The Column of Wisdom
The process of mutual reflection of the two faces of the Great Spirit — the Transcendent and the Immanent — viewed “from within” itself, from a relative point of view, can be universally described by the scheme traditionally known as the Tree of Life — the system of the Sephirot. Several detailed renderings of this scheme have been developed, yet its fundamental structure remains constant: a quaternary horizontal division and a ternary vertical division. In other words, the Tree is described as four layers, four levels (the ideal, the creative, the formative, and the formed), each of which contains three states: active, passive, and neutral. At the “highest” and “lowest” levels, all three states are fused into a single whole, appearing as the Higher Synthesis and the Concrete Synergism. Accordingly, the Tree distinguishes three Columns: the Golden Column of Theses, the Silver Column of Antitheses, and the Crystal (or Diamond) Column of Neutrality.
The Tradition further specifies that this form of the Tree is not fully complete, because each “state,” each Sephirah, has its own “shadow” or “shell,” arising from its self-assertion as a unit pushed to its logical extreme and thereby turning into its opposite.
Thus the “initial” state in which the Two Infinities — Infinite Fullness (Ain Sof — the “Unknowable,” “Above the Tree”) and the “Infinite Void” (Choshekh, “Below the Tree”) — are dynamically joined and mutually reflected through the Tree, merging into unity in their final section, is “supplemented” by “shadows” that transform this process from mere potentiality into an actual unfolding event.
The interrelations and currents running through the Tree are, of course, extremely varied, so we will consider only the “axis” of the Tree, its Middle Column — the Diamond Pillar of Wisdom.
The Tree is born as a possibility with the emergence of its Original Idea — Keter, which affirms the very principle of manifestation, the potentiality of the Infinity’s self-reflection. Although Keter infinitely surpasses the idea of duality, it nonetheless contains that principle as the condition of manifestation. Keter, as the idea of existence, is formed by the Name Ehyeh (“I am”) and is affirmed by the Keeper of the Throne — Metatron. At the same time, this hidden opposition between the “possibility of existence” and the “impossibility of nonexistence” casts the first “shadow” — Lucifer.
Proceeding through a series of stages of differentiation and neutralization of dualities, the Tree brings forth its “heart,” the “double synthesis” Tiferet. Tiferet neutralizes the quaternary — that is, it affirms and gives rise to harmony, the mutual complementation of active agents, organizing and structuring the manifested energies around itself. This idea arises as an energy from the Third Tetragrammaton — Eloah and is shaped by the power of the “Solar Principle” — the archangel Michael. The “shadow” of the Sun is absorptive energy by this “relative” unity of multiplicity, expressed by Belfegor.
Since it is evident that the cause of the “fall,” that is, the birth of the “shells,” lies in a distortion of the very principle of mutual reflection — when, rather than mutual complementation, emphasis is placed on mutual negation of the poles of the binary — the Unity expressed in Keter cannot be directly “reflected” into the relative unity of Tiferet. This “diminution of synthetical force,” this lowering of the “level of unity,” appears as a “barrier” standing between the Ideal Sun — Keter — and the actual Sun — Tiferet. This “barrier” is called “Wisdom” — Da’at, and is formed by the Echo of the Absolute — Sophia (the Shekhinah). At the same time, although Da’at is a “conditional” Sephirah, existing only as a process, a change in the quality of Light, it also casts a “shadow,” and this shadow differs from the ordinary shells by its elemental force and dynamism. The antipode of Wisdom, Da’at, is the Demon of the Abyss — Horonzon.
The next “neutral section” is the Principle of Form, arising as the energy of the Name Shaddai (“Almighty”) and supported by the Angel of Reflected Light — Gabriel. The “shadow” of this principle is the “self-enclosure” of cognitive activity and its corresponding “dream-demon” — Nahema.
Finally, the “neutrality within neutrality” is the Objective world, in which all those potentialities that Keter had contained secretly as possibilities find their actual manifestation. Malkuth — the world of dynamic equilibrium, the “receptive activity,” the field of operation where any of the forces may find expression. The lowest section, the “bottom” of Malkuth, is the Material world, where the mind finally plunges into being and subsequently integrates with it in an actual synthesis. The Principle of Dynamic Existence, manifesting probabilities of form, is formed by the energy of the Fourth Tetragrammaton — the Name Adonai (and at the level of Material embodiment — Adonai Melekh — Lord of the Realm) and is supported by the “Shoemaker,” that is, the contact of “body” with “earth” — Sandalphon. When distorted, unity within multiplicity and the mutual generation of beings turn into mutual devouring and possession, directed by the Black Mother — Lilith.
Thus Neutrality, which forms the Pillar of Wisdom, manifests in four layers and stages of the becoming of any act of awareness — any process or object, beginning with the Self‑Knowledge of the Absolute and culminating in the distinct establishment of the correspondence between being and mind: 1) Primordial Unity; 2) Unity as harmony; 3) Unity as reflection; and 4) Unity as synergism. To this is added the idea 2a) Unity as the struggle of opposites.
Describing the forces and principles that the mind encounters on its path of development, and therefore distinguishing these principles, helps structure awareness, and organize its self-definition, and thus to avoid the misdirections and distortions that are inevitable when relying on feeling. In this sense the Tree of Life is an invaluable aid, enabling the active mind to perceive its own movement, to map it and increase its effectiveness.
Hello Enmerkar! I often reread your blog and am amazed that the information you provide corresponds to the current moments of my life. I find the explanation of this ‘PHENOMENON’ in the presence of a common information field, the conductor of which you are. Not everyone is capable of reflecting in words those information flows to which many have access. Thank you very much for that.
Kabbalah is an interesting science. And as you rightly noted, there are several descriptions of the universal scheme of the Tree of Life.
Your version is new and very interesting to me.
And now, some of my views on the Tree of Life concerning your text.
Keter – the Source. The Source of everything in this World. This state is self-contained, not implying the presence of anyone else. To realize ‘I am,’ there needs to be someone else or something else (or see oneself from the outside)) for opposition. Thus, Wisdom arises.
Wisdom is the next stage of unfolding. I am because besides me, there is something else. This is a reflection of Keter, which together with Wisdom constitutes the first world of Atzilut, corresponding to Fire. Wisdom is the Highest Will, Lucifer – the shadow of Wisdom. It is also the top of the column of MERCY.
Interestingly, in the first illustration, the Tree of Life is depicted in an egg, and above it are two contours – demonstrating the Gnostic theory of the creation of the Universe, created by a blind god – the Demiurge. The Demiurge is one of the names of Wisdom)
The second world is Briah, consisting of one sephira – Binah – the acceptance of the fact that with the emergence of Wisdom, degradation began. UNDERSTANDING – the Highest Mother. The top of the column of STRICTNESS. Keter correspondingly is the top of the column – BALANCE.
The three vertical columns – STRICTNESS, BALANCE, MERCY. In your case – ANTI-THESIS, NEUTRAL, THESIS.
Antithesis, I understand has its peak in Binah.
Da’at is the Next Step. It is marked with a dotted line because the next step may not materialize. By the way, the 11th sephira. Number 11 is that of the magician. Not everyone can become a magician.
Perhaps Da’at is the exit from the egg)
Tiferet – the Son of God. Jesus Christ. He emerged from Keter, bypassing Wisdom (the Demiurge), which confirms the disagreement between the New and Old Testament. Jesus represents the true God. The lightning in the illustration shows the source of energy Keter).
Regarding the second image, I disagree. The scheme of the Tree is a mirror reflection. That is to say, if you draw a parallel with our body, then Wisdom corresponds to the left hemisphere of the brain, which, as we know, controls the right side of the body and vice versa.
The translation to English is:
“Why is the sixth Sefirah called Beauty? And why is Beauty associated with Unity?”
“And it is not beauty as such. Its direct action is synchronization, attunement, understanding.”
Each Sefirah implies a certain understanding,………..and attunement………..(this is not an answer, Theo)………So why is it called BEAUTY?
Ah, Tavita Shauta, with the periodically disabled sixth sphere. (In my sense, not in yours. :))
Let me answer you right away with what you expect to hear. This will save both my time and yours, and it will avoid conflicts over concepts. Also, because the answer should come from me. (However, I will also listen with interest to other answers.)
To do this, let’s return to the previously discussed topic. Are we back?… Good…
You mentioned that beauty can be a criterion for the correctness of an action or phenomenon.
Well, this is indeed true. And in many respects, beauty is often the only possible criterion for the correctness of anything.
That’s all for now.
Yes, I am ignoring your question above. Because for me, what was said above is much more significant. Also, because for me, beauty does not associate with unity. For me, these concepts are parallel. For me, it is much more relevant, for example, beauty not united with anything. Or beauty, beauty in itself. How about Separate Beauty? Or Beauty of Separation? Or Beauty Originally Created Separately?..
There is also the beauty of the seventh sphere. Or, Beauty of Keter, if we are talking about the sephirot. And so on.
How do you identify what you call Beauty? By what parameters or signs? Is it a feeling of the body or an understanding of the mind?
Direct vision. Energies. The energies of events or people are visible directly and can be gathered into some pattern… And they can be viewed as a canvas of an artist… How do I determine what is beautiful and what is not?… In the Higher Sciences (from non-earthly sources), there are quite accurate patterns, most of which I am familiar with… they are poorly expressed in words, much easier to show than to describe… but knowing them is not necessary to understand what is beautiful and what is not. Living beings, indeed, intuitively understand what is beautiful and what is not… although they do not always understand why… (Neither the body nor the mind participate in the process of understanding. This understanding is indeed direct.)
What distinguishes a question from one that already has an answer based on the principle of “my answer and the incorrect ones”? Theo, Tavita, does Unity exist without Understanding, and Understanding without Unity…? Aren’t you talking about the same thing?
Beauty means to shine, and it is also related to the sun. Beauty has the property of blinding; it’s a formidable force, however. Does no one wear rose-colored glasses here? Because, you know—they’re harmful to your vision. It’s also about harmony… Harmony of opposites, but what are opposites? To see with two eyes the same way, rather than with one. I am not writing this for the sake of argument; argument is also a form of blindness. The point is that this question and the incident at the funeral described in the topic of necromancy allowed me to see something… to see beauty. No, beauty is not in sunsets; beauty is not in nature…
Beauty resides within a person, in their feelings (whether it’s a sunset or death), that is the soul. The soul does not seek to become more beautiful, smarter, or to pull the blanket over itself. It is understanding, forgiving, simple, and natural. At the same time, it is extraordinarily deep. It sees beauty… beauty even in dirt, while not ignoring the dirt itself. It is not afraid of it, not afraid to get dirty. Why? Because it knows… Nature, for instance, acts not out of considerations of beauty, but out of considerations of efficiency.
By the way, this is not an answer. These are just thoughts.
……………No, Beauty is not a criterion for the correctness of an action.
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The only criterion for the correctness of an action is its conformity to the Idea.
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The Beginningless and Infinite Void, by delineating Form, is capable of generating Any Ideas.
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Any Idea can be right or wrong, depending on our Choice and Faith (in the correctness of the choice)))
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Beauty is correct from the perspective of the Race (it is a program instilled in us by the Creator); however, it often happens that Beauty is merely a mask worn over Ugliness.
It’s a funny game, Tavita. You came up with the answer beforehand, and now we have to guess what idea came to your mind. We have to respond in a way that matches the text in your head, YOUR idea. People also love to invent images… The action of the person opposite, how he will react, what he will say… There is no actual person opposite, only an invented image. You have the same thing, but only with the idea. “Beauty is correct from the perspective of the Kind” – this is your personal perception, not that of the Creator. We all have personal perceptions, and the beauty of it is that it is diverse. As is known, Keter is unity in multiplicity. Your idea has the right to exist, but is it the seed of “unity in multiplicity”? Let’s have you immediately announce your understanding of beauty, and we won’t play the guessing game.
The question was about Tiferet, about why the sixth Sefira is called – Beauty. I have my understanding of this and would like to know the opinions of other people. I’m curious how much foreign opinions resonate with mine. _ And… You owe me nothing. _ About the Kind and Beauty – from observations of people. For example, if you ask a normal healthy man which woman he would like to continue the Kind with – he will answer – With a beautiful one (of course, with his beloved and beautiful at that). If you ask a woman – In which house she would like to live? – in a beautiful one, of course. If you ask a girl which dress she would like to wear to the ball? – A beautiful one…. Men, women, children, home, family, Kind – this is normal and natural. And necromancers, of course, are a different matter – a different worldview, different sensations and values.