THE KABBALISTIC TREE OF LIFE
The Kabbalistic Tree of Life is one of the most significant
elements of Kabbalah, a form of Jewish mysticism. This intricate symbol
comprises ten interconnected spheres, or sephiroth, which represent aspects of
God’s creation and the human soul’s journey through life. The Tree of Life is
not a static image; rather, it is an ever-evolving, multi-dimensional map that
provides a framework for understanding the divine and human experience.
The origins of the Tree of Life are shrouded in mystery.
Some scholars trace its roots to ancient Egyptian, Mesopotamian, or Gnostic
mystical systems, while others argue that it emerged in Jewish mystical circles
during the medieval period. Regardless of its origins, the Tree of Life became
a central feature of Kabbalah, a mystical and esoteric tradition that developed
in the Jewish community of Provence, France, in the 12th century, and spread
throughout Europe and the Middle East. Kabbalists viewed the Tree of Life as a
visual representation of the universe and the divine.
 |
| The Sacred Tree |
The Tree of Life comprises ten sephiroth, which are arranged
in a specific pattern along three pillars: the Pillar of Mercy, the Pillar of
Severity, and the Middle Pillar. The Sephiroth are depicted as circles or
spheres, and each has a specific name, number, color, and divine quality
associated with it. The bottommost sphere is Malkuth, which represents the
material world, and the topmost sphere is Keter, which represents the highest level
of the divine. The other spheres are Yesod, Hod, Netzach, Tiferet, Gevurah,
Chesed, Binah, and Chokhmah, each of which has a unique set of attributes and
correspondences.
One of the key functions of the Tree of Life is to provide a
framework for understanding the nature of God and creation. Each sephirah
represents a different aspect of God's divine attributes, such as wisdom,
beauty, love, and power. By exploring the relationships between the sephiroth
and their corresponding qualities, Kabbalists could gain a deeper appreciation
of God's nature and the world's complexity.
Another function of the Tree of Life is to serve as a guide
for personal spiritual growth. Each sephirah represents a stage in the
spiritual journey, and Kabbalists believe that by working with the Tree of
Life, they can elevate their consciousness and move closer to the divine. For
example, the sephirah Chesed represents love and compassion, while Gevurah
represents discipline and judgment. By balancing these qualities within themselves
and in their interactions with others, Kabbalists aim to develop a more refined
and harmonious approach to life.
The Tree of Life also serves as a tool for meditation and
visualization. Kabbalists believe that by focusing on one or more of the
sephiroth, they can connect with the divine energies associated with that
sphere and receive guidance and inspiration. For example, meditating on Gevurah
may help one access the qualities of strength and courage, while meditating on
Binah may facilitate insight and understanding.
Another aspect of the Tree of Life is its correspondence
with the human body and psyche. Each sephirah is associated with a specific
part of the body, a planet, an archangel, and a psychological or emotional
quality. For example, Tiferet is associated with the heart, the sun, the
archangel Michael, and the quality of compassion. By exploring these
correspondences, Kabbalists can gain a deeper understanding of their own inner
landscape and the nature of the universe.
The Tree of Life is also a symbol of the interconnectedness
of all things. The Sephiroth are not isolated entities but rather part of a
dynamic system of relationships and influences. By studying the interactions
between the sephiroth and their corresponding attributes, Kabbalists can
appreciate the web of connections that underlies existence. They can also gain
a sense of their own place in this interconnected system and the impact they
can have on the world around them.
Interpretations of the Tree of Life vary among different
Kabbalistic traditions and individuals. Some focus more on the Tree's mystical
significance, while others emphasize its practical applications in daily life.
Some see the Tree of Life as a map of the human psyche, with each of its ten
sefirot representing a different aspect of the self. Others view it as a
blueprint for the universe, with each sefirah corresponding to a different
level of creation. Despite these differences, one thing is clear: the Tree of
Life is a powerful symbol that has captivated the imaginations of Kabbalists
for centuries. Whether used for meditation, divination, or simply as a tool for
self-discovery, the Tree of Life remains a potent source of inspiration and
insight for those who seek to unlock its secrets.
THE TEN SPHERES
The Kabbalistic Tree of Life is a central concept in Jewish
mysticism, serving as a diagram that maps out the creation of the universe and
the divine order that governs all of existence. The Tree of Life is made up of
ten spheres, or sephiroth, that represent different aspects of the divine, and
each sphere is associated with a particular Hebrew name and attribute. The ten
spheres are arranged in a pattern that reflects the structure of the universe
and the relationship between God and creation.
The first sphere is called Keter, meaning "crown",
and it represents the highest aspect of the divine. Keter is associated with
the concept of pure potentiality and the infinite, eternal nature of God. It is
often described as the "source of all being", from which all other
aspects of creation emerge.
 |
| English: Version of the Tree of Life based on that which appears in the Bahir, but with the Sephiroth labelled with Latin letters, and showing both Keter and Da'ath (properly, only one would be shown, and the number of Sephiroth would therefore be ten). NB: The arrangement of paths and the assignment of Hebrew letters to them is correct for this source, which differs from the arrangements used much later in Western Occultism. |
The second sphere is called Chokmah, meaning
"wisdom", and it represents the creative power of the divine. Chokmah
is associated with the ability to form new ideas and concepts, and with the
masculine aspect of the divine. It is often described as the "father"
or "husband" of creation, and is seen as the source of all
inspiration and innovation.
The third sphere is called Binah, meaning
"understanding", and it represents the receptive aspect of the
divine. Binah is associated with the feminine aspect of the divine, and is
often described as the "mother" or "wife" of creation. It
is the sphere of intuition, insight, and deep understanding.
The fourth sphere is called Chesed, meaning
"kindness", and it represents the expansive, loving aspect of the
divine. Chesed is associated with the energy of giving and generosity, and is
often seen as the source of all abundance and prosperity.
The fifth sphere is called Geburah, meaning
"strength", and it represents the power of judgment and discernment.
Geburah is associated with the energy of discipline and restraint, and is often
seen as the source of justice and the power to make difficult decisions.
The sixth sphere is called Tiferet, meaning
"beauty", and it represents the harmony and balance that exist
between all aspects of creation. Tiferet is associated with the energy of
compassion and empathy, and it is often described as the "heart" of
the Tree of Life.
The seventh sphere is called Netzach, meaning
"victory", and it represents the power of will and determination.
Netzach is associated with the energy of perseverance and triumph, and is often
seen as the source of all achievement and success.
The eighth sphere is called Hod, meaning "glory",
and it represents the power of communication and expression. Hod is associated
with the energy of creativity and inspiration, and is often seen as the source
of all artistic expression and innovation.
The ninth sphere is called Yesod, meaning
"foundation", and it represents the bridge between the physical and
spiritual realms. Yesod is associated with the energy of connection and unity,
and it is often seen as the source of all spiritual growth and transformation.
The tenth sphere is called Malkuth, meaning
"kingdom", and it represents the physical world and our everyday
reality. Malkuth is associated with the energy of stability and grounding, and
it is often described as the "footstool" of God, holding up the
entire Tree of Life.
The ten spheres of the Kabbalistic Tree of Life represent
different aspects of the divine, each with their own unique attributes and
energies. Together, they form a map of the universe and the relationship
between God and creation, providing a framework for understanding the mysteries
of existence and the nature of the divine.
THE 32 PATHS OF WISDOM
According to Kabbalistic teachings, the tree is an essential
tool for understanding divine energy, and by using the ten sefirot and their
corresponding paths, one can gain knowledge of spiritual matters. The tree has
symbolic relevance to many different aspects of reality, including the Hebrew
alphabet, the four worlds, and the human body. Each sefirah and path has a
particular significance, revealing the entire array of divine qualities and
principles of creation that go beyond human perception.
The 32 paths of wisdom are the paths connecting the ten
sefirot to each other. There are 22 conventional paths, corresponding to the
letters of the Hebrew alphabet, and ten non-standard paths known as
"hidden paths". These hidden paths are not visible on the tree, but
they do exist, connecting the sefirot to each other secretly.
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| Kabbalistic tree with flaming sword in yellow. (The flaming sword that protects the Garden of Eden and the Tree of Life itself.) Based on diagram by Morgan Leigh |
The three pillars on the tree represent the masculine,
feminine, and neutral aspects of divine energy. The right-hand side or
masculine pillar is known as the pillar of mercy or power, and it includes the
sefirot of Chesed (Mercy), Gevurah (Strength), and Tiferet (Beauty). The
left-hand side, or feminine pillar, is the pillar of severity or judgment and
includes the sefirot of Netzach (Victory), Hod (Splendor), and Yesod
(Foundation).
The middle pillar, also known as the pillar of equilibrium
or reconciliation, consists of the sefirot Keter (Crown), Chochmah (Wisdom),
Binah (Understanding), Da'at (Knowledge), Tiferet (Beauty), and Malkuth
(Kingdom). This pillar balances the energies of the masculine and feminine
pillars and represents spiritual balance and harmony.
The paths of the Tree of Life represent the means to reach
the sefirot, which hold the divine attributes. Each path has its own unique
qualities and teachings related to that sefirah. For example, the path that
connects Keter to Chochmah represents the direct knowledge of God, as
understood by the prophets. The path from Chochmah to Binah is associated with
intuition and creativity. Similarly, the path connecting the sefirah of Chesed
to Gevurah represents the balance between kindness and justice.
The Tree of Life has practical applications in meditation,
as the paths can be used for visualization during meditation. By focusing on
the sefirot and paths, one can generate insight and understanding into their
own spiritual journey. Practitioners can also use the Tree of life as a guide
for personal transformation and development.
The 32 paths of wisdom also have deep significance in
mystical traditions. They are associated with the 72-letter name of God, which
is believed to contain the essential spiritual energy of the universe. The name
is composed of the first letter of each word of Exodus 14:19-21, and each of
the 72 letter combinations is said to have healing properties when pronounced
correctly.
The 32 paths can also be studied using gematria, a system of
numerology used in Judaism. Each Hebrew letter has a numerical value, and this
system can reveal hidden meanings in the sefirot and paths. For example, the
sefirah of Tiferet is associated with the number six, representing beauty and
harmony. The path from Gevurah to Tiferet is associated with the letter lamed,
which has a numeric value of thirty and is associated with teaching and
learning.
The 32 Paths of Wisdom and the Kabbalistic Tree of Life are
key elements of Jewish mysticism and offer insight into the complex system of
Kabbalistic teachings. The Tree of Life is a symbolic representation of the
entire universe, and the sefirot guide us along the path of spiritual growth and
transformation. Together, the sefirot and paths provide a roadmap for personal
development, spiritual attainment, and divine wisdom. The Tree of Life, through
meditation and contemplation, can help us connect with the divine and gain a
deeper understanding of ourselves and the world around us.
PATHWORKING
The Kabbalistic Tree of Life is a complex and profound
system of symbols that represents various aspects of the universe and its
workings. Among the many techniques and methods used to explore the Tree of
Life, pathworking is perhaps one of the most popular and accessible.
Pathworking involves meditating on specific paths or channels connecting the
different sephiroth or spheres of the Tree.
Pathworking has its roots in the Jewish mystical tradition
of Kabbalah, which has been studied and practiced for centuries. One of the
main purposes of Kabbalah is to understand the nature of the divine and how it
relates to the material world. The Tree of Life is a diagram used to illustrate
this process, consisting of ten sephiroth (spheres) that correspond to various
aspects of the divine and its manifestations. The Tree is divided into three
pillars, with the central one being the pillar of balance, and the left and
right pillars representing mercy and severity, respectively. The Tree also
includes 22 paths that connect the sephiroth, each corresponding to a specific
Hebrew letter and tarot card.
Pathworking involves using meditation, visualization, and
contemplation to explore these paths and the sephiroth they connect. The goal
of pathworking is to deepen one's understanding of the Tree of Life and the
nature of the divine, as well as to cultivate specific qualities and virtues
associated with each path and sphere. These qualities can include love, wisdom,
courage, compassion, and more. Pathworking can be done individually or in
groups, with a guide or without, and can focus on a single path or a
combination of paths.
To begin a pathworking session, one must first choose a path
to explore and prepare oneself for the meditation. This may involve creating a
quiet and safe space, lighting candles or incense, repeating a mantra or
prayer, or any other method of centering and focusing the mind. Once the mind
is calm and clear, the pathworker can then begin to visualize the path they
wish to explore. This may involve imagining oneself walking along the path, climbing
a ladder, or moving in any other way that feels appropriate.
As the pathworker visualizes the path, they may begin to
encounter various symbols, archetypes, or energies associated with the
sephiroth and the path itself. These may include angels, demons, animals,
elements, colors, sounds, or any other manifestation of the divine. The
pathworker can interact with these symbols through visualization, dialogue, or
any other means that feels appropriate. They may also journal or draw their
experiences afterwards to deepen their understanding of the path and its
meanings.
One of the key benefits of pathworking is that it allows the
pathworker to embody and integrate the qualities and virtues associated with
the sephiroth and paths they explore. For example, if one were to explore the
path between the sephiroth of Netzach and Hod, they might focus on cultivating
the qualities of artistic expression, communication, and harmony. By doing so,
the pathworker can bring these qualities into their daily life and relationships,
expanding their consciousness and promoting personal growth.
However, there are also potential pitfalls to pathworking
that must be acknowledged and avoided. These can include becoming too attached
to certain symbols or experiences, mistaking imagination for spiritual reality,
or becoming overwhelmed by intense emotions or experiences. It is important for
pathworkers to remain grounded, discerning, and respectful of their own
boundaries and limitations.
Despite these potential challenges, pathworking remains a
powerful and transformative technique for exploring the mysteries of the
Kabbalistic Tree of Life. Some of its practical applications include deepening
one's spiritual practice, gaining insight and guidance on specific life issues,
developing creativity and intuition, and building connection and community with
other seekers. Pathworking can also serve as a bridge between different
spiritual traditions, as the symbols and archetypes of the Tree are found in
many other systems of thought and belief.
The Tree of Life from the Flower of Life
The Tree of Life is a symbol of the interconnectedness of
all living things. It is often depicted as a tree with branches reaching out to
the sky and roots digging into the earth. But where does this symbol come from?
One possible origin is the Flower of Life, an ancient geometric pattern that
consists of overlapping circles forming a flower-like shape.
The Flower of Life is said to contain the blueprint of creation, as it represents the fundamental patterns of space and time. Some believe that it is a visual expression of the sacred geometry that underlies everything in existence. By studying the Flower of Life, one can discover the hidden laws of nature and the secrets of the universe.
One way to study the Flower of Life is to draw it on a piece
of paper or a computer screen. To do this, start with a circle and then draw
another circle with the same radius and center on the edge of the first circle.
Repeat this process until you have six circles around the first one, forming a
hexagon. This is called the Seed of Life. Then, draw another circle with the same
radius and center on any point where two circles intersect. Repeat this process
until you have filled up the whole space with circles. This is called the
Flower of Life.
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| Flower of Life sacred geometry |
Now, look closely at the Flower of Life and see if you can
find any shapes or patterns within it. One shape that you might notice is a
hexagram, which is a six-pointed star formed by two overlapping triangles. This
shape is also known as the Star of David or the Seal of Solomon in Judaism and
Christianity, and as the Shatkona or Yantra in Hinduism and Buddhism. It
symbolizes the union of opposites, such as male and female, heaven and earth,
fire and water.
Another shape that you might notice is a pentagram, which is
a five-pointed star formed by connecting five points on the Flower of Life.
This shape is also known as the Pentacle or the Star of Venus in various
traditions. It symbolizes the harmony of nature, as it represents the five
elements: earth, air, fire, water and spirit.
But perhaps the most interesting shape that you might notice
is a tree-like structure that emerges from the center of the Flower of Life.
This structure is composed of ten circles arranged in three columns, with one
circle above them all. This structure is also known as the Tree of Life or
Kabbalah in Jewish mysticism, and as Etz Chaim or Sephirot in Hebrew. It
symbolizes the path of spiritual growth, as it represents the ten attributes or
emanations of God.
The Tree of Life derived from the Flower of Life shows how
everything in creation is connected and interrelated. By meditating on this
symbol, one can gain insight into oneself and one's relationship with God and
all living beings. The Tree of Life is not only a symbol, but also a map and a
guide for those who seek wisdom and enlightenment.
|
Sefirot |
Names of
God |
Angels of God |
Part of Human
Body |
Planet |
Psychological/Emotional
Quality |
|
Keter |
Ehyeh (I Am) |
Metatron |
Crown of the
Head |
Neptune |
Divine Unity,
Transcendence |
|
Chochmah |
Yah (The
Eternal) |
Raziel |
Right
Hemisphere of the Brain |
Uranus |
Divine
Wisdom, Insight |
|
Binah |
Yah Elohim
(God of Gods) |
Tzaphkiel |
Left
Hemisphere of the Brain |
Saturn |
Understanding,
Discernment |
|
Chesed |
El (Mighty) |
Tzadkiel |
Right Arm |
Jupiter |
Loving-kindness,
Compassion |
|
Gevurah |
Elohim (God) |
Khamael/Ariel |
Left Arm |
Mars |
Strength,
Severity |
|
Tiferet |
YHVH Elohim
(LORD God) |
Raphael |
Chest, Heart |
Sun |
Beauty,
Harmony |
|
Netzach |
YHVH Tzva'ot
(LORD of Hosts) |
Haniel |
Right Leg |
Venus |
Victory,
Endurance |
|
Hod |
Elohim Tzva'ot
(God of Hosts) |
Michael |
Left Leg |
Mercury |
Splendor,
Humility |
|
Yesod |
Shaddai
(Almighty) |
Gabriel |
Reproductive
Organs |
Moon |
Foundation,
Balance |
|
Malkuth |
Adonai (Lord) |
Sandalphon |
Feet |
Earth |
Manifestation,
Connection |
Please note that the correspondences between the Sefirot,
names of God, and angels of God can vary among different Kabbalistic traditions
and interpretations. The table above represents one commonly used
correspondence.
The Qabalistic Cross
It is a well-known fact that the
sign of the cross did not originate from Christianity. In fact, Helena
Blavatsky, in her book "Isis Unveiled," reveals that it is a secret
symbol used for “recognition among neophytes and adepts.”[1]
“Long before the sign of the Cross
was adopted as a Christian symbol, it was employed as a secret sign of
recognition among neophytes and adepts. Says Levi: "The sign of the Cross
adopted by the Christians does not belong exclusively to them. It is
kabalistic, and represents the oppositions and quaternary equilibrium of the
elements. We see by the occult verse of the Pater, to which we have
called attention in another work, that there were originally two ways of making
it, or, at least, two very different formulas to express its meaning—one
reserved for priests and" initiates; the other given to neophytes and the
profane. Thus, for example, the initiate, carrying his hand to his
forehead, said: To thee; then he added, belong; and continued,
while carrying his hand to the breast—the kingdom; then, to the left
shoulder— -justice; to the right shoulder—and mercy. Then he
joined the two hands, adding: throughout the generating cycles: ' Tibi
sunt Malchut, et Geburah et Chassed per Aeonas' —a sign of the Cross, absolutely
and magnificently kabalistic, which the profanations of Gnosticism made the
militant and official Church completely lose."[2]
The Qabalistic Cross is a
foundational exercise in the practice of the Western mystical tradition known
as qabalah, also spelled Kabbalah or Kabalah. It involves a series of physical
and mental gestures and affirmations that are designed to align the
practitioner with the four elements of nature and the five dimensions of
consciousness.
The Kabalah is a metaphysical
system that originated in Jewish mysticism and was later adopted and adapted by
Christian, Hermetic, and Thelemic traditions. It is based on the idea that
there are multiple levels of reality, each of which corresponds to a different
divine attribute or quality. These levels are often represented as sephiroth,
or spheres, on a diagram called the Tree of Life. The Kabalah seeks to access
these levels of reality through a process of spiritual purification and ascent,
using various tools such as meditation, visualization, and ritual.
It is one such tool, and it is
often used at the beginning and end of qabalistic rituals and meditations. The
exercise involves four steps, each of which has its own gesture and
affirmation. The first step is to touch the forehead with the right hand while
saying the word "Atah," meaning "Thou art." This gesture
symbolizes the alignment of the practitioner with the sephirah of Kether, the
highest sphere on the Tree of Life, which represents divine unity and
potential.
The second step is to touch the
chest with the right hand while saying the word "Malkuth," meaning
"Kingdom." This gesture represents the alignment of the practitioner
with the sephirah of Malkuth, the lowest sphere on the Tree of Life, which
represents the material world and physical manifestation.
The third step is to touch the
right shoulder with the left hand while saying the word "Ve-Geburah,"
meaning "and power." This gesture represents the alignment of the
practitioner with the sephirah of Geburah, the sphere representing power,
severity, and judgment.
The fourth and final step is to
touch the left shoulder with the right hand while saying the word
"Ve-Gedulah," meaning "and glory." This gesture represents
the alignment of the practitioner with the sephirah of Chesed, the sphere
representing compassion, mercy, and expansiveness.
Taken together, these four
gestures and affirmations create a symbolic framework for the Qabalistic
practitioner to align themselves with the four elements of nature – earth, air,
fire, and water – as well as the five dimensions of consciousness – body, mind,
emotions, intuition, and spirit. By visualizing and affirming these connections,
the practitioner can enter into a state of heightened awareness and spiritual
receptivity.
The Qabalistic Cross is not only a
tool for personal spiritual growth but also a means of connecting with a larger
spiritual community. In many Qabalistic traditions, the exercise is performed
in a group setting, with each participant facing in a different direction to
represent the four cardinal points of the compass. This creates a sense of
collective resonance and alignment that can be experienced as a palpable energy.
Some practitioners interpret the
exercise as a Christian ritual, with the four gestures representing the cross
of Christ and the four evangelists. Others see it as a symbol of elemental
balance, with each gesture representing one of the four classical elements.
Another important aspect of the Qabalistic
Cross is its emphasis on intention and visualization. The exercise is not
simply a matter of going through the motions, but rather a conscious act of
aligning one's thoughts and emotions with the spiritual dimensions represented
by the gestures and affirmations. This requires a degree of concentration and
focus that can be challenging for beginners but can also lead to profound
spiritual insights and experiences.
As sons of light, we have been
taught by the Divine Master about the spiritual cross and its divine words.
This powerful symbol is represented kabbalistically by Malkuth, Kether, and Ein
Sof, which serve as a direct line to the spiritual world. It is akin to Jacob's
ladder, a pathway to higher realms of consciousness and understanding. Through
this spiritual cross, we are able to connect with the divine and access the
wisdom and guidance in the metaphysical temple of the universe. It is a
powerful tool for those seeking to deepen their spiritual practice and connect
with their higher selves.
A Qabalistic Interpretation of The Lord’s Prayer
The Lord's Prayer, also known as
the Our Father, is a prayer that most Christians recite. It has been passed
down through generations, and it is regarded as one of the most potent prayers
in Christianity. However, beneath the surface level, there exists a deeper
interpretation of this prayer which is rooted in Qabalah or Kabbalah.
The first line of The Lord's
Prayer is "Our Father who art in heaven, hallowed be Thy name." This
line can be interpreted with the Sephirah of Keter, which represents the crown
of the divine. Keter is associated with unity and the connection between the
human and the divine. The term "Father" is used to refer to the
aspect of God that we can relate to as human beings. This refers to God's
nurturing and compassionate aspect that is expressed through grace. Therefore,
in this context, "Father" means that God is the source of all things,
and we can relate to him as a loving and caring parent. The phrase "who
art in heaven" refers to the spiritual plane, which Keter represents. The
next line of the prayer is "Hallowed be thy name". This line
corresponds to the Sephirah of Chokmah, which represents wisdom. Chokmah is
associated with creativity and inspiration, and is the sphere in which the
divine plan is conceived. The name of God is seen as an expression of divine
wisdom, and by hallowing it, we acknowledge the power and creativity of the
divine.
The next line is "Thy Kingdom
come, Thy will be done, on earth as it is in heaven." This line can be
interpreted with the Sephiroth of Binah and Malkuth. Binah represents
understanding, and is associated with the process of manifestation and
creation. Malkuth represents the physical universe, and is associated with the
material realm. By asking for God's kingdom to come and for God's will to be
done on earth, we are invoking the power of Binah to manifest the divine plan
in the material world. This line is about the realization of the divine
presence on earth. The Qabalistic interpretation is that each one of us has a
part to play in the manifestation of God's will on earth. This can be achieved
through living a spiritual life and striving to attain unity with God. In other
words, we are being asked to align our will with God's will so that His Kingdom
can be established on earth.
The third line is "Give us this
day our daily bread." This line corresponds to the Sephirah of Chesed,
which represents mercy. Chesed is associated with compassion, generosity, and
abundance, and is the sphere in which the divine grace is expressed. By asking
for our daily bread, we are acknowledging our reliance on the divine for
sustenance and provision. This line is not about physical sustenance, as some
might think; it is about spiritual sustenance. Bread is a symbol of the Word of
God, the Divine Word which has the power to nourish the soul. “It is written,
‘Man shall not live by bread alone, but by every word that proceeds from the
mouth of God.’” (Matthew 4:4, New King James Version)
The fourth line is "And
forgive us our trespasses, as we forgive those who trespass against us." This
line can be interpreted with the Sephiroth of Gevurah and Chesed. Gevurah
represents strength and discipline, and is associated with the process of
judgment and justice. Chesed, as we have seen, represents mercy and compassion.
By asking for forgiveness, we are invoking the power of Gevurah to balance
justice with mercy. By forgiving others, we are reflecting the compassionate
wisdom of Chesed. This line is about forgiveness, both giving and receiving it.
According to Qabalistic teaching, forgiveness is an essential aspect of
spiritual growth. Forgiveness frees us from the emotional baggage of
resentment, anger, and grief, which can hinder our spiritual growth. In this
line, we are being asked to forgive others as we would want them to forgive us.
The fifth line is "And lead
us not into temptation but deliver us from evil." This line corresponds to
the Sephiroth of Netzach and Hod. Netzach represents eternity and the power of
devotion, while Hod represents splendor and the power of meditation. By asking
to be led away from temptation and to be delivered from evil, we are invoking
the power of Netzach to strengthen our commitment to righteousness, and the
power of Hod to focus our minds on the divine. This is about the struggle
between good and evil that we face in our lives. It suggests that we should be
guided away from temptation and seek help in moments of temptation and
vulnerability. This line also emphasizes the importance of taking
responsibility for our actions and making the right choices.
The next line is "For Thine
is the kingdom, the power, and the glory forever and ever. Amen." This
line can be interpreted with the Sephirah of Tiferet, which represents beauty
and balance. Tiferet is associated with the harmonious integration of the
divine qualities, and the expression of the divine plan in the world. This line
acknowledges God's ultimate power over all things. It highlights the
transcendence of God, the One who has the power to create and sustain all
things. This line reminds us that God is the source of all things and that we
must seek His guidance and direction in all things. The final line of the
prayer is a powerful reminder of our place in the world and our connection to
the divine.
The Qabalistic interpretation of
The Lord's Prayer provides a deeper understanding of the prayer's meaning and
significance. It reveals the universality of the prayer, as it provides
guidance for those seeking spiritual growth, regardless of their religious
affiliation. The prayer reminds us that we are all united in our quest for
spiritual growth and that we can find common ground in our shared desire to
connect with the divine. It invites us
to embark on a spiritual journey, seeking transformation and growth on both a
personal and collective level.
Isn't it amazing including Daath
and the Ein Sof brings about a wonder: we end up with the same 12 Divine Words
shrouded in a mystery? The Tree of Life is the Formula of the World.
[1] H.P. Blavatsky, Isis Unveiled,
Volume II (New York: J. W. Bouton, 1877), 87.
References:
1. The Qabalah, Papus
2. The Secret Doctrine of Israel, A.E. Waite
3. H.P. Blavatsky, Isis Unveiled, Volume II
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