Tree of life (Kabbalah)
|This article needs additional citations for verification. (February 2013)|
|Part of a series on|
The Tree of Life, or Etz haChayim (עץ החיים) in Hebrew, is a classic descriptive term for the central mystical symbol used in the Kabbalah of esoteric Judaism, also known as the 10 Sephirot. Its diagrammatic representation, arranged in 3 columns/pillars, derives from Christian and esoteric sources and is not known to the earlier Jewish tradition. The tree, visually or conceptually, represents as a series of divine emanations God's creation itself ex nihilo, the nature of revealed divinity, the human soul, and the spiritual path of ascent by man. In this way, Kabbalists developed the symbol into a full model of reality, using the tree to depict a map of Creation.
Jewish Kabbalah usually refers to the symbol as the 10 Sephirot, while non-Jewish Christian Cabala and Hermetic Qabalah generally terms it universally as the Cabalistic/Qabalistic Tree of Life. This metaphor derives from Judaic Kabbalah, though is understood less universally. In the Jewish Kabbalist view, both of the two trees in the Biblical Garden of Eden, the Tree of knowledge of good and evil and the Tree of Life were alternative perspectives of the Sephirot: the full array of 10 as seen respectively from the last Sephirah Malkuth, and the middle Sephirah Tiferet.
From the Renaissance onwards, the Jewish mystical concept was adopted by some esoterically inclined Christians as well as some Hermeticists. Among the Christian Cabalists,[which?] the sephirot were also called Dignities, referred to by Latin, instead of Hebrew, names. Christian Cabala also places emphasis on Christ as Sustainer and Preserver of the Universe, and the Malkuth of Jewish Kabbalah is absent, as it is considered of a different order-of-being. Hermetic Qabalah's use of the Tree continues as a contemporary Western esotericism tradition, with alternative Esoteric Christian and Occultist emphases.
Jewish Kabbalah interpretations
|The Sephirot in Jewish Kabbalah|
Christian Cabala and Hermetic Qabalah interpretations
Kabbalists believe the Tree of Life to be a diagrammatic representation of the process by which the Universe came into being. On the Tree of Life, the beginning of the Universe is placed at a space above the first sephira, named Keter ("crown" in English). It is not always pictured in reproductions of the Tree of Life, but is referred to universally as Ain Soph Aur (Ain - Without, Soph - End, Aur - Light). To kabbalists, it symbolizes that point beyond which our comprehension of the origins of Being cannot go; it is considered to be an infinite nothingness out of which the first 'thing' (thought of in science and the Kabbalah to be "energy" - although only in an approximate sense, since energy as we know it would be a multiple broken down version of this hypothetical and unreachable unity) exploded to create a Universe of multiple things.
Kabbalists also do not envision time and space as pre-existing, and place them at the next three stages on the Tree of Life. First is Keter, which is thought of as the product of the contraction of Ain Soph Aur into a singularity of infinite energy or limitless light. In the Kabbalah, it is the primordial energy out of which all things are created. The next stage is Chokmah, or Wisdom, which is considered to be a stage at which the infinitely hot and contracted singularity expanded forth into space and time. It is often thought of as pure dynamic energy of an infinite intensity forever propelled forth at a speed faster than light. Next comes Binah, or Understanding, which is thought of as the primordial feminine energy, the Supernal Mother of the Universe which receives the energy of Chokmah, cooling and nourishing it into the multitudinous forms present throughout the whole cosmos. It is also seen as the beginning of Time itself.
Numbers are very important to kabbalists, and the Hebrew letters of the alphabet also have a numerical value for the kabbalists. Each stage of the emanation of the Universe on the Tree of Life is numbered meaningfully from one (Keter) to ten (Malkuth). Each number is thought to express the nature of its sephira.
The first three sephirot, called the Supernal Sephirot, are considered to be the primordial energies of the Universe. The next stages of evolution on the Tree of Life are considered to exist beyond a space on the tree, called the Abyss, between the Supernals and the other Sephiroth, because their levels of being are so distinct from each other that they appear to exist in two totally different realities. The Supernal Sephiroth exist on a plane of divine energy. This is why another correspondence for Binah is the idea of suffering, because the Supernal Maternal energy gives birth to a world that is inherently excluded from that Divine Union. After Binah, the Universe gets down to the business of building the materials it will need to fulfill its evolution, and creating new combinations of those materials until it is so dense that, by the stage of Malkuth, the initial pure limitless energy has 'solidified' into the physical Universe. Since its energies are the basis of all Creation, the Tree of Life can potentially be applied to any area of life, especially the inner world of Man, from the subconscious all the way to what Kabbalists call the higher self.
But the Tree of Life does not only speak of the origins of the physical Universe out of the unimaginable, but also of Man's place in the Universe. Since Man is invested with Mind, consciousness in the Kabbalah is thought of as the fruit of the physical world, through whom the original infinite energy can experience and express itself as a finite entity. After the energy of Creation has condensed into matter, it is thought to reverse its course back up the Tree until it is once again united with its true nature. Thus, the kabbalist seeks to know himself and the Universe as an expression of God, and to make the journey of Return by stages charted by the Sephiroth, until he has come to the realisation he sought.
Similarities to other traditions
The sacred plant haoma and the drink made from it. The preparation of the drink from the plant by pounding and the drinking of it are central features of Zoroastrian ritual. Haoma is also personified as a divinity. It bestows essential vital qualities—health, fertility, husbands for maidens, even immortality. The source of the earthly haoma plant is a shining white tree that grows on a paradisiacal mountain. Sprigs of this white haoma were brought to earth by divine birds.
Haoma is the Avestan form of the Sanskrit soma. The near identity of the two in ritual significance is considered by scholars to point to a salient feature of an Indo-Iranian religion antedating Zoroastrianism.
The Bo tree, also called Bodhi tree, according to Buddhist tradition, is the pipal (Ficus religiosa) under which the Buddha sat when he attained Enlightenment (Bodhi) at Bodh Gaya (near Gaya, west-central Bihar state, India). A living pipal at Anuradhapura, Ceylon (now Sri Lanka), is said to have grown from a cutting from the Bo tree sent to that city by King Ashoka in the 3rd century BC.
In the Tibetan and Vedic traditions:
Akshaya Vata--The Eternal Banyan Tree Akshaya Vata is located on the bank of the Yamuna inside the courtyard of Allahabad Fort near the confluence of the Yamuna and Ganga Rivers in Allahabad. The eternal and divine nature of this tree has been documented at length in the scriptures.
During the cyclic destruction of creation when the whole earth was enveloped by waters, akshaya vata remained unaffected. It is on the leaves of this tree that Lord Krishna rested in the form of a baby when land was no longer visible. And it is here that the immortal sage, Markandeya, received the cosmic vision of the Lord. It is under this tree that Buddha meditates eternally. Legend also has it that the Bodi tree at Gaya is a manifestation of this tree.
According to Tibetan tradition when Buddha went to the holy Lake Manasorovar along with 500 monks, he took with him the energy of Prayaga Raj. Upon his arrival, he installed the energy of Prayaga Raj near Lake Manasorovar, at a place now known as Prayang. Then he planted the seed of this eternal banyan tree next to Mt. Kailash on a mountain known as the "Palace of Medicine Buddha".
Tree of Life window 1 in the Jewish Historical Museum Amsterdam
Tree of Life window 2 in the Jewish Historical Museum Amsterdam
Tree of Life window 3 in the Jewish Historical Museum Amsterdam
- Tree of death (Kabbalah)
- Tree of life (biblical)
- Tree of the knowledge of good and evil
- Tree of Life
- The Tree of Life - Kuntres Etz HaChayim, A classic chassidic treatise on the mystic core of spiritual vitality by Rabbi Shalom DovBer Schneersohn of Lubavitch, translated by Rabbi Eliyahu Touger, Kehot publications. Extensive comparison of the 10 Sephirot views of the two trees
- Fortune, Dion. The Mystical Qabalah. York Beach, ME: Samuel Weiser, Inc. (2000) p. 30-33 ISBN 1-57863-150-5
- Malachi, Tau. Gnosis of the Cosmic Christ. A Gnostic Christian Kabbalah. St. Paul, MN: Llewellyn Publications. (2005) pp. 19-20. ISBN 0-7387-0591-8
- Regardie, Israel. The Tree of Life: An Illustrated Study in Magic. St. Paul, MN: Llewellyn Publications. (2000) pp. 49-54. ISBN 1-56718-132-5
- Encausse, Gerard (Papus). The Qabalah: Secret Tradition of the West. York Beach, ME: Samuel Weiser, Inc. (2000) pp. 83-4. ISBN 0-87728-936-0
- "haoma (Zoroastrianism) - Encyclopedia Britannica". Britannica.com. Retrieved 2013-08-17.
- "HAOMA i. BOTANY – Encyclopaedia Iranica". Iranicaonline.org. Retrieved 2013-08-17.
- "Bo tree (tree) - Encyclopedia Britannica". Britannica.com. Retrieved 2013-08-17.
- "The Kumbha Mela Times". Kmt.himalayaninstitute.org. Retrieved 2013-08-17.
|Wikimedia Commons has media related to Tree of life (Kabbalah).|
- The Ilanot project The Ilanot Database seeks to create a searchable descriptive catalogue of kabbalistic diagrams in manuscripts and books from the Middle Ages to the twentieth century. The database is being developed by the University of Haifa Younes & Soraya Nazarian Library under the direction of Dr. J. H. Chajes & Dr. Eliezer Baumgarten, with the financial support of the Israel Science Foundation.