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Difference between revisions of "Tree of Life"
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The sefirot represent encompassing aspects of existence, [[Yahweh|God]], or the human psyche, depending on the interpretation and the beliefs of any given mystical tradition. The paths connecting the spheres usually represent the relationship between the concepts ascribed to the spheres or a symbolic description of the requirements to go from one sphere to another. | The sefirot represent encompassing aspects of existence, [[Yahweh|God]], or the human psyche, depending on the interpretation and the beliefs of any given mystical tradition. The paths connecting the spheres usually represent the relationship between the concepts ascribed to the spheres or a symbolic description of the requirements to go from one sphere to another. | ||
The columns are symbolized as pillars which represent different kinds of moral values, electric charges, or types of [[ritual magic]], for example, the [[Left-hand path]]. | The columns are symbolized as pillars which represent different kinds of moral values, electric charges, or types of [[ritual magic]], for example, the [[Left-hand path]], which also utilizes the evil shadows of the sefirot, the [[qlippoth]]. | ||
The sefirot are, from top to bottom: | The sefirot are, from top to bottom: | ||
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==Development of the diagram== | ==Development of the diagram== | ||
[[File:Portaelucis Cover.jpg|350px|thumb|Cover illustration of ''Portae Lucis'' (1516) showing the Tree of Life being studied by a Kabbalist.]] | |||
In the year 1516, Johann Reuchlin's diagram appeared on the cover of the Paolo Riccio's Latin translation of Joseph ben Abraham Gikatilla's ''Gates of Light''. The diagram only had 17 paths and, at the time, the concepts of 10 spheres and 22 letters were still distinct in the literature. | In the year 1516, Johann Reuchlin's diagram appeared on the cover of the Paolo Riccio's Latin translation of Joseph ben Abraham Gikatilla's ''Gates of Light''. The diagram only had 17 paths and, at the time, the concepts of 10 spheres and 22 letters were still distinct in the literature. | ||
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According to the doctrines of Orthodox Chabad, the tree of life represents a series of divine emanations of [[Yahweh|God]]'s creation itself ''ex nihilo'', the nature of revealed divinity, the human soul, and the spiritual path of ascent by man. In this way, Kabbalists developed the symbol into a full model of reality, using the tree to depict a map of creation. | According to the doctrines of Orthodox Chabad, the tree of life represents a series of divine emanations of [[Yahweh|God]]'s creation itself ''ex nihilo'', the nature of revealed divinity, the human soul, and the spiritual path of ascent by man. In this way, Kabbalists developed the symbol into a full model of reality, using the tree to depict a map of creation. | ||
The symbolic configuration is made of ten spiritual principles, but eleven can be shown, since Keter and Da'at are interchangeable. Kabbalists believe the tree of life to be a diagrammatic representation of the process by which the universe came into being. The tree of life speaks not only of the origins of the physical universe out of the unimaginable but also of humanity's place in it. Since man is invested with a mind, consciousness in the Kabbalah is thought of as the fruit of the physical world, through whom the original infinite energy can experience and express itself as a finite entity. | The symbolic configuration is made of ten spiritual principles, but eleven can be shown, since [[Keter]] and [[Da'at]] are interchangeable. Kabbalists believe the tree of life to be a diagrammatic representation of the process by which the universe came into being. The tree of life speaks not only of the origins of the physical universe out of the unimaginable but also of humanity's place in it. Since man is invested with a mind, consciousness in the Kabbalah is thought of as the fruit of the physical world, through whom the original infinite energy can experience and express itself as a finite entity. | ||
After the energy of creation has condensed into matter, it is thought to reverse its course back up the tree until it is once again united with its true nature, Keter. Thus the Kabbalist seeks to know himself and the universe as an expression of God and to make the journey of return using the stages charted by the spheres, until he has come to the realization he sought. | After the energy of creation has condensed into matter, it is thought to reverse its course back up the tree until it is once again united with its true nature, Keter. Thus the Kabbalist seeks to know himself and the universe as an expression of God and to make the journey of return using the stages charted by the spheres, until he has come to the realization he sought. | ||