A Brief Introduction to The Kabbalistic Tree of Life
If you’re at all like me, your first time ever hearing about Kabbalah came back in the early 2000s when Madonna, Britney Spears, and Ashton Kutcher popularized the philosophy. Demi Moore’s red string bracelets were a vibe.
I remember buying my first book on Kabbalah at Barnes & Noble when I was a sophomore in high school and relating heavily to the ideas presented. Kabbalah, as I understood it then and now, is a system for not only coming into a relationship with “God” (or, as I tend to view these three small letters with humungous meaning, “infinite creative potential”) but also receiving God.
The idea shares a resonance with Eastern systems like Buddhism and Hinduism’s “tantric” approach to divine realms - meaning an experiential and mystical path to enlightenment and union with the divine.
As initiates explore the pathways of receiving and relating to the ineffable, the map of the territory is offered through the Kabbalistic Tree of Life. The Tree of Life is depicted as a diagrammatic representation with 10 sephirot (spheres) connected by 22 paths, forming a structure that bridges the divine with the material world.
Each sephira is an emanation of God’s divine persona, showcasing the feminine and masculine aspects of the creator’s mind. The sephirot represent attributes through which the Infinite reveals itself and continuously creates both the material and metaphysical realms.
Origins and Spread
Kabbalah, meaning "receiving" in Hebrew, is deeply rooted in the Jewish mystical tradition; it is not a religion, but rather, a tradition of occulted wisdom and hidden knowledge. Its origins can be traced back to ancient times, with early forms of Jewish mysticism appearing in texts like the Merkabah (chariot) literature and Hekhalot (palaces) mysticism of the first few centuries CE.
However, Kabbalah, as a distinct and organized system of thought, emerged more clearly in the late 12th and early 13th centuries in Provence, France, and quickly spread to Spain. It was here, in the culturally rich and intellectually vibrant atmosphere of medieval Spain, that Kabbalah flourished, particularly among Jewish scholars and mystics.
Codification and Literature
The foundational text of Kabbalah is the Zohar, a mystical commentary on the Torah written in Aramaic. Although traditionally attributed to the 2nd-century sage Rabbi Shimon bar Yochai, modern scholarship generally agrees that the Zohar was composed by Moses de León in the late 13th century in Spain. The Zohar elaborates on the inner, mystical meanings of the Torah and became the cornerstone of Kabbalistic thought. Its spread was significantly aided by the invention of the printing press in the 15th century, making Kabbalistic texts more accessible.
Influence and Widespread Interest
From Spain, Kabbalistic teachings spread to other parts of Europe and the Middle East, adapting to local cultures and merging with other mystical traditions. In the 16th century, the town of Safed in Galilee became a new center for Kabbalistic study, where figures like Isaac Luria (the Ari) further developed Kabbalistic ideas, adding complexity and depth to its teachings. Lurianic Kabbalah introduced new concepts about the creation of the universe and the role of humanity in repairing the world (tikkun olam).
Gematria and Other Systems
Within Kabbalah, there are several methods and systems used to interpret the hidden meanings of the Hebrew Scriptures and other texts. One of the most well-known is gematria, a form of Jewish numerology that assigns a numerical value to words based on their letters. By calculating the values of words, Kabbalists seek deeper connections and insights into the divine will and the universe's structure.
Other systems include notarikon, where each letter of a word stands for another word, forming an acronym or phrase, and Temurah, a method of rearranging the letters of words to find hidden meanings. These techniques, along with studying the sephirot (divine emanations) and the paths on the Tree of Life, form a complex and rich landscape of symbolism and metaphysics that seeks to explain the nature of God, the universe, and the soul.
Tarot and the Golden Dawn
The Hermetic Order of the Golden Dawn, established in the late 19th century, was a secret society dedicated to the study and practice of the occult, metaphysics, and paranormal worlds. It played a pivotal role in incorporating Kabbalistic principles into Western esoteric traditions, particularly through the Tarot. The Golden Dawn systematized the Tarot cards with Kabbalistic elements, aligning the 22 Major Arcana cards with the 22 paths on the Kabbalistic Tree of Life, each representing a journey through different aspects of human consciousness and experience.
Pamela Colman Smith's artwork in the Rider-Waite-Smith tarot deck is foundational in revealing the esoteric and Kabbalistic symbolism hidden within the cards. Her illustrations serve as a visual conduit for mystical teachings, integrating Kabbalistic principles with symbolic imagery that activates the viewer's subconscious. In doing so, the art serves as a key that unlocks the deeper spiritual layers, making the complex teachings of the Kabbalah and the Hermetic Order of the Golden Dawn hidden in plain sight.
The Tree of Life Explained
The Tree of Life, a central symbol in Kabbalah, represents the structure of the Divine Mind, akin to a pinball machine of consciousness and creative potential if you want to think in metaphor.
It consists of ten sephirot (spheres) and twenty-two paths, each symbolizing a step in the process of creation and the manifestation of the Creator’s potential into the material world. The Tree of Life serves as a map for understanding the nature of God, the universe, and the human soul, as well as a guide for personal and spiritual development. It illustrates how the Infinite Divine (Ayin Sof, or “without end”) emanates through these spheres, creating the fabric of reality and offering a pathway for humans to return to the source.
The ten sephirot are arranged in three columns: the right column (Pillar of Mercy) represents expansion, the left column (Pillar of Severity) represents restriction, and the middle column (Pillar of Equilibrium) balances these opposing tendencies. This structure supports the dynamic balance of the universe, with each sephira contributing to the process of creation in its unique way.
The two pillars, Boaz and Jachin, symbolize these dynamic and static forces, respectively, and are essential in maintaining the balance of the spiritual and material worlds. Each sephira also corresponds to one of the four worlds (Atziluth - the Archetypal World, Beriah - the Creative World, Yetzirah - the Formative World, and Assiah - the Material World), reflecting a specific aspect of divine manifestation.
What are the Ten Sephirot?
1. Keter (Crown)
Keter, or Kether, means “Crown” in Hebrew and is the top most on the Tree of Life. It is brilliant white in color and is sometimes associated with the planet Pluto, although some traditions believe it is beyond planetary influence. The Crown is the beginning and the end, infinite creative potential and considered to be “the most hidden of all things.”
2. Chokmah (Wisdom)
Chokhmah, “Wisdom,” the second sephira on the Tree, is positioned just below Keter, at the top of the right column, symbolizing the initial spark of conscious intellect and creativity in Creation; it also speaks to the primordial masculine, raw creative force, and the will. It is often associated with the color of pure soft gray, embodying the potential of 'what is' and offering intuitive insight, yet remains undefinable until shaped by Binah.
3. Binah (Understanding)
Binah, “Understanding,” the third sephira, is positioned just below Keter, at the top of the left column, symbolizing the receptive aspect of consciousness that gives form and structure to the initial spark from Chokhmah; it also speaks to the primordial feminine, the nurturing and formative force, and the womb of creation. It is often associated with the color black, and Saturn, embodying the capacity to reason, understand, and transform wisdom (Chokhmah) into something tangible and comprehensible.
4. Chesed (Mercy)
Chesed, “Mercy,” the fourth sephira, is positioned below Chokhmah, at the beginning of the right column beneath the supernal triad, symbolizing kindness, expansion, and the grace of unconditional love; it also represents the first emanation that follows after the comprehension of Binah, introducing the aspect of volume and dimension into the formless. It is often associated with the color bright blue, and Jupiter, embodying benevolence, generosity, and the capacity for giving without restraint, laying the foundation for the structure of manifestation.
5. Geburah (Severity)
Geburah, “Severity,” the fifth sephira on the Tree, is positioned directly across from Chesed and below Binah, on the left column of the tree, symbolizing judgment, strength, and discipline; it serves as the counterbalance to Chesed's expansion, introducing constraint and the concept of justice into creation. It is often associated with the color of bright red, and Mars, embodying the principle of limitation, the power to withhold, and the courage to face challenges, thus providing a necessary balance to ensure harmony in the universe.
6. Tiferet (Beauty)
Tiferet, “Beauty,” the sixth sephira, is centrally located below Chesed and Geburah, uniting the upper and lower worlds and symbolizing balance, harmony, and compassion; it serves as the heart of the tree, the central Sun, which integrates and harmonizes the flow of energies between the sephirot of loving-kindness and judgment. It is often associated with the color of golden yellow and the Sun, embodying the principle of beauty as the perfect balance and synthesis of contrasting forces, reflecting the divine splendor and the soul's pursuit of spiritual truth. Uniquely, Tiferet is the only sphere that directly connects to all other spheres on the Tree, highlighting its central role in the integration and mediation of the divine currents.
7. Netzach (Victory)
Netzach, “Victory,” the seventh sephira, is located at the bottom of the right column, directly below Chesed, symbolizing endurance, the eternal will to manifest, and the persistence of life; it represents the driving force behind the natural flow of creation towards its realization. It is often associated with the color of emerald green and the planet Venus, embodying the principle of victory through perseverance and the ability to overcome obstacles, reflecting the relentless, forward-moving nature of life's desire to express itself. Netzach emphasizes the dynamic aspect of existence, initiating the process of externalization and actualization of the divine plan in the material world.
8. Hod (Glory or Splendor)
Hod, “Glory” or “Splendor,” the eighth sephira on the Tree of Life, is located at the bottom of the left column, directly below Geburah, symbolizing the intellect, the analytical mind, and the majesty of form; it represents the counterpart to Netzach, focusing on structure, order, and the crystallization of concepts into forms. It is often associated with the color orange and the planet Mercury, embodying the principle of glory through analysis and the articulation of ideas, reflecting the intellectual aspect of divinity that structures the universe. Hod emphasizes the necessity of boundaries and definitions in bringing the abstract into tangible reality, serving as a foundation for the manifestation of beauty and truth in the material world.
9. Yesod (Foundation)
Yesod, “Foundation,” the ninth sephira on the Tree of Life, is situated above Malkuth and at the base of the central column, serving as the bridge between the divine archetypes of the upper sephirot and their manifestation in Malkuth, the material world. It symbolizes the collective unconscious, dreams, and the repository of all archetypal images; it represents the stabilizing element that ensures the continuity of creation. It is often associated with the color violet and the Moon, embodying the principle of connection through the transmission of divine energy to the physical realm, reflecting the role of Yesod as the foundation upon which reality is built. Yesod emphasizes the importance of balance, integration, and the harmonious flow of energies to sustain and enrich life's expressions in the material world.
10. Malkuth (Kingdom)
Malkuth, “Kingdom,” the tenth and final sephira on the Tree of Life, sits at the base of the central column, grounding the divine emanations into the physical world. It symbolizes the material world, physical existence, and the culmination of the spiritual journey that begins at Keter. Often associated with the colors of citrine, olive, russet, and black, representing the four elements of earth, air, fire, and water, Malkuth embodies the principle of manifestation, reflecting the diversity and richness of life in the material realm. It serves as the point where spiritual energies are actualized in tangible forms, emphasizing the interconnectedness of all aspects of creation and the divine presence within the physical universe.
The Hidden Sephirot, Da’at
Da'at, “Knowledge,” is not traditionally counted among the ten sephirot on the Tree of Life but is considered an invisible or hidden sephira that occupies a pivotal position where the head of Tiferet would be, linking Keter, Chokhmah, and Binah. It represents the synthesis of understanding (Binah) and wisdom (Chokhmah), serving as a bridge for the flow of divine energies from the ineffable into the manifest world. Da'at tends to be associated with prismatic energy, which embodies the principle of conscious knowledge and the integration of the intellectual and the intuitive. It symbolizes the moment of insight where the divine becomes known to the soul, highlighting the mystical union and direct experience of the divine presence. Da'at is where the hidden becomes revealed, allowing for a deeper connection and understanding of the divine blueprint that underlies creation.
The Qliphoth: The Tree of Death
If you're a fan of Stranger Things, you’re no stranger to the "Upside Down,” the mysterious and shadowy alternate dimension that exists in parallel to the human world. Looking at this pop culture reference as a metaphor, you've got a perfect landscape for envisioning the Kabbalistic Tree of Life's shadowy counterpart, the Qliphoth, or The Tree of Death.
The term "Qliphoth" or "Klippot" (singular: "Qliphah" or "Klippah") comes from the Hebrew קְלִיפּוֹת, meaning "shells" or "husks." In Kabbalistic lore, the Qliphoth are the antithesis of the Tree of Life's divine emanations, symbolizing spiritual corruptions or negative energies. These "shells" metaphorically encapsulate the divine light, obscuring it with aspects of spiritual detritus and chaotic realms lying beyond the Tree of Life's hallowed structure. The Qliphoth underscores a pivotal Kabbalistic theme: during creation's emanation, elements misaligned with divine harmony are discarded, thus forming these obscure shells.
As the Tree of Life's dark mirror, the Qliphoth embodies spiritual deterioration, imbalance, and materialism, presenting the chaotic forces counteracting the sephirot's sacred attributes. Each Qlipha confronts a corresponding sephira, revealing challenges and hostile energies that demand understanding and transformation on the journey toward spiritual awakening. Delving into the Qliphoth unveils human consciousness's often-overlooked or shunned facets, stressing the importance of facing and integrating these shadows for profound spiritual development.
Qliphoth Correspondences to the Sephirot
Thaumiel as Keter: Thaumiel represents duality in unity or the division of that which was perfect, often associated with the dual contending forces, mirroring the unity of Kether into a dualistic and adversarial aspect.
Ghagiel as Chokmah: Ghagiel embodies the idea of contradiction and the perversion of wisdom, opposing the pure, dynamic creativity of Chokmah.
Satariel as Binah: Satariel represents the concealment of God, portraying the opposite of Binah's deep understanding and the nurturing aspect of the divine.
Gamchicoth as Chesed: Gamchicoth distorts the idea of mercy and expansion into chaos and destruction, opposing Chesed's benevolent growth and order.
Golachab as Geburah: Golachab turns the discipline and judgment of Geburah into cruelty and burning ambition, embodying destruction for its own sake.
Thagirion as Tiferet: Thagirion represents the dark mirror of beauty and harmony, focusing on dissonance, ugliness, and the illumination of false light.
Harab Serapel as Netzach: Harab Serapel corrupts the aspects of eternity and endurance into the breeding ground of impurity and decay, contrasting Netzach's enduring victory.
Samael as Hod: Samael signifies the desolation of truth, promoting lies and the illusion of separation, starkly contrasting Hod's clarity and intellect.
Gamaliel as Yesod: Gamaliel perverts the idea of a solid foundation by encouraging the impulse of lust and base desires, undermining the stability of Yesod.
Lilith as Malkuth: Lilith represents the realm of the material that has become entirely detached from the divine source, embodying the seduction of the material world and the darkness of the void.
Conclusion
In conclusion, Kabbalah is a rich and complex system of understanding the human soul, and this brief introduction only scratches the surface of the depth and intricacies of this beautiful occulted wisdom. In the coming weeks, I will offer more content to the various layers of the work, but for now, I’ll leave you with some great resources to deepen your explorations into this realm.
To learn more about Kabbalah from a historical perspective, I highly suggest watching the video below from Religion for Breakfast.
If you want to deepen your spiritual practice and explore the magic of this system and the mystical Qabala, I highly suggest the classes offered by Naha Armady, founder of 22 Teachings School of Hermetic Science and Magical Arts. The wisdom offered here is invaluable, and Naha is an absolutely incredible teacher.
If you’d like to explore Kabbalah and how it relates to the coding of our own creativity, my forthcoming work, The Artist Decoded Tarot, in collaboration with Yoshino and foreword by Mitch Horowitz, offers a unique approach to seeing these systems through the lens of artistry and technology.