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Chapter4Trees of Life from the Sefer HaShmoth and the Sefer Yetzirah
ANGELIC TREE LANGUAGE OF THE SEFER HASHMOTH
INTRODUCTION
As described earlier, the qabalistic Tree of Life has threeColumns. The Columns of the Right and Left on the Tree are in astate of dynamic polar stress. The beings who inhabit one sideare in active conflict with those on the other. The CentralColumn, balancing the two, remains unaffected by such conflictand those who dwell there are essentially invisible to the beingson either side. Unlike the Central Column, the Columns of theRight and Left have âgatekeepersâ who strictly enforce standardsthat must be met to progress further. In the Sefer HaShmoth, theAngelic Tree Language follows the listing of the Divine Names.The Angelic Tree Language is an assortment of differentWorking and Perfect Trees of Life. The names for the Sefiroth inthe Sefer HaShmoth are generally the same as those given themby the Zohar. The variety of Working Trees reflects the differentpaths by which different types of magicians, wizards, saints,devotees, and yogis ascend the Tree of Life. Devotees and yogisgenerally make exclusive use of the Central Column. Their pathsare referred to as âCentral Column Working Trees.â Magicians,wizards, and saints, on the other hand, make significant use ofthe side columns on the Tree. The Working Trees of themagicians make exclusive use of one or other of the two sidecolumns. The Working Trees of the Saints and Wizards involvethe use of all three Columns, but ascend in opposite directions.The Perfect Trees are mystical allusions to Self-realized soulsand forms of divine incarnations.
114 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
THE âWAY OF THE ANGELS OF ELOHIMâ AND THE âWAY OF THE ANGELS OF DESTRUCTIONâ
The Working Trees that exclusively involve the Columns ofthe Right and Left are respectively called the âWay of the Angelsof Elohimâ and the âWay of the Angels of Destruction.â The Waysof the Angels of Elohim and the Angels of Destruction bothinvolve mastering endlessly counteractive, self-enforcing rulesthat govern mazal (alzm, Fate, Sans. karma) and acquiring powerunder conditional intent. The âWay of the Angels of Elohimâ (seeFigure 4.1) is also called the âRight-Handed Path,â and those whotraverse it are often referred to as âwhite magicians.â They engagein disciplines, routines of behavior, and rituals intended to cultivatelove of the Lord hvhy, righteousness, and purity in order to passthe inspection of the gatekeepers who guard the Column of theRight on the Tree. Attachment to their righteousness, goodness,and their priestcraft keeps those who ascend the Tree via the Wayof the Angels of Elohim in the Right Column, and generallypreempts them from repositioning into the Central Column.
White magicians use the Name hvhy and other power namesto invoke powerful angels and to manifest and use creativepowers. Most orthodox religious Jews also cultivate love,righteousness, and levitical purity to be able to ascend theColumn of the Right and attain virtual angelic states, mostly inthe lower heavens. However, unlike white magicians, they do notgenerally desire or seek to wield creative or healing powers. Theascension of the Column of the Right can be very slow, as theamassment of purity and merit required to pass through the gatesinvolves considerable time, often lifetimes.
The âWay of the Angels of Destructionâ (see Figure 4.1) isalso called the âLeft-Handed Path,â and those who traverse it areoften called âblack magiciansâ or âsorcerers.â They engage indisciplines, routines of behavior, and rituals intended to cultivatehatred of the Lord hvhy-as-Adversary, sinfulness, and impurityin order to pass the flaming swords of the Kerubim who guardthe Column of the Left. Black magicians use the Name hvhy andother Divine Names to invoke powerful demons (Jinn) i.e.destructive angels, and to manifest and use destructive powers.Attachment to their unrighteousness, hatred, and ritualistic
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 115
process keeps them in the Column of the Left, and preemptsthem from moving into the Central Column.
The black magician thinks that through rituals, talismans, andforce of personal will that he/she can actually gain control overelemental spirits and the Jinn, and direct them to act in accordwith his/her beckoning. Since demons want to feed on thevaluable shells of these magicians when they break up at death,in order to get the power to incarnate physically themselves orgain access to deeper hells, they go along with the game. Hence,the Jinn are often quite willing to give the sorcerers low leveloccult powers, coveted material prizes, or apparent control overelemental spirits, which the demons see as having little valuecompared to the vital energy of the shells they seek to gain.
FIGURE 4.1 âWay of the Angels of Destructionâ and âWay of the Angels of Elohimâ
The Left-Handed Path is very rapid because of the intensefocus of the mind in hatred for God-as-Adversary. This path cantherefore yield some results in a relatively short time, but
116 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
inevitably ends in the destruction of the sorcerer because he/shecannot withstand the power channeled through their shells fromthe higher Sefiroth. Most do not make it past the Gate of theTzade o between the Sefiroth Power/Fire and Understanding/North. Very powerful black magicians, who make it up theColumn of the Left without shattering their shells, are deniedaccess to Atziluth (World of Emanation) by the action of the Gateof the Ayin i (âGate of the Unclean Servantsâ) between theSefiroth Understanding/North and Crown/Above. This gateredirects such souls into extinction via the Abyss at the invisibleSefirah Knowledge/First.
THE âWAY OF THE SAINTâ AND THE âWAY OF THE WIZARDâ
Like the Ways of the Angels of Elohim and the Angels ofDestruction, the Working Trees known as the âWay of the Saintâand the âWay of the Wizardâ are opposite in nature and intent. TheWay of the Saint involves an arduous progression up the Tree inwhich all the Sefiroth of all three Columns are traversed one byone through a specific sequence of letter-gates (see Figure 4.2). Inoccult literature, this path is often confused with the Way of theWizard. The wizard moves up the Tree in the identical manner asthe saint, but in exactly opposite order and using different letter-gates (see Figure 4.2). The Wizardâs Path begins with ritualpurification to gain access to the Column of the Right through theGate of the Yod y. The Saintâs Path begins with trials by fire via theGate of the Samek c to bankrupt the ego and engender completesurrender to the Will of the Divine.
The wizard seeks to acquire power out of selfish desire forpersonal control, and the saint seeks to respond with righteousintent to the dictates of the Divine Will. For this reason, a wall offire blocks the gate between the Sefiroth Power/Fire andWisdom/East on the Way of the Wizard, obstructing progressinto the three supernal Sefiroth. As with black magicians, theGate of the Ayin i between Sefiroth Understanding/North andCrown/Above short-circuits wizards through the Abyss into thenegatively existent roots, thereby preventing very powerfulwizards from gaining access to Atziluth and disrupting theCreation. There is no wall of fire in the gate linking Sefiroth
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 117
Mercy/Water and Understanding/North on the Way of the Saint.On this path, the Gate of the Heh h from Sefirah Wisdom/Eastgives access to Sefirah Crown/Above, so movement into thesupernal Sefiroth and Atziluth is smoothly accomplished. TheTree of the Saint is keyed to the Name hvhy; the Tree of theWizard is keyed to the Name Olam (,lvi).
FIGURE 4.2 âWay of the Wizardâ and âWay of the Saintâ
CENTRAL COLUMN WORKING PATHS
In distinction to magicians, sorcerers, saints, and wizards, aMystical Qabalist (or âclear magicianâ) traverses only the gatesand Sefiroth of the Central Column of the Tree. A clear magicianuses the Name hvhy and other Divine Names only for spiritualawakening, and for cultivating unconditional love, renunciation ofthe fruits of action, discrimination between the Real and theIllusory, and non-dual realization. Mystical Qabalists use WorkingTrees called the âWay of hvhy Elohenu,â the âWay of Messiah,âand the âWay of the Treasuries of Elohim.â
118 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
FIGURE 4.3 âWay of hvhy Elohenuâ
The âWay of hvhy Elohenuâ is a rapid and smooth path upthe Central Column that centers upon unconditional love for andsurrendering the fruits of work in the world to oneâs Chosen Ideal(see Figure 4.3). This path is empowered by remembrance(zakhor) of the Name of oneâs Chosen Ideal, usually in thecontext of a root mantra. Over time, the shells are purified andthe soul is able to sustain consciousness in the higher centers.The traveler on this path may stop with the awakening andsustaining of consciousness in the heart Sefirah Beauty/Last. Or,by renouncing the consciousness of the Lord as Creator/Preserver/Destroyer of the Universe, move on to the witnessconsciousness of Vast Face in Atziluth (Sefirah Crown/Above)and into the negatively existent roots of the Tree.
The âWay of Messiahâ (see Figure 4.4) is generally one ofthe fastest and easiest of the Working Paths, but requires anoverpowering and unconditional love for a form of Messiah or
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 119
the Torah (which contains all of them). In Qabalah, Messiah hasfour âCelestial Headsâ corresponding to the Sefiroth of the InnerCourt of the Tree. Similar to the Way of hvhy Elohenu, the Wayof Messiah is empowered by taking the name of the ChosenMessiah in meditation while visualizing an appropriate form inthe heart center. When the consciousness of the traveler movesinto Sefirah Beauty/Last, the entire Tree lights up and all theSefiroth merge into one large heart Sefirah. Among others, St.Teresa of Avila is a clear example of this âOne-Heart PerfectTree.â The Tree of Messiah is unique in having the Gate of theDalet d, called the âGate of Messiah,â between the SefirothBeauty/Last and Wisdom/East.
FIGURE 4.4 âWay of Messiahâ (Sefer HaShmoth)
A third major type of Working Tree that involves theexclusive use of the Central Column is the âWay of theTreasuries of the House of Elohimâ (see Figure 4.5), which isassociated with King David. The Sefiroth on this Tree arecollectively named âTreasuries.â The House of Elohim is the
120 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
Temple of the Lord hvhy On High. Hence, by this Tree, KingDavid intended to build the Temple of the Lord hvhy in thehearts of all Israel. The use of the Central Column aloneeliminates the distractions of the Right and Left Columns, as wellas any interference from their inhabitants. The disappearance ofthe side columns results in various changes in the patterning andnames of the Sefiroth. Among all qabalistic Trees, the Tree of theTreasuries is the one most similar to the single-column Trees ofthe Sufi Latifas and the Tantric Chakras.
FIGURE 4.5 Tree of the Treasuries of the House of Elohim
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 121
TREES OF PERFECTION
Through the will of Small Face, some return back to theCreation from the ultimate experience in the Roots of the Tree.For such souls, the Tree takes special form as âTrees ofPerfectionâ for whom the illusion of the Fall into dualisticconsciousness of Sefirah Kingdom no longer exists. Awakeningin the path of devotion to Small Face (called bhakti yoga inIndia) results in the transformation of the soul into a âTree ofPerfection Way of the Alef a of Unityâ (Figure 4.6). On thisPerfect Tree, the power of consciousness (Sans. Chitshakti)concentrates in the heart center (Sefirah Beauty/Last). A yogiwho has awakened to Vast Face consciousness via the path ofconcentration and discrimination between the Real and theIllusory (raja or jnana yoga in India) comes back in as a âTree ofPerfection Way of the Ayin iâ (Figure 4.6). On this Perfect Tree,the power of consciousness concentrates in the throat center inthe visible Sefirah Knowledge/First.
FIGURE 4.6 Trees of Perfection: Tree of the Way of the Alef and Tree of the Way of the Ayin
122 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
A few rare souls are able to stand in the gate between the twoFaces. This station of consciousness is called vijnana in Sanskrit.It is alluded to by the âTree of Peace and Perfectionâ (see Figure4.7), wherein the power of consciousness is balanced betweenthe throat and heart centers. The oddest Tree in the SeferHaShmoth is the gateless form of the Tree of Perfection calledthe âTree of the Congregationâ (see Figure 4.7). Thetransmission of the Sefer HaShmoth yielded no furtherinformation on the nature of this Tree. Other primary qabalisticsources also yield Trees of Perfection, which will be presented insubsequent sections.
FIGURE 4.7 Tree of the Congregation and Tree of Peace and Perfection
TREES OF LIFE FROM THE SEFER YETZIRAH (BOOK OF FORMATION)
After the Sefer HaShmoth (Book of Names) and ancientportions of the Torah that pre-date Master Mosheh, the SeferYetzirah (Book of Formation) is the oldest book of the writtenMystical Qabalah, dating to the times of and attributed to MasterAbraham. The Sefer Yetzirah is a manual on the mystical nature
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 123
of the Hebrew alphabet recorded by Master Abraham in theoriginal Sinatic Hebrew alphabet. The Sefer Yetzirah presents anumber of unique forms of the Tree of Life.
The first of the six chapters of the Sefer Yetzirah begins:âBy thirty two wonderful paths of wisdom hy, hvhy
of Hosts, Elohim of Israel, Living Elohim, andEternal King, El Shadai, Merciful and Gracious,High and Uplifted, Who inhabits Eternity,Exalted and Holy is His Name, engraved. AndHe created His universe by three signs: byborder and letter and number.â1
The âthirty-two pathsâ which comprise the Tree of Life arethe ten Sefiroth (tvrpc, lit. Spheres) and the twenty-two releasegates interconnecting the Sefiroth. The gates are the twenty-twoHebrew letters (see Figure 3.5). The first verse above isimmediately followed in the second verse with the five rootphrases that serve as the âskeletonâ upon which the body of thebook hangs. One or another of these root phrases lead into mostof the verses throughout the rest of the text.
âThere are Ten Intangible Sefiroth (hmylbtvrypc rsi, Eser Sefiroth Belimah) andTwenty-Two Letters are the Foundation (dvcytvytva ,ytsv ,yrsi, Esrim OoshtayimAutiot Yesod): Three Mothers (tvma sls,Shalosh Imote) and Seven Double Letters(tvlvpk ibs, Shevah Kuhfoolote) andTwelve Simple Letters (tvuvsp hrsi, EsraePuhshootote).â2
The verses beginning with âTen Intangible Sefirothâgenerally allude to various forms of the Tree of Life, some ofwhich are unique to this book. We mentioned earlier that theSefer Yetzirah is the textual source for the six-pointed star,commonly known as the âStar of David.â The Star of David, atwo-dimensional symbol composed of two interlocking triangles,is easily the most recognizable symbol of the Jewish religion.This way of viewing the star certainly presents a wealth ofinterpretative possibilities. The Sefer Yetzirah yields two formsof the six-pointed star as Trees of Perfection. The first is a flat,circular form (see Figure 4.9 on page 127). The second presentsthe star as two interfacing pyramids containing the ten Sefiroth
124 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
and the letter-gates (see Figure 4.10 on page 128). By way ofcomparison, it is interesting to note that the six-pointed star isalso an ancient and important symbol in the North Indian Tantrictradition, dating back to the second millennium BCE. In theTantric tradition, it is associated with the Anahata Chakra in theheart center.
The Sefer Yetzirah also describes a flat, vertical version ofthe Tree of Perfection. As with other flat Trees, two of the âInnerCourtâ Sefiroth (Water/Good and Fire/Evil) are moved into theside columns, with the gates adjusted accordingly (see Figure 3.5on page 89). The names of the Sefiroth in the Sefer Yetzirah arebased on the elements (Spirit of Living Elohim, Air, Water, Fire),or alternately, on the four âHeads of Celestial Messiahâ (First,Last, Good, and Evil), and the six directions (Above, Below,East, West, North, South).
The six directions are sealed through permutations of theName vhy. The final Heh h of the Name hvhy is dropped due tothe fact that the action is occurring in the astral World ofYetzirah.
âThere are Ten Intangible Sefiroth whose measureis ten without end: Depth of First and Depth ofLast, Depth of Good and Depth of Evil, Depthof Above and Depth of Below, Depth of Eastand Depth of West, Depth of North and Depth ofSouth. Lord, Only One, El, Faithful King rulesall of them from His Holy Dwelling Place untoEternity.â3 (see Figure 4.8)
âThese Ten Intangible Sefiroth are ONE - Spirit ofLiving Elohim, Air from Spirit, Water from Air,Fire from Water, Above and Below, East andWest, North and South.â4
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 125
FIGURE 4.8 âTen Intangible Sefiroth Whose Measure is Without Endâ (Sefer Yetzirah 1:5)
126 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
The second chapter of the book is keyed to the root phrase::âTwenty-two letters are the foundation.â It describes the lettersas the basis for everything that is formed, and presents the imageof a wall bearing two hundred and thirty-one two-letterpermutations (see Figure 4.12 on page 130). Some of these two-letter roots are known Hebrew âwordsâ with literal and hiddenmeanings, and some are unknown.
âTwenty-Two Letters are the Foundation: Heengraved them, He hewed them out, Hecombined them, and He set them at opposites,and He formed through them everything that isformed and everything that is destined to beformed.â5
âTwenty-Two Letters are the Foundation: He setthem in a cycle like a kind of wall with twohundred and thirty one gates... And it (the cycle)rotates forward and backward... and thuseverything that is formed and everything that isspoken goes out from One Name (i.e. hvhy).â6
The third chapter is keyed to the root phrase: âThree MothersAlef a Mem m Shin s.â The Mother Letters are the gates amongthe Sefiroth of the âInner Courtâ of the Tree (First, Last, Water,Fire). These letters are discussed in relation to the universeâHeaven, Earth, and the space between them, the seasons of theyear (hot, cold, temperate), and the body of male and female(head, belly, and the Geviyah). Verses in both the third and sixthchapters mention âfathersâ born from the archetypal elements ofthe Mother Letters. From the Air (ryva, avir) of Alef a comesthe father âSpace;â from the Water (,ym, mayim) of Mem mcomes the father âMatter;â and from the Fire (sa, esh) of Shins comes the father âEnergyâ or âMotion.â
â...And from Him go out Fire and Water, dividinginto male and female. Three Mothers Alef aMem m Shin s are their foundation, and fromthem are born fathers, from which everything iscreated.â7
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 127
FIGURE 4.9 Ten Intangible Sefiroth âFive Opposite Fiveâ (Sefer Yetzirah 1:3)
Center Detail of Figure 4.9:
128 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
FIGURE 4.10 Double Pyramid Tree (Sefer Yetzirah)
Center Detail of Figure 4.10:
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 129
FIGURE 4.11 Inner Court Meditation (Sefer Yetzirah)
130 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
FIGURE 4.12 âThe Wallâ
The fourth and fifth chapters are respectively keyed to âSevenDouble Lettersâ and âTwelve Simple Letters.â On the Tree, six ofthe Double Letters connect the Inner Court to the six DirectionalSefiroth via the Holy Temple, represented by the seventh DoubleLetter Tav t (see Figure 4.11 on page 129). The action of theDirectional Sefiroth is alluded to as the âLiving Beings (tvyx,Chayot)â mentioned in the Torah and the Book of Ezekiel.
âAnd Elohim said the waters will swarm with themovement of Chayah.â8
âAnd the Chayot run forth and return.â9
Each Double Letter is has two pronunciations e.g. Pey Fey,Kaf Khaf, and two opposite principles e.g. Life/Death,Dominion/Slavery. Through them are said to have formed sevenplanets, seven days of the week, and seven orifices of the eyes,ears, nostrils, and mouth.
âSeven Double Letters: Beyt b Gimel g Dalet dKaf k Pey p Resh r and Tav t are thefoundation. He engraved them, He hewed themout, He combined them, He weighed them atopposites, and He formed through them: sevenstars in the universe, seven days in the year,
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 131
seven gates in the body of male and female...and through which He engraved sevenuniverses, seven heavens, seven earths, sevenseas, seven rivers, seven Sabbatical years, sevenJubilees, and the Holy Temple. Therefore Hecherished the seventh ones under all theheavens.â10
The twelve Simple Letters, also called the âbordersâ andâeverlasting armsâ of the Tree, are gates that connect theDirectional Sefiroth among one another. Chapter Five, Verse 2gives an exact delineation of how the Simple Letters are assignedto the diagonal borders on the Tree. The reader will note that theway the text assigns the Simple Letters to the respective bordersdiffers significantly from the way that Luria places them on theTree (see Figure 5.9 on page 151), and also from the way they areassigned to the gates in virtually all books on the HermeticQabalah and commentaries on the Tarot. This verse also says thatthey (i.e. the âarms of the universeâ a.k.a. the Simple Letters)âbecome wider for ever and ever.â
Briefly referring back to the parallels drawn in Chapter Onebetween the Mystical Qabalah and modern cosmology, one of thecontinuing debates among astrophysicists regards whether or notthe universe is closed i.e. will not expand forever. On the onehand, the model of a closed universe holds that there is sufficientmass in the universe so that the Big Bang expansion willgradually slow down and reverse due to the pull of gravity. Inthis model, all the mass of the universe involutes back into itsunimaginably small and dense original condition until anotherquantum shift precipitates another explosion. On the other hand,there are those who contend that the supernova data on distantgalaxies confirms that there is insufficient mass for the reversalto occur, and that the negative expansion energy of space iscausing our universe to expand forever. It is therefore interestingto consider the implication of this verse of the Sefer Yetzirahwithin the context of this debate.
âTwelve Simple Letters: Heh h Vav v Zayin zChet x Tet u Yod y Lamed l Nun n Samek cAyin i Tzade o Qof q. Their foundation is thetwelve borders of a diagonal: East-Aboveborder, East-North border, East-Below border,
132 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
South-Above border, South-East border, South-Below border, West-Above border, West-Southborder, West-Below border, North-Aboveborder, North-West border, North-Below border.And they continually become wider for ever andever, and they are the arms of the universe.â11
The text then goes on to respectively designate the twelveconstellations, twelve months, and twelve organs in the body ofmale and female as formed from the Simple Letters. For thereaderâs convenience, all of the correlations given by the SeferYetzirah for the Mother, Double, and Simple Letters are given inTables 4.1 through 4.3. The fifth chapter ends by mentioningthree allusions: the âSunset,â the âWall,â and the âBattle.â TheSunset (Figure 4.13) includes all the information on the letters inthe Sefer Yetzirah. The Wall (Figure 4.12 on page 130) is atabulation of all possible two-letter permutations. The Battle(Figure 4.14) is a diagram depicting the tension between the dualaspects of the Double Letters, and between six pairs of SimpleLetters. This tension plays an integral function in the Creationprocess. The sixth and final chapter is generally a summary.
FIGURE 4.13 âThe Sunsetâ
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 133
FIGURE 4.14 âThe Battleâ
Tables 4.1 through 4.3 list the complete information containedin the Sefer Yetzirah on the twenty-two Hebrew letters. Gateassignments are given for both the 3-dimensional and flat versionsof the Tree. Zoharic names for the Sefiroth are in parentheses.
TABLE 4.1 Mother Letters
Mot
her L
ette
r
Tree
Loc
atio
n3D
= 3
-D T
ree;
Flat
Tre
e
Fath
er
(Ele
men
t)
Foun
datio
n
In th
e Un
iver
se
In th
e Ye
ar
In th
e Bo
dy
Alefa
3D = Inner Court;First (Realization) to Last (Beauty)
Air Tongue of Statute
Ether Temperate Geviyah
Memm
3D = Inner Court;Good (Mercy) to Last (Beauty)
Water Scale of Merit
Earth Cold Belly
Shins
3D = Inner Court;Good (Mercy) to Evil (Strength)
Fire Scale of Guilt
Heavens Heat Head
134 QABALAH: THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM
TABLE 4.2 Double LettersDo
uble
Let
ter
Tree
Loc
atio
nIC
=Inn
er C
ourt
in 3
-Dtre
e;Fl
at T
ree
Reig
ns O
ver
In th
e Un
iver
se
In th
e Ye
ar
In th
e Bo
dy
Beytb
IC to Above (Crown);First (Realization) to Above (Crown)
Life/Death
Saturn 1st Day
Right Eye
Gimelg
IC to Below (Foundation);Last (Beauty) to Below (Foundation)
Peace/Discord
Jupiter 2nd Day
Left Eye
Daletd
IC to Below (Foundation);Last (Beauty) to Below (Foundation)
Wisdom/Folly
Mars 3rd Day
Right Ear
Kafk
IC to West (Glory);Last (Beauty) to West (Glory)
Wealth/Poverty
Sun 4th Day
Left Ear
Peyp
IC to North (Understanding);First (Realization) to North (Understanding)
Grace/Ugliness
Venus 5th Day
Right Nostril
Reshr
IC to South (Victory);Last (Beauty) to South (Victory)
Seed/Desolation
Mercury 6th Day
Left Nostril
Tavt
IC = Holy TempleLast (Beauty) to Evil (Strength)
Dominion/Slavery
Moon 7th Day
Mouth
TREES OF LIFE FROM THE SEFER HASHMOTH AND THE SEFER YETZIRAH 135
TABLE 4.3 Simple Letters
Sim
ple
Lette
r
Tree
Loc
atio
n
Reig
ns O
ver
In th
e Un
iver
se
In th
e Ye
ar
In th
e Bo
dy
Hehh
East (Wisdom) to Above (Crown)
Speech Aries Nisan Right Foot
Vavv
East (Wisdom) to North (Understanding)
Thought Taurus Iyar Right Kidney
Zayinz
South (Victory) to Above (Crown)
Movement Gemini Sivan Left Foot
Chetx
South (Victory) to Above (Crown)
Sight Cancer Tammuz Right Hand
Tetu
South (Victory) to East (Wisdom)
Hearing Leo Av Left Kidney
Yody
South (Victory) to Below (Foundation)
Work Virgo Elul Left Hand
Lamedl
West (Glory) to Above (Crown)
Sexual Intercourse
Libra Tishri Gall
Nunn
West (Glory) to South (Victory)
Smell Scorpio Cheshvan Small Intestine
Samekc
West (Glory) to Below (Foundation)
Sleep Sagittarius Kislev Stomach
Ayini
North (Understanding) to Above (Crown)
Wrath Capricorn Tevet Liver
Tzade o
North (Understanding) to West (Glory)
Taste Aquarius Shevat Maw
Qofq
North (Understanding) to Below (Foundation)
Laughter Pisces Adar Spleen