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THE TREE OF LIFE
Logos, unmanifested, for from it both spirit and the root of cosmic
matter will yet be born. Its number is One, for the point in the
circle elongated and drawn as an upright dash is that number.
As the Crown surmounting the emanation system, as the apex
of the Tree of Life which has its roots in the heavens, descending
in growth towards the earth, Keser is the deepest sense of selfhood
constituting the substratum of human consciousness and the
ultimate root of substance. This central sensitive spiritual point,
this metaphysical centre or monad of consciousness, fulfils both of
these requirements, existing as the real individuality, and the
ultimate division of matter. From the Monad issues duality, two
distinct principles of activity permanent throughout an entire
period of manifestation, co-existent and co-eternal. These are
Consciousness and the metaphysical substantive basis on which
consciousness ever acts, cosmic root Substance. The one is named
Chokmah-Wisdom ; and to the other is attributed the title of Binah
-Understanding. To render abstract things somewhat more comprehensible
to the minds they were endeavouring to instruct in this
metaphysic, one of the characteristics of the Qabalistic philosophers
was to explain, so far as is possible, their complex and difficult
theorums in terms of human conduct and human activity and
human emotion. So given to Chokmnh we find given the title of
the Father, and to Birzah the Mother. All the Sephiros, as these
emanations are called, below that named the Crown are given masculine
and feminine attributions, and the activity between male and
female Sephiros in reconciliation is a " child," so to speak ; a neutral
Sephirah acting in equilibrium. Thus the Tree of Life, comprising
these ten emanations, develops from the highest abstraction to the
most concrete material in several triads of potencies and spiritual
forces. Male, female and child ; positive, negative and their
resultant commingling in a third reconciling factor.
These two principles or Sephiros, in being entitled the Father and
the Mother, are also attributed to letters of the so-called Tetragrammaton,
whose four letters are YHVH. In connection with
this doctrine of the Tetragrammaton, I must remind the reader
that the attributions of this name and the modes of exegetical
employment are exceedingly important and in so far as his understanding
of them is clear and precise so will be his insight into
practical formulae of Magic later to be considered. The Father is
given the letter " Y " of this name, and the first " H " is attributed