The writer Dion Fortune wrote: "The Tree of Life, astrology, and the Tarot are not three mystical systems, but three aspects of one and the same system, and each is unintelligible without the others. .... the Tarot itself, with its comprehensive isntructions, gives the key to the Tree as applied to human life."

By studying  Tarot and the Tree of Life, the student will gain an enhanced understanding of each through the other. For the purpose of understanding Tarot in the context of the Tree of Life, no deck is finer than the Thoth Tarot created by Aleister Crowley and Lady Frieda Harris. It corresponds precisely to the color scales and esoteric associations of both the Tree and Tarot. It is strongly enocuraged you use this deck to follow along.

Basically, there are three popular methods of relating the Tarot to the Tree of Life. The one we will use is the one put forth by Crowley and S.L Macgregor Mathers. This system is based on attributing 32 paths described in the Sepher Yetzitrah to the ten spheres and twenty paths of the Tree. The first ten paths correlate to the ten spheres and the minor arcana of the Tarot. The next twenty paths correlate to the Hebrew alphabet and major arca. This is the system of attributions most prevalently used by diviners and scholars today. The other two are the French system whose principle exponents were Papus and Oswald Wirth and another system developed by other members of the Golden Dawn based on Jacob’s Ladder. The second may well be the one Waite had in mind in his and Colman-Smith’s popular deck. Something as vast in scope as the Tree of Life is open to more than one application. Ultimately, the other approaches may be examined with profit. However, it eseential to master one approach before comparing it to others. The novice student should focus on the technique being outlined here.

Recommended Reading Part One of the Mystical Qabalah by Dion Fortune, pages 1-93.

Qabalah is an ancient system of mystical philosophy developed first by the Hebrews. It concentrates on eternal questions about human and cosmic genesis and existence. Since first being developed by rabbinical mystics, it has been explored by Gnostic and Christian scholars, as well as serving as a basis for much of Western mysticism. In the last century it was adapted by members of the Golden Dawn, including Aleister Crowley, and served as a basis for much of their magical and transcendental works.

Understanding Qabalah is a life long process. It is not merely a question of grasping its richness in a logical manner. Instead, it demands both conscious and unconscious levels of interaction by the student in order to tap its tremendous resources. One myth about its birth tells of the archangel Metaron (the Angel of Presence) bringing it down to earth as a gift to mankind, through which he could understand his role and involvement in the universe.

The Qabalah is visually represented in the schematic of the Tree of Life. Visually, this is a diagram of ten interconnected sephiroth or spheres. The spheres are Divine Emanations which represent phases of evolution. They radiate every force and factor of manifestation for the Universe and human potential. Twenty-two lines connect these spheres.

The ten spheres and 22 connecting lines are thought of by cabalists as representing the 32 paths, described in the Sephira Yetzirah. Although commonly, only the twenty-two connecting lines are referred to as "paths." The spheres and paths can be distinguished from each other as follows. Each sphere can be thought of as a phase of evolution. Each connecting Path can relates to a phase of subjective consciousness. They help the student navigate between the spheres and help him in the pursuit of profound knowledge.

Rich in its inclusion of science, psychology, philosophy and theology, The Tree of Life provides a model for almost all systems of Western esoteric knowledge. These include: Tarot, Astrology, Numerology, and Gematria. They can be explained according to the principles illustrated by the Tree.The Ten spheres are: 

• Kether 

• Chokmah 

• Binah

• Chesed

• Geburah

• Tiphareth

• Netzach

• Yesod 

• Malkuth.

 Each sphere emanates energy projected into the sphere beneath it. Each higher sphere contains the potential of the one that follows it. Manifestation flows downward. Allowing for this type of energy circuit, Kether, the first sphere, contains the other nine Spheres and emanates in Chokmah, the second Sphere, which in turn contains potentials of next eight. Chockmah emanates in Binah, the third sphere, and so on. However, each sphere represents only one aspect of manifestation. It is useful to think of each sphere as a file of notecards which list the various types of experience each sphere encompasses.

The paths between these spheres allow for phases of evolution between them, and provide the student with keys to understanding himself and the universe in relationship to the Tree. The twenty-two paths correspond to both the 22 Hebrew letters and 22 Major Arcana in Tarot. They are also associated with Zodiac signs and elements as are the Major Arcana in Tarot. The twelve Zodiac signs, seven planets and four elements total twenty-three. So how does that fit into a model of twenty-two connecting paths? The answer is simple. We exist on the physical plane of the final element of Earth. The symbol need not appear among the Paths, because we add it to the model by our physical beings. It represents the position of the student himself in relationship to the tree.

The spheres are arranged on three vertical pillars. The right pillar is referred to as the Pillar of Mercy. It represents cosmic power. It is active, masculine and positive. The Left pillar is the Pillar of Severity. It represents cosmic forms. It is passive, feminine and negative. These two pillars represent the macrocosm. In this instance, macrocosm can be thought of the Universe around us. In the middle stands the pillar of cosmic balance (Pillar of Mildness). It is neutral. There energies of right and left pillar balance each other. The Middle pillar represents consciousness, and that represents our inner existence. It stands on a foundation human awareness which is the materialization of energy and form.

On the Pillar of Mercy are: Chokmah – on the top, Chesed – in the middle and Netzach on the bottom. On the Pillar of Severity are: Binah – on the top, Geburah – in the middle and Hod on the bottom. On the middle Pillar of Mildness are: Kether - on the top, Tiphareth in the middle, and Yesod and Malkuth on the bottom.

It is useful to begin our study of the tree at its source. We must first look to what lies just beyond its crown, Kether. Here lies the vast realm of Negative Existence, manifested three planes that precede the first Sphere. These are referred to by their Hebrew names, Ain, Ain Soph and Ain Soph Ain means Negativity, Ain Soph - the Limitless and Ain Soph Aur the Limitless Light. Golden Dawn literature describes these as "three veils of negative existence." None of these has a number, because they defy any attempt at quantification. The Ain is the highest realm and is utterly inexpressible. The level of Ain Soph can be thought of as the Infinite. It is the fundamental energy of god in its most expansive aspect. It can be likened to the Chinese notion of Tao, but even such a description proves untenable because it is impossible to place a limitation on it, even through analogy. The lowest of these negative planes is the Ain Soph Aur. At this point in the dynamic the energy is illuminated. These levels of Negative Existence become concentrated on Kether in one point and from this point begins manifestation. It is interesting to note that this type of genesis is similar to what is described in contemporary physics in the "Big Bang Theory."

The first Sphere Kether, Crown, represents perfection of God. The second Sphere Chokmah, Wisdom, represents force: masculine, penetrating, positive and active energy.

The third Sphere Binah, Understanding, represents form: feminine, receptive, negative and passive energy. These three spheres form a triangle, the First Supernal Triangle. In this triad Kether emanates a pair of opposites which express its nature as Force and Form, male and female spheres. Astrologically, the First Sphere Kether corresponds to the Primum Mobile, origin, the second Sphere Chokmah – the Zodiac, and the third Sphere Binah - Saturn.

This first triad is separated from rest of spheres by the Abyss. The division represents a point through which normal human conscious is unable to transcend .

Poised on the Abyss is miraculous and mystical shadow sphere Daath. Not represented on the Tree of Life as a sphere,. it is sometimes thought of as being invisible. It is important ot make the distinction that it cannot be thought of as a proper sphere because it does not emanate into any other sphere. Also, the ancient qabalistic texts state clearly that there are ten sephira, not nine or eleven. Also Crowely points out, there are only ten digits in mathematics. These describe every manifestation of number, just as the spheres realize every potentiality. Yet it is of great importance and fundamental to understanding the tree. It embodies Knowledge, formed from the connection of Binah and Chokmah. Daath represents accomplishment and consciousness. Like Kether, it contains the essences of force and form. However, it does so in manifestation, not emanation. Fortune likens it to the mind of God. In this shadow sphere reside all hidden sources of existence. Daath might be considered as unity in which all is knowledge. As unity, it unconditionally synthesizes Law, Justice and Balance: The Wisdom of God united in Strength and Balance. This state of understanding inspires the awareness of eternity. In it is contained essential experience in its own manifestation. Every sphere on the Tree can be thought of as containing a miniaturized version of the whole tree, and thus contain its own Daath. It is necessary for the student to connect with the Daath that exists within each sphere in order to for him to achieve genuine understanding and make use of that sphere.

The second triad is the Ethical Triangle, formed from Chesed, Geburah and Tiphareth.

Chesed, Wisdom, is on the right Pillar of Mercy, and is associate with planet Jupiter.

Geburah, Severity, is on the left Pillar of Severity, and governed by Mars. Tiphareth, Beauty, is at the center of the Tree of Life, on the Pillar of Mildness. It harmonizes forces of Chesed and Geburah. The sun is its astrological attribute. Astrology and myth provide us with a means to understand how these spheres operate. Jupiter, the Greater Benefic and expansive and generous lawgiver, is balanced with Mars, the Lesser Malefic and violent and destructive warrior, are balanced by the supreme Sun. Thus the second triad pairs opposites which find harmony in a third Sphere between them on the middle pillar. The mercy of Chesed and severity of Geburah unite to attain balance, gentleness and healing in Tiphareth.

The third Astral Triad is formed by Netzach, Hod and Yesod. Netzach, Victory, is on the Pillar of Mercy; Hod, Glory, on the Pillar of Severity; and Yesod, Foundation, on the Pillar of Mildness. The third triad mimics the second triad, in this case on the lower part of the Tree. Netzach is akin to Venus, Hod Mercury, and Yesod the Moon. In myth, Netzach belongs to the Goddess of Nature Venus; Hod Mercury (Greek analogue of Egypt’s Thoth and Rome’s Hermes) Lord of books and learning. Their opposite natures and contradictory aspects are harmonized in Yesod, sphere of the Moon. The Lady of Nature and Lord of Books find their union in the Mistress of Witchcraft. Magick can be thought of as a synthesis of knowledge and nature, since it requires a great deal of practical knowledge to influence natural forces. This dynamic informs the third triad. In other words, subconscious and super-conscious correlate themselves in a psychic realm.

Finally, at the base of the tree exists the tenth Sphere, Malkuth, Kingdom. This Sphere is different from others, because it isn’t part of a balanced triangle. It is a warehouse for influences of all the other spheres because it exists on our physical plane. This is where mankind observes how the energies of the spheres come into being and he interacts with them. Malkuth is thus thought of as a waning sphere. It marks the end of divine emanation. Here is where God’s thinking ends, and mankind’s begins. It is the common ground on which we walk and live out our lives.

Separated from the others, Malkuth is poised on the brink of the an Inferno, called Gehennah. (Historically this was where the garbage of Ancient Jerusalem was dumped or burned.) In kabalistic art, it is depicted just beneath Malkuth, often incorporating the dragon described in the Book of Revelations as having seven heads and ten horns. It represents the negative aspects of the spheres on the tree. These are called Qlipoth, or shells. They are composed of the densest material, in opposition to the ethereal nature of the spheres. The shells are created through misbalanced energies. They our fragments of the Primal World. Although often depicted as sleeping, they are ready to emerge when the sacred essences of the tree become polluted in our world. They are reflected in our souls through vices, ignorance and cruelty.

The ten sphere are distinguished from the Veils of negative existence through material manifestation in Four Worlds or States. These are:

1. Atziluth: the Archetypal World, where all begins to be something.
2. Briah, the Creative World, where creation begins.
3. Yetzirah, the Formative World form begins
4. Assiah, the Material World.

On the Tree of Life these four levels create another grouping for the spheres. The first level, Atziluth, consists of Kether (and the veils of negative existence.) It is beyond human understand and completely of God. The Second level, Briah, includes Chokmah and Binah, Supernal Father and Supernal Mother who receive and execute God’s idea. For humanity, this is the level on which creative thought emerges. It provides the underlying pattern of thought through which perception can occur. The third level Yetzirah consists the six central Spheres, Chesed, Geburah, Tiphareth, Netzach, Hod and Yesod, where our thoughts are genuinely realized. Yetzirah is the divine son. The Fourth level Assiah is Malkuth, the daughter. This is where the transformation process which was begun in Atziluth ends and we can physically interact with tangible matter.

However, even though each sphere is essentially thought of a belonging to a particular world, each one is divided into four segments. All of Four Worlds operate in each Sphere. This relates to the different levels of understanding.

All four worlds operate around us simultaneously. If there is a flower of the table, it can be thought of existing in each of the worlds. In Assiah, it is vegetable matter with a definite color, taste and smell determined by our senses. In Yetzirah, we assemble the information that we received through our senses in Assiah which cause us to draw the conclusion that it is a flower before us. In Briah, we experience emotions and thoughts based on what our experiences of flowers might have been. In the realm of Atziluth, the flower no longer has an identity distinct from our own, because it is part of undifferentiated existence. We are in a realm therein where all is God and we cannot grasp a notion of the flower as being something outside or different than ourselves.

These Four worlds correspond to the Four Letters of Tetragrammaton, the Sacred Name of God הוהי Jehovah. In Hebrew, which has no vowels in its alphabet, this word is spelt YHVH, or according to the Hebrew names of these letters, Yod (י), He (ה), Vau (ו),He (ה).

The Four Letters of the Name are allotted to many systems of mystical classification. These include the Four Worlds of the Cabalists, the four elements of the alchemists, the fourfold classification of the signs of the Zodiac and the planets into triplicities, and four suits of the Tarot pack.

SECTION 4
HUMANKIND’S JOURNEY ON THE TREE
Microcosm and Macrocosm

Kaballah, like virtually all western systems of esoteric philosophy, incorporates the notion "as above, so below." Simplified, this means that the vast universe and the body of man mirror one another. Hence, everything that exists in the Almighty Universe, the Macrocosm, has a counterpart in the individual universe of man, the microcosm. The Tree of Life exists in both these realms. They meaningfully correspond to and interact with one another in all their rich and various aspects. The dynamic between them integrates and energizes all branches of esoteric thought in order to achieve awareness of the Almighty within the individual vessel of the self.

Both macrocosm and microcosm are illustrated by Adam Kadmon. "Adam" (in Hebrew ADM) translates as Human Being. "Kadmon" (in Hebrew QDMVN) means archetypal. Therefore, in Kaballah archetypal man is known as Adam Kadmon. Simply put, Adam Kadmon represents both the universe embodied by the form of a man and that human shape transposed over the cosmos. The body of a man corresponds to the diagram of the Tree of Life. This supports the idea that every form of energy that exists in the universe exists in the individual. Also, since each sphere of the tree of life is thought to contain a miniature version of the tree, each can be thought to contain its own unique image of Adam Kadmon. However, when viewing him in the context of the four worlds, he is depicted as belonging to the first world – Atziluth. As stated before, Atziluth exists outside of the realm of human perception. It is undifferentiated reality. Adam Kadmon, the image of a man, is one of its symbols. The closest we can come to grasping Atziluth is through something that is our own reflection. We cannot find another tangible point of reference since none really exists. We are left to puzzle Atziluth in terms of how we relate to a reflection which is undefined by physical dimensions.

The Tree of life provides a model for human consciousness. There are correspondences between the spheres on the tree and specific aspects of the self. These like all aspects of Kaballah have Hebrew names. The components are:

The guph: The physical body which corresponds to Malkuth. This is thought of as being merely a shell or condensed matter that serves as a container for man’s spiritual energies.

Nephesh: The etheric body of man. It corresponds to Yesod. Ether refers to subconscious levels of experience. The Nephesh helps makes sense of what is experienced through guph. It has two aspects. One is a mirror of the physical body through which energy is channeled. The other is an exterior manifestation of the life essence, similar to what is popularly thought of as an Aura. Nephesh deals with basic instincts that operate on a visceral level.

Ruach: The perceptive body of man. It incorporates the spheres Hod, Netzach, Tiphareth, Geburah and Chesed. The spheres, in this aspect, bare key elements of consciousness. Starting with Intellect contained in Hod, they follow: Emotion – Netzach; Imagination – Tiphareth; Will – Geburah; and Memory –Chesed. Ruach integrates the components that distinguish mental facility.

Neshamah: The divine body of man. Neshamah is what survives physical death. The term encompasses three emanations. These correspond to the Three supernals on the Tree of Life. Each of the three spheres has a component. Binah, which is the root of perception that lies just above the Abyss, that separates typical human consciousness from that which is wholly divine, is embodied in Neshamah. This is the level of spiritual awareness that most directly affects the conscious mind. As such, it gives its common names to the two other supernal manifestations and itself as a group. Chiah is its parallel in the sphere of Chockmah. It is an ideal manifestation of will that precedes actual awareness. Finally, Yechidah is the crown of the soul, ensconced in Kether. It is the very spark of the Godhead in the human soul.

On the Tree of Life diagram, the ten sphere can be seen linked with a zigzag line representing the Lighting Flash. It comes down the Tree from Kether till it ends in Malkuth. It represents the origin and evolution of the spheres.

The first Sphere Kether is empty, formless interplanetary space without borders, and contains all possible life. From this space comes all. All returns there after life. This is the Archetypal World.

Lighting Flash travels from Kether to Chokmah, male active energy, the Supernal Father. This force then reaches the third Sphere Binah, female, passive energy, the Supernal Mother and creates Form. Chokmah and Binah reveal the creation principle in uniting opposites. This is the Creative World.

The lightning travels down to Chesed, male energy called majesty, dignity and love, which resulting from the union of a female with male sphere.

It next travels through Geburah, where the love and mercy are limited so that they do not go to extremes. Names for Geburah include fear and justice, and it represents the super-ego in psychology.

The Lighting Flash then stops on the Pillar of Mildness in Tiphareth, Son of God, human, benefaction and gentleness. In Tiphareth, the ego is released from conflicts because it has reached a point harmonic unity between Chesed, Mercy and Geburah, Severity.

From Tiphareth the lightning next reaches Netzach, sphere of conscious activity, human instincts and emotions. These might be described as weaknesses because they disturb the balance attained in Tiphareth.

From Netzach it strikes Hod, Sphere of the intellectual power. Instincts and emotions here achieve final form and realization.

From there, the Lightning once more reaches the Pillar of Mildness in Yesod, which balances instincts and feelings with intellect. Yesod is thought of as containing a treasure of images and it is center of intuition. The translation of Yesod is Foundation. It is suitable for the function of collecting all emanations from the spheres above it. Its emanations are purified and corrected, and it is warehouse for subconscious memories and experiences. These six spheres represent the Formative World.

From Yesod, the Lighting Flash finally comes to the last Sphere Malkuth, which is reality and gate of death, tears, justice, pray, Inferior Mother. This is our Material World, sphere of humanity, center of materialism, and the four elements. Its characteristics include stability and the sloth of matter. Utmost manifestation leads to the death and decay, and return to the Kether for new creation and birth.

Travelling upward from Malkuth to Kether, the sphere are thought of as being inked by the coils of the serpent Nechushtan. The snake, who holds his tail in his mouth, is the symbol of wisdom and initiation. The coils of serpent arranged upon the Tree, cross each Paths in succession. Serpent rises above with effort from one sphere to another. The serpent contrasts the Lightning Flash. The Flash represents the successive emanations and creative evolution. It is the process of creation. The serpent’s rise travels over successive stages which unfold cosmic realization in human consciousness. It is a path of redemption for mankind.

The linkages between Spheres are 22 Paths. These are subjective aspects of the Tree, and refer to consciousness and powers of the mind. It is important to make the distinction that the paths deal with elements of subjective experience, whereas the spheres deal with emanations. The paths establish equilibrium between two spheres. The Paths are marked with numbers from 11 to 32, because with numbers from 1 to 10 are reserved for the spheres. The Paths contain three elements, seven planets, and twelve Zodiac signs. Element of Earth is left out on the Paths, because corresponds to the objective, sensitive consciousness, and belongs to Malkuth in Sphere system.

The Paths are marked with Hebrew letters and correspond to Major Arcana in Tarot. Major Arcana I, the Magus, is placed on the twelfth Path. The second Major Arcana, The Priestess, is placed on the Thirteenth Path, and so forth. The Major Arcana Zero, the Fool, is placed on the eleventh Path.

The Hebrew letter on each Major Arcana is linked with a Path on the Tree of Life. The twenty-two Hebrew letters are thought of by some as being the foundation of all things in Qabalah. All letters are divided on three maternal letters, seven double letters and twelve simple letters.

Maternal letters are Aleph, Mem and Shin. They are a trinity because Mem and Shin symbolize opposing forces of water and fire, and Aleph is the balancing forces of Air. The three maternal letters also refer to seasons.

Seven double letters in own meaning contain opposites: One quality contains also another, one direction show on other (above-below, east-west, etc) and represent seven planets and seven days in week.

Twelfth simple letter are foundations for twelve specific human characteristics, and signify 12 months in year and 12 Zodiac signs.

Let us at Voice of Thoth know if you found this useful.We have tried to convey this complex information as lucidly as we can. We do so in the hope that it will aid in your own attempts to read tarot and understand life, as well as provide you with insight into the methodology we use as tarot readers

If you would like to see more lessons, let us know by e-mailing us at VOICEOFTHOTH.

Bibliography