. It
carries into depths not necessary for this presentation.
The Tree of the Two Pentagrams has two pentagrams and no middle
pillar paths. These properties will be briefly analyzed in the follow-
ing study. The numeration of the paths is changed to reflect the
changed situation. Various correspondences to Hebrew Letters, Tarot
Trumps and the like follow these numbers to the new locations. Other
assignments are always possible. The symbols employed are flexible
enough to provide some insights wherever they are placed. Here is the
analysis of the Tree of Two Pentagrams:
Malkut .......... This Sephira represents the physical world as
before, but now only the path of Taw leads upward toward Yesod. The
paths between Malkut and Hod and between Malkut and Netzach have
vanished. This Tree represents a state of development in which cons-
ciousness of the physical world is not obtained directly from Malkut
in regard to reason and emotion (Hod and Netzach). The physical world
communicates through visions and dreams (Yesod) with the higher
faculties of the mind. This state is attained when a person is able to
perceive "Auras" or receive other complex impressions of the state of
the physical world. This change is like that experienced in learning
to read. At the beginning, the words have to be spelled out letter-by-
letter. Later, words and sentences are taken in at a glance. Beyond
this point, the meaning of a page leaps out to the reader without any
dwelling on unnecessary individual words. Effectively, the perceptions
of the senses are no longer treated separately but directly assembled
in Yesod as a cohesive impression of the physical world.
Yesod ........... Yesod receives the sense impressions of Malkut
consciousness and transmits them by four paths to higher Sephiroth.
The path from Yesod to Tipheret is deliberately broken to isolate
Tipheret from direct contact with Yesod. Consciousness of living in
Tipheret is no longer directly concerned with the dreams of Yesod, but
derives its understanding of the Yesod consciousness from lower reason
(Hod) and lower emotion (Netzach). More will be said about this later.
Hod ............. The first path from Yesod leads to Hod. This is the
new path of Shin, number 31. Hod makes a rational examination along
this path to discover logical meaning in the consciousness at Yesod.
The three paths leading upward from Hod are in the same positions we
find on the traditional Tree of Life. They have been given new numera-
tions to reflect their changed functions.
Netzach ......... Two paths lead upward into Netzach and two lead
upward from Netzach. All four are in the same positions that are found
on the traditional Tree; but, like those from Hod, they have new
numerations and new functions. The new path of Resh, path 30, connects
Yesod and Netzach. This signifies that the relationship between lower
emotion at Netzach and dreaming consciousness at Yesod has become more
inquisitive and less reactive. This is not quite the same as a ration-
al function, but it is more like intuition or the taking of omens and
signs. This activity of new path 30 may be compared with the artistry
of a Chef in checking the quality of his sauces. The smell, taste,
appearance and consistency of a sauce are more important than precise
measurement of the ingredients. Such work must be done as much by feel
as by science. That is the manner of the new path of Resh. The path
from Hod to Netzach has undergone a similar change. This path is now
that of Qof, number 29. New path 29 is not violent. This Tree repre-
sents an advance over the state depicted in the traditional Tree of
Life. Hod and Netzach have ceased to battle. Reason and emotion have
joined hands. Hod and Netzach are connected by a transitory state of
consciousness that resembles evolution and growth from a primitive but
exact structure in Hod to a complex and living structure in Netzach.
Hod provides the skeleton and Netzach grows the flesh by the path of
Qof, new path 29.
Tipheret ........ Tipheret receives influence from below by two paths
and transmits it above by two paths. All four of these are found on
the traditional Tree of Life, but here again the numerations reflect
new functions. The path that traditionally connects Tipheret with
Yesod has vanished. Tipheret is no longer directly concerned with
interpretation and direct elevation of the Yesod level. This activity
has been delegated to the four Sephiroth just above and just below
Tipheret. Tipheret has become a nerve center to coordinate the func-
tions of Chesed, Geburah, Netzach and Hod in the lower part of the
Tree. This represents a state of development in which the Tipheret
life overview has become strongly established, and the influences from
above and below on the middle pillar of the Tree of Life have been
temporarily cut off. Receiving these influences directly would inhibit
working out a world view in Tipheret. Such higher and lower influences
are only permitted to reach Tipheret after they have been interpreted
and filtered by other Sephiroth. Tipheret reassembles rational and
emotional content in accord with the prevailing view of life, a
process akin to the Spagyric technique in Alchemy (See "The Alchem-
ist's Handbook" by Frater Albertus, Weiser, 1974). New path 28 from
Hod transmits insights into the rational content of the physical. New
path 27 from Netzach transmits emotional energy derived from the
physical. New path 24 transmits powerful directives from the higher
reason of Geburah. New path 21 transmits higher emotional power from
Chesed. All these energies and structures are coordinated in Tipheret
and sent back along the same four paths to direct activity in the
physical and celestial levels of thought.
Geburah ......... Geburah connects to the other Sephiroth by seven
paths in this new conception. Three of these paths connect to the
lower Sephiroth, and four connect to the higher. New path 24 has been
discussed in connection with Tipheret. New path 25 connects Geburah
with Yesod. By this path the moral influence of Geburah is exerted to
bring Yesod consciousness into harmony with higher consciousness.
Yesod in its turn conveys information concerning the physical world to
the Geburah level. New path 26 connects Geburah and Hod. This path
exerts control over lower reason to maintain its alliance with the
purpose of higher reason.
Chesed .......... Chesed has now seven paths connecting it with other
Sephiroth. Four lead to lower Sephiroth and three to higher. New path
21 has been described under Tipheret. New path 23 connects Netzach
with Chesed. This path sustains the lower emotional complex by keeping
it in contact with higher emotional motivation. New path 22 connects
Yesod and Netzach to maintain emotional balance in the conceptions
taken from the physical world and to communicate these conceptions
more directly into the level of Chesed. New path 20 connects Geburah
and Chesed so that higher reason may be invigorated by higher emotion.
Binah ........... Four paths connect to Binah, two from below and two
from above. New path 19 feeds the power of absolute rationality from
Binah to Geburah. New path 18 links the emotional motivation of Chesed
with the perfected order of Binah.
Chokmah ......... Four paths connect to Chokmah, three from below and
one from above. New path 17 transmits the absolute energy of Chokmah
to intensify the emotional directing force of Chesed. New path 16
keeps Geburah aware of the underlying energy that permeates all
purpose and all creation. New path 15 asserts the rule of the energies
of Chokmah over the rational abstractions of Binah.
Keter ........... Four paths communicate downward from Keter to the
nearest four Sephiroth. New path 14 unifies the purposeful conscious-
ness of Geburah. New path 13 unifies the motivating force of Chesed.
Paths 12 and 11 function as they do on the traditional Tree of Life.
The Lower Pentagram:
This pentagram is inverted and shows a major concentration in
Yesod. The lower pentagram is devoted to utilization and control of
physical experiences as communicated through Yesod. All the semi-
physical mental states; sexual excitement, hunger, anger, pleasure,
etc. are examined and developed in accord with influences derived
indirectly from the upper part of the Tree. Tipheret acts to coordi-
nate and monitor the process without direct contact with its principal
seat in Yesod. This inverted pentagram is not in any sense "evil." It
is a special focusing of developed consciousness on the immediate
connection to the physical world. Through this focusing, a powerful
link between the physical and the spiritual is forged. In time this
link will reappear as a path on the Tree of Two Hexagrams linking
Yesod and Tipheret. At that time the lower pentagram will open into a
hexagram with stabilizing effect. This double pentagram is used to
build up a link between the developed states and the physical. The
link that is found on the traditional Tree is primarily used to
develop awareness of higher states.
The Higher Pentagram:
This pentagram is in the "normal" or upright orientation. It acts
to communicate influences between the five highest Sephiroth, but its
functions are not coordinated (Da'at has not yet manifested). It
effectively abolishes the Abyss but does not completely link the lower
Tree to the Sephira Keter. Parts of the middle pillar have been lost
in establishing this star-bridge across the Abyss. Had Keter remained
in direct communication with Tipheret, the Abyss would have remained.
This stabilizing of the Abyss by elimination of the traditional path
of Gimel is implied in the spelling and gematria of a Hebrew word
meaning "abyss", Aleph-Bet-Dalet-Heh. It is the direct link between
Tipheret and Keter that destroys consciousness of the physical world.
This link will be remade when the Tree has been strengthened and when
Tipheret has ascended to the traditional position of Da'at.
-oOo- The numbers one through thirty-two in this presentation
represent the same things in the tables published earlier in
this series and Crowley's "Liber 777". These numbers are
placed differently in this and later examples to facilitate
explanation of the diagrams. No absolute rectitude in these
associations is claimed. Anyone may make any assignments to
these paths that occur to mind. The specific associations
are intended as hypotheses only, not dogma.
Earlier, we examined The Tree of Two Pentagrams. That pattern represe-
nts a stage of development in which attained consciousness in the
lower seven Sephiroth links with partly attained consciousness in the
highest three Sephiroth to concentrate attention on the Yesod Link to
the physical world. The next example demonstrates strengthened con-
sciousness in the upper six Sephiroth to provide a stepping stone to
ultimate symmetrical unification of the entire Tree of Life. Here is
the third example of the Tree of life to be presented. It is called:
THE TREE OF THE HEXAGRAM AND PENTAGRAM.
This Tree derives from the Tree of Two Pentagrams by a simple change.
The paths numbered 18 and 16 on the Tree of Two Pentagrams are moved
until their lower ends terminate in Tipheret instead of in Chesed and
Geburah. The upper pentagram of the Tree of the Two Pentagrams then
becomes the Hexagram of the Tree of the Hexagram and Pentagram. The
numerations of this newly developed Hexagram are changed to reflect
some new functions. Paths 32 through 20 have the same significance on
both these Trees. Paths 12, 17, 19 and 11 are also the same on the two
Trees. The effect of changing the remaining paths will be discussed
below.
Tipheret .......... Tipheret receives two new paths by this conversion
of a pentagram into a hexagram. New path 18 unites the rational
principles of Binah with consciousness of life at Tipheret. New path
16 unites the energies of Chokmah with the life consciousness of
Tipheret. These changes reestablish two paths that are found on the
traditional Tree of Life, but these reestablished paths have a height-
ened function on the Tree of the Hexagram and Pentagram. By their
means the coordinative function of Tipheret is augmented by a greater
insight into the spiritual regions of the highest Sephiroth. This
increases greatly the power of Tipheret to administrate the surround-
ing Sephiroth and all but elevates the consciousness at Tipheret above
that of Geburah and Chesed. That elevation takes place in the Tree of
Two Hexagrams, but it is potentially present in the Tree of the
Hexagram and Pentagram.
Binah & Chokmah .......... These two Sephiroth are now linked by new
path 13. The mysterious link between energy and the means to use
energy is being reforged to enable a return to the traditional rela-
tionship between these two Sephiroth in the Tree of Two Hexagrams.
Keter .......... The new path 15 communicates the unity of Keter, as a
master of all patterns, to the purpose designing consciousness of
Geburah. New path 14 communicates the unity of Keter as a vitalizing
basis for the emotional motivating consciousness of Chesed.
The Hexagram .......... The change of the upper pentagram of the Tree
of the Two Pentagrams into a hexagram in this Tree is especially
significant. Pentagrams may be considered to represent the spiritual
and physical worlds separately. Hexagrams are considered to represent
the union of the physical and spiritual worlds. It is an aphorism of
the Order of the Golden Dawn that: "The Great Work is accomplished by
uniting the Hexagram with the Pentagram." The meaning of this can be
made clear symbolically.
The hexagram can represent the whole man, not just the man without
sexual organs (upright pentagram) or the headless man (inverted
pentagram). This means that both spirit and matter are equally involv-
ed in consciousness. Pentagrams represent one-sidedness toward the
spiritual or the material. A hexagram represents of perfect union of
spiritual and material in a single consciousness. The Tree of the
Hexagram and Pentagram has a hexagram above to represent total, Divine
consciousness and a pentagram below to represent mortal consciousness.
When these two figures are united, human consciousness has developed
to its highest state. To go far beyond is to exceed human conscious-
ness. It is desirable to do this near the end of life, before physical
death of the body. It is also desirable to be able to do this at any
time to obtain thereby all the benefits of unity with the mind of the
Deity. This further step involves Tipheret in a special way. The
process identifies the lower pentagram with the upper hexagram of the
Tree of the Hexagram and Pentagram so that: "That which is above is
like to that which is below, and that which is below is like to that
which is above, to accomplish the wonders of the one thing." The
pentagram is a star of five points and the hexagram is a star of six
points. This process of uniting these two stars is symbolized by the
formula 5 = 6. The Sephira Tipheret embodies this formula. Tipheret is
the fifth Sephira from the bottom of the Tree and the sixth from the
top. Tipheret is the Sephira of 5(Square) = 6(Circle). The union of
the pentagram and hexagram is also symbolized by the formula 5 + 6 =
11. The Sephira Da'at is not fully a part of the Traditional Tree of
Life; but tradition states that its place is between Keter and the
present place of Tipheret on the middle column of the Tree, and that
it will again exist in the Tree when the Knowledge (Da'at means
"Knowledge" in Hebrew) that was lost in the fall of mankind from
paradise is regained. The number assigned to Da'at is 11 (not the same
as path 11 for Aleph). It is the contention of this Author that the
accomplishment of the Great Work may be attained by raising the middle
pillar of the Tree of Life from Tipheret through Malkut until Tipheret
occupies the position traditionally given to Da'at. This involves an
elevation of Yesod to the place formerly occupied by Tipheret and an
infusion of spiritual consciousness into the physical world so that
the whole of the created universe is raised from the former position
of Malkut to the former position of Yesod. The Great Work cannot truly
be accomplished for anyone until it is accomplished for everyone. This
is true in one sense. In another sense any one person may be said to
have accomplished the Great Work when that person is able to see pure
spirit (Keter) in created matter (Malkut), a traditional Qabalist
would say "raise the sparks", perform Tiquon. This involves identity
of the inner fantasy world (Yesod) with the outer sense world (Malkut)
and identity of the consciousness of one's life (Tipheret) with the
consciousness of dreams and fantasies (Yesod) in that life. Accomp-
lishment of the Great Work is creation of harmony within all that
constitutes the being of the accomplisher of that Work. This does not
mean elimination of all discord; but each discord must be balanced by
a corresponding concord, and conversely. The Tree of the Two Hexagrams
represents the mind of a person who has completed the Great Work.
There are other stages beyond that point. One of them will be illus-
trated, and others suggested.
THE TREE OF TWO HEXAGRAMS.
Malkut .......... The Sephira Malkut is connected to the rest of the
Tree by five paths. It has risen to the place formerly occupied by the
Sephira Yesod. This ascension took place through influx of self-aware
consciousness into the physical world. Malkut is linked to the Sephir-
oth Hod and Netzach by the paths 32 --- full understanding of the
material world, and 31 --- full feeling of the rightness of events of
the physical world. Path 30 connects Hod and Netzach; this is the
established link of perfected thought that joins rational conception
of the physical to emotional feeling of the physical. From Malkut to
the elevated Yesod goes the 29th path. This 29th path is a passage
from enlightened experience in Malkut to enlightened perception of the
implicit meanings of the physical in Yesod. Path 27 leads from Malkut
to Geburah and conveys the ruling power of Geburah into the Earth.
Path 25 balances the Earth with the celestial mercy of Chesed.
Hod .......... The lower rationality is joined to the middle rational-
ity by path 28 --- perfected vision and meditation. Hod is further
enlightened along path 24 by the transforming qualities of the elevat-
ed Tipheret.
Netzach .......... Path 26 parts the veil of illusion between the
lower emotions of Netzach and the middle emotions of Chesed. The 23rd
path projects the purified life conception of Tipheret into the lower
emotions of Netzach.
Yesod .......... Yesod receives perfect order along path 19 from
Binah. Perfect vitality communicates from Chokmah to Yesod along path
17. Path 21 unites the center of the lower universe with the center of
the upper universe.
Geburah .......... This Sephira receives order along path 20 from
Binah. Geburah is unified by path 16 from Keter.
Chesed .......... Chesed receives vital moving force from Chokmah
along path 18. Path 15 communicates the ruling power of unity in Keter
into Chesed.
Tipheret .......... Tipheret is unified as before by the 13th path
from Keter.
Binah .......... Binah derives creative potency from Chokmah by path
14.
Chokmah .......... This Sephira is made one by the path of unmodified
existence, path 11.
The lower and upper hexagrams do not directly contact their centers.
They depend instead on consciousness derived from other Sephiroth and
from the middle pillar. In this way there is a yearning for knowledge
from all the Tree instead of a centering on the nearest point of
balance. In time this knowledge increases to the point that another
stage is reached. Yet another Tree of Life is produced:
THE TREE OF TWO CUBES
This new Tree is a three dimensional conception. When viewed schema-
tically on a flat, two-dimensional surface, it seems to display less
than twenty-two paths. When viewed in three dimensions, it displays
thirty-two parts of which ten (or twelve) are Sephiroth, twenty are
simple paths and two are penetrating influences. Very little will be
said about this Tree, beyond a few geometrical details. The other
versions of the Tree of Life that have been presented in this series
have been described in such a manner that the first is most easily
understood and the last is most difficult. Those who wish to study
such things can do so only as they learn the techniques of interpreta-
tion. The Traditional Tree of Life can be learned with little more
than simple persistence. The Tree of Two Pentagrams requires more
mental effort. The Tree of the Hexagram and Pentagram is more diffi-
cult still. That of Two Hexagrams is quite difficult. The Tree of Two
Cubes is easy to visualize but complex to understand. Some notes
follow:
There are twenty separate edges on the two joined cubes. These edges
are assigned path numbers from twelve to thirty-one. The eleventh
path, represented by a dot in the center of the upper cube, may be
visualized as an influence wholly permeating the upper cube. In like
manner, path thirty-two fully permeates the lower cube. The corners of
the cubes are twelve in number and represent the Sephiroth. In these
corners, Tipheret and Yesod are repeated along major axes to illus-
trate the way in which they bind together the upper and lower cubes.
The upper cube represents the upper Sephiroth and the spiritual. The
lower cube represents the lower Sephiroth and the material. Both are
joined in a double cube which may, by multiplication, fill all of
space.
Two further modifications will be suggested.
In the traditions that come to us from the Golden Dawn and the magical
methods of Aleister Crowley, there is a ritual object known as the
Double Cubic Altar. This Altar of two cubes is identical in physical
appearance with the Tree of Two Cubes. In the tradition that accom-
panies the Altar, the Sephiroth are not associated with the corners of
the cubes, but with the squares that make up the surface of the Altar.
There are ten such squares on the surface of the Altar: one at top,
two on each of the four sides, and one on the bottom. The top square
is assigned to Keter (1). The bottom square is assigned to Malkut
(10). The remaining eight Sephiroth are assigned to the four sides in
pairs. The exact manner in which the middle eight Sephiroth are
assigned may be standardized or it may vary with the nature of the
ritual in which the double Cubic Altar is used. The assignment shown
in the illustration is merely an example of how such Sephiroth may be
balanced on the sides of the Altar. The particular assignment made
here is suitable in invocation ritual. The influences of the sides of
the Altar are more or less consistent on each side. The interplay of
the influences between different sides varies considerably. Other
assignments of the Sephiroth would produce different advantages and
disadvantages in ritual. Perhaps a good standard assignment to the
sides would be one in which the Sephiroth are placed in order clock-
wise (invoking --- counterclockwise signifies banishing) about the top
and counterclockwise about the bottom. When this is done in such a
manner that Chokmah and Tipheret are on the same side of the Altar,
the influences of the Sephiroth are nicely balanced. In this second
arrangement: Binah and Yesod share the same side of the Altar, Geburah
and Netzach share the same side, Chesed and Hod share the same side.
For a different approach, see Crowley's "Book 4", Part II. As far as
the remaining 22 paths are concerned, they may be assigned as in the
Tree of Two Cubes or in some related pattern.
The last modified Tree to be noted is a familiar one to BOTA members:
The Cube of Space of the "Sepher Yetzirah". This figure represents the
twenty-two paths (corresponding to the letters of the Hebrew Alphabet
and the Tarot Major Cards) by the parts of a single cube. The Three
Mother Letters: Aleph, Men and Shin (paths 11, 23 and 31) are assigned
to three coordinate axes in the body of the Cube. The seven Double
Letters are assigned to the six faces and the central point: Bet,
Gimel, Dalet, Koph, Peh, Resh and Taw (paths 12, 13, 14, 21, 27, 30
and 32). The remaining twelve Simple Letters: Heh, Vau, Zain, Chet,
Tet, Yod, Lamed, Nun, Samekh, Ayin, Tzaddi and Qof (paths 15, 16, 17,
18, 19, 20, 22, 24, 25, 26, 28 and 29) are assigned to the twelve
edges of the cube. The ten Sephiroth may be assigned to the eight
corners, the entire interior and the entire exterior of the Cube, much
as they can be assigned to the squares of the Double Cubic Altar. See
also Paul Foster Case in his book "The Tarot".
There have also been versions of the Tree of Life in the form of
Circles and Spheres, to say nothing of that most common representation
in the children's game "Hop-Scotch". The sixteenth century Qabalist,
Isaac Luria, taught of a Tree in which the Sephiroth were concentric
spheres. The Golden Dawn writings published by Regardie describe a
Tree on the surface of a single sphere. There are a number of varia-
tions on the traditional Tree of life diagram in the writings of
Qabalists of the early Renaissance, and the Irish "Book of Kells"
includes a stylized Tree of Life on a page illuminating the Latin word
"Quoniam" at the start of one of the Gospels.
All conceptions of the Tree of Life as a geometrical form are valid.
The various designs may be understood separately to great advantage,
but they are best understood as developments of one another; as
branches, leaves, flowers and fruit of a single invisible Tree. The
presentation made here offers clues to link the Traditional Tree used
by most modern occultists to the Cube of Space. Similar links can be
made between the Traditional Tree and the spherical types. Frater
Achad's book, "The Anatomy of the Body of God", describes a part of
such a link. All this is good exercise for the mind and spirit.
-oOo- Keter
. 1 .
Magician (Beth)12 . Crown .11 Fool (Aleph)
. : .
. :13 .
Binah High Prestess (Gimel) Chokmah
3 ------------------:------------------2
Understanding 14 Empress (Dalet) Wisdom
: . : . :
Chariot 18: .17 : 15. :16 Hier.
(Chet) : Lovers : Emperor. : (Vau)
: (Zain) : or . :
: . : Star . :
: . : (Heh) :
: . : . :
: . : . :
: . : . :
Geburah . 19 Strength (Tet) Chesed
5.-----------.------:----.------------.4
Severity. . : . . Mercy
: .22 . : . 20. :21 Wheel
: Justice . : . Hermit (Yod) : (Koph)
: (Lamed). . :. . :
23: Tipheret :
Hanged Man . 6: . :
(Mem): Devil .26 Beauty 24. Death :
: (Ayin) : (Nun) :
: . Temperance 25 . :
Hod. (Samekh) Netzach
8.------------------:-----------------.7
Glory 27 Tower (Peh) .Victory
Sun (Resh) : Star(Emperor) (Tzaddi)
. . 30 : .28 .
. : .
Judgment .31 .Yesod. 29. Moon (Qoph)
(Shin) 9
. Foundation .
:
World 32: (Taw)
:
Malkut
10
Kingdom
THE TRADITIONAL ARRANGEMENT OF THE TREE OF LIFE Keter
. 1 .
12 . / \ .11
. / \ .
. 14 / \ 13 .
Binah / 15 \ Chokmah
3 -----------/-------------\-----------2
: . / \ . :
: 18. / \ . :
19: ./ 16. \ :17
: / . . \ :
: / . . \ :
: / . . \ :
: / . . \ :
: / .16 18 . \ :
: / . . \ :
: / . . \ :
Geburah 20 Chesed
5.------------------------------------.4
: \ . . / :
: \ .24 21. / :23
: \ . . / :
: \ . . / :
26: 25\ Tipheret /22 :
: \ . 6 . / :
: \ .28 27. / :
: .\ /. :
: . \ / . :
Hod. \ 29 / Netzach
8.-----------\-------------/----------.7
. \ / .
. \ / .
31 . \ / .30
. \ / .
.Yesod.
9
:
:
32:
:
Malkut
10
THE TREE OF TWO PENTAGRAMS Keter
. 1 .
12 . / \ .11
. / \ .
. 15/ \14 .
Binah / 13 \ Chokmah
3 -----------/-------------\-----------2
: \ / \ / :
: \18 / \ 16/ :
19: \ / \ / :17
: \ / \ / :
: \ / Da'at \/ :
: \ /\ :
: / \ / \ :
: / \ / \ :
: / \ / \ :
: / \ / \ :
Geburah \ 20 / Chesed
5.-----------\------------/-----------.4
: \ . \ / . / :
: \ .24 \ / 21. / :23
: \ . \ / . / :
: \ . \ /. / :
26: 25\ Tipheret /22 :
: \ . 6 . / :
: \ .28 27. / :
: .\ /. :
: . \ / . :
Hod. \ 29 / Netzach
8.-----------\-------------/----------.7
. \ / .
. \ / .
31 . \ / .30
. \ / .
.Yesod.
9
:
:
32:
:
Malkut
10
THE HEXAGRAM - PENTAGRAM TREE Keter
. 1 .
12 . / . \ .11
. / . \ .
. 16/ 13. \15 .
Binah / . \ 14 Chokmah
3 -----------/------.------\-----------2
: \ / . \ / :
: \ / . \ / :
: \ / . \ / :18
: \ / . \ / :
: \ / Tipheret \/ :
: \ / 6 \ /\ :
20: / \19 / . \ 17/ \ :
: / \ / . \ / \ :
: / \ / . \ / \ :
: / \ / . \ / \ :
Geburah / 22 . \ Chesed
5 ---------/-\------.-----/-\--------- 4
: \ 24/ \ . / \23 / :
28: \ / \ 21. / \ / :26
: \ / \ . / \ / :
: \/ \ . / \ / :
: /\ Yesod \ :
: / \ 9 / \ :
: / \27 . 25/ \ :
: / \ .29 / \ :
: / \ . / \ :
Hod. 30 \ . / Netzach
8.-----------\------.------/----------.7
. \ . / .
.32 \ . / 31.
. \ . / .
. \ . / .
Malkut.
10
THE TREE OF TWO HEXAGRAMS . 1 .
. : .
. : .
13. : .12
. :16 .
. : .
3 . : 2
: . : . :
: . : . :
: .14 : 15. :
: . : . :
19: . : . :17
: 11 . 6 .end on :
: . : . :
: . : .20 :
: 21. :18 . :
: . :over . :
: . :24 .:
5 . : 4
: . : . :
: .22 : 23. :
: . : . :
: . : . :
27: . : . :25
: 32 . 9 .end on :
: . : . :
: 29. : .28 :
: . : . :
: . :26 . :
: . : .:
8 . : 7
. : .
Upper Cube . : .
1 12 2 30 . : .31
.--------------. . : .
13/. 15/: . : . Lower Cube
/ .16 / : 10 6 20 4
3 / . 14 6 / :17 .--------------.
.---------------. : 21/. 23/:
: . *11 :18 : / .24 / :
:19 . : : 5/ . 22 9 / :25
: . . . . . .:. ..4 .---------------. :
: 21. 6 20 : / : . *32 :26 :
: . : /23 27: . : :
:. :/ : . . . . . .:. ..7
.---------------. : 29. 9 28 : /
5 22 9 : . : /31
:. :/
.---------------.
8 30 10
THE TREE OF TWO CUBES .--------------.
/. /:
/ . KETER / :
/ . /N :
.---------------. E :
: . : T : <-BINAH
TIPHERET-> : . : Z :
: . . . . . .:.A.:
: . CHOKMAH : C/:
: . . : H :
:. . :/ :
:----.----------. : <-GEBURAH
: . : H :
: . : O :
YESOD-> : . . . . . .:.D.:
: . CHESED : /
: . : /
:. :/
:---------------:
: MALKUT
THE CUBE OF SPACE TREE Keter
. 1 .
Universe (Tau) 32 . Crown .21 Wheel (Kaph)
. : .
. :28 .
Binah Star : (Tzaddi) Chokmah
3 ------------------:------------------2
Understanding 31 Judgement (Shin) Wisdom
: . : . :
Tower 27: .26 : 30. :25 Temperance
(Peh) : Devil : Sun . : (Samekh)
: (Ayin) : (Resh). :
: . : . :
: . : . :
: . : . :
: . : . :
: . : . :
Geburah . 24 Death (Nun) Chesed
5.-----------.------:----.------------.4
Severity. . : . . Mercy
: .15 . : . 29 :22 Justice
: Emperor . : . Moon (Qoph) : (Lamed)
: (Heh) . . :. . :
20: Tipheret :
Hermit : . 6: . :
(Yod): Lovers.17 Beauty 19. Strength :
: (Zain) : (Teth) :
: . Hierophant 16 . :
Hod. (Vav) Netzach
8.------------------:-----------------.7
Glory 23 Hanged Man (Mem) .Victory
Priestess : Chariot. (Cheth)
. . 13 (Gimel) .18 .
. : .
Magician .12 .Yesod. 14. Empress (Daleth)
(Beth) 9
. Foundation .
:
Fool 11: (Aleph)
:
Malkut
10
Kingdom
FR. ACHAD'S VERSION OF THE TREE
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