Understanding the Paths emanating from Tiferet in Kabbalistic Philosophy

The Paths to and from Tiferet (Part One)

Martin Heidegger

“To those who are superficial and in a hurry, no less than to those who are deliberate and reflective, it must look as though there were no mystery anywhere.” MARTIN HEIDEGGER, “A DIALOGUE ON LANGUAGE”

“If the bleak days scare away all shining radiance, and if all breadth shrivels into the paltriness of narrow conventionality, then the heart must remain the source of what is light and spacious. And the most solitary heart makes the broadest leap into the middle of beyng, if on all sides the semblance of nonbeings stops its noise.” MARTIN HEIDEGGER, PONDERINGS V

In the first part of our discussion of the paths emanating to and from Tiferet, we shall look at Path #6 Intelligence of the Separative/Mediating Influence, Path #16 The Triumphal or Eternal Intelligence, Path #17 Intelligence of the Senses, and Path #20 The Intelligence of the Will. These paths are, I believe, central to understanding the whole of “The Thirty-two Paths of Wisdom” and to understanding the Tree of Life and Kabbalistic philosophy as a whole. They are central to the text and to the journeys outlined in the text through the various paths.

Path Six: Intelligence of the Separative/Mediating Influence

6. Transcendental Influx Intelligence (Consciousness) (Sekhel Shifa Nivdal): It is called this because through it the influx of Emanation (Atziluth) increases itself. It bestows this influx on all blessings, which unify themselves in its essence.

The Sixth Path is called the Intelligence of the Mediating Influence, because in it are multiplied the influxes of the emanations; for it causes that affluence to flow into all the reservoirs of the Blessings, with which these themselves are united.

Alt. Trans. “The sixth path is called the mediating consciousness because through it the emanation of atziluthic influence is increased. It causes that influence to flow unto all those so blessed as to be united to its essence.”

Wescott trans. The Sixth Path is called the Mediating Intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the Blessings, with which these themselves are united.

Case trans. The sixth path (Tiphareth, the sixth Sephirah) is called the Intelligence of Separative Influence, and it is so called because it gathers together the emanations of the archetypal influence, and communicates them to all those blessed ones who are united to its essence.

Since all the Sephirot are linked to Tiferet (with the exception of Malkhut), we shall use this section to summarize what has been discovered up to now. Tiferet in Hebrew means Beauty. Tiferet derives its beauty from the Light of Keter and, thus, from the light of the Sun. Its mediating influence can be an atziluthic influence, and it is this influence which is part of the deep mystery of life itself, the erotic that is life, the need that is life. It unites the souls of human beings to the Divine One. Just as the letters Alef, Mem and Shin are united into a one and are present and operating at all times in all the paths of wisdom, Tiferet reflects the ‘friendship’ of this Holy Trinity (the Father, the Son, and the Holy Spirit or the Ain, Ain Sof, and Ain Sof Ur) in the physical manifestation of the Creation. Tiferet is the daimonic realm, the realm of mediation and “messaging”.

One aspect of this mediation is the “friendship” manifested in the letter Samekh which is the path from Netzach to Tiferet. Tiferet is the manifestation of God’s covenant with human beings that is shown in the Beauty of the World. This covenant or bond is mirrored in “the miracle of friendship” between human beings and in the miracle of friendship between God and human beings. The light of the Sun is the metaphor for this mediation of “friendship” or Love, and this light “illuminates” the “intelligence” in its discernment of those things which are “goods” and those which are not. This is the site of the ethical or moral in our human being-in-the-world. The ethical and the intelligible are indiscernible and inseparable in our being-in-the-world.

Tiferet is at that point in the Tree of Life where the Tree of Life manifests itself in two branches. These two branches are the two faces of Eros and of the Logos. The two faces of Eros and Logos provide the various ways and means in which human being can relate to the Otherness that is being-in-the-world. It is that site where, potentially, there is no gap between “intelligence” and Love in the complete human being. There is no gap because of the presence of beauty. Love and beauty are one and the Same.

Other aspects of the mediation through Tiferet are between the Self and the Other, or the subject/ object dualism of modern Western metaphysics where Mind (thinking) understood as rationality (the Latinate interpretation of our understanding of logos) overcomes or rises above, ‘leaps’ ahead of the other through either Love or Will and commandeers and “projects” that other in order to determine what ends that other will serve. This is the Mind’s connection with the lower form of eros. This is “intelligence” understood as techne or “know how”.

The second is that mediation that brings into a unity the individual soul and the Divine One. After the Great Flood detailed in the story of Noah (Genesis 6-9), God’s covenant with human beings was a rainbow. The rainbow is a singular or particular manifestation of the beauty of world which is constantly present and which is the covenant of God. This covenant is the paradoxical conjunction of being and no-thingness and of no-thingness and being.

In the Christian Bible, Jesus said that God’s actual heavenly presence was arriving on Earth through Him (and not merely present as the Beauty of the World which acts much like a photograph of a loved one) and He often likened this to a huge tree, growing and spreading: (He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.” Matthew 13:31-32). Jesus claims to be a tree of life, the whole, a vine that offers God’s life to the world (“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. John 15:5). The presence/absence of God in His creation is the why I have used the metaphor of the beauty of the world as being an image or photograph of God i.e., it demonstrates the paradox of being/no-thingness that is the creation.

The figures in The Lovers card of the Tarot stand before two trees: The Tree of Life and The Tree of Knowledge of Good and Evil; and these two trees have been placed in the Garden of Eden which is understood here as the whole of Creation itself, and this garden is capable of being experienced in the NOW. Both Life and Good and Evil are the primordial elements of human existence. The Garden of Eden is here in the ever-present NOW. It is worth repeating the words of William Blake from “Auguries of Innocence” to illustrate the point: “God appears and God is Light/ To those poor souls that dwell in night/ But does a human form display/ To those who dwell in realms of day.” The two trees show that the intelligence and Love are inseparable, although in the human condition they have become separated.

In the Sefer Yetzirah and “The Thirty-two Paths of Wisdom”, the human form or body is a microcosm of the macrocosm of the whole of Creation. The human body is “the cross of Christ” and this is the meaning of Christ’s words: “Take up your cross and follow me”, for we experience the afflictions and sorrows of being alive as well as the pleasures, joys and triumphs through the mediation of the human body.

Simone Weil

Tiferet is the path that allows one to look inward towards themselves and outward towards other human beings and to recognize and experience the sense of Otherness in their being-in-the-world. From it, the “loving kindness” of Chesed is realized through an awareness of the “friendship” that exists between the Divine Trinity and the created things shown in the Beauty of the world. It is through this loving kindness that is the emanation of the Divine in created things shown in their Beauty that one is able to know the “essence” of things, including one’s own self as part of that Divine creation and part of that which is Divine. From this knowledge and experience, one can have faith. “Faith is the experience that the intelligence is illuminated by love”, as Simone Weil says. The “intelligence” or “consciousness” of the whole of the 32 paths is illuminated by Love. This experience of faith is not brought about through reason and its applications, but through a consciousness of, an awareness of, the Love of God as present in His Creation. This awareness is given to one by Grace, the Divine Mediation, and is traditionally said to be given to one through the angels or daimons as His messengers. It is a product of the heart as well as the mind.

All of the Sephirot, with the exception of Malkhut, are influenced by the emanations that flow from Tiferet. How these influences come to be interpreted and understood is the essence of the teaching of the Kabbalah. The Atziluthic influence spoken of in this path is The Good which manifests itself in those things we call “good” in our lives, and it shows that that which we call ‘good’ has, as its essence, that which is The Good.  To be able to perceive this good is due to the influx of the mediative forces of the spiritual. There are many passages in the New Testament in which Christ speaks of Himself as this Mediative influence, the parable of the vine and the branches already mentioned being one of them. Through this mediative influence, “the blessed ones” become united to its essence (the One), which is the Good.

The Constituting Intelligence belongs to Chakmah #2 which is the primordial life-force ‘swaddled in darkness’. This primordial life-force is the Will to Power. The ‘hiddenness’, the mystery of the life-force, is that Chaos that is the receptacle or enclosure of all things that are and that will come to be. We have spoken of these enclosures as manifested in the paths of Chet and Tet.

Tiferet belongs to the Sun, not to the darkness. The High Priestess card #2 cannot be placed here i.e., Tiferet, as Case proposes. The Lovers card #6 is properly placed here. As “that which constitutes the essence of creation in pure darkness”, it could be “the Lamb slain from the foundation of the world”, and the darkness is that darkness which is unable to comprehend the Word or the Light which descends into it. This darkness is present in both the realms of Beriyah and of Yetzirah. Creation is both the Beauty of the World and the Cross of Christ and both represent the presence of the Divine in His Creation even though they are contraries. Beauty is the height and the Cross is the depth of that Creation.

Tiferet is “beauty” in Hebrew and this “beauty” and its “light” is the covenant of God. Response to this covenant is Love and Faith, which give hope. From and within this perspective, one is able to recognize that other human beings are those to whom justice is due, and it is here that ethical actions, “right and wrong”, find their root. It is a paradox in that at this stage where one realizes oneself as a complete human being, one feels one’s self as most “individual” and yet, at the same time, as one individual among many others. It is the experience of ‘freedom’ in being most bound. It is the opposite of the “egotism” which relies on the calculations and machinations of the “personality” to achieve its own particular selfish ends. The true individual is the free individual, and this freedom has nothing to do with the exercise of the will or the ‘freedom’ to exercise that will that results in the ‘empowerment’ of the individual ego.

From this position, one can understand the vision of the saints who see “downward” upon the crucified Christ i.e., the paradoxical covenant of God: the beauty of the world as its height, and the crucified Christ as its depths; the light of God amidst the darkness of creation that is the crucified Christ. Most depictions of the crucified Christ are a ‘looking up’ at Him.

Tiferet is the only Sephirot below the primordial Trinity which receives the light of Keter directly through the channels of the letters Alef and Beth (Alef is the light of the Sun in a descent; Beth is the light of the Moon in an ascent?). The light of Beth is that light within the world of Yetzirah.  The letter Beth is that from which all of the other letters are pro-duced or ‘brought forth’. The individual self is not the “personal ego”  that is dominated by the “social” and its goal of “recognition” and “social prestige”, the world of power and money. Access to knowledge of “past incarnations” is that knowledge that is available from one’s culture, from history, since all humanity was, is, and will be One. The individual is not the re-incarnation of Helen of Troy or the village idiot from 15th century Leicester but all of these and more. As individuals, we are re-incarnations of all who have come before us since the individual becomes part of the One upon their death and their goal is to become themselves when they come to be.

The first letter assigned by Case to Tiferet is Gimel, but this might be an error. Tiferet is linked directly to Keter through the letters Aleph and Beth. This is why the reference to Tiferet is “the son”, directly linked to the Father. Since the Father is the whole and has created the whole through a withdrawal, not an expansion, the Son is the link between the Father and His creation. The Son is “the Lamb slain from the foundation of the earth”, and from this one can come to understand the Sefir Yetzirah’s references to the parts of the sacrificial animal and to the human body and its form as microcosms of the Creation itself.

The Sephirot Tiferet is the mediation of all of the other emanations or influences that come from the other Sephirot. It is this mediation which has the ability to bring two things which are incommensurate with each other into a relation of harmony or friendship. The Sephirot are all One, and they are ones individually, linked together by the letter Alef (the light of Keter, the element of Air) and by the “mediating influence” of Tiferet or Beauty. “The reservoirs of the Blessings” are those things which we call “good” in the world and they are “containers”, receptacles, or storage places for the blessings which are all united and share in the One Good. They are referred to as ‘husks’ in the Sefer Yetzirah. The husks are the containers which must be pierced so that their inner essence will come to light.

The 16th Path: The Triumphal or Eternal Intelligence: The Letter Heh

The Sixteenth Path is the Triumphal or Eternal Intelligence, so called because it is the pleasure of the Glory, beyond which is no other Glory like to it, and it is called also the Paradise prepared for the Righteous.

Alt. Trans. ” The sixteenth path is called the eternal consciousness because it is the pleasure of that glory beyond which is no glory like unto it. It is also called the garden of pleasure (Eden), which is prepared for the compassionate (Khasidim).”

Wescott trans. The Sixteenth Path is the Triumphal or Eternal Intelligence, so called because it is the pleasure of the Glory, beyond which is no other Glory like to it, and it is called also the Paradise prepared for the Righteous.

Path 16. Enduring Intelligence (Consciousness) (Sekhel Nitzchi): It is called this because it is the Delight of the Glory (Eden). As it is, there is no Glory lower than it. It is called the Garden of Eden, which is prepared for the (reward of) the saints.

Heh: Tiferet to Chakmah: Path 16: The Eternal Intelligence The second path linked to Tiferet is the letter Heh (but then how does one assign Gimel to its path since the letter is called “king over wealth”? Surely this must be associated with Chesed or Binah which is the physical world and The Emperor #4 card of the Tarot which is associated with wealth and fire, unless one considers the word “wealth” to mean “abundance” in the sense of one’s “cup running over”, the “reservoir” or container of those blessings that are given by God in friendship? This might suggest an association with Binah. The true “abundance” of the world is its Beauty; the true “need” of the world is the Light; and God is perpetually offering His love and friendship in abundance through the Beauty of the World and all those things in the world which we consider ‘beautiful’ and ‘good’. This is how Eros is to be understood.) It is through the Beauty of the World that the “emanations” of the “atziluthic influences” are increased, and “blessed are those” who are united to the cause of the Beauty of the World, the Divine Creator, the Good. The word ‘glory’ and the word ‘beauty’ are synonymous in “The 32 Paths of Wisdom”.

The several paths converging in Tiferet do not influence Tiferet but are influenced by and through Tiferet. Just as the light of Keter is not influenced by the other Sephirot but gives to those Sephirot their presence and ability to be Tiferet, too, determines the nature or the essence of things in their being. Tiferet influences Justice (Necessity) so that its severity and power is balanced and tempered with Mercy and Kindness. The canonical law that is the knowledge and understanding of Gevurah is brought into balance and tempered through the Being in the world of the parousia that is the Son. Our experience of our “need” as human beings urges and prods us to seek for that which will fulfil the absence of that perfection, the completion that we seek.

For human beings, our love of the beauty of the world begins with our love for the beauty of each other through the mediating influence of the light cast upon things which allows us to see them in their outward appearance. We feel the urge of sexual desire, the erotic, through the foundation that is Yesod, the foundation of the physical. We become “friends” through speech, and it is through this speech that we can attempt to become one with the other. While the word of God is perfect speech, our own speech is incomplete and imperfect. When God joins the two together, they then become one.

The Tarot cards associated with Tiferet illustrate the contraries (with the exception of Temperance) to those blessings associated with Tiferet. The speech between “two or three” friends (dialectic) becomes the speech that is to two or three hundred, the rhetoric of those who seek power over others. The experience of love becomes the “hard experience” of The Tower #15 and the knowledge derived from such experience. The cards of The Tower #15 and The Devil #16 are cards without light.

That which endures is Nature. Nature is sempiternal. Consciousness of this is the “Enduring Intelligence”. “Time is the moving image of eternity”, as Plato said. That which endures is Nature; that which passes away is also Nature. In its passing it moves, but in its moving it is ever the Same in its place. The Creation that is is the Garden of Eden which is experienced in the NOW, not at some future point in time. The saints enjoy life as the creation enduring in the NOW. They experience the world of the here and now as Eden.

The Letter Vav and the 17th Path: Intelligence of the Senses

Path 17. Intelligence of the Senses (Consciousness) (Sekhel HaHergesh): This is prepared for the Faithful saints so that they may be able to clothe themselves in the spirit of holiness. In the arrangement of the supernal entities, it is called the Foundation of Beauty (Yesod HaTiferet).

The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher things.

Alt. Trans. “The seventeenth path is called the consciousness of disposition. It provides faith to the compassionate (Khasidim) and clothes them with the Holy Spirit (Ruach Elohim). Within the Supernals, it is called the foundation of beauty (Tiphareth).”

Wescott trans. The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher things.

The Vav is said to represent the Kav, the vertical line extension of the Creator’s perfection into the created world in order to constantly direct it, guiding the cycle of existence step by step, until eventually the perfect Oneness of the Creator which underlies all of creation is revealed. Vav thus relates to the Law of Necessity, the Divine Will, ‘the structure of all that is formed’. The Vav could thus be seen as a barrier but also a way through.

Vav is related to the Orr Yashar, the direct light of the Creator, entering the world; but in the strife of this world, it appears to act as a barrier to the true Light. This would relate it to Christ, the Ain Sof, who is the direct light of the Divine and would thus associate Vav with Tiferet, the sixth Sephirot which is the Beauty of the World. But Vav, being an elemental letter, is capable of only one direction of movement. Is this movement up or down? Is it on the left side or the right side of the Tree of Life? The two sides of the Tree of Life should be viewed as the two faces of Eros, the front (right) and back (left), the two faces of the Ain Sof, or the mirror of the right and the left sides.

As a connector, Vav contains the mediatory power to connect heaven (mind, reason) and earth. It can be considered a channel or canal, which connects and bestows all the energy of the shefa שפע abundance from above down to the created beings. This suggests that its movement is downwards, and appears to imply that all creation is a movement downwards.  A more proper direction might be said to an “away from”. The Vav is said to represent the ladder of Jacob Yaakov – rooted in earth, with its head in the heavens, what is known as Jacob’s ladder. But if this is the case, then it is upside down (as is suggested by the tarot The Hanged Man#12). The Vav is the extension of the essential dot Yod י, but this extension is an expansion indicating its relation to the will to power and its relation to the physical body. God’s withdrawal is that from which all of creation comes forth and it is contained in Alef. It is the contrary of will to power; it is a denial of power and an expression of Love.

Vav represents the number 6, 1 + 2 + 3, and represents the six days of the creation of the world, as well as the six physical dimensions (right and left, front and back, up and down) of Space. The first day of creation is related to Chesed and is attributed to “kindness”. God’s withdrawal allows creation to be, but the Mercy and Kindness of God are present prior to their manifestation in the physical world of creation and the act of ‘giving’ that is the Creation. The Light of God is two-fold: one Light is beyond Being (the Good) and then there is the light within creation itself from the sun, moon, and heavens. Creation begins at the number 4, Chesed.

The second day of creation has the attributes of “severity”, “contraction”, and “judgement” associated with it, the binding of things in enclosures; it is the Law of Necessity. It relates to the Sephirot Binah, as well as to Gevurah and Hod. The deprivation and need of the original creation is experienced here and its metaphorical significance is the separation of the waters. It is associated with the Flood and with the Tower of Babel i.e., The Tower #15 card of tarot.

The third day of creation is associated with Tiferet and is associated with beauty, mercy and the balance between the positive and negative elements of creation (although, as is suggested here, these elements are prior to the Creation itself). The fourth day of creation is associated with Netzach, with splendour and the victory that comes from “endurance” (but why is this prior to the creation of human beings? One plausible answer is that the heavens and the earth are sempiternal and that one of the chief virtues for human beings is “endurance”). It is also associated with the creation of the sun and moon. The fifth day of creation is associated with Hod and has the attribute of acknowledgement but also of devastation. The sixth day of creation is associated with Yesod and with the creation of human beings. It is associated with Adam whose name contains the letters Alef, Dalet and Mem. Adam is the human being who is perfect in his thought, speech and action i.e., he is the “complete” human being: the first human being is the complete human being and he is referred to as the Adam Caedmon. That he is brought into being on the sixth day shows the association of human beings with Tiferet. But how is it that human beings other than Adam come to be the “perfect imperfection”?

The Vav is also representative of the male phallus, the fertilizing agent, bringing life, abundance, continuity, and addition and represents the extension below Tiferet to Yesod. This is our first experience of eros.

William Butler Yeats

The Intelligence or Consciousness of the Senses is that manner of seeing which allows the saint to become a saint and allows them to view the world as it is, that is, as a Garden of Eden. This viewing is the reward for their saintliness. In doing so, they are ‘clothed’ in the ‘excellence’ that is what we understand by virtue. They achieve what the Greeks called arete. This is the highest form of human being. The ‘courage’ shown by human beings is in their ‘endurance’ of the experience of creation. It is the denial of the third temptation of Christ.

The highest form of human being is shown through their actions. The saint (or philosopher) shows, through their example, what human excellence is. There is no need for proselytizing. “To make disciples of all nations” (Matthew 28: 19-20) is to show by example what the purpose of the journey is. To those whose god is a dispenser of power and fear, they will also be dispensers of power and fear in their spreading of what they conceive the truth to be. The greatest sins are committed by those who believe they are in possession of the truth. ‘Christian nationalism’ and other “-isms” that purport to be the ‘word of God’ are, at best, mistaken in their understanding of Christ’s message, and at worst, blasphemers. One is reminded of the line from W.B. Yeats’ poem “The Second Coming”: “The best lack all conviction/ While the worst are filled with passionate intensity”.

The letter Vav in Hebrew serves as both a conjunction and a verb modifier from present, past and future tenses. It is thus associated with Time. Binah is the Sephirot associated with Time. The mediation of Vav is thus associated with Time and is the influence of Will upon the ready-to-hand of the world. This is why I have associated Vav with the path that extends from Tiferet to Binah.

Because science no longer deals with what was once understood traditionally as Nature (and, thus, reality), the human will prepares each thing of Nature for that completion or perfection that will come from the ends or purposes that human beings determine or devise that are best for themselves. This is what we call “freedom”, the devising of ends which we think are best for ourselves. We believe in this freedom because we believe that, ultimately, we are ‘our own’ as individuals. Freedom is the commandeering and dominating knowing and making that we understand as technology. This dominating knowing and making includes our own bodies. It is also what we understand as ‘artificial intelligence’. What is clear from the Sefer Yetzirah and the traditional religions of the world both West and East is that we are not our own but are called to a higher destiny beyond ourselves.

In the world of the will and of will to power, there are some cases where there are created beings that serve no purpose or ends for the will to power of some human beings; that is, they have no “purpose” or future “use” and cannot be brought into being as part of a “standing reserve” of resources, and to these beings no “justice” nor perfection is due, and that includes some other human beings. This is what has made, and will make in the future, the possibility of genocides and these genocides will be much greater than those that have occurred in the past.

The Letter Ayin and the 20th Path: Intelligence of the Will

Ayin– and Elohim “divided the light from the darkness.” 1:4

Path 20: Tiferet to Gevurah: Intelligence of Will (Consciousness) (Sekhel HaRatzon): It is called this because it is the structure of all that is formed. Through this state of intelligence (consciousness) one can know the essence of Original Wisdom.

The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the Primordial Wisdom becomes known.

Alt. Trans. “The twentieth path is called the consciousness of will because it is the pattern of all that is formed. By this mode of consciousness, one may know the actuality of the primordial wisdom.”

The Twentieth Path, the Intelligence of the Will, is the understanding of the “preparation of all and each created being”, “the pattern of all that is formed”, and may be best understood in the German word gestell as it is used by the German philosopher Martin Heidegger. A Gestell is a framework or “method of organization” which allows created things to be and to come to presence for us. It is the primordial algorithm and taxonomy. Heidegger calls it the essence of technology. It is a manner or disposition of human being-in-the-world (among other possibilities of human being, although it is by far the dominant one) and it determines how the created beings are to be viewed. It is a ‘destiny’, a ‘fate’ of Being that has been given to human beings. While in German Gestell is a noun, Heidegger uses the word in a way that is uncommon by giving Gestell an active role, by viewing gestell as a product of the human will and a product of human action, a human “projection”, “a throwing forth”.

George Grant

In defining the essence of technology as Gestell, Heidegger indicates that all that has come to presence in the world has been “enframed”. Such enframing or the placing within ‘enclosures’ relates to the manner reality appears or unveils itself in the period of modern technology (by “modern” here is meant post-Renaissance) and people born into this “mode of ordering” are always embedded into the Gestell (enframing) themselves. (As the Canadian philosopher, George Grant said, “What we have done to Nature, we first had to do to our own bodies”.) Thus, what is revealed in the world, what has shown itself as itself (the truth of itself) requires first an Enframing, literally a way to exist or to be in the world, to be able to be seen and understood. Path #20 indicates this knowledge when viewed from one possible perspective.

In ordinary usage the word gestell would signify simply a display apparatus of some sort, like a book rack, or picture frame; but for Heidegger, Gestell is literally the challenging forth, or performative (dynamis) “gathering together”, for the purpose of revealing or presentation i.e., the human will as central to how the world will be unveiled. If applied to science and modern technology, “standing reserve” is active in the case of a river once it generates electricity or the earth if revealed as a coal-mining district, the soil as a mineral deposit, or scenic sites as part of the tourism industry. It is this challenging forth that connects gestell to the human will. It is ‘the hook’ or ‘peg’ that is part of the meaning of the letter Vav.

We can see here again the connection between the passages from Genesis related to the coming-to-be of human beings and the coming-to-be of technology in our modern age. Human beings are given the central role in creation; and all that has been created or will be created is given over to them for their disposal. The world itself, created beings themselves, do not reveal themselves in their essence without the aid of human willing. The act of revealing is, literally, a one-way path or a one-way street from this particular viewpoint. This is the way of viewing the world when the Strength card is seen as #8 and that it is connected to Gevurah and Chesed by the paths and when one assigns the letter Tet ט to it.

Path #17 The Intelligence of the Senses and Path #20 The Intelligence of the Will indicate that point where The Tree of Life branches off or becomes two-limbed. This branching occurs when the manner of perceiving the world is determined. It may be determined either through Will or through Love. Will and Love determine the two faces of Eros and of the Logos: the lower eros and the higher Eros on the one hand, and rhetoric and dialectic in language. This determination occurs within the world of Beriyah and it can be distinguished by that thinking which is done by the artisans and technicians and that thinking which is done by the saints and the philosophers. This bifurcation determines the world as ‘standing reserve’ and disposable, or it can view the world as a Garden of Eden.

Another way of viewing the 20th path is to see it as “prudence” or the Strength card as #11 of the Tarot. The essence of technology as outlined by Heidegger devolves into the nihilism of the pure “will to will”, the need to will anything since one has no other alternative given the oblivion of eternity and replaced that eternity with the eternal recurrence of the Same. The technological way of being-in-the-world is a mirror or mimicking of the “primordial wisdom” that is in the realm of the world of Atzilut since it bestows the ‘values’ on things and these ‘values’ are related to their potential uses. This may be seen in the manner of questioning of the thing and how that question will be answered.

“The structure of all that is formed” is the Law of Necessity and it is through the understanding of the Law of Necessity that one is able to know “the essence of Original Wisdom” or the Sephirot Chakmah. Our attempts to understand ‘all that is formed’ comprise our ‘theories of the real’, what we call our sciences, how we attempt to view our world. Our sciences are products of reason and the will. As was said earlier, Artificial Intelligence is a shadow of the shadows of the things of Necessity. In Plato’s allegory of the Cave, artificial intelligence would be a second cave and a further distance, at a greater depth, from the light of the Sun, the Good. Its greatest danger is that it is self-contained and represents the greatest enclosure.

The letter Ayin is erroneously said to have the power to unite everything that is separated in creation and this is why it is confused with the structure of the letter Alef which consists of two Yods separated by a Vav. The letter Ayin as the 20th path is related to the letter Peh and path 13 The Unity Directing Intelligence and the letter Vav Path 17 The Intelligence of the Senses. But is Vav really a true unifier or a barrier, a separator? Literally Vav means “hook” or “peg” and the Hebrew letter is a vertical line ו. The Vav would appear to be a metaphor of the mediation that exists between reason, the logos understood as an extension of the will to power, and the ready-to-hand world about us.

The world is seen as the second Cave of the Internet containing the whole and the Vav is that reasoning that unites the things in that Cave to the algorithm based on the principle of reason. This reasoning is tied together with The Sanctifying Intelligence, the intelligence that separates (diaresis), and The Unity Directing Intelligence (dianoia) the intelligence that brings into a unity, that emanates from the Sephirot Binah. Are these manifestations of the Logos or the Anti-Logos?

The Hebrew letter Ayin means “eye” and correspondingly, the Ayin has to do with vision and bringing forth the light that is hidden, the unveiling or revealing of truth. The Greek philosopher Aristotle begins his Metaphysics with the words: “All men by nature desire to see” for it is through “seeing” that we come to experience the things of the world and to gain knowledge of them. The letter Ayin in Hebrew relates to time and is related to the planet Saturn. It is the 16th letter of the Hebrew alphabet and thus is central to the whole of the 32 paths of wisdom: 16 X 2. Since time begins with Binah in the Beriyah world of the Sephirot  (the third stage in the moment of creation), we can therefore relate Ayin to the left side of the Tree of Life. The strong relationship of the letter with time suggests its relationship to The Tower #16 card of the Tarot (change, revolution) and also with the letter Peh (mouth),  and this suggests the interchangeability between The Devil #15 and The Tower #16 (which I have suggested). Ayin is included in a great number of words associated with time in Hebrew (עת – time,   שעה – hours, עתיד – future,   עבר – past,   רגע – moment, עוד – until, עד – eternity) and vision. It indicates the inextricable link between Being and Time and our inextricable link to Being and Time through seeing and hearing.

The structure of the letter Ayin appears to suggest that it is composed of three other letters: Zayin (manacle or sword), Lamed (the study of that which presences), and Yod (the ego, the self, the point). One can perceive that the letter is suggestive of the anti-Logos. The Yod is a time indicator in the Hebrew language; the Lamed is associated with study as memory, the study of that which has been written down and become ‘historical memory’; and Zayin as being manacled or enchained by the manner of seeing and to Time itself (although this could also be seen as the ‘liberating’ sword from the oppression of the ‘manacle’). This would suggest that what we call ‘historical knowledge’ is not a liberating knowledge, although it can be a ‘leading out’ (and we perceive it as such) but it is also a knowledge that manacles and enfolds those who see it as All within itself. As we have already stated, the principle of reason is founded upon will to power, and the current temptations to artificial intelligence are grounded here. The Intelligence of the Will or path #20 is the intelligence of the principle of reason and its relation to will to power.

If prophecy is the ‘highest speech’ of the visionary who is able to see the past, present, and pre-dict the future, then the vision suggested by Ayin could be said to be the ‘false vision’ which gives voice to the ‘false discourse’ and the ‘false prophecy’. This false discourse and vision is best captured in #15 The Tower and #16 The Devil cards of the Tarot, and is revealed in the letter Peh of the Hebrew language. The Devil card itself is among the darkest of the Tarot, if not the darkest of the Tarot. The only light present is from the torch in the Beast’s left hand which ignites the tail of the male figure in the illustration; the torch is the passions that ignite the desire and the will. That this torch only touches the male figure suggests the patriarchal nature of what we call ‘historical knowledge’, the patriarchal narrative. The torch of The Devil is reminiscent of the fire in Plato’s allegory of the cave which occurs in Bk VII of that dialogue. The Great Beast that is the concrete manifestation of the social occurs in Bk. VI, and I would suggest that these are the Same as what is being shown here on The Tree of Life.

The suggestion is that the figures in the illustration, contrary to the figures in #6 The Lovers illustration, are manacled by their bestiality and by the darkness in which they dwell. They are shown with cloven feet; they have become bestial. The Beast itself stands upon a black cube. This cube is different from the cubes that The High Priestess, The Charioteer, and The Emperor sit upon, and these figures are on the right-hand side of the Tree of Life. On the Beast’s lower abdomen are symbols suggesting that it is the anti-Christ. On its beard is the letter Zayin suggesting its enchainment to Time and to the pleasures and goods that are the products of Time. It can be said to be the overpowering of the influence of Zayin, the influence that shackles or manacles.

Some Hebrew commentators suggest that the pronunciation of the Ayin is also very significant – it is often mispronounced as a silent letter similar to the Aleph; however, Ayin’s correct sound is a guttural throat sound which stimulates the thyroid gland. This mispronunciation also suggests the ‘false discourse’ which gives Ayin the sense of being Aleph, but to think that Ayin is Alef is an error. They are two contrary forces.

Ayin implores us to open our eyes, to see beyond the physical, but in order to do this we require grace. The Ayin requires an other to take us from the dark to the light. The Ayin is ‘the dark boar of the forest’ and the ‘snake’ that hides there from the centre of the Psalms, similar to the beast that dwells at the centre of the labyrinth that is symbolic of the sub-conscious self (Path #7 The Hidden Intelligence). Part of Ayin is the letter Lamed which is the serpent uncoiled and this serpent is the knowledge of which Ayin is composed. The gematria of Ayin is 70 suggesting that the strife associated with the attempt to see properly is associated with Netzach and with The Chariot #7 card of the Tarot. This will be discussed later.

A Commentary on “The Thirty-two Paths of Wisdom”: Chapter Four

The Paths Emanating From Chesed

The paths emanating from Chesed are:

  • #4: The Settled Intelligence: the sephirot Chesed itself
  • #19. Intelligence of the Mystery of all Spiritual Activities Letter: Mem Alef Shin
  • #12 Intelligence of Transparency: Letter: Gimel ג
  • #26 The Renewing Intelligence: Letter: Dalet ד
  • #21 The Desired and Sought Intelligence: Letter Zayin ז

Chesed is the physical manifestation of the material universe, that which is able to be apprehended through the senses. Through the meeting of fire, water, and air, earth is formed. Chesed expresses the enclosure of the created universe in Time and Space. Chesed is connected to Gevurah by the horizontal path of Mem/Alef/Shin. The Emperor #4 card in Tarot is suggestive of a 2nd kingdom i.e., the world of Yetzirah and its meeting with the world of Beriyah, or the manner in which the theoretical is given its applications through tools and equipment. The horizontal path emanating from Chesed to Gevurah is influenced by the crossing over of the diagonal paths of Heh and Vav. These crossings suggest disruptions or diversions or perhaps choices for the individual consciousness to make in how it will view the world at this point, or perhaps they indicate choices that have already been made. The crossover point at Alef, the middle of the three Pillars, determines whether the path taken will be that of Heh or Vav.

Chesed receives from Tiferet the qualities of Mercy and Kindness, but these qualities must confront the gloom that emanates from Chokmah. The illustration depicted here shows The Emperor’s throne as a cube with the head of a Ram on one of its sides. This suggests both the limited view that we as human beings are given of the physical universe and its truth. The Ram might also suggest that the sacrifice of animals is a ‘limited’ sacrifice of human beings, and that the whole of creation is a sacrifice on God’s part. The ritual of human sacrifice in some cultures is the attempt to mirror God’s actions that occur through the sacrifice of the second Person of the Trinity. The human sacrifice was always of the highest, purest, noblest individual that the particular society perceived itself as possessing. The illustration of the Tarot card of The Emperor #4 strongly suggests the element of Shin or fire. The Ram also signifies the sign of Aries, the first sign of the Zodiac, a fire sign in the Zodiac. This would indicate a union of Time and Space and a beginning of Time misunderstood as linear in form i.e., time as history.

Chokmah’s influence on Chesed is written about under the paths or channels emanating from Chokmah. How these influences are to be interpreted and understood depends on which element predominates in determining the path that is present.

The Fourth Path is named Measuring, Cohesive, or Receptacular; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation (The Highest Crown), blessed be it.

Alt. Trans. “The fourth path is named the overflowing consciousness because from it emanate all the holy powers, all the most ethereal emanations with the most sublime essences: they emanate one from the other through the power of the primordial emanator.”

Wescott trans. The Fourth Path is named the Cohesive or Receptacular Intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the Primordial Emanation. The Highest Crown. Keter.)

Case trans. The fourth path (Chesed or Gedulah, the fourth Sephirah) is called the Measuring, Arresting, Receptacular intelligence. and it is so called because from thence is the origin of all beneficent power of the subtle emanations of the most abstract essences which emanate one from another by the power of the Primordial Emanation.

Path 4. Settled Intelligence (Consciousness) (Sekhel Kavua): It is called this because all the spiritual powers emanate from it as the (most) ethereal of emanations. One emanates from the Other by the power of the Original Emanator, may He be Blessed.

The 4th Path: The Settled Intelligence

The fourth path or Chesed as the Sephirot itself, indicates the physical manifestations of all those things which we call “good” but which are not the Good itself. This is why Path #4 is also called Intelligence of the Overflowing Abundance. These goods are “shadows” of the Good i.e., ‘ethereal’, and thus may be said to be “apparitions”. It is the Good which is at the root of the “spiritual powers” emanating one from another (i.e. the ten sephirot) along this path or this state of consciousness. It is through the power of the “Original Emanator” (the Good) that the ‘spiritual powers’ are able to be drawn from the Other that is the physical Creation. How one translates the word ‘spiritual’ is tricky here, for sometimes the word is used interchangeably with what we would understand as ‘the will’. If we understand the will as Necessity, we can be clearer in our understanding of ‘spiritual’ (as ‘spiritedness’) here. This ‘spiritedness’ is associated with that part of the soul called by Plato the thymoeides.

There is a mediatory process going on here i.e., the Logos or the Original Emanator is the One who permits or allows or makes possible the manner in which the spiritual powers emanate from the Other. If such a mediatory process were not going on, the physical would reveal itself as only Severity and Force which it does do at times.

With the arrival of numbers and of the physical forms that can be measured with them (with Time) comes the manifestation of the being of the things of the world; with language and numbers we can “measure” the benevolence and abundance of God (?) in the created things of the world, and we can perceive the created world as a Paradise. In the West, this ‘overabundance’ of Nature was viewed as ‘scarcity’ historically. Through number we ‘arrest’ and bring to a stand, measure, then bring into a cohesion, and provide the boundaries which form the “receptacles” or “husks” of physical beings, the eidos or outward appearances of the things. From these boundaries or limits we can then “define” the things, separate and enclose the things, and distinguish them one from another. This makes Being more overt for us. But in this separation of things, we are at the same time hiding their unity, veiling the wisdom of the Whole and the Oneness of things. The spiritual becomes “ethereal”, and subject to dissolution.

This separation of things involves both time and space prior to the things’ coming into being, what the philosopher Kant called the pure ‘intuition’ or the “open region” of Being. As the things reveal themselves, the more God hides or withdraws. (We might see this as similar to the metaphor of “dark matter” which is currently used by astrophysicists to describe the universe as we ‘know’ it. It is said that what we see of the physical universe is only 5% of its true being. The other 95% is ‘dark matter’. It is dark because it lacks the illumination of truth or light.)

This withdrawal of God allows particulars to come to presence. The limiting aspect of Binah is not a cutting off of some thing i.e., in our de-fining of the thing we are not separating it from all of creation, but we are providing a site wherein and from where some thing commences and emerges as that which it is. This is what the word ‘sanctify’ means in Path 3: the making-possible of that which is on the basis of which beings as such and as a whole are determined for us. Time is the Fire of Shin moving through Binah along the horizontal line connecting Binah to Chokmah, and Space is the water of Mem flowing or emanating from Chokmah to meet the Fire of Binah. From Chokmah to Chesed, these elements are “carried” by the letter Gimel which means “camel”, and the letter Gimel also signifies the giving of the Creator.

The fourth path in the Hebrew Tree is represented by the letter Bet which means “house” in English. I have represented Beth as belonging to the 11th path representing Keter’s connection with Tiferet and with the Zodiac sign of Leo, the Lion, and the Sun. One enters the ‘house’ through a ‘door’, and this door is opened up for us by the beauty of the world, the influence of Tiferet which renders Mercy and Kindness to the ‘gloom’ of the Necessary. This opening of the door is accomplished by the piercing action of the letter Zayin which is the ‘sword’ or ‘arrow’ of Eros, which we understand as Love (and this is the reason why Eros and Cupid are seen with arrows, symbolically representing the piercing action of Love). The ‘doors’ of being are sometimes referred to as ‘steps’ in the writings, stages that may be used to spring forward and rise up or to step down and descend as the case may be.

Since Beth is the first letter of the Torah, of Genesis, and from it, it is said, all other letters derive, the movement of the Light from Keter to Tiferet is prior to that Light’s reaching Chesed from Chokmah. The knowledge of the Whole (or our attempts at gaining a knowledge of the Whole) is a borrowed light from the light of Keter that illuminates the darkness of Chakmah. The original Light of Keter is associated with the Sun, while the light that illuminates the darkness of Chakmah is associated with the Moon. The knowledge of the “enduring intellect” or the “settled intellect” is a ‘reflected light’ and is therefore associated with the Moon, and is also associated with Time. It is our knowledge of the Laws of Necessity which constitute our sciences and our arts, our historical knowledge. These are referred to as the seven pillars of wisdom, the areas of knowledge that we study. This knowledge is grounded in reason, knowledge of cause and effect, and is associated with the Will. This is what is understood as the principle of reason.

Whether Beth or Alef  begins the Bible and thus the Torah is a matter of controversy. In the Sefer Yetzirah it is said that Alef is the source of all the letters and it begins its Torah with Alef as the first letter, but the Alef itself must be beyond both Being and Becoming, as language itself is beyond both being and becoming. Alef makes itself manifest when it has crossed both Mem and Shin and becomes the Logos or the Word i.e., the Bible as a metaphorical representation or ‘clothing’ of the created world itself. This crossing of the world of Atzilut to the world of Beriyah makes knowledge and understanding possible and it is The Book which makes knowledge possible, or at least the knowledge that can be shared in social discourse.

Martin Heidegger

The German philosopher Heidegger once said: “Language is the house of Being; in its home humans dwell”. We may further extrapolate on Heidegger’s words by saying, “Logos is the house of being” for logos includes both language and number. One may go further and say that the human body is the logos or the “home” in which the embodied soul dwells.

The letter Bet is the first of the ‘double’ letters and is attributed to the path that crosses the mothers of Shin and Mem. My understanding is that Alef is the source of all the following letters and that it is Alef as Air, in combination with Mem as Water and Shin as Fire that creates the Bet which is Earth which is part of the Creation, and from the Earth proceeds Gimel which expands to Dalet. Alef yokes together the worlds of Tiferet (Beauty) and of Yesod (the Foundation) to the Light of Keter, and Bet is the emanation of the goodness that is the reflected light of Keter.

In the Hebrew Tree, Bet is said to cross the veil of separation between Chakmah and Binah as well as that between Chesed and Gevurah. Bet, when crossing the horizontal path from Chesed to Gevurah, would then be associated with the Moon, with the “reflected light”. The light of Keter and the ‘reflected light’ of Chokmah are at that point in the Tree of Life where there is a forking of the paths. The three Mother letters and their three paths are associated with the words “Elohim made”. They signify the three horizontal paths that cross over from right to left. They signify the passing from the worlds of Beriyah to Yetzirah to Asiyah and are associated with the combinations of Mem/Shin, Alef/Shin, and Mem/Alef respectively.

A cube is formed from the paths of Mem/Shin from Chakmah to Binah, to the path of Chakmah to Chesed represented by the letter Gimel, to the Alef/Mem crossover from Chesed to Gevurah, and the path of Peh from Binah to Gevurah. The influences from Chet and Tet are mingled with the influences from Binah and Gevurah to produce what we understand as conventional law or human-made law and help to create the ‘enclosures’ that both these letters signify. The indication is that Severity without Mercy in the law is not justice at all. This occurs when the path through Tiferet is ignored. But what or where is the mercy of the Law of Necessity? If anything, it is to be found in the Beauty of the World.

The 19th Path: Mem (Shin) Alef: Intelligence of the Mystery of Spiritual Activities

Path 19. Intelligence of the Mystery of all Spiritual Activities (Consciousness) (Sekhel Sod HaPaulot HaRushniot Kulam): It is called this because of the influx that permeates it from the Highest Blessing and the Supreme Glory.

The Nineteenth Path is the Intelligence of all the activities of the spiritual beings, and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory.

Alt. Trans. “The nineteenth path is the consciousness of the secret of all spiritual activities. It is so called because of the influence disseminated by it from the highest blessing and the supernal glory.”

Case trans. The nineteenth path (Teth, joining Chesed to Gevurah) is called the Intelligence of the Secret of all spiritual activities, because of the influence spread by it from the supreme blessing and the supernal glory.

The 19th path is the second crossover path on the Tree of Life. The word ‘mystery’ can generally be understood as to mean ‘hidden’, something yet to be revealed. If one reads the path carefully, it suggests that having intelligence of the mystery of spiritual activities does not necessarily mean having ‘knowledge’ of those spiritual activities. One may be aware that spiritual activities are taking place, but what those spiritual activities are in their essence is still beyond one.

The influx permeating path 19 is the influence of the letter Alef which is a product of the Highest Blessing i.e., the covenant of God in the Logos and the ‘Supreme Glory’ that is reflected in the Beauty of the World. From this Highest Blessing, Mercy and Compassion are given to Chesed from out of the Creation itself i.e., Grace. The letter Alef is associated with the heart; and from this heart, the intelligence of the spiritual activities (which is Love) is given through Grace.

In the Tree of Life, all movements from Tiferet are downward movements i.e., they are ‘expansions’ from the core of the Divine Light. In the description of the 19th path, the downward movement is from Tiferet to Chesed, and from this movement, Chesed receives the qualities of Mercy and Kindness which is a ‘miracle’ in and of itself. The movement is from the depths or foundations to the circumference of the circle or the heights, an outward gyring expansion. It must be remembered that Tiferet is both a ‘height’ and a ‘depth’, and its movements are descents to the ‘depths’ of the other Sephirot which are on the outer circumference of the circle.

It is Tiferet that bestows the qualities of Mercy and Compassion upon Chesed which gives to the one on the journey the knowledge that it is Mercy and Compassion which are the chief characteristics of the Divine and are at the root of all spiritual activities that occur within Time and Space. The characteristics of the left side of the Tree of Life, Severity and Fear, are the characteristics of the Law of Necessity and of the knowledge that comes from the intelligence of those laws. One may choose to be a member of the ‘religion of slaves’ devoted to the will of God, or one may choose to be a ‘slave to a religion’, particularly one that believes it is in possession of the truth. This is the choice given to one at the fork of the Tree of Life.   

The difficulty or confusion arises from the fact that the word ‘spiritual’ is sometimes understood and translated as Will (“spiritedness”) and sometimes understood and translated as Love (Eros). This problem is indeed at the core of how human beings experience and understand the manner in which human beings ‘stand’ in the open region of being and suffer that understanding so understood. It is this understanding that determines the Fate or destiny of human beings as societies and as individuals.

Human beings are ‘thinking beings’ (the animale rationale) only insofar as they “stand” in a clearing and lighting of being. Dialectics is the friendly conversation about beings in their being in the worlds of meaning that have been created through an interpretation and understanding of being. These dialectics or conversations are not possible through a collective where the language of rhetoric predominates (the letter Peh) and they are replaced by the Administrative or Serving Intelligence of path 32.

The history of thinking (the memory of Chokmah) is the receiving of the essence of what it means to be human in the destiny (The Star #17) of the Divine withdrawal and humanity’s wherewithal to bring language to beings in their being. This bringing of language to language and to beings is what we mean by meaning and the meaningful. The questioning of the Divine withdrawal can never come into view as a questioning and as that which is worthy of questioning.

Artificial intelligence – cybernetics – is the complete founding or grounding of beings as such and is contained and concluded in the domain of ratio as Reason and subjectivity through the principle of reason (nihil est sine ratione: nothing is without reason). When AI comes to develop its awareness based on power and will, the essence of humanity will be destroyed and its destruction will be welcomed by those human being themselves! This is what is at the core of nihilism. When the destiny of human beings is chosen through the letter Vav as the conjunction of human nature and being, God, in His withdrawal, gives the free open space that allows the creation of meaningful, possible essential possibilities which we call our ‘worlds’. These worlds are ‘real’ worlds as opposed to the created, imaginative worlds of artificial intelligence. It is the meaning of the Spanish proverb which goes “Take what you want said God; take it and pay for it”. We pay for it as Fate.

Gimel and the 12 Path: Intelligence of Transparency

The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence called CHAZCHAZIT, which is named the place whence issues the vision of those seeing in apparitions. (That is, the prophecies by seers in a vision.)

Alt. Trans. “The twelfth path is called the transparent consciousness because it is the substance of that phase of majesty (Gedulah) which is called revelation (khazkhazit). It is the source of prophesies that seers behold in visions.”

Wescott trans. The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence called Khazkhazit, the place whence issues the vision of those seeing in apparitions. (That is the prophecies by seers in a vision.)

Case trans. The twelfth path (Beth, joining Keter to Binah) is called the Intelligence of Transparency  because it is the image of that phase of Gedulah literally (“of that wheeling of Gedulah”) which is called Khazkhazit, the source of vision in those who behold apparitions.

The 12th path proceeds from Chalkmah to Chesed and it is indicated by the letter Gimel. If the 11th path is concerned with the veil or hiddenness that is present before the Cause of Causes (the Good), then, presumably, one must have prior knowledge of what causation is in order to recognize that the Good itself, the Uncaused Cause, is hidden from our knowledge and must be experienced through faith alone. One cannot stand before the countenance of the Prince of Faces and not ‘die’ i.e., remain the individual that they are. The ‘dying’ can be either a metaphorical or a literal death.

The 11th path is concerned with the veil that is drawn between God and His creation through His creation: Nature does not lie, it hides. The particulars of Binah make being more overt for us; we see the world in its particulars. As these particulars reveal themselves in the creation of things and the created things, the more God withdraws or hides in order to allow those particular beings to be by their being able to come to presence for us. The ‘limiting’ of Binah through the Logos is not a “cutting off” of something but the site wherein and from where something commences and emerges as that which it is. This is what the Sanctifying Intelligence #3 means. Through the Logos’ relation to the Space that is Chokmah and the Time that is Binah, the a priori conditions for possibility and potentiality are given in the making-possible of that on the basis of which beings as such and as a whole are determined for human beings. This is the sephirot Chesed.

The 12th path, the Intelligence of Transparency, is that part of the process of thought that creates the images of representational thinking through the individual human being. It links Chokmah to Chesed. It is the ‘clothing’ which provides the outward appearance of things in their emergence but yet hides the essence of those things. The spiritual essence of things is “wrapped” or “assembled” so as to make them ‘present’ before us as a sum of their parts. It is called the ‘revelation’ in one of the translations above. It could also be called an ‘epiphany’.

It should be noted that ‘apparitions’ are ‘shadows’, the outward appearance of a thing, not its essence.  To see the thing’s apparition is to see it in the NOW. To make a pre-diction is to speak before the actual appearance of the thing/event/situation from the appearance of the thing as an ‘apparition’. To do so is to speak in ‘prophecy’, which is directed toward the Future. A ‘prophecy’ has past, present and future contained within it. The past is the Memory element of Chakmah, the looking back of The Fool as he proceeds with his leap; the present is the ‘revelation’ of the physical creation through the senses; and the future is the outcome of the said ‘visions’. It is the manner in which one perceives the visions that is most important. This process is at the root of what we call scientific and artistic ‘seeing’. (This is shown most clearly in Bk VII of Plato’s Republic where those who are able to make predictions about what shadows will pass by next are those who are most ‘honoured’ in the society or the Cave.) What we have here is the initiation of the possibility of both nature and freedom, nature being that constraint given by the Law of Necessity and freedom being the empowerment of the mind through the principle of reason as will to power which attempts to dominate and commandeer Necessity for human ends.

The translations provided of the 12th path indicate a number of possibilities for interpretation. In the Case translation, we are given the idea that 12th path is the site where one can apprehend that Gedulah or Chesed is the spiralling motion of the gyre (“that wheeling of Gedulah”) which is the source of the vision of those who behold the “apparitions” of “prophecies”. This beholding is how one views the world of Becoming. Some connections to the whirling dervishes of the Sufis may be made here, I think. The dervishes’ gyres are not an expansion but an attempt to attain a focus on the point of spirituality.

In the alignment of the Hebrew letters to the paths and to the Tarot, there seems to be some confusion with regard to the eleventh and twelfth paths. It would appear to me that The Fool is poised prior to the “fall into the abyss” that will become his or her journey and so stands at the top point of the Wheel of Fortune (#10) which represents the sephirot Malkhut. The Fool’s journey will be a journey upward. The Magician (#1)  occupies the ascent position since he is associated with the fire of Shin and the element of air from Alef which, in turn, are associated with the human will. The Strength card occupies the descent position, but here the descent is on the part of God to deliver His grace to the figure of Strength who has completed the journey and receives the gift from the Divine. To align these with the Tarot, the Magician #1, the Strength #11, and The World #21 belong together, while The Fool #0, The Wheel of Fortune #10, and the Judgement #20 are also aligned. The choice of The Fool as he makes his leap into the abyss of being is represented by Path 25 The Intelligence of Trials and the Judgement card. The Magician is the technite who determines and directs the path of the Administrative or Serving Intelligence Path 32.

If we consider the Sephirot themselves to be paths, the twelfth path seems to refer to the emanations of Chakmah, which appropriately belong to The High Priestess (#2). The artist makes use of the influence of the archetypes of the unconscious and gives them shape and form in order to produce a work. The archetypes have always been present prior to the artist’s being. They are the “apparitions” of the visions that the artist sees; they are ‘shadows’, things without substance, for the things themselves belong to the future making of the artist. The “visions” are the things seen by the prophets and they are symbolic of the predictive speech of the prophets i.e., the “highest speech”. In our society today, science holds this highest honour for it, too, is “predictive speech” since it can pronounce on the outcomes of various events (as Plato foresaw in his allegory of the Cave).

In this state, the artist is The Hanged Man #12, that stage prior to the process of “making” the thing, the stage prior to taking action, the “work” to be done which involves the “know how” of the artist. In the ascent direction, this would be the path leading from Malkhut to Hod or the completion of the thing, what was referred to as Justice previously and is rendered by The Judgement card #20. (This is the significance of the titles of the three great works of Kant: The Critique of Pure Reason, The Critique of Practical Reason, and The Critique of Judgement.) The words and numbers the artist needs are already present for him. His path is on the descent, since he is in the process of creation. The desire of human beings to create art and to procreate their species is the longing for the Incarnation, the longing for immortality and for unity with the One.

This descent that is creation is illustrated by the fact that the figure in The Hanged Man hangs upside down within the ‘enclosure’ represented by the letter Chet and which is Path 18 from Chokmah to Gevurah. This upside down position suggests that there is something askew with his seeing of things. What is askew is that the path that he is on is not influenced by Tiferet.

The woman of the Strength card, on the other hand, is “prudence” who embodies the Greek idea of sophrosyne or “nothing too much, nothing too little”. She is on the ascent viewing of the Tree of Life as she is concerned with the quality of things, the inner essence of things. The Magician #1 is concerned with those things that come to be through human making, while Strength #11 is concerned with those things that come to be through the Grace of God. It is here a matter of the viewing: whether one sees “as through a glass darkly”, which I believe is the essence of the viewing of The Magician, or whether one sees “face-to-face” the true essence of the things that are, which I believe is the essence of the viewing that is illustrated in the Strength card #11. The Strength is one of the bridges between the world of Yetzirah, the world of The Magician, and that of Beriyah (or between the world of Asiyah and that of Yetzirah?). Strength has the elements of the world of Atzilut as is shown in the light of the colour yellow being either the Sun or the Light of Keter.

The Life-force or the dynamis is what the Greeks understood as metabole or change, motion. All of us experience the whirling, swirling motion of Life as it realizes itself in Time. In terms of the Kabbalah, this is the influence of Keter. The “perception” of an “apparition” or a “vision” is that of the outward appearances of things. These are but the “shades” or “shadows” of things in the ascent. Again, the paths of ascension see the things in the “reflected light” of Malkhut, not in the true light of Keter. It is not until they pass through Tiferet that the perceptions of things are no longer that of shadows but of the true essence of the things. While the closest we have to our understanding of the “spiritual” is “energy”, the spiritual is, of course, more than that. We align energy with power, force and will, and this is the essence of the making of the Magician.

The Hebrew word translated as “revelation” here is khazkhazit which could also be understood as a “mirror” or a “gazing glass”. A mirror reflects things in reverse, and this could also account for the reversed position in The Hanged Man #12 card. This would seem to suggest a “lunar” influence or the influence of  a “reflected light” and, indeed, a self-revelation. This is illustrated in The High Priestess #2 in the descending direction of the Tree of Life (if the descent begins at 10 + 2 = 12). This is the veil separating the Asiyah world and the Yetzirah world in the ascent, and the Beriyah world and Yetzirah world on the descent. The Beriyah world may be said to be the theoretical realm of the mind (the “pure reason” of Immanuel Kant) while the Yetzirah world is the realm in which the “formation” from the theoretical takes place (the “practical reason” of Kant). The suggestion here is that the outer world will take on the appearance that is given to it by the inner world of the mind for it is here that the formative seeing takes place. This is the site of the formative thinking where the making-possible of beings is determined for us.

The “revelation” here is the concrete, factual world of Yetzirah or “formation” and the “majesty” (Kingdom) that is the created world. To be “transparent” is to be able “to see through” or perhaps “to see by the means of…” One is reminded of the words of St. Paul: “For now we see as through a glass, darkly, but there we will see face to face.” (1 Corinthians 13:12) “Now I know in part;  but then shall I know even as also I am known.” The “knowing in part” is represented by The Hanged Man #12, while the knowing “even as also I am known” is that of the Strength card #11. This passage is an indication that all human beings are “one”. Knowing this allows one to be capable of Mercy, Compassion and Loving Kindness which is indicated by the Sephirot Chesed, but this is only achieved through the prior influence of Tiferet.

The Letter Dalet and the 26th Path: The Renewing Intelligence

Dalet: Chesed > Netzach: Path 26: The Renewing Intellect (the “Knowledge of…”) Renewing Intelligence (Consciousness) (Sekhel MeChudash): It is called this because it is the means through which the Blessed Holy One brings about all new things which are brought into being in His Creation.

The Twenty-sixth Path is called the Renovating Intelligence, because the Holy God (blessed be He) renews by it, all the changing things which are renewed by the creation of the world.

Alt. Trans. “The twenty-sixth path is called the renewing consciousness because through it God, blessed be He, renews all things which are newly begun in the creation of the world.”

The Twenty-sixth path is associated with the Sephirot Yesod in the H.T., but I have associated it with the letter Dalet here.  Yesod is called Foundation and is the root of the Middle Pillar in the Tree of Life. Its association with renewal connects with the fertility and abundance of Nature, the life-force (Genesis 1:26 — “And Elohim said: ‘Let us make man in our image, after our likeness; and let them have power over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'”). In the human body, it is associated with the reproductive organs and the erotic urges associated with the appetitive or epithymetikon part of the human soul.

The Three Pillars in the Tree of Life may be said to correspond to the tripartite soul and the tripartite forms that eros manifests. The microcosm is in the macrocosm and vice versa. The right pillar of Jakim may be said to correspond to the logistikon or “intelligence” part of the soul; the left pillar may be said to correspond to the thymoeides or “spirited” part of the soul; while the central pillar corresponds to the epithymetikon or “appetitive” part of the soul. Since we are embodied souls, all that we experience must first pass through the body.

The light of Yesod is the “reflected light” of Malkhut, not the original illuminating light of Keter. What this suggests is that the “consciousness” or the intelligence of Yesod is brought to one through the created things and not from the source of the light itself. We are able to see created things through the reflected light of the sun on them. Human beings, through their viewing of the things of the world, attempt to “purify” the things by shaping and commandeering them so that they can be made useful. As is stated in Genesis, human beings believe they have been given power over all that has been created. This has created the great confusion over whether this power is one of domination and commandeering, or whether this power is one of care and concern such as that shown by a farmer or a shepherd.

The Renewing Intelligence is that awareness that we have of that which brings something into being from out of itself, what is called Nature. The making of Nature contrasts with that making that is called technē, “in another and for another”. The Renewing Intelligence is related to sexuality and propagation, all living beings that come into being and pass away. The corresponding Genesis 1:26, indicates that here is the source of that will that becomes the metaphysics of the will to power. The 26th and 27th paths are interrelated. The root urge of sexuality and procreation is the desire for immortality, for perpetual renewal, on the appetitive part of the soul.

The Renewing Intelligence, being connected to Netzach, is the foundation of human being in Time, the ‘embodied soul’. The interpretations of the images of the Sephirot are written down, literally “written in stone”, so that they are preserved and are unified with the physical itself (materialism). How the “outward” world appears is determined by these interpretations which become the essence of the history of thinking. This is why Yesod is called “the sphere of the Moon”, the sphere of “reflected light”. This is the realm of what we call the “historical” where things come to be and pass away giving the illusion of “historical relativism”. Is this what we have come to understand as Hell? The focus of the “ego”? When Sartre says “Hell is other people”, his statement indicates this egoistic hell itself. When human sexuality or the erotic is divorced from the bearing of children (the desire for immortality) and the real sense of otherness that children must bring to sane human beings, then we have entered the very gates of Hell itself.

Dalet דלת is the word for “door”, “gate” and indicates resistance, a barrier, and the state of selflessness and humility needed to pass through it. It is the path from Chesed to Netzach. As a double letter, its movement can either be up or down; it is shaped like a step. Its shape is a vertical and horizontal line, and thus suggests the barrier between the world of Beriyah and the world of Yetzirah. Unlike the letter Chet, the letter Dalet is not enclosed. Dalet is also said to indicate a ‘poor’ person, and this may metaphorically be said to represent the ‘perfect imperfection’ of all human beings as they are realized in Netzach and in The Chariot #7. That which is imperfect cannot be the measure of anything. The letter also suggests how to pass through the gates to know one’s own mystery of being and return to the Good of the Aleph – the One source of all creation and being which is the goal of the teaching of the Sefer Yetzirah.

The Dalet is in the shape of a bent over human being, signifying humility and receptiveness. It represents Bitul, the self-nullification, or nullification of the ego, necessary to realize one’s inherent connection to the Creator. This self-nullification is not an easy task as Shakespeare’s King Lear and the writings of the saints tell us. Also, Dalet is the structure, form and the diligence required to receive the grace that the Divine is perpetually offering as is shown in the path of Beth.

Dalet is also Dalit דלית, the “poor man”, the one who receives from the benevolence or grace of the Creator through the Holy Spirit represented by Mem. It is the realization that as humans “we are not our own” and that we have nothing of our own, but are entirely dependent on the Creator and that every breath and movement is given to us from Him. It is the recognition of Otherness and the complete denial of the individual ego.

The Dalet can also represent a structure or gestell, the German word that the German philosopher Heidegger associates with technology and its enframing, but it is not a completed frame. Its form of a horizontal and vertical line represents a grid, giving structure to the form. It is shaped like a stair-step, the metaphorical structure required to be ‘lifted up’, or to ‘go up’, thus overcoming the resistance given by gravity and the law of Necessity. This would indicate that Dalet is also a means of ‘going down’, descending the Tree of Life as Dalet is one of the double letters. This would seem to suggest that the creation is a ‘door’, a barrier, but also a way through. The human body is a barrier but also a way through. This might associate the letter and its path to the belief of human beings’ giving ‘perfection’ to the created things and somehow completing them, for the creation and its beings are not wholly themselves. This completion of things will be discussed more fully when we speak of the Sephirot Hod.

On the individual level,  Dalet shows the structure and stability required to receive. This reinforces that the path suggested by Dalet is from Chesed to Netzach, and that the structure spoken of is the human body, the human form, the ‘chariot of fire’. This would be on the side of “Mercy” on the Tree of Life. Placing Dalet on the path from Binah to Gevurah would suggest the side of “Severity”.

The Letter Zayin and the 21st Path: The Desired and Sought Intelligence

The Twenty-first Path is the Intelligence of Conciliation, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence.

Alt. Trans. “The twenty-first path is called the consciousness of the desired-which-fulfills because it receives the divine influence which flows into it as a result of the blessing it confers upon all that exists.”

Case trans. The twenty-first path (Kaph, joining Chesed to Netzach) is called the Intelligence of Desirous Quest, because it receives the divine influence, which it distributes as a blessing to all modes of being.

Path 21. Desired and Sought Intelligence (Consciousness) (Sekhel HaChafutz VeHaMevukash): It is called this because it receives the divine Influx so as to bestow its blessing to all things that exist.

Zayin – and Elohim “called the light Day, and darkness Night.” 1:5

The Zayin is shaped like a sword and is the symbol of “spiritedness”, sustenance (endurance), and strife. It is the ‘erotic’ experienced as need through the thymoeidic or “spirited” part of the soul. It is the individual will. But this individual will is, paradoxically, bound up with and in strife with a will greater than itself, and both of these wills must be brought into a ‘conciliation’ . Zayin may be said to be the piercing arrow of Eros himself, that Love which is “the divine Influx” that bestows “its blessing to all things that exist”. This ‘conciliation’ bridges the gap that exists between intelligence and love in the thymoeidic and logistikon parts of the soul.

Paradoxically, the letter zayin also represents the 7th day of Shabbat (Sabbath), the day of rest and spirituality (or the “letting be” of passivity), which completes the process of the 6 days of creation or the strife of the day-to-day lives of human beings. We have to ‘work’ to survive. This would align with the tradition that the god Eros is “two-faced” or indicates two contrary things. The Zayin signifies Space and Time through the influence of Binah and Chokmah and their interactions with Tiferet. The Zayin is said to include the six days and six directions of physical reality (Creation), but it also stands as a unique 7th principle or energy, the spirit (or will) which activates the physical, the life-force (the will to power), and thus could be said to be associated with the will and desire (the will to power and the individual will, Eros and Psyche). The Life-force (the Will to Power) is connected with Time. The Zayin participates in the source of all movement, the Shin of the primordial fire, and is associated with Time and we can see this Shin influence from path 19 (The Star #17). We see here the mysterious connection between Being and Time. We see in it the mysterious connection between theoretical, projective thought that is the principle of reason and the creative imagination fused together into a principle of being.

The Zayin’s true foundations are in Love (Tiferet) and in Eros. The sword of Zayin is the arrow of Eros. The Zayin, whether it be a sword or an arrow, is a penetrating, an impregnating principle which activates the making of the artist or technē in the realm of Yetzirah. This making illustrates the connection between the creative and the erotic impulses, the erotic understood as both a principle of need and of fullness. The true artist creates out of need; the lesser artist does not do so. The contraries of rest and movement are symbolized in the letter, rest as an indication of fullness and movement as an indicator of desire or need.

Zayin is drawn with a Vav with a crown on top of it. We have discussed Vav as the deceptive ‘hook’ that emanates from Tiferet to Binah. It is said that the crowns have been added to the Hebrew letters in order to ward off evil or destructive powers, and they are said to hide the hidden sources of Torah. These hidden sources derive from Tiferet, and the evil finds its roots in the seeing that is The Devil of Vav. This would appear to indicate that the Vav as interpreted above is correct, and that the hidden sources of the Torah are the Same as the Fortunate One, the Ain, indicated in the translation of the 16th path. Since Zayin is movement from Tiferet to Chesed with the element of fire predominating, this would suggest that the fire is a ‘holy fire’ directed by the Sun, while the Vav is the reflected light of the Moon. Both Zayin and Nun represent paths by means of which one penetrates through the enclosures that are represented in Chet and Tet, but what is clear is that these paths proceed through the physical, material world. The body is our infallible judge.

Shaped like a sword, the Zayin represents all movement. It represents the strife between contraries, the struggle for existence to overcome need, the struggle for sustenance (מזון). It is the struggle between Yaakov Jacob and the angel. The difficulty presented is that in the story of Jacob wrestling with the angel, Jacob is victorious. What is given to one when one is victorious over the Divine emissary sent to one?

Through the influence of Tiferet and its connection to the Logos, the Zayin is the power within a person that causes them to speak, initiate, and live; it is a principle of being. It is in this way that it is connected to the erotic understood in its broad sense, its true sense, which is the experience of need, the experience of our ‘perfect imperfection’. The crossing over to the path of Vav would appear to indicate that a choice has to be made with regard to how one will view the world. Human beings, it would appear, have a choice whether the Creation will be the paradise it is intended to be or something else altogether. This choice is presented to us in the NOW.

When we are speaking of the path of ‘desiring and seeking’, we are addressing the manner in which eros and the will come to operate in the human consciousness. We are speaking of the thymoeides and the logistikon parts of the human soul. The will is associated with the operation or application of reason and our principles of reason are based on 3 essential principles: the “I” principle or the ego cogito of the Self, the principle of contradiction where the human being is not to contradict themselves in speech, and the principle of sufficient reason (“nothing is without reason (or a  reason)”. This principle of reason operates before thought and determines the manner of thinking; and it ascribes values to things i.e., it bestows the “blessing” on things which determine the end to which they will be ‘used’. It involves completion and ‘justice’.

The “divine influx” is the urge or need to seek that which is desired. That which is desired is that which is sought: “Where your treasure is there will your heart be also”. This seeking requires movement and movement is the influence of Mem and Shin. Mem deals with the appetites, while Shin deals with the ‘head’, thought or reason. How the Alef comes to operate here is key for the Alef is the heart. The ‘progress’ or ‘evolution’ of the human being is to be seen here. It is through the principle of reason that human beings use the things of the world to shape them into the ends that they have determined. This is the universe of Yetzirah. This influence of Shin comes from the meeting of Netzach with the crossover path from Hod to Netzach that is the 29th path (The Natural Intelligence) which shall be discussed below under the emanations from Netzach.

According to Case, the Twenty-first Path is associated with the letter Kaf (double 4) כ, meaning ‘hand’, and is the third path proceeding from Chesed. Once again, this may not be so. “Conciliation”, or more properly “Re-conciliation”, is a product of mediation, and neither Kaf nor Chesed contain these attributes. Kaf is one of the seven doubles in the Hebrew alphabet and so the possibilities of its interpretations are two-fold. According to the H.T., the 21st path is represented by the letter Peh, פ meaning ‘mouth’, also one of the double letters (double 5). The letter Peh might be more appropriately assigned to The Hierophant card #5 as both the ‘hand’ and the ‘mouth’ are “enclosures” in their own ways. The mouth through words can create ‘enclosures’ and from within these enclosures thought can be suppressed. “Conciliation” creates freedom; the enclosures of the mouth and hand suppress freedom.

The twenty-first Path is also called “the Desired and Sought Consciousness” and it expresses the need that human beings feel which requires the “divine influence” of Grace to reconcile this need and its fulfillment. The act of mediation, of conciliation or reconciliation, is the Grace of God; to be receptive to this Grace is meditation, thought, contemplation and prayer. But where and how does the light of the Grace of God become the darkness that is characteristic of our being in the world? Is it the point where one has to choose between Will and Love and how either of these two will allow the individual to conciliate or reconcile the ‘need’ that human beings experience in their perfect imperfection?

The Hebrew words within the paths are “hunger”, “thirst” and “emptiness” and they express the desire to fill that emptiness or absence which is the essence of human being and which leads the individual on a “quest” for their fulfillment. This need is experienced as erotic, and illustrates one of two sides of Eros who is described as Fullness and Need. That the word erotic has become associated with the sexual only in our modern age is an indicator of how far we have descended into the darkness. The created world and the human body are both the roots of this need and yet at the same time are the doorways to the fulfilment of the need. That need may be sexual or that need may be philosophical. The letter Dalet is appropriately associated with the Sephirot Netzach and the tarot card The Chariot #7, and I have associated it with path 26 The Renewing Intelligence. The letter assigned to The Chariot in the Tarot given in the illustration is Chet ח meaning ‘enclosure’ which indicates the human being as an ‘embodied soul’. There seems to be connections between ‘hand’, ‘mouth’, and ‘enclosure’ or ‘body’ and each of these may be said to be double-edged in that they are capable of both positive and negative outcomes.

The receptivity of the individual to the divine influence that is Grace is a paradoxical “passivity” i.e., it is an “active passivity” in that the human being “let’s be” (what we mean by the word “amen”) that which “flows into it” from Grace’s blessing on all that exists. It is the contrary of the Twentieth Path which is an “active” path of the preparation of things for their completion which is primarily a human doing, an act of human will. The “divine influence” is that which allows things to be, the perfection which allows ‘the rain to fall in equal amounts upon the just and the unjust’.

With the Twenty-first Path, things appear differently so that the Charioteer, the soul, is able to “see” the things in their essence and to recognize the “divine influence” present in them. They are able to recognize that the Divine Presence (parousia) in the created things of the world is not a noun but a verb, that the Grace offered by the Divine Presence is actively present at all times in the things of the world, and it is visible to us through their Beauty. This realization of the belonging together of things and their Being is brought to us by our thought, meditation, contemplation, and prayer. This contemplation or thinking is a grasping, a taking in, a letting come to presence for the thinking. It is a ‘beholding’. When this occurs, things “stand” before one in their essence and are recognized in their Otherness.

The Twenty-first Path is part of the linkage of the three Sephirot Chesed, Tiferet, and Netzach: seeing, beauty, and the confrontation that is the differentiation of thinking (the principle of reason as outlined here) and thought. The Tree of Life discriminates between that thinking which is active, commandeering, and domineering, which it places on the left-hand side and which belongs to Binah and to the letter Shin and thus to Will, and that thinking which is passive-receptive, which it places on the right-hand side and which belongs to Chakmah, Chesed, and Netzach. The bond between thinking and Being, or Life, is such that a meditative thinker is able to see things according to themselves, free from the dualities of subject-object (representational) thinking. Things cannot be understood by viewing them as ready-to-hand objects made present to fulfil our needs through the viewing that is the technological (the principle of reason). They must be allowed to be in their true being so that we may view the Divine Presence within them. This movement is the upward direction on the Tree of Life and its achievement is the true success or victory of the Charioteer. It is the victory over the individual self or ego.

In Rawn’s commentary on the paths and their relation to the Hebrew tree, the 21st path is associated with the Tarot card The Tower #16, but the interpretation Rawn gives is that the lightning bolt which strikes the crown of The Tower comes from Gevurah, which is in error. It is Gevurah which is struck by the lightning. Gevurah is represented by The Hierophant #5, and The Tower is #15 (in my view of the Tarot), and it represents the necessary evolution of the false and sometimes delusional collective or cultish religious views, the views of those who think that they alone are in possession of the truth.

The lightning bolt descends from the Sun (Truth) which is associated with Tiferet and Keter, and below the lightning bolt is a representation of the Tree of Life on the right side and twelve representations on the left which could be twelve yods, or twelve “I”s or “egos”, the twelve houses of Israel (all of humanity) or the twelve signs of the Zodiac. The ten of the Tree of Life and the twelve on the left side of The Tower could be the twenty-two letters of the alphabet and implies speech’s ability to be both true and false. This could represent what occurs when one misunderstands the 32 paths of wisdom, so it is cautionary in nature. When the ego of the individual is enclosed within the mouth of the collective, stupidity is the result. Free thought ceases. Truth is the ‘uncovering’ of the things that are; falsehood is the ‘covering over’ of things that are not. Falsehood is at the root of all lies.

“The desire which fulfills” is the desire for the Good, that desire which can fulfil the need to overcome the imperfectability of human being which is our mortality. Gevurah is the terminus, the finality, the sempiternal nature of the Law of Necessity. It is connected to Hod > Justice which is the manifestation of the “plan” in its reality or ontic form (Mem). The Gevurah aspect of this ‘plan’ is realized in the creation of conventional laws and the political requirements that go into creating a society, a city, a polis.

The ‘desire which fulfills’ and the awareness of it is the ability to distinguish the Necessary from the Good, to have the ‘strength’ to overcome the desire to ‘consume’ or ‘eat’ (the association with the ‘mouth’, Eve’s eating of the apple of the Tree of Knowledge in the Garden of Eden and its association with the Fall of humanity) the beauty of the world rather than simply to contemplate it in wonder. The inability to do so causes one to succumb to the second temptation of Christ: that temptation that leads to power and prestige in the realm of the social. Without such awareness and knowledge, one may take the path of Peh.  As procreation is the desire which fulfills the appetitive part of the soul, the ‘immortality’ that is found in fame and prestige is an attempt to fulfill the desire for immortality on the part of the thymoeidic part of the soul.

This would seem to imply that false views of the Sephirot result in disaster because they are a false faith. This would associate The Tower with the Tower of Babel, the attempt to build a stairway to the heavens without divine help, which is itself a metaphor for thinking that one has sole possession of the Truth. This is indicated by the letter Peh, meaning ‘mouth’, and would convey the false teachings issuing from the mouth. These false teachings are considered a “blessing on all that exists”; and from the view of the world as technological this may be rightly so, since the technological requires the oblivion of eternity and humanity’s conveying of ‘blessings’ (values) on all that exists. The ascent to “loving kindness and mercy”, God’s grace, is “a consummation devoutly to be wished” once one experiences the effects of The Tower. 

The path’s language clearly describes a relation of mediation: the divine influence > comes about as a result of (effect of) the beauty of the world > which, in turn, is given to the soul through Love which is the blessing conferred upon all that exists (Grace). This point or path may be the key to the whole of the Sefer Yetzirah. The Lightning Bolt of Zeus (Keter) is not the product of Gevurah, but of the Divine will that destroys the delusions and illusions of those who think they can build a “stairway to heaven”. The Tower is the card of revolution: history. It is historical human being. It is movement, par excellence, and thus has an affinity to the letter Zayin. The ability to distinguish the necessary  from the Good places one at the centre of the Wheel and one can view the world’s passing (at the same time, paradoxically) from the circumference of the sphere without being subject to its turning. (King Lear Act V Sc iii). By succumbing to the second temptation, one is constantly longing for the “meaning and purpose” of life which one must learn from Life itself, that it is Life itself.

In the Tarot, The Lovers card #6 has the angel Raphael (or Eros)as the mediator between the Divine and the individual soul, the bringing together of male and female. Here it is assigned with the letter Zayin which literally translated means ‘manacle’. A manacle is used for a prisoner or a slave; here the bond between two people is one that is freely chosen. “What God has joined together let no man set asunder” is the bond freely chosen. The manacle is the bond that is not freely chosen or the bond that is chosen in error. This is why The Devil card #16 has the figures manacled to the black cube upon which the Beast roosts. It is an ersatz bond, a false covenant. The cube of The Devil is symbolic of how one views the world. The High Priestess #2 and The Emperor #4 sit upon cubes; The Chariot’s charioteer stands within a cube; The Hierophant sits upon a black throne which presumably has a black cube as its base which is hidden by the robes that he wears. The revealing of the truth of The Hierophant would reveal this black cube for the ‘reality’ of what it is.

Christ says: “For where two or three are gathered together in my name (Love), there am I in the midst (between, alongside) of them.” This is Christ as the Parousia and as the Logos. When Christ says this, He is speaking to a crowd of two or three hundred and is physically present. Whether Christ is present in a gathering of two or three hundred or thousand when He is not physically present is something of a difficult question which Catholics have attempted to answer through the ceremony of the Mass and the sacrament of Holy Communion celebrated therein, where Christ’s presence is called upon to be among a crowd. Christ’s presence as a mediator between two or three is ever-present and its realization is possible in the NOW.

Paul Foster Case’s placing of The High Priestess at Tiferet does not seem to be correct. Her presence is more appropriate as a lead to The Emperor #4 and The Chariot cards #7. In each of these cards, the figure sits upon or stands within a cubic shape showing their ties to that dimension and the limitations of seeing the world. The cube is, symbolically, the body. This cubic shape is also shared by The Devil and, presumably, by The Hierophant. However, the line of Keter, Tiferet and Yesod as the Light, air, fire, beauty and foundation of the physical world does make sense if one aligns the cards to the central pillar of the Tree of Life. There are connections between The High Priestess, The Chariot and The Emperor cards for they share a number of visual similarities. When we view the Tree of Life, they are appropriately placed on the right side, on the side of Mercy and Kindness. But how is The Emperor to be seen as a benevolent ruler?

Keter is joined directly to Tiferet by the letter Alef, one of the three Mothers and the letter Beth after the light passes through the veil of creation or the Logos. Through Tiferet, it is also directly linked to Yesod or the Foundation of the physical world (the law of Necessity, the human body). Yesod is the Foundation created by Beauty; it is not the Foundation of Beauty. The letter Beth, meaning “house”, links Keter to Tiferet and thus to the Beauty of the World. Chakmah is linked to Binah by one of the three Mothers Alef Mem Shin (commentators usually assign Shin to this linkage, but I have assigned both Mem, emanating from Chakmah, and Shin, emanating from Binah to this horizontal path). Chesed is linked to Chakmah by the letter Gimel .Case in his outline appears to follow a chronological order to the Hebrew alphabet which is not how it is assigned to the Tree of Life nor to the movements or emanations within the sphere itself that is the world as it is presented in the Hebrew Tree and in the Sefer Yetzirah itself. The formation of language mirrors the process of the Creation itself, and this does not appear to be a step-by-step algorithmic process.

The movements outlined in the Tree of Life are circular or gyric formations. When one proceeds down the right side, one is following the downward movements of Mem or water until one reaches Malkhut, the widest expansion. When one reaches Malkhut, then the upward movement of Shin or fire takes over, and this is a narrowing or focusing of the gyres’ movements. It signifies a return to the Foundation or base. Movements along the paths themselves within the Tree will be determined by whether Mem as water or Shin as fire predominates; or in other words, whether the head (Shin), or the gut or appetite (Mem), or the heart (Alef), prevails. These gyring movements have also been referred to as “steps” (Plato’s Symposium and Diotima’s “ladder of love”) from which one may leap forward or upward or move in the opposite direction.

This has a number of similarities to the characteristics of The Chariot card of the Tarot and to The Sanctifying Intelligence that is third path of Wisdom. The “holy powers”, again, are the naming of things, that which distinguishes human beings from other created beings, our ability to use language and to name. From this path we can discern that the Gnostics were incorrect in attributing evil to the demiourgos, and that the created world is one of evil. It is more appropriate to say that the created world is one of deprivation and need, and this deprivation and need are present from the beginning of the creation. The created world is a ‘house’ that human beings make a ‘home’ through their use of language and number.

Paul Foster Case’s interpretations of the paths run into some contradictions here (or so it seems to me) because he confuses the Necessary with the Good. The Good is beyond Being. The Light that is Keter might be understood as the Highest Crown (since the crowns are associated with the letters), but they are not the “primordial emanation”. If The Fool is represented by the letter Alef and is the channel to Chakmah or Wisdom, how is “wisdom” being defined here? Wisdom is “knowledge of the whole” which The Fool clearly does not have unless we are considering reincarnation here (which is entirely possible. See Appendix regarding Plato’s writings on Republic and Phaedrus).

In this life, it is not given to human beings to have knowledge of the whole of which they are a part. With the creation of numbers, Time also comes into being; and with it the recognition of Space. With Time comes Memory. It is our Memory of the original Good that creates the absence/presence of human existence and the longing, the erotic need, for completion in the Good. The Beauty of the created world acts as a souvenir, a photograph or image that gives us the Memory of that which is our proper end or perfection, our completion. Thus, Plato can say: “Time is the moving image of eternity”, but it must be remembered that these images of which Time is composed are merely shadows. Our collective knowledge, which is our collective Memory, derives from our understanding of the Laws of Necessity, our opinions or doxa regarding Necessity. Necessity itself is the will of God i.e., Justice.

A Commentary on “The Thirty -Two Paths of Wisdom”: Chapter One (con’d):

Paths Emanating From Keter:

The four paths emanating from Keter are illustrated on the left:

#1: The Mystical Intelligence: Letter: א Alef (fire) Tarot: The Fool, The Magician

#2: The Radiant Intelligence: Letter: מ Mem (water): Tarot: The High Priestess (This will be discussed in Chapter Two: Paths Emanating From Chokmah)

#3: The Sanctified Intelligence: Letter ש Shin (tooth, fire): Tarot: The Empress (This will be discussed in Chapter Three: Paths Emanating from Binah)

#11: The Scintillating/ Glaring Intelligence: Letter Beth Tarot: Strength. The Path from Keter to Tiferet.

#14: The Illuminating Intelligence: Letters: ש Shin א Alef מ Mem Tarot: The High Priestess

The Eleventh Path: The Scintillating/ Glaring Intelligence

The Eleventh Path is the Scintillating Intelligence because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes.

Alt. Trans. ” The eleventh path is called the scintillating consciousness because it is the essence of the veil which is placed before the ordered arrangement of the powers. Who walks this way acquires a special dignity – he can stand face to face before the cause of causes.”

Wescott trans. The Eleventh Path is the Scintillating Intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes.

Case trans. The eleventh path (Aleph. Joining Keter to Chokmah) is called the Scintillating or Fiery Intelligence. It is the essence of the veil placed before the dispositions and order of the superior and inferior causes. He who possesses this path is in the enjoyment of great dignity; for he stands face to face with the Cause of Causes.

If the ten Sephirot comprise the first ten paths of the Tree of Life, then the designation of the 11th path would be the 4 of the first four paths of the Sephirot and the 7 remaining Sephirot i.e., 4 + 7 = 11. The original light of Keter would have passed through the whole of Creation and knowledge of this light would be present for the individual who attained it i.e., the individual would be able to stand face to face before the Cause of Causes (the Good). Such is the case with the female figure of Strength shown in the Tarot card on the left. The Strength is the “opposite” or “deprivation” of that power which is shown in The Magician #1. In some modern Tarot decks, the cards of Justice #8 and Strength #11 are interchanged. I will attempt to give compelling reasons why this exchange is not valid nor necessary through the philosophy provided by the text of “The Thirty-two Paths of Wisdom”.

The Strength #11 card and The Magician #1 card represent two of the faces of Eros in human beings, the emotions and the will, the passions and human ‘spiritedness’, the intellect (logos) and the flesh. While the Strength figure has the light of the Sun both behind and within her, the male figure of The Magician draws his power from the bower of Nature above him and from the reflected light from the wall behind him (this is indicated by the bower’s shape as an inverted Bet). He uses his equipment/tools, the wand, to direct his energy and his will towards the cups, the pentacles, the swords and the table, the ready-to-hand upon which they rest, to make his images and to bring the things which are useful for him and to him into being. The Magician is the artisan or technician of the formative world of yetzirah.

Both figures are crowned by the ouroboros, The Magician’s representing the eternal recurrence of the Same and the Strength’s representing “time as the moving image of eternity”. Strength easily controls the lion of the passions that she has under her control, the lower nature of eros which affects the ‘spirited’ part of the soul. She is ‘grace under pressure’ because she is the recipient of Grace through the mediation of Tiferet. (The Da’at, the so-called 11th sephirot which is the Void or the Abyss, may be an indicator of what the saints refer to as the “dark night of the soul” which they report envelops them before they come face-to-face with Cause of causes. It is the ‘veil’ placed before the Cause of Causes. “But,” he said, “you cannot see my face, for no one may see me and live.” Exodus 33:20)

The Scintillating or Fiery Intelligence is similar to The Mystical Intelligence Path #1 but on the level of Beriyah. One is reminded of the words of St. Paul to the Corinthians: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” (1 Corinthians 13:12) What Paul appears to be saying here is that our knowledge of the things that are is a mirrored knowledge (such as is seen in the figure of The Magician placed within an inverted Beth), a souvenir similar to a photograph; and like a photograph, it is merely an image of that which is loved, not the reality of that which is loved. This mirror, or curtain, or veil hides the truth that is concealed behind it.

In the illustration of the Tree of Life on the left, the Scintillating Consciousness is indicated by the blue line. The “veil before the dispositions” is the impact of Mem (water) emanating from Chakmah (Wisdom) upon the fire of Shin from Binah (Understanding) which brings about the creation of the physical universe. To see this truth ‘face to face’ would cause one to ‘die’ to oneself; the individual ego would be totally consumed in the fire of the Light of Keter. As it is said in Genesis: “But He said, “You cannot see My face; for no man shall see Me, and live.” In order to “live” (remain in being), the Face of God must be hidden behind a veil. To pierce through this veil, a ‘conversion’, followed by a ‘baptism’ or re-birth (‘born again of the water and of the spirit’ or Mem and Alef) must be attained. This is illustrated in the Strength card #11 of the Tarot. The will to power of The Magician #1 is contrasted with that knowledge that is possessed by the female figure of the Strength #11. The actions and the dispositions of the Strength and The Magician are contrasted.

The journey up the Tree of Life is a decreation and there are three re-births experienced, one at each of the crossroads. Each re-birth corresponds to that part of the soul to which it is directed. The first re-birth is at the crossroad of Mem, the appetites, which joins Netzach (Victory) to Hod (Empathy, Care and Concern). This re-birth is experienced in the path of The Intelligence of Trials (#25) and is represented by the letter Resh and the Tarot card Judgement #20.

The second re-birth occurs at Tiferet and involves the crossroad of Alef between Chesed and Gevurah. It is of the emotions, the heart, the ‘spirited’ part of the soul . The Lovers #6 indicates the choice that has to be made at this stage. The ‘spirited’ eros may assist or obstruct the soul in its journeys upwards on the Tree of Life. It may cause the soul to succumb to the desires for material possessions or it may urge the soul towards its greatest desire, which is re-unification with the Good. When the second conversion and re-birth fails, the soul falls into a love for those things which satisfy the appetites and it ceases its hard journey upwards.

The third re-birth occurs at the crossroad of Shin from Chokmah to Binah, and it regards the head i.e., wisdom and understanding, the logos. The unity of wisdom and understanding is shown in the Strength card #11, and this allows the individual to receive Grace and to stand with special dignity before the Cause of Causes as indicated by path #11. It indicates that the way of being of the philosopher and the saint are one and the same thing. If someone tells you that they are a saint (such as Donald Trump has said), you can be assured that they are not. If someone claims to be a philosopher, you can be sure that they, too, are not.

The ”order of the superior and inferior causes” and the veil placed before them is the Law of Necessity, the Divine Will. The dispositions towards this Law of Necessity or Divine Will are what is contrasted in the Strength and The Magician cards. The Divine Will itself is not scrutable; it is not knowable. Those who claim to know it commit a grave sin, a blasphemy. The Magician’s disposition towards the realm of Necessity is will to power: to constrain, commandeer and overcome Chance in order to enhance human freedom. His desire is to change the world. The freedom that arises from this constraint has made science ‘the highest speech’: its prophecies are what we bow down to and what we look up to. This will to power finds its roots in the individual ego, the subject, and in the principle of reason which becomes a principle of being for The Magician: “nothing is without (a) reason”. The Strength’s disposition toward this realm is one of humility, acceptance and compliance. which shows itself in contemplation and prayer with regard to the ‘buffets and rewards’ of Fortune or Chance.

The Ten Sephirot are the first 10 paths. The direction from Keter to Chalkmah is diagonal, and there is no suggestion that the mother letters provide diagonal channels but as connectors, they must. The 11th path is also called the “Fiery Intelligence”, the “Scintillating Intelligence”. This element of fire belongs to Shin, one of the three mothers, and in the first crossover path it is the element of Shin which predominates. “The mirror placed close to the order of the disposition” is the “reflected light” that is the essence of Malkhut which reflects the light that is present in the other Sephirot. The “mirror” is translated here as “curtain” which separates the true light from the reflected light. In the Tarot of The High Priestess #2, it is the curtain behind her which hangs from the pillars of Jakim and Boaz. The reflected light is that of the Moon. Alef is the letter of the Sun. Alef connects to Tiferet, which is associated with the Sun. The connection of Fire to Water is Air and the three produce Earth which would connect with Chesed #4.

In the Tarot of The High Priestess #2, it is clear that she is connected with the sea, with water, with the subconscious, with the Unlimited. She is depicted with having a veil or curtain behind her, and sitting upon a partially revealed cube. We are limited in that we can only see three sides of the six-sided cube. We also find cubes present in The Emperor #4, The Chariot #7, and The Devil #16 cards of the Tarot. All these cards appear to indicate that there is something that is ‘hidden’ in their foundations. Whether or not The Hierophant is seated upon a cube is not shown as his robe hides his seat in the Tarot deck used here, and whether he does so or not is a matter of speculation.

The letter Alef (ALP) is the reversal of the word PLA which means “wonder”. The journey or quest begins from “wonder”, and it is “wonder” that is the foundation of philosophy and the foundation of questioning and the quest. Does the wonder provoke a question “why” and the response of “because”? Since the direction of the influence of Alef is downward, the reversal of Alef would suggest a movement upwards so that The Fool #0 should be placed at the bottom of the Tree of Life and not at the top. But within the sphere that encompasses the cube of creation, what do “up” and “down” mean? I have tried to clarify this question with the concepts of creation and decreation. The upward movement is a gyre that narrows and focuses itself on the singular point of the Divinity. The downward movement is an ever-widening gyre created by the withdrawal of God which results in His hiddenness. When the soul mistakenly chooses to align itself with the materiality of the world, it is dragged down and overcome by the watery element.

A philosophical life, ruled by the logos’ desire for truth (‘revealing’) brings one to the attainment of self-knowledge and the Good (the Cause of Causes). The satisfaction of the other parts of the soul is also achieved i.e. arete or “human excellence”. The embodied soul is afflicted with the evils that partake of the bodily. The logos is the “pure” state of the soul and is capable of “seeing” the “pure” state of the soul. The Strength card indicates that while the soul remains embodied, there is a constant strife to restrain the jaws of the lion with which she is engaged. The lion represents the ‘spirited’ part of the soul.

The soul’s first love is the love of the “One”, the whole, wisdom. In Republic (611 e 1 -612 a6), the soul must rise up out of the sea “in which it now is”. To do this, the soul engages in dialectics i.e. the love that is “friendship”, the “friendly conversation” that is the essence of the logos, the knowledge of how things are “related” to each other. This knowledge is justice (dike).

Philosophy begins through wonder and so, appropriately, The Fool card is assigned to this path (although in the Hebrew Tree it is the Strength card #11 that is assigned to this path and I concur with the Hebrew Tree here). The path from wonder leads to wisdom, the knowledge of the whole, which is knowledge of “no-thing” since it is knowledge of the All before things emerge in their particularity. It is the knowledge which allows one “to stand before the Face of the Cause of Causes”. This dismissal of the particularity of things is falsely mirrored in the dismissal that occurs in physical sciences of the Renaissance, the sciences of Galileo and Newton.

In the dialogue Sophist, Plato relates the story of the philosopher Thales who fell down a well because his eyes were so fixed on the heavens that he was not paying attention to what was all about him. This caused a nearby housemaid, who was quite attractive, to laugh and say that because he was so fixed on the heavens, he could not see what was right in front of his nose. This story of Thales is an analogy to The Fool card and to the whole of the journey on the Tree of Life. What is right in front of one’s nose is what must be paid attention to.

The fire of Keter when combined with the water of Chalkmah produces Air, from which speech is derived. From these initial three primordial elements earth is produced; and earth, or physical, material things are represented by the Sephirot Chesed and Malkhut. The first is a descending order from Keter through Chalkmah to Chesed. The second is an ascending order from Keter to Malkhut and from Malkhut to Yesod.

The first is “inner” and focuses on the quality of things, the essence of things; the second is “outer” and focuses on the quantity of things, how the things may be measured or weighed. The first path relates to The Fool card in Tarot #0. The second relates The Magician card. The number of the Fool is #0, but this is a placement numeral only, not a zero as we understand the concept i.e., it is the concept of “no-thing”, not “nothing”. The ancient Hebrews and Greeks had no concept of what we today understand by zero. (The numerical value of Alef is 111, or perhaps 1+1+1, which equals 3 but also equals 1 if 1 x 1 x 1 = 1, the Holy Trinity. Our numbers begin at 4, since numbers , the logos, require time and space). The proper placement of The Fool and The Magician cards is at the bottom of the Tree of Life as it is given to us.

Ludwig Wittgenstein

What is sometimes called the “power of God” is represented through speech i.e., “And God said…” Through His speech, God creates the world. Notice that the verb “creates” is not in the past but in the present perfect tense i.e., this creation is still ongoing. What is and whatever will come to be are from the word of God, not through the “creation” of human beings. Human beings are ‘makers’, not ‘creators’. They are ‘procreators’. This word is what the modern philosopher Wittgenstein called “the miracle of language”. It should be noted that language and its use and misuse poses the gravest danger to the being of human beings in our present age.

As we have said previously, the essence of things is veiled in their outward appearance and that veil must be drawn aside, if this is possible. The Scintillating Intelligence or The Fiery Intelligence is the knowledge or awareness of things when they are seen as they are in their essence i.e., their truth. This appearance shows itself in a flash and can only be viewed at a glance. This “unconcealment” or aletheia in Greek, this drawing aside of the veil, is what we understand as truth or what we sometimes refer to as an epiphany or manifestation of the truth of a thing. On the eleventh path, it would be a manifestation of all the paths previous to it on the descent, or a manifestation of all the paths before one on the upward ascent i.e. the ten Sephirot. It reveals God as the Cause of Causes, the “uncaused cause” of the philosopher Aristotle. But, of course, God is much more than this for He is, ultimately, the Good.

The truth clothes itself in appearances in order to descend (the Beauty of the World) and unveils itself in order to allow an ascent (which is the covenant of the Good). No matter which view of the Tree of Life is taken, that from above or that from below, their central focus is in the Sephirot Tiferet. As Christ said: “I am the Way, the Truth, and the Life. No one comes to the Father except through Me.” (John 14: 6) Tiferet is presided over by the archangel Michael whose name means “Like unto God”, and this is shown in the Tarot card The Lovers #6. The friendship that is the Holy Trinity is mirrored in the friendship established between two human beings when it is blessed with the intervention and mediation of the Divine third, “What God has joined together, let no man put asunder.” Matthew 19:6 This is what is understood as dialectics. It is the knowledge of what the Greeks called metaxu or intermediaries, that which brings about relations or ‘friendships’.

The images of The Fool have him standing at the edge of a precipice looking skyward unaware of the depths below. Is the dog accompanying him/her issuing a warning? Or is its gestures those of “excitement” on being taken out for a journey/walk? The dog is The Fool’s companion. The “quest” has not yet begun because no “question” has been asked. The question is still before one. (This would coincide with Path 27 The Exciting or Palpable Intelligence.)

Alef is the path from Keter to Tiferet. It is Air, not Fire. Shin is the letter of the element of Fire and it is the Boaz column of the Tree of Life, the column of Severity, and it is in the lower domain horizontally. It relates to the will, the head, and to reason and more appropriately belongs to The Magician #1 card rather than The Fool #0.

The primary or “superior causes” of the Scintillating Intelligence or Consciousness are the Laws of Necessity. The secondary or “inferior causes” are seen in the conditions or effects which the superior causes bring about. The Laws of Necessity are the Divine Will i.e., space and time; and the agents or forces that bring about the effects and conditions are subject to this Divine Will. The Magician uses these forces to “create” or to “make” through human will power. The Magician’s ‘making’ is one aspect of eros’ “procreation”.

In the Tarot illustration here, The Fool has 10 wheels on his dress (7 trefoils, 7 modes of activity, 7 alchemical metals, 7 chakras in the human body, 7 planets, the 7 lower Sephirot). The letter Shin is on one of the wheels which seems to assure us that assigning Alef to The Fool is an error. Alef is breath, spirit, the Word (Aum/Om: “first the breath then the Word and all that is appeared”.) Alef is the logos or logistikon portion of the soul. Alef flows into Tiferet, not Chalkmah as some commentators have suggested. Beth flows into Tiferet once the Alef has crossed over the horizontal line of Mem/Shin. Alef is the Idea of the Good as well as the “Son”/”Sun” from which both the power and beauty is given to the rest of the Tree of Life. All of the sephirot except Malkhut pass through Tiferet; all emanations of the Divine must pass, or are contained in, Tiferet.

This path is sometimes called “the glaring intelligence”. Is this that which is obvious to the “eye”? On The Fool’s bag is an “eye” (Ayin) and an eagle (the symbol of the evangelist John).

I would associate different Hebrew letters with the Tarot cards than those given by the illustrator of the cards used here.

The Letter Beth

Beth “house”, “container”

Genesis 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of Elohim hovered over the face of the waters.

The Fourth Path of the “Measuring, Arresting, and Receptacular Intelligence”, which is the Sephirot Chesed, must cross the horizontal path of Mem and Shin before it can come into being. It is from the first three elements that the Otherness of Earth is created. Within the created universe, the physical universe, Space, the Sephirot Chokmah, is the “container” of the Whole, and the letter Beth signifies both the “house” of the Creator (the form) and the “home” that is His creation (substance). The “open region” or the “receptacular” must first be present in order for the thing that is to come to be can come to presence. There must be a site for it, a place. The letter Beth indicates this ‘site’.

It is the Logos which “measures”, and through this measuring “arrests” and brings to a stand the thing so that we may have “under-standing” (Binah), and places into the world that which comes into being and all that which will come into being. The first three paths deal with the primordial triangle of the world of Atzilut, that which is beyond being and becoming. With Alef’s meeting of Beth in the vertical movement from Keter to Tiferet, the fourth path is created, and thus the Creation itself. The creation itself becomes manifest in the Sephirot of Chesed, Loving Kindness. The Creation is a gift of Love.

If the first path of Alef instructs or brings awareness to the intelligence of that which cannot be known, of that which is “hidden” and beyond the intelligence itself, the second path is the beginning of the possibility of knowledge of that which can be known, what is “illuminated” and “radiant”, that which “shines”.

Alef illuminates the gloom of Mem: : “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”(Gen: 1:2) Both Mem and Shin meet Alef in the first horizontal movement, crossroad, or path on the Tree of Life so that they share in “The Sanctifying Intelligence or Consciousness” of the third path as well as “The Radiant Intelligence” of the second path. With this illuminated, radiant, sanctified intelligence we come to the fourth path, the ‘measuring’, ‘arresting’, and ‘receptive’ path. There is an indication here that the naming of things is a ‘holy act’ and that language itself is ‘holy’; but before things can be named, they must first be ‘measured’ and ‘arrested’ or brought to a stand. From this bringing to a stand comes our ‘under-standing’ or what is termed Binah on the Tree of Life.

Beth is the 2nd letter of the Hebrew alphabet, signifying the number two. If Keter is the Father, number one, then Beth is the Son, number two, and Mem and Shin are the Holy Spirit or water and fire, number three (and four?). The first letter of the story of creation is Beth, starting the entire Torah/Bible – ברא בראשית. Some commentators suggest that the first letter of the Bible is Alef so that the initial phrase is “Elohim in the beginning created…” rather than Beth which is “God in the beginning created…” This is significant as Elohim is plural and indicative of the Trinity while God is singular and indicative of the One. Vastly different interpretations arise when one chooses either to see the Creator as a One or as a Trinity (Elohim).

Beth represents the beginning of the appearance of duality, with the One Creator bringing forth a created world, so that there can be both a giver (the Creator) and a receiver (the created world) for the Creator to bestow His Love and Grace upon. This creates the illusion that the creation is an “expansion” of God rather than a “withdrawal” of God, and it has prompted the dual version of the whole, one such interpretation being that of Plato where the world is divided into the worlds of Being and Becoming. Since God is All from the beginning, He would not need nor would it be possible to “expand”. Instead, He would “withdraw” to allow something to be other than Himself; and yet at the same time, that which is created is not other than Himself since He is All. With the act of withdrawal, deprivations are created, not opposites. Creation is the deprival of the Divine, of the sense and experience of the One. Man and woman are not opposites: man is deprived of the ability to give birth to another human being and can only be a secondary agent in the process. When one speaks of “deprivals”, one is speaking of a hierarchy of things and a distinction between primary and secondary agencies.

Beth’s literal meaning and form denote a house, and it represents the universal concept of a container or vessel. Thus, the created world is meant to house within it the spiritual. It is the container of the world of Beriyah. It is the bringing together of the ‘Sterile Mother’, or The High Priestess #2 of the Tarot with the ‘Fruitful Mother’ or The Empress #3. On the Tree of Life, Keter (the Light) first goes through Tiferet (the Sun) before begetting its offspring (The Moon) which is the reflected light that is mirrored in the waters.

It is important to see the connections between those letters that are designated as “containers”. The physical world is meant to be a place or site for the Creator’s glory or beauty to manifest. The body is meant to contain the soul, allowing it to act in this world; the spiritual must act through the physical. What is perceived as the dual world contains within it the Ultimate Oneness, but concealed, and it is the ‘unconcealing’ of this Oneness that is what is referred to as the revealing of Truth, though Truth itself is the process of the revealing itself. In this process, the revealing itself is not activated by the will of human beings i.e., it is not a part of human judgement as to its Truth. The Beth is the tool, the source of all building, containing and then bringing forth all the other letters, but Alef is the source of all the letters in their particularities. Thus, where Alef crosses the horizontal path of Mem-Shin, The Logos comes into being that is the world of words and numbering and Beth ‘builds’ this world into a ‘house’ which the Logos then makes a ‘home’.

The text of “The 32 Paths of Wisdom” uses the words “consciousness” and “intelligence” when describing or discussing the paths of the Tree of Life, but I think a better word to use would be the Greek Logos which signifies letter, number and word or the three “texts” of the Sefer Yetzirah: text (Sefer), number (Sephar) and communication (Sippur). So, if we look at the first two paths, we have the “concealed logos” and its contrary the “illuminating logos”. Sephirot #2, Chokmah, the “unlimited”, which is associated with darkness and gloom, can only be “illuminated” through logos, through the presence of word, number. The Word unites the unlimited with the limited and can do so only with the Light that is Keter. This light illuminates all that is below it on the Tree of Life. The light is Keter and it “crowns” the world of Beriyah or the creation from “no-thing”. It is the Light that is the “splendour” or the “shining” of the unity of created things, the Beauty of the world. In Greek this was called nous, the Mind, Consciousness or the Intelligence which is illuminated by Love.

1 + 2 + 3 = 6 or the Sephirot Tiferet. In Hebrew, Tiferet is “son” as well as its designation as Beauty by the Kabbalists. I see in these the unity of Christ and Eros, whose wife is Psyche or the Soul, the “most beautiful of mortals”. (Christ calls Himself the “bridegroom” which signifies that our soul (Psyche) is the “bride”; but all that is Other, the creation itself, is also the Bride. Israel, as understood by the Kabbalists, is the whole of creation, not simply the ‘state of Israel’ as it is known today, and Israel is the Bride.) When the created world is “illuminated” through light, our proper response to it is Love. God is perpetually offering His friendship to us in the form of the beauty of the world and the proper response to this offer of friendship is Love. The Beauty of the world is the covenant of God. This is the covenant of the Voice Spiritual. From this covenant, Faith is born. The rainbow of the story of Noah is but a particular example of the covenant that is the Beauty of the World.

When we view the Tree of Life, the right-hand side is considered Masculine while the left-hand side is considered Feminine. This is puzzling as The High Priestess is most certainly associated with water and “the seas” and she is feminine, while The Magician appears to be primarily associated with fire and the “primal energy” (the will, the ‘spirited’ part of the soul) and is masculine. This is why I would place The Fool and The Magician together as 0-1 and 1-0 respectively. The “illuminating logos” is the air as the medium that brings together fire and water in order to bring about the “work” that is the physical creation itself. The air is the medium for the Light and is the Judgement.

It is through the placing of limits upon the unlimited that things can “appear” for us. These limits are in the form of boundaries and what we mean by the “de-finition” of things, what the things are in their “whatness”. What things are comes about through their “measuring”, their “change” in their form of movement in time and space, and their naming. Both space and time are prerequisites for created things and they make possible our knowledge of number and language. Number and language itself are prior to the world of material things, and they make possible that world. God creates the world through speaking, through the Word. It is the Word that makes possible the placement, arresting, and measuring in space of the created things.

The Greek word techne relates both to the skills of the craftsperson and to the arts of the mind. (The god Hephaestus in Greek myth is married to the goddess of Beauty, Aphrodite in one version.) These skills and knowledge are related to the universe of Yetzirah, the world of formation. This “making” has a poietic nature as it brings something forth; it is a ‘procreation’ i.e., it is a modality of aletheuein, (unveiling), the “revealing” of truth. This is the most relevant aspect of techne rather than the manufacturing or making of something. The revealing of truth is the revelation of the beautiful, and the proper human response to it is love. This knowing and making involves a most difficult conundrum.

A great danger presents itself in the perception of the world as ‘imperfect’. Technology arose from out of the spirit of charity and the perception of the injustice of Necessity. The created world was perceived as ‘imperfect’, requiring human action in order to bring it to completion. The world needed to be changed. This is the will to power of The Magician card. This interpretation prevails in both the Hebrew and “Christian” interpretations of the Sefer Yetzirah. The good of something is its ‘usefulness’, its ‘fittingness’, its ‘aptness’. This has led to our perception of the world as ‘resource’, where everything is on standby for our use for some end that we through our wills have devised, since the created world would have no end in and for itself. Is the place of human beings in the world that of a ‘perfector’ of Nature or that of a shepherd or gardener whose primary mode of being is care and concern for that which is Other than ourselves?

Perhaps a better word for “intelligence” in these paths is “knowledge of” or “awareness of”. The Sephirot Tiferet is the focal point or the “height” of the emanations from all the other Sephirot with the exception of Malkhut. The Sephirot Malkhut is in the “depths” or the furthest distance from the light. A “path” is a way to reach a destination. With a path, the way has already been cleared beforehand. Here, the knowledge of the “mediating influence” is the knowledge of that which “yokes” things together and brings them into a relation; and what yokes or joins things together in the created world is Love. The Mediating Intelligence is required for the bonding together of the Radical Intelligence of Gevurah and the Receptacle Intelligence of Chesed.

The 14th Path: The Illuminating Intelligence (Consciousness)

14. Illuminating Intelligence (Consciousness) (Sekhel Meir): It is called this because it is the essence of the speaking silence (Chashmal). It gives instructions regarding the mystery of the holy secrets and their structure.

The Fourteenth Path is the Illuminating Intelligence, and is so called because it is itself that CHASHMAL which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation.

Alt. Trans. “The fourteenth path is called the luminous consciousness because it is the essence of the Chashmal [“speaking silence”] which is the instructor in the secret foundations of holiness and their stages of preparation.”

Wescott trans. The Fourteenth Path is the Illuminating Intelligence and is so called because it is that Chashmal which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation.

Case trans. The fourteenth path (Dalet joining Chokmah to Binah) is called the Luminous Intelligence, because it is the essence of that Chashmal which is the instructor in the secret foundations of holiness and perfection.

Mem (Alef) Shin Path 14: The Illuminating Intellect: “Illuminating Intelligence (Consciousness) (Sekhel Meir): It is called this because it is the essence of the speaking silence (Chashmal). It gives instructions regarding the mystery of the holy secrets and their structure.”

Mem (Alef) Shin — “and Elohim hovered over the face of the waters.” 1:2

Mem (Alef) Shin and the 14th Path

Path 14, The Illuminating Intelligence, is related to the Radiant Intelligence Path #2 and the Sanctifying Intelligence Path #3 that is the crossover path of Chakmah to Binah. The “illumination” or “that which brings to presence” is either the light from Keter through Alef in its descent to Tiferet, or the light of the fire of Shin as it crosses over from Binah to Chokmah. Shin relates to reason and the head, while Alef relates to love and the heart. Both possibilities are present and both offer two faces of both Logos and Eros. These differing ways of viewing the world determine how the physical beings of Chesed will come to be determined for us. Both forms of light are present for us to illuminate the various worlds in which we live, and this illumination is our understanding of that world. One is the light of the Sun which is associated with Tiferet, and another is the reflected light of the Moon which is represented by Chakmah.

Elohim’s ‘hovering over the face of the waters’ is the beauty of the outward appearance of things (‘the face’) and is an indication of the parousia (the being-alongside) of the Divine in His creation, and it is an indication of how we should be in the world i.e., contemplating the things of the world as presence-at-hand, ‘hovering over’ and before them. ‘The waters’ are those of the heavens and of the earth before they are both brought together and separated by air Alef. It is at this point that Beth is established and the alphabet begins. With the alphabet, the Word and the world become manifest.

The “illuminating intelligence” gives to its receiver the ability to ‘unveil’ the hidden holy secrets of the Divine essence of things i.e., to reveal Truth. It is a method or methodology, and this method or methodology maybe Love or it may be reason. The covenant of God shown in the Beauty of the World gives the instructions that the revelation of Truth is to be done through Love, through the imitation of God Himself, by a withdrawal and contemplation of the things that are. It appears that we have made a great error in considering ourselves as human beings to be co-creators with God for, historically, this has led us to believe that we can dispense with God and can rely on our own will to power for our own empowerment or expansion. We have historically referred to this period in our history as The Age of Humanism which occurs roughly at the same time as the writing of the text of “The Thirty-Two Paths of Wisdom”, so we can say that the text is a post-medieval text.

The Fourteenth Path, the Illuminating Intelligence, can also be understood as the intelligence derived from the borrowed light of Malkhut. It is the intelligence present in the cave of Plato’s allegory. In the Cave, there are two sources of light present: the light of the Sun from outside of the Cave which is dimly present (which we are calling here the Light of Keter); and the light of the fire made by the technites (the Magi) to show the shadows of the things that are upon the walls of the Cave to the prisoners within the Cave. In The Magician card shown here, the light is a reflected light from off of the wall behind him. This is indicated by his being partially encircled by an inverted Beth.

The knowledge that human beings take pride in is of their own ability to understand and make things. It is a knowledge that “conceals” the true essence of the sacred or the truth of things, and deters one from understanding the sacred or even acknowledging the sacred. It is a “false light” because it is primarily a human-made light (like the fire inside of the Cave of Plato, like the light inside The Hermit’s #9 lamp in the Tarot card). Human beings, through the power of their “formative” thinking, can close themselves off from the true essence of things (the significance of the closed Mem). This kind of thinking is representative of those who have chosen to remain satisfied with the “shadows” of the things that are rather than seek for the “holiness” of their true essence. It is here that sin primarily occurs for we are tempted or tested to follow the false light believing that the outcomes of the journey by the light of it will result in the “goods” that become our ultimate goal. As has been mentioned previously, the root of all sin is the sin against the Light. We could also rephrase the cliche that “Power is the root of all evil.”

This sin against the Light is the mistaking of what is the Law of Necessity for the Good. The borrowed light of Malkhut illuminates the world of Necessity, the world of Time and Space, of seasons, years and days, and the ‘firmament’ that is the realm of space or the heavens. Necessity is mathematically structured and subject to an inevitable order i.e. it is ruled by the Logos. The revolutions of the heavenly bodies are “whorls” (gyres) which produce the “music” of the cosmos, what we call ‘the music of the spheres’. The spindle of Necessity (see The Chariot #7 of the Tarot) moves with the Three Fates to determine the astral movements and the destinies of individuals (The Star #17 card). There are two primary luminaries in the heavens and they are the Sun and Moon. It appears that one may follow the illumination provided by the Sun (found in Tiferet) or one may follow the illumination provided by the Moon (found in Chakmah), and these are represented by The Strength #11 and The High Priestess #2 respectively in the Tarot.

“Holy” means “perfect, pure”, “set apart from defilement.” The Hebrew word means “separate”, and this designates the chasm separating the Divine from creation, the chasm separating the Necessary from the Good. The “speaking silence” is much like the word Aum or Om: it begins in “openness”, goes into “hiddenness”, begins with an “in-spiring of breath” and ends in silence. Music is analogous to it, but all forms of hearing are related to it. The translation of Chashmal is “brilliant flame” (fire) which, combined with air and water, produces earth. From this, or prior to this, the Law of Necessity determines the form of everything, be it “potential” (dynamis) or “actual” (energeia). All of what we call knowledge is rooted in and descends from our understanding of the Law of Necessity. The Kabbalistic speech (logos) employs the Law of Necessity; all our actions reflect the laws of Necessity. Only the infinite iota or Yod of the soul is that which is not touched by the Law of Necessity.

If the ten Sephirot are assigned the first ten paths and the one letter of Alef, the 11th path or the Scintillating Intelligence must be assigned the letter Beth indicating the beginning of the alefbeth and the beginning of the manifestation of the Word. The letter Beth means ‘house’ or ‘container’. The human body and the physical universe are both seen as ‘containers’ of the Divine Soul. In the Beth shown here, the outer shape encloses the Yod in the centre. In the Tarot deck illustrated here, The Magician is assigned the letter Beth, but as is shown in the card, the letter is reversed; Nature or the physical universe is seen in a mirror, reversed. Strength #11 is the proper placement of the letter Beth.

Keter and Alef must cross the horizontal path of Mem and Shin before the ‘container’ of the visible and physical can come into being. It is from the first three elements that the Otherness of Earth is created. Within the created universe, the physical universe, Space, the Sephirot Chokmah, is the “container” of the Whole, and the letter Beth signifies both the “house” of the Creator (the form) and the “home” that is His creation (substance). The “open region” or the “receptacular” must first be present in order for the thing that is to come to be can come to presence. There must be a site for it, a place. The letter Beth indicates this ‘site’. The site is established by the downward movement of Keter to Tiferet. In this crossing over, the Word is made flesh or corporeal.

If the first path of Alef instructs or brings awareness to the intelligence of that which cannot be known, the Mystical Consciousness, of that which is “hidden” and beyond the intelligence itself, the second path is the beginning of the possibility of knowledge of that which can be known, what is “illuminated” and “radiant”, that which “shines”. Alef illuminates the gloom of Mem: : “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.”(Gen: 1:2) Human thought mirrors this activity of God when in contemplation, reflection or prayer: it is a ‘hovering over the face’ or the ‘outward appearance’ of the being of Otherness.

Both Mem and Shin meet Alef in the first horizontal movement, crossroad, or path on the Tree of Life so that they share in The Sanctifying Intelligence of the third path as well as The Radiant Intelligence of the second path. With this illuminated, radiant, sanctified intelligence, we come to the manifestation of the logos in the alefbeth and through it, the possibility of “understanding” and discoursing about the world around us. There is an indication here that the naming of things is a ‘holy act’ and that language itself is ‘holy’; but before things can be named, they must first be ‘measured’ and ‘arrested’ or brought to a stand. From this bringing to a stand comes our ‘under-standing’ or what is termed Binah on the Tree of Life.

Beth is the 2nd letter of the Hebrew alphabet, signifying the number two, or 1+1. The letter itself has two components. If Keter is the Father, number one, then Beth is the Son, number two, and Mem and Shin are the Holy Spirit or water and fire, number three (and four?). The first letter of the story of creation is Beth, starting the entire Torah/Bible – ברא בראשית “in the beginning”. Some commentators suggest that the first letter of the Bible is Alef so that the initial phrase is “Elohim in the beginning created…” rather than Beth which is “God in the beginning created…” This is significant as Elohim is plural and indicative of the Trinity while God is singular and indicative of the One. Vastly different interpretations arise when one chooses either to see the Creator as a One or as a Trinity (Elohim).

Beth represents the beginning of the appearance of duality, with the One Creator bringing forth a created world, so that there can be both a giver (the Creator) and a receiver (the created world) for the Creator to bestow His Love and Grace upon. This creates the illusion that the creation is an “expansion” of God rather than a “withdrawal” of God, and it has prompted the dual version of the whole, one such interpretation being that of Plato where the world is divided into the worlds of Being and Becoming. Since God is All from the beginning, He would not need nor would it be possible to “expand”. Instead, He would “withdraw” to allow something to be other than Himself; and yet at the same time, that which is created is not other than Himself since He is All.

With the act of withdrawal, deprivations are created, not opposites. Creation is the deprival of the Divine, of the sense and experience of the One. Man and woman are not opposites: man is deprived of the ability to give birth to another human being and can only be a secondary agent in the process of ‘procreation’. When one speaks of “deprivals”, one is speaking of a hierarchy of things and a distinction between primary and secondary agencies.

Beth’s literal meaning and form denote a house, and it represents the universal concept of a container or vessel. Thus, the created world is meant to house within it the spiritual. It is the container of the world of Beriyah. It is the bringing together of the ‘Sterile Mother’, or The High Priestess #2 of the Tarot with the ‘Fruitful Mother’ or The Empress #3. It is important to see the connections between those letters that are designated as “containers”. The physical world is meant to be a place for the Creator’s glory or beauty to manifest. The body is meant to contain the soul, allowing it to act in this world; the spiritual must act through the physical.

What is perceived as the dual world contains within it the Ultimate Oneness, but concealed, and it is the ‘unconcealing’ of this Oneness that is what is referred to as the revealing of Truth, though Truth itself is the process of the revealing itself. In this process, the revealing itself is not activated by the will of human beings i.e., it is not a part of human judgement as to its Truth. The Beth is the tool, the source of all building, containing and then the bringing forth of all the other letters, but Alef is the source of all the letters in their particularities. Thus, where Alef crosses the horizontal path of Mem-Shin, The Logos comes into being that is the world of words and numbering and Beth ‘builds’ this world into a ‘house’ which the Logos then makes a ‘home’.

The table below summarizes the contents of this post:

CardPathLetterMeaningSymbol
0: The Fool

Keter (Crown) 1. Mystical Intelligence (Consciousness) (Sekhel Mufla): This is the Light that was originally conceived, and it is the First Glory (“Let there be light”). No creature can attain its excellence.
Alef א

Ox (the yoking together; the uniting; the bringing into a relationship of harmony). The friendship that is the Trinity of the Triune God. The Mystical Intelligence: that which the intellect knows it cannot know. It is the Good, the true Perfection.Air is the Breath of Life and allows Fire to be. The Fool begins his journey at the bottom of the Tree of Life. If at the top, then his journey is a ‘fall’ and he is further removed from the Divine.
3: The EmpressKeter (Crown) / Binah (Understanding) 3.Sanctified Intelligence (Consciousness) (Sekhel MeKudash): This is the foundation of the Original Wisdom and it is called “Faithful Faith”. Its roots are AMeN. It is the Father of Faith, and from its power faith emerges.
Alef/ Shin ש א


Fire is related to the head (logistikon), air to the heart (‘spiritedness’), water to the appetites. Fire rises upward and is to be found on the left side of the Tree of Life. 3. The Sanctifying Intelligence: the foundation of wisdom; that which separates the sacred and profane. Diaretic thought. “Amen”: “So be it” indicates either an act of will or a submission to the Divine Will. From Binah comes the understanding of the Law of Necessity.The Fire or Primal Energy or Dynamis (possibility/ potentiality). The possibility of “world”. The Limit placed on the Unlimited. This is possible because of the Logos, word and number. The naming of things. Time. The giving of shape to water. The bower surrounding the Magician illustrated is a mirrored or reversed Beth. Shin is the element necessary for the world of Yetzirah or Formation, “the making of some thing from some thing”.
2: The High PriestessKeter/ Chokmah (Wisdom) 2. Radiant Intelligence (Consciousness) (Sekhel Maz’hir): This is the Crown of creation and the radiance of the homogeneous unity that “exalts itself above all as the Head”. The Masters of the Kabbalah call it the “Second Glory”. The Illuminating/ Radiant Intelligence: the epiphanic illumination of truth; the shining intellect. With The Fire or Primal Energy or Dynamis (possibility/ potentiality). The possibility of “world” and its ‘whorling’.Alef/ Mem מ א

Water Is the movement downwards and denotes the appetites and desires which are based on the physical manifestation of the creation. The lower eros attaches itself to the physical.Lifting up, the Unlimited (education or the “leading out”; the goal of the 7 Pillars of Wisdom) The Incarnation as the destiny for human beings or of human beings The ironic association with water? Space.


11: Strength (I do not consider Strength to be #8 but rather Justice; the symbol of the snake is related to knowledge, the serpent)Keter/Tiferet (Beauty) 11. The Scintillating Intelligence: the manifestation of the created worlds. Love/ Knowledge/ Understanding/ Wisdom. 10. Scintillating Intelligence (Consciousness) (Sekhel MitNotzetz): It is called this because it elevates itself and sits on the throne of Understanding. It shines with the radiance of all the luminaries and it bestows an influx of increase to the Prince of Face(s).
Alef/ Beth ב
House, Temple (Formation); the arrangement of things; the mathematical projection of things which makes the ready-to-hand possible. Camel The beast of burden that produces a work? The combination suggests the triad of Alef, Mem, BethTemple, Attention, Contemplation, Prayer The topos or place where world can occur for human beings. The place of grace. Whereas The Magician uses the power to produce a work, the Strength card is that power itself. Tiferet is prior to the Understanding of Binah and this is illustrated by the many connections between The Magician and the Strength card.
The High Priestess/The Empress
Alef/Mem/Shin The First Crossover Path 14. Illuminating Intelligence (Consciousness) (Sekhel Meir): It is called this because it is the essence of the speaking silence (Chashmal). It gives instructions regarding the mystery of the holy secrets and their structure.
א מ ש


The Cross of Creation. The handle of the mirror of Venus, the glass of which is the light of Keter. ♀ The ‘speaking silence’ of God is His covenant through the Beauty of the World whose instructions are to be compassionate, merciful, and kind. Through Love, the mysteries of the holy secrets and their structure is revealed.The Logos of Being through which all things are made. The ‘gloom of Chokmah’ is made radiant by the light of Tiferet, the light of the Sun. The light of Chokmah itself is the ‘reflected light’ of the Moon. The crossover path determines the final re-birth through Grace.
The Paths Emanating From Keter

A Commentary on “The 32 Paths of Wisdom”: Chapter One: Part I

Introduction

Simone Weil

Faith is the experience that the intelligence is illuminated by Love.”- Simone Weil

This following commentary on “The 32 Paths of Wisdom” will attempt to show how the statement of Simone Weil is true in a manner understood by the Kabbalists. The text of “The Thirty-two Paths of Wisdom” provided here is a consolidation of translations from the Hebrew by a number of English and Hebrew scholars and mystics. The Sefir Yetzirah and “The 32 Paths of Wisdom” are philosophical texts; that is, they are written in the language of “poetic prophecy”: the philosophers speak as prophets through poetry. They are attempts to make manifest the paths available to one (netivot) when one sets off on the quest for the Good or knowledge of the Good. “Paths” (one might also refer to them as streams or channels) are paths of thought, meditation, and prayer but they are also paths of action. According to Plato, the human soul is composed of three parts: appetitive, spirited, and logos.

In the Tarot, The World #21 is “the good”, or the completion of the letters of the Hebrew alphabet, the whole, with the letter Tav. It is the achievement of wisdom. At the same time, it combines with the letters Alef and Shin to indicate The Fool #0, and thus a new beginning, a return from the world where knowledge of the whole has been illuminated for the individual.

The Text of “The 32 Paths of Wisdom”:

Below is one translation of the text of “The 32 Paths of Wisdom”. I have provided others for comparison and contrast throughout this commentary. The word “intelligence” is highly problematical in the translation for “intelligence” has been understood as that calculative rationality which gives knowledge of outcomes (prophecy) in the history of the West. It is the world of the I.Q. test and applied sciences and this is but one face of the logos or logistikon that is the “intelligence” in the text and in the works of Plato and Aristotle.

In the interpretation of the “The Thirty-two Paths of Wisdom” offered here, the “intelligence” or logistikon is to be understood as that infinitesimal point of reality in human beings that is beyond the realm of Necessity (Time and Space), that which is beyond the appetitive and “spirited” parts of what was once understood as the “soul” and what may be understood here as a combination of the Greek terms psyche, logos and eros. Plato divided the soul into three parts: the logistikon (intelligence, “reason”, “consciousness”), the thymoeides (spiritedness, which houses anger, as well as other spirited emotions), and the epithymetikon (appetite or desire, which houses the desire for physical pleasures). Each of the three parts of the soul were channeled by eros as desire expressed as “fullness” or “deprivation”. Eros is the child of Penia (need, deprivation) and Poros (skill or resourcefulness, fullness) and these qualities are manifest throughout the journey along the thirty-two paths of wisdom.

The Text

1. Mystical Intelligence (Consciousness) (Sekhel Mufla): This is the Light that was originally conceived, and it is the First Glory (“Let there be light”). No creature can attain its excellence.

2. Radiant Intelligence (Consciousness) (Sekhel Maz’hir): This is the Crown of creation and the radiance of the homogeneous unity that “exalts itself above all as the Head”. The Masters of the Kabbalah call it the “Second Glory”.

3. Sanctified Intelligence (Consciousness) (Sekhel MeKudash): This is the foundation of the Original Wisdom and it is called “Faithful Faith”. Its roots are AMeN. It is the Father of Faith, and from its power faith emerges.

4. Settled Intelligence (Consciousness) (Sekhel Kavua): It is called this because all the spiritual powers emanate from it as the (most) ethereal of emanations. One emanates from the Other by the power of the Original Emanator, may He be Blessed.

5. Rooted Intelligence (Consciousness) (Sekhel Nishrash): It is called this because it is the essence of the homogeneous Unity. It is unified in the essence of Understanding, which emanates from the domain of the Original Wisdom.

6. Transcendental Influx Intelligence (Consciousness) (Sekhel Shifa Nivdal): It is called this because through it the influx of Emanation (Atziluth) increases itself. It bestows this influx on all blessings, which unify themselves in its essence.

7. Hidden Intelligence (Consciousness) (Sekhel Nistar): It is called this because it is the radiance that illuminates the transcendental powers that are seen with the mind’s eye and with the reverie of Faith.

8. Perfect Intelligence (Consciousness) (Sekhel Shalem): It is called this because it is the Original Arrangement. There is no root through which it can be pondered, except through the Chambers of Greatness, which emanate from the essence of its permanence.

9. Pure Intelligence (Consciousness) (Sekhel Tahor): It is called this because it purifies the Sephirot. It tests the degree of their structure and the inner essence of their unity, making it glow. They are then unified, without any cutoff or separation.

10. Scintillating Intelligence (Consciousness) (Sekhel MitNotzetz): It is called this because it elevates itself and sits on the throne of Understanding. It shines with the radiance of all the luminaries and it bestows an influx of increase to the Prince of Face(s).

11. Glaring Intelligence (Consciousness) (Sekhel MeTzuchtzach): It is called this because it is the essence of the veil which is ordered in the arrangement of the system. It indicates the arrangement of the paths (netivot) whereby one can stand before the Cause of causes.

12. Glowing Intelligence (Consciousness) (Sekhel Bahir): It is called this because it is the essence of the Ophan-wheel of Greatness. It is called the Visualizer (Chazchazit), the place that gives rise to the vision that the Seers perceive in an apparition.

13. Unity Directing Intelligence (Consciousness) (Sekhel Manhig HaAchdut): It is called this because it is the essence of the Glory. It represents the completion of the true essence of the unified spiritual beings.

14. Illuminating Intelligence (Consciousness) (Sekhel Meir): It is called this because it is the essence of the speaking silence (Chashmal). It gives instructions regarding the mystery of the holy secrets and their structure.

15. Stabilizing Intelligence (Consciousness) (Sekhel Ma’amid): It is called this because it stabilizes the essence of creation in the “Glooms of Purity”. The masters of the theory said this is ‘the Gloom at Sinai’. This is the meaning of “Gloom is its cocoon”. (Job 35.9)

16. Enduring Intelligence (Consciousness) (Sekhel Nitzchi): It is called this because it is the Delight of the Glory (Eden). As it is, there is no Glory lower than it. It is called the Garden of Eden, which is prepared for the (reward of) the saints.

17. Intelligence of the Senses (Consciousness) (Sekhel HaHergesh): This is prepared for the Faithful saints so that they may be able to clothe themselves in the spirit of holiness. In the arrangement of the supernal entities, it is called the Foundation of Beauty (Yesod HaTiferet).

18. Intelligence of the House of Influx (Consciousness) (Sekhel Bet HaShefa): By probing with it, a secret mystery (Raz) and an allusion are transmitted to those who ‘dwell in its shadow’ and bind themselves to probing its substance from the Cause of Causes.

19. Intelligence of the Mystery of all Spiritual Activities (Consciousness) (Sekhel Sod HaPaulot HaRushniot Kulam): It is called this because of the influx that permeates it from the Highest Blessing and the Supreme Glory.

20. Intelligence of Will (Consciousness) (Sekhel HaRatzon): It is called this because it is the structure of all that is formed. Through this state of intelligence (consciousness) one can know the essence of Original Wisdom.

21. Desired and Sought Intelligence (Consciousness) (Sekhel HaChafutz VeHaMevukash): It is called this because it receives the divine Influx so as to bestow its blessing to all things that exist.

22. Faithful Intelligence (Consciousness) (Sekhel Ne’eman): It is called this because spiritual powers are increased through it, so that they can be close to all those ‘who dwell in their shadow’.

23. Sustaining Intelligence (Consciousness) (Sekhel Kayam): It is called this because it is the sustaining power for all the Sephirot.

24. Apparative (Tools) Intelligence (Consciousness) (Sekhel Dimyoni): It is called this because it provides an appearance for all created apparitions, in a form fitting their stature.

25. Testing Intelligence (Consciousness) (Sekhel Nisyoni): It is called this because it is the original temptation by which God tests all of His saints.

26. Renewing Intelligence (Consciousness) (Sekhel MeChudash): It is called this because it is the means through which the Blessed Holy One brings about all new things which are brought into being in His Creation.

27. Palpable Intelligence (Consciousness) (Sekhel Murgash): It is called this because the intelligence of things created under the entire upper sphere, as well as their sensations, were created through it.

28. Natural Intelligence (Consciousness) (Sekhel Mutba): It is called this because the nature of all that exists under the sphere of the sun was completed through it.

29. Physical Intelligence (Consciousness) (Sekhel Mugsham): It is called this because it depicts the growth of all that becomes physical under the system of all the spheres.

30. General Intelligence (Consciousness) (Sekhel Kelali): It is called this because it is the means by which the astrologers collect their rules regarding the stars and the constellations, forming the theory that comprises their knowledge of the Ophan-wheels of the spheres.

31. Continuous Intelligence (Consciousness) (Sekhel Timidi): Why is it called this? Because it directs the path of the sun and moon according to their laws of nature, each one in its proper orbit.

32. Worshipped Intelligence (Consciousness) (Sekhel Ne’evad): It is called this because it is prepared so as to destroy all who engage in the worship of the seven planets.

Commentary

Human beings are the “needing” animals. We are “perfect” in our “imperfection”. What makes us human and distinguishes us from other animals is our recognition that we experience both the absence and presence of the Good in our lives simultaneously. This experienced absence, the need of eros, sends us on a quest for its fulfillment so that its presence within ourselves will bring about a completion, a perfection and, thus, happiness. This questing is, partly, a revealing of the truth of things, and this revealing is part of our nature as human beings. We are not fully human when we do not carry out this quest, when we do not reveal truth. This quest is not based on a “why” that is looking for an answer in a “because”, although this is the foundation for our quests in science and in other areas of our lives. Outward manifestations of this quest can come in all forms, from the asceticism of the yogi to the slum mother who cares for her child.

At the heart of our common understanding of the Tree of Life is the document entitled “The 32 Paths of Wisdom”. Usually, this document accompanies the English editions of the Sepher Yetzirah and is seen as an explanation or clarification of the Sefer Yetzirah. However, the concept of 32 Paths of Wisdom themselves stems not from the Sefer Yetzirah, but from the Torah, the Book of Genesis, Chapter One, according to one Hebrew scholar. Furthermore, the document “The 32 Paths of Wisdom” comes to us from the late 13th Century, C.E. — centuries before the visual image of the Tree of Life was introduced and given as a representation of the Tree of Life. The Tree of Life itself is a visual representation of the ideas written about in the text of the Sefer Yetzirah itself, a text written in the year 1 or 2 BCE. Interpretations of the Sefer Yetzirah through the Tree of Life (what we understand as Kabballah) are predominantly medieval Hebrew and Christian understandings of that text.

Below, the text is in bold and the commentary is written in regular text. I have tried to make comparisons and contrasts between what is called “The Hebrew Tree of Life” which is based more closely on the paths outlined in the S.Y. (which will be used to refer to the Sefer Yetzirah itself hereafter) and in the text of “The 32 Paths of Wisdom”, and the modern interpretations of those paths which is sometimes referred to as the “Western interpretation” of those paths. Since a proper hermeneutical examination requires one to get closer to the “original sources”, many of the points which I make will be based on an understanding of Nature prior to that which occurs in the discoveries of modern science i.e., Newtonian physics.

The illustration of the Tree of Life from Aleister Crowley attempts to understand the Tree of Life and the 32 paths of Wisdom from a “modern” point of view. It attempts to consider the modern discoveries of the solar system and place them onto the Tree of Life which itself is founded upon only those heavenly bodies which are visible to the human eye. The arbitrariness of such inclusions into the concept of the Tree of Life and the 32 paths is shown by the fact that Pluto, for example, is no longer considered a planet by the Astro-physicists.

In interpreting the Tree of Life, it should be remembered that the Sefer Yetzirah was written before the discoveries of modern science and that its view of Nature is different from that which is held in the modern sciences and so it holds different “truths” or revelations than those of modern science. These differences should be obvious to any careful reader. Commentaries that attempt to take into account the discoveries of modern science fail to see the difference between the principle of reason which rules the theory and method of modern science and how modern science approaches the world and the things in it. The meditation and prayer suggested by the texts of the Sefer Yetzirah and “The 32 Paths of Wisdom” as ways of “intelligence” and “consciousness” and as a way of unveiling the truth of being and of the Divine show a different type of logos than that which is present in modern science

According to the Jewish tradition, the concept of the 32 Paths of Wisdom is derived from the 32 times that the name “Elohim” is mentioned in Genesis, Chapter One and it corresponds to the 10 Sephirot and the 22 letters of the Hebrew alphabet:

Genesis Chapter 1 בְּרֵאשִׁית

א Alefבְּרֵאשִׁית , בָּרָא אֱלֹהִים , אֵת הַשָּׁמַיִם , וְאֵת הָאָרֶץ 1 In the beginning Elohim created the heaven and the earth.
ב
Bet
 וְהָאָרֶץ , הָיְתָה תֹהוּ וָבֹהוּ , וְחֹשֶׁךְ , עַל – פְּנֵי תְהוֹם ; וְרוּחַ אֱלֹהִים , מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם
.
2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of Elohim hovered over the face of the waters.
ג Gimelוַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר3 And Elohim said: ‘Let there be light.’ And there was light.
ד
Dalet
  וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים,בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.4 And Elohim saw the light, that it was good; and Elohim divided the light from the darkness.
ה
Heh
 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה;וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד.5 And Elohim called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. {P}
ו
Vav
 וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִימַבְדִּיל, בֵּין מַיִם לָמָיִם.6 And Elohim said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’
ז
Zayin
 וַיַּעַשׂ אֱלֹהִים, אֶת-הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁרמִתַּחַת לָרָקִיעַ, וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ;וַיְהִי-כֵן.7 And Elohim made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
ח
Chet
וַיִּקְרָא אֱלֹהִים לָרָקִיעַ, שָׁמָיִם; וַיְהִי-עֶרֶבוַיְהִי-בֹקֶר, יוֹם שֵׁנִי.8 And Elohim called the firmament Heaven. And there was evening and there was morning, a second day. {P}
ט
Tet
 וַיֹּאמֶר אֱלֹהִים, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִםאֶל-מָקוֹם אֶחָד, וְתֵרָאֶה, הַיַּבָּשָׁה; וַיְהִי-כֵן.9 And Elohim said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.
י
Yud
 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ, וּלְמִקְוֵה הַמַּיִם קָרָאיַמִּים; וַיַּרְא אֱלֹהִים, כִּי-טוֹב.10 And Elohim called the dry land Earth, and the gathering together of the waters called He Seas; and Elohim saw that it was good.
כ
Kaf
יא
 וַיֹּאמֶר אֱלֹהִים, תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַזֶרַע, עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ, אֲשֶׁר זַרְעוֹ-בוֹעַל-הָאָרֶץ; וַיְהִי-כֵן.11 And Elohim said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.
ל
Lamed
יב
 וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע, לְמִינֵהוּ, וְעֵץעֹשֶׂה-פְּרִי אֲשֶׁר זַרְעוֹ-בוֹ, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים,כִּי-טוֹב.12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and Elohim saw that it was good.
מ
Mem
יג
 וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם שְׁלִישִׁי.13 And there was evening and there was morning, a third day. {P}
נ
Nun
יד
 וַיֹּאמֶר אֱלֹהִים , יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם ,לְהַבְדִּיל , בֵּין הַיּוֹם וּבֵין הַלָּיְלָה; וְהָיוּ לְאֹתֹתלְהַבְדִּיל , בֵּין הַיּוֹם וּבֵין הַלָּיְלָה; וְהָיוּ לְאֹתֹת14 And Elohim said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
ס
Samekh
טו
וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, לְהָאִיר עַל-הָאָרֶץ;וַיְהִי-כֵן.15 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
ע
Eyin
טז
 וַיַּעַשׂ אֱלֹהִים, אֶת-שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים:אֶת-הַמָּאוֹר הַגָּדֹל, לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת-הַמָּאוֹר הַקָּטֹןלְמֶמְשֶׁלֶת הַלַּיְלָה, וְאֵת הַכּוֹכָבִים.16 And Elohim made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
פ
Pef
יז 
 וַיִּתֵּן אֹתָם אֱלֹהִים, בִּרְקִיעַ הַשָּׁמָיִם, לְהָאִיר,עַל-הָאָרֶץ.17 And Elohim set them in the firmament of the heaven to give light upon the earth,
צ
Tzaddi
יח
 וְלִמְשֹׁל, בַּיּוֹם וּבַלַּיְלָה, וּלְהַבְדִּיל, בֵּין הָאוֹר וּבֵיןהַחֹשֶׁךְ; וַיַּרְא אֱלֹהִים, כִּי-טוֹב.18 and to rule over the day and over the night, and to divide the light from the darkness; and Elohim saw that it was good.
ק
Kaf
יט
וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם רְבִיעִי.19 And there was evening and there was morning, a fourth day. {P}
ר
Resh
כ
 וַיֹּאמֶר אֱלֹהִים–יִשְׁרְצוּ הַמַּיִם, שֶׁרֶץ נֶפֶשׁ חַיָּה; וְעוֹףיְעוֹפֵף עַל-הָאָרֶץ, עַל-פְּנֵי רְקִיעַ הַשָּׁמָיִם.20 And Elohim said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
ש
Shin
כא
 וַיִּבְרָא אֱלֹהִים, אֶת-הַתַּנִּינִם הַגְּדֹלִים; וְאֵתכָּל-נֶפֶוְאֵת כָּל-עוֹף כָּנָף לְמִינֵהוּ, וַיַּרְא אֱלֹהִים, כִּי-טוֹב.שׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם,21 And Elohim created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and Elohim saw that it was good.
ת
Tav
כב
 וַיְבָרֶךְ אֹתָם אֱלֹהִים, לֵאמֹר:  פְּרוּ וּרְבוּ, וּמִלְאוּאֶת-הַמַּיִם בַּיַּמִּים, וְהָעוֹף, יִרֶב בָּאָרֶץ.22 And Elohim blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
כג וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם חֲמִישִׁי. 23 And there was evening and there was morning, a fifth day. {P}
כד וַיֹּאמֶר אֱלֹהִים, תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּבְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ-אֶרֶץ, לְמִינָהּ; וַיְהִי-כֵן.24 And Elohim said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.
כהוַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּוַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּוַיַּרְא אֱלֹהִים, כִּי-טוֹב.25 And Elohim made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.
כו וַיֹּאמֶר אֱלֹהִים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ;וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָהוּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ.26 And Elohim said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
כז  וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִיםבָּרָא אֹתוֹ:  זָכָר וּנְקֵבָה, בָּרָא אֹתָם.27 And Elohim created man in His own image, in the image of Elohim created He him; male and female created He them.
כח וַיְבָרֶךְ אֹתָם, אֱלֹהִים, וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּוּרְבוּ וּמִלְאוּ אֶת-הָאָרֶץ, וְכִבְשֻׁהָ; וּרְדוּ בִּדְגַת הַיָּם,וּבְעוֹף הַשָּׁמַיִם, וּבְכָל-חַיָּה, הָרֹמֶשֶׂת עַל-הָאָרֶץ.28 And Elohim blessed them; and Elohim said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
כטוַיֹּאמֶזֶרַע אֲשֶׁר עַל-פְּנֵי כָל-הָאָרֶץ, וְאֶת-כָּל-הָעֵץ אֲשֶׁר-בּוֹר אֱלֹהִים, הִנֵּה נָתַתִּי לָכֶם אֶת-כָּל-עֵשֶׂב זֹרֵעַפְרִי-עֵץ, זֹרֵעַ זָרַע:  לָכֶם יִהְיֶה, לְאָכְלָה.29 And Elohim said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed–to you it shall be for food;
ל וּלְכָל-חַיַּת הָאָרֶץ וּלְכָל-עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂעַל-הָאָרֶץ, אֲשֶׁר-בּוֹ נֶפֶשׁ חַיָּה, אֶת-כָּל-יֶרֶק עֵשֶׂב,לְאָכְלָה; וַיְהִי-כֵן.30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so.
לא וַיַּרְא אֱלֹהִים אֶת-כָּל-אֲשֶׁר עָשָׂה, וְהִנֵּה-טוֹב מְאֹד;וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם הַשִּׁשִּׁי.31 And Elohim saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. {P}

Sephiroth: “Elohim said”: The connection of the Sephirot to the Logos

Keter: “In the beginning Elohim created the heavens and the earth.” 1:1 (“said” is implied here)

This implies that the creation is an “expansion of God” rather than a “withdrawal” of God. The editorial note “To say” implies an empowering of the Self, a going beyond the Self. Perhaps a better understanding might come from the idea that “God thought” and from this “thought”, understood as Love, creation came to be. Alef is the letter that contains all the other letters. Language and number as the Logos always were.

Chokmah: Elohim said “Let there be light” 1:3

“Waters” are associated with darkness and with “the depths”. They are also associated with the Mother letter Mem. The darkness of the waters of Mem requires the light from the fire of Keter.

Binah: Elohim said “Let there be a firmament . . . let it divide . . .” 1:6

The “firmament” divides the limited (that which is “measured”, the content of “rationality”) from the unlimited (water). It establishes the limits and boundaries to things. It is the law of Necessity. It gives shapes to water. It is the establishment of space and time. Is it here that the Sephirot are created? Or were the Sephirot always there? I ascribe the letter Vav to the idea of ‘firmament’. In the letter Alef א, two Yods are separated by a Vav. The Yod above the Vav is the Divine Self, while the Yod below the Vav is the Divine Self as it is manifested in the created world. The Yod that is the individual Self or ego of human beings is contained within the Divine Self or soul of the created world. As the Yod that is the Divine Self is composed of three parts so, too, is the yod of the individual being or soul composed of three parts.

Gedulah/Chesed: Elohim said “Let the waters be gathered . . . let dry land appear . . .” 1:9

With the establishment of space and time, material things can appear (dry land). With material things comes number. Water and fire combine with air to produce earth. Material things can be measured by their “weight” or “intensity”.

Gevurah: Elohim said “Let the earth put forth grass . . . etc.” 1:11

The establishment of the dynamis of Nature, the potentiality or possibility, the Life-Force. The law of Necessity is determined or, rather, comes to manifestation to limit what is potential or possible.

Tiferet: Elohim said “Let there be lights in the firmament . . .” 1:14

The “lights in the firmament” is the establishment of time. There is an association with fire here, but all four elements are involved. With the two lights, the Sun and the Moon, come the two faces of Logos and Eros which manifest themselves in the sephirot Tiferet.

Netzach: Elohim said “Let the waters swarm . . . let fowl fly . . .” 1:20

The “animation” of life is present through all the elements, the worlds of the World. Life is associated with “spirit” and “soul”. This animation is one face of the two-faced Eros.

Hod: Elohim said “Let the earth bring forth living creatures . . .” 1:24

The distinction between “bringing forth” out of itself and the bringing forth in another, from another, and for another. This “procreation” was what the Greeks called poiesis and what we understand as “poetry”. Here in the Sefer Yetzirah, this is the distinction between the worlds of Beriyah and that of Yetzirah. This “bringing forth” can be either the procreation of beings by Nature or what we understand as creativity and imagination, the “bringing forth” by convention, what we call “the production of knowledge”. Both are possibilities of eros.

Yesod: Elohim said “Let us make man . . .” 1:26

It is interesting that the plural is used here in the making of man. Elohim is seen as a plural throughout, but this must be seen as the Trinity, just as we must view Eros as a trinity of forces involving the physical, “spirited” and logos.

Malkhut: Elohim said “Be fruitful and multiply . . .” 1:28

Malkhut is the physical universe. It is the only sephirot not connected to Tiferet.

Three Mothers: “Elohim made:”

  1. Aleph Elohim made “the Firmament and divided the waters . . .” 1:7 The “Firmament” is the letter Vav, the boundary that separates the waters of the heavens from those of the earth. Again the process here is one of withdrawal, not expansion. The heavens and the earth are Space which is prior to Time.
  2. Mem Elohim made “the two great lights . . . and the stars.” 1:16 The two great lights are the Sun and Moon from which Time is able to be seen.
  3. Shin“the beasts of the earth after its kind . . .” 1:25 The created beings are brought forth through Time.

Seven Doubles: “Elohim saw:

  1. BethElohim saw “the light, that it was good.” 1:4
  2. Gimel — Elohim saw “that it was good.” (the separation of dry land and waters) 1:10
  3. Daleth — Elohim saw” that it was good” (the earth bringing forth grass, etc.) 1:12
  4. Kaph — Elohim saw that it was good” (the two lights in the firmament) 1:18
  5. Peh — Elohim saw “that it was good” (swarming of waters with creatures; of air with fowl) 1:21
  6. Resh — Elohim saw “that it was good” (the beasts of the earth) 1:25
  7. Tav — Elohim saw “every thing that He had made, and, behold, it was very good.” 1:31

The seven double letters emphasize “seeing” and that through sight we experience that which we believe to be good. This seeing is of a “double” nature i.e. there is more than one possible way. The seven double letters comprise the three pillars of the Tree of Life, the foundations for the Tree of Life: the pillar of Jakim, the Pillar of Mercy, to the right when viewing the Tree of Life; the pillar of Keter in the centre running through Tiferet to Yesod to Malkhut, the Pillar of Balance and Judgement; and the pillar of Boaz to the left, the Pillar of Severity. These three pillars signify how the Logos and Eros will manifest themselves in the worlds in which they are experienced.

Elementals: “Elohim…–“

  1. Heh –Elohim “hovered over the face of the waters.” 1:2
  2. Vav — Elohim “divided the light from the darkness.” 1:4
  3. Zayin –Elohim “called the light Day, and darkness Night.” 1:5
  4. Cheth –Elohim “called the firmament Heaven.” 1:8
  5. Teth –Elohim “called the dry land, Earth . . . and the waters, Seas.” 1:10
  6. Yod –Elohim “set them [the two lights] in the firmament of the heaven” 1:17
  7. Lamed –Elohim “created the sea-monsters, creatures that creep, and fowl.” 1:21
  8. Nun –Elohim “blessed them [sea-monsters, creepers, and fowl] . . .” 1:22
  9. Samekh –Elohim “created man in His own image.” 1:27
  10. Ayin –Elohim “created He him; male and female created He them.” 1:27
  11. Tzaddi –Elohim “blessed them [male and female].” 1:28
  12. Qof — Elohim “said: I have given you all . . .” 1:29*

* There are two exceptions to this: The first is Gen. 1:1, and Sephirot 1/Keter, wherein “Elohim said” is assumed. The second is Gen. 1:29, and Elemental 12/Qoph, wherein the focus is shifted from the “Elohim said”, to the “I have given you all . . .” The Qof is the manifestation of the physical world.

The actions of the Elohim are in 4 groups of three: 1. hovering, dividing and setting; 2. creating; 3. blessing; 4. calling and saying. These actions parallel our own thinking and making process. We human beings in our making mirror the creating of the Elohim. Human beings do not create; we make or “procreate”. The Elohim creates.

The Paths emanating from Keter:A Discussion of the letters alef and Beth

1. Mystical Intelligence (Consciousness) (Sekhel Mufla): This is the Light that was originally conceived, and it is the First Glory (“Let there be light”). No creature can attain its excellence.

The First Path is called the Admirable or the Concealed Intelligence (The Highest Crown) – for it is the Light giving the power of comprehension of that First Principle which has no beginning, and it is the Primal Glory, for no created being can attain to its essence.

Alt. Trans. -“The first path is called the mystical consciousness, the highest crown (Keter). It is the light of the primordial principle which has no beginning; and it is the primal glory. No created being can attain to its essence.”

Wescott Trans. (These paragraphs are very obscure in meaning, and the Hebrew text is probably very corrupt.) This is Wescott’s comment.

The First Path is called the Admirable or the Hidden Intelligence (the Highest Crown): for it is the Light giving the power of comprehension of that First Principle which has no beginning; and it is the Primal Glory, for no created being can attain to its essence.

Keter: Sephirah #1 Alef “ox”

Genesis 1.1 In the beginning Elohim created the heaven and the earth.

The first path is Keter, called here “the Highest Crown”. Light originates from fire and fire requires air. Commentators speak of the “comprehension of that First Principle which has no beginning”; this is the Uncaused Cause of the philosopher Aristotle, the sempiternal nature of Time as “the moving image of eternity” of Plato. I would suggest that the first principle is the Good, following Plato. This sempiternal nature of creation suggests that the creation itself is a withdrawal not an expansion as is commonly understood. What is and what will be always was. It is the Good which gives the Light to all things. It is the principle Emanator among the Sephirot and is associated with Eros and with Truth.

The Bible and Genesis do not begin with an Alef, but with a Bet: “In the beginning…” The path that creation takes is first through Tiferet, the Beauty of the World (Eros and the Logos), then to Yesod, the Foundation of the Earth, and then to Malkhut, the Kingdom of Nature or the physical world before us. In taking this path, it must first cross the line of Mem and Shin from Chakmah to Binah, through Space and Time respectively.

Aleph or (Alef) is the first letter of the Hebrew alphabet and signifies either the number one or the concept of zero or “no-thing” and would correspond to either The Fool #0 of the Tarot in the world of Beriyah, or the Magician #1 in the worlds of Yetzirah and Asiyah in the Tarot and the Sefer Yetzirah. The first path is a knowledge of, or awareness of, or an acquaintance with, the existence of the One and a comprehension both of the Law of Necessity (the “system” identified in the paths) and an awareness of that which is the First Principle of the One and which separates the creation from the One. Awareness of the One is consciousness of the Good. The Good, being beyond Being, is not knowable in itself as the “Admirable Intelligence” indicates but one may, nevertheless, be “conscious” of it. The Good gives that light that is Truth which illuminates all the things that are. Without such light, human beings would not be able to reveal the things that are in their truth and would be mere beasts.

Aleph represents the creation of something from nothing. In the Sefer Yetzirah, this indicates that it is of the world of Beriyah. It is the essential symbol of beginnings (suggesting The Fool #0) and the ultimate reality that cannot be talked about because it is timeless, spaceless, and yet present everywhere; it is represented by the element of air and as that ‘firmament’ that separates the waters of the heavens from those of the earth. It is the One that cannot be divided, representing a perfection or completion beyond human comprehension. This is the world of Atzilut, the world of the Ain (no-thing), Ain Soph (infinite), and the Ain Soph Aur (the manifested Whole). I have been referring to this world as the Good in this writing. This sempiternal nature of creation suggests that the creation itself is a withdrawal not an expansion as it is commonly understood. The more God withdraws, the wider the gyre. (One may see an analogy to this in the recent discoveries of the James Webb Space Telescope (JWST). The further we probe into the origins of the universe, the further the universe withdraws from us.)

Aleph suggests the wonder that arises from beginnings, the sense of the quest-ion that begins the “quest” or the journey. On this journey, there is a “Master” or ruler and “teacher”: this Master/Teacher is the Law of Necessity (the Divine Will or Torah). Necessity brings suffering; the purpose of suffering is to teach, to decreate the ego and to destroy the illusion and importance of the individual self. As the Greeks understood, the “mathematical” is that which can be learned and that which can be taught, and the mathematical is what is used to comprehend the Laws of Necessity. This is why we associate the ‘mathematical’ with numbers, but it is a greater concept than that and numbers are only one example of the mathematical. This may be one of the reasons why the ideas and the Sephirot are comprehended as numbers.

What is and what will be always was. It is the Good which gives the Light to all things, and this is why it is analogous to and symbolized by the Sun. One cannot attain to the Good itself for it is beyond Being, but one can attain to the Light which finds its source in the Good and it is available to everyone. That which is most important and most needed is available to everyone.

One must know the limits before one can know of or can be aware of that which is beyond the limits. This “awareness” or “intelligence” is what is known as the principle of reason (nihil est sine ratione) “nothing is without (a) reason”. The principle of reason includes within itself the principle of contradiction and the principle of causation. These principles are the Sefer Yetzirah’s roots in the philosophy of Aristotle. They are but one side of the face of the two-faced Logos.

Using the concept of zero suggests that Alef signifies no-thing, the Ain, and is not to be comprehended by either numbers or words since numbers and words come into being with the creation of “things” and of Time and Space; but both Time and Space, numbers and words, are with the One from the beginning, and this is a very important point to keep in mind. The Logos is part of the One that is a Three.

The path from Keter leads to the sephirot Tiferet #6. A number of commentaries place Da’at or the Void as the missing 11th Sephirot between Keter and Tiferet. I would suggest that the concept of Da’at is one aspect of the “two faces” or “countenances” in which Tiferet shows itself; and in this particular instance, it is as a contrary to the Sun. In the interpretation offered here, Da’at is actually the Logos or the Word from which Creation or the physical world is initiated. The Sefer Yetzirah is quite emphatic that the sephirot are 10 and not 11. The Da’at or Void is the Cross of the “Lamb slain from the foundation of the earth”, the Cross of Christ, the cross created when the paths of Alef, Mem and Shin meet with the downward movement of the path from Keter. The Cross is the whole of material Creation (the Divine Soul), and at the same time the body that encompasses our “embodied souls”. It is the macrocosm and the microcosm. Our bodies are our “crosses”, and this is what Christ meant when He said: “Take up your cross and follow me”. We experience the creation through our bodies.

Alef is the source of all the letters and, therefore, is the source of all created beings. The symbol of Alef is the “ox”, the beast of burden, indicating that the creation of the world is “work” and “a work”. This connects Keter to Malkhut, the physical universe, which is the world of action and doing, the world of work. The “ox” is also the most prized animal and therefore the most prized sacrificial animal: “the Lamb slain from the foundation of the earth” is analogous to this. The creation itself is a “sacrifice” on God’s part. The denial or decreation of ourselves is the sacrifice required on our part. The ego is our most prized possession. The giving up or giving over of this ego is our greatest sacrifice. This decreation is much more easily said than done.

When Keter meets with Tiferet through the path of Alef at the centre of the Tree of Life, the Tree of Life may be said to branch off into two directions. The crossover of the Mother letter Alef from Chesed (Loving Kindness) to Gevurah (Force, Strength, Power) through Tiferet, gives us the two faces of both the Logos and of Eros. Chesed may be said to represent Nature or Creation in one of its faces (water), while Gevurah may be said to represent Convention or that which is made by humans (fire). The Greeks distinguished this as Nomos (Convention) and Ananke or the primordial understanding of Necessity. The letter Alef is the very centre of Tiferet and it joins the Tavs (the last letter of the alphabet) that begin and end the word itself. While the illustration places Tiferet below the crossover point, it is in fact at the centre of that crossover joining together the waters of the necessary and the fires of the conventional. Tiferet was prior to the being of both Chesed and Gevurah. This crossover point is that site where the worlds of Beriyah and Yetzirah are connected (the mind and the will, the emotions and the heart). Tiferet is also related to the Sun, as well as the covenant of the spiritual or voice. When Alef meets Yesod, we have the second covenant of the flesh or circumcision.

Keter is the first Sephirot. It is that Light which is at the centre, the still point, of that motion of the spheres that compose the created worlds (World). In the Sefir Yetzirah, there are four universes or worlds, so also there are four possible manners in which the paths work since they occur simultaneously and concurrently. The four universes or worlds of the Sefir Yetzirah are: Atzilut (the Archetypal/Spiritual world, the world of the Ideas of Plato, the world of Being, the world of the Sephirot themselves), Beriyah (the Creative world, the world of the apprehension of the web of Necessity, the theoretical world), Yetzirah (the Formative world, the human application of the theoretical world of knowing and making based on reason), and Asiyah (the world of action and manifestation, what we would call the material or physical world, the world of work, and also the ethical/moral world). Every one of the 32 paths acts in four ways within each of these worlds and manifests the qualities of these worlds. The challenge is to understand how each of the paths acts within the four different worlds and how their actions are to be differentiated. These interactions are not discussed in this text, but I will attempt to illustrate them in a further writing on the relation of the Logos to Eros.

The Keter point of light is also the Soul of the world and of every human being (see the works of Carl Jung and the archetypes of the Anima Mundi or World Soul). This combination of fire and air in human beings is what makes possible our unity with the One Soul through various possible mediations in our everyday experiences of the things of the world. As we will see later, it is through the Beauty of the world that this mediation function occurs.

The human relationship to the Divine is experienced as “absence”. It is analogous to living in a foreign country and experiencing “culture shock” or “homesickness”. Humans live within the ground of the logos as representational ratio; this is their ground or foundation (Yesod). It is but one side of the face of the Logos and of Eros. The principle of reason, for example, is a statement about beings, insofar as there are beings. It speaks about beings and not about reason. How does the principle of reason become the foundation as the guiding principle for making statements about things? Thinking is both a “hearing” and a “seeing”. What we “hear” and “see” are already attuned to what the ear and the eye will be “allowed” to hear and see.

The ”Admirable” adjective used in the original Hebrew of the first Path refers to the “Prince of Peace”, the “Prince of the Face”; however, this Prince is “concealed” to us and from us. He is “hidden”. The word “admirable” suggests what we understand by “nobility”, the outward splendour of something or someone, what is understood as “glory” in the Sefer Yetzirah. The Light of Keter itself, though, is “living conscious light”. There is a paradox here, and this paradox presents to us the mystery of life.

The word “Glory” refers to “weight” in the original Hebrew and this would suggest an association with number but also an association with “value” and of a hierarchy, i.e., “weighty things”. Number is not possible without created things. This suggests that number, like language itself, was always already there. The understanding of the essence of number and language is something beyond human beings. Our modern belief that we understand the essence of language and number as shown in our algorithms and ‘artificial intelligence’ shows that we are in a very great danger with regard to our humanity and our human being in the world. Nevertheless, just as our belief in numbers and language permeates our lives so, too, does the presence of that Light which has given these gifts to us. Number and language are what the Greeks referred to as the Logos, and the Logos is here referred to as the Christ. In the commentary here, I have referred to our current understanding of language and number as the anti-Logos or the anti-Christ and I will try to show how I understand this.

Aleph indicates the Oneness and Unity of the Creator; but as the shape of the letter suggests, this Oneness is a 1 + 1 +1, a One composed of Three. The three parts of the letter are two Yods and one Vav. One must see the three parts of the Alef as enclosed within a sphere, and as the illustration here suggests they reach out to the circumference of the sphere. The diagonal Vav separates the two Yods which are two points, the Divine Soul and the Soul of Creation as well as the soul of the created human being, for it is only human beings who are capable of the language as it is understood as both word and number in the Sefer Yetzirah. This diagonal of the Vav suggests that the creation is a barrier but also a way through, a door or gateway perhaps (the letter Dalet meaning “door” emanating from Chesed). It hints that beyond the illusion of separation and duality is underlying Oneness – that nothing is separate and the Creator is the source of everything. The letters that are associated with the diagonal paths on the Tree of Life (the twelve elemental letters) act in much the same manner, serving as either barriers or ways, channels or streams through to the next level on the way up or down on the Tree of Life. It is the eros which determines the direction.

As mentioned, the shape of the Aleph is two Yods י, one above and one below, with a diagonal line, the Vav ו, between them, representing the higher world and the lower world, with the Vav separating and connecting the two.

From the Sephirot Keter, four letters and four paths emanate: Alef, Mem, Shin and Beth. Alef corresponds to path #1, the “Mystical or Wondrous Intelligence”. Mem is the “Radiant Intelligence” or path #2 of Chokmah. Shin is the “Sanctified Intelligence” of Binah, Path #3; and when Alef connects to Beth, we have path #11 or the “Scintillating Intelligence” (3 + 8). These four paths illustrate the downward movement of the Creation from the Divine as the Divine withdraws in order to allow Creation to be.

The Divine One is illustrated by the mother letters of Alef, Mem, and Shin, while the 11th path is a combined potentiality for upward and downward movement, these motions being reconciled by Alef. Mem as water is responsible for the downward motion; Shin as fire is responsible for upward movement. The downward movement is a widening gyre from the #1 of Keter to the #10 of Malkhut indicated by the blue gyre. The upward movement is a narrowing gyre from #10 Malkhut to #1 Keter indicated by the red gyre.

The path of Mem, the realm of Space, is the crossover from Chokmah (Wisdom) to Binah (Understanding) and this path ceases at the point where it meets the downward path of Alef to Tiferet. (In the illustration, the Shin is placed on the wrong side of the path from Chokmah to Binah. It should be a Mem here while the Shin should be placed on the side coming from Binah. They meet at the path of Beth “in the beginning”). Likewise, the path of Shin crosses from Binah to the point where it meets the Alef to the Tiferet downward path. These paths form the initial cross of the whole of Creation. Our bodies, too, are “crosses”, the cross that we must “pick up” and follow Christ (if we are Christians Matthew 16: 24-26).

With the contrary movements are contrary paths or mirrored paths. The contrary of path #1, the “Wondrous Intelligence” or “Mystical Intelligence”, is the “Worshipped Intelligence” or “Administrative Intelligence” path #32. This type of “consciousness” is that which is given to one through the opinions of others and their interpretations of the things that are. The contrary to the “Radiant Intelligence” is path #31 or “Continuous Intelligence”, and the contrary to the “Sanctified Intelligence” path #3 is path #30 or the “General Intelligence”. The movement throughout the Tree of Life is circular or spherical and, as has been suggested, the movement is in the form of widening or narrowing gyres.

One cannot attain to the Good itself for it is beyond Being, but one can attain to the Light which finds its source in the Good. The path from Keter leads to the sephirot Tiferet #6, Beauty. Alef is the source of all the letters and, therefore, is the source of all created beings, all things that come into being. Its mirrored image is the Sun. The symbol of Alef is the “ox”, the beast of burden, indicating that the creation of the world is “work” and “a work”. This connects Keter to Malkhut, the physical universe, which is the world of action and doing, the world of work. The “ox” is also the sacrificial animal: “the Lamb slain from the foundation of the earth”. The creation itself is a “sacrifice” on God’s part. The denial of ourselves is the sacrifice required on our part when we wish to attain to the truth of Being.

We can understand the four worlds or universes if we think of them in terms of Aristotle’s understanding of causation. For Aristotle, the word “cause” does not mean simply that which brings about such and such a result. For Aristotle causation was an “exchange”, a relation, and meant “that which is responsible for” or that to which something else is “obliged” or “indebted”. The emanation of the odour of the rose is indebted to the presence of the rose. The rose is “responsible” for the odour.

The four causes of Aristotle are: 1. The material cause or hyle corresponding to the world of Asiyah; 2. The formative cause or eidos, the outward appearance of the things corresponding to the world of Yetzirah, the world of models and plans established so that they are seen and thus brought forth; 3. The end, purpose or use for which the thing is to be made, the telos corresponding to the world of Beriyah; this end is actually the first in that it is the structure or frame (the “system”) or ground upon which the outward form will be placed; 4. The maker, who through his “work”, “pro-duces” or brings forth the thing into being corresponding to the world of Atzilut but only in a mirroring way, for the things of Nature are produced from themselves while the works of human beings are produced in another or from another. The work of Nature is “procreation”, while the work of human being is “making”.

Aristotle

Using a table as an example: the hyle is wood. The maker must have some knowledge of the nature of “wood” and its potentialities to be a table. The maker must have foreknowledge of how the table will appear: will it have legs? what will be its size? etc. The third is that the maker must have knowledge of the end use of the table: will it be an altar? a dinner table? a work table? The maker must have the possibility or potentiality to make the table; some skill or craft is involved in the making of the table. This possibility or potentiality is what Aristotle called dynamis. The possibility or potentiality could be either active or passive: the maker could carry out the work and make a table or let someone else do it, but this dynamis is present in all four causes and in all four worlds. The wood must have the dynamis or potential to allow itself to be formed into a table; the table’s form must be present in the wood to begin with; and the end of the table, its use, must be present before the work can be done to bring it about.

I will be writing about Plato’s divided line from Book VI of his Republic and how it is related to both the Sefir Yetzirah’s four universes or worlds, Aristotle’s four causes, and to the geometry of the Pythagoreans where a number of similar points are made at a future time. I will also be discussing the two faces of both Logos and Eros as it relates to what is attempting to be said here with a discussion of Plato’s Symposium and his Allegory of the Cave.

The Keter point of light is also the Soul of the world and of every human being (see the work of Carl Jung and the archetypes of the Anima Mundi or World Soul). This combination of fire and air in human beings is what makes possible our unity with the One Soul through various possible mediations in our everyday experiences of the things of the world, a mediation which is the work of eros. It is Eros and its affects that bring forth the reasoning as to why the world of yetzirah is called the daemonic world. As we will see later, it is through the Beauty of the world that this mediation or experience can take place. This beauty of the world is but one face of Eros. Tiferet is the site of all possible experiences of the world for it comprises both faces of Eros and of the Logos.

Keter is the point from which emanate three paths or channels or streams: the first is the letter Alef and is associated in the Tarot with The Fool #0 (the beginning of the adventure or quest). It is said in the Sefer Yetzirah that all the letters of the alphabet are contained in Alef, just as all potentialities and possibilities for human beings are contained in The Fool #0 and The Magician #1. Alef as language itself makes manifest the potentialities and possibilities of the second Sefirot, Chakmah which, mistakenly, has the letter Beth assigned to it, shown in the card of The High Priestess #2, and this activates the third Sephirot of Binah, which is shown in the tarot card The Empress #3. The third emanation of Keter goes through the letter Alef and finds its realization in the Sephirot of Tiferet #6 or Beauty, symbolized in the Tarot by The Lovers #6 (although Paul Foster Case places the High Priestess here).

The association of the cards with the paths depends on the direction that one is viewing (or living) the motion of the sphere. The direction of the viewing will determine whether one sees the Wheel as Tora (the Law) or Taro (the Way). The three Mother letters of Alef, Mem, Shin establish the vertical and horizontal structures or foundations of the Tree of Life. Alef is the central pillar and is associated with Air; Mem is the pillar known as Jakim on the right and is associated with water and Mercy; Shin is associated with fire and Severity and is associated with the pillar of Boaz on the left. They also provide the horizontal paths or streams and indicate the “fullness” and deprivation or need of the qualities indicated.

The emanations of Keter and of the other Sephirot are not chronological and sequential but simultaneous, and these emanations carry with them their contraries, so The Fool as present in Keter is also present in #10 Malkhut. The Tarot of P. F. Case places The Fool at Keter because the Tree of Life is both “a beginning and an end” in its circular revolutions through the sphere of that which is the created World. Case calls these movements “spirals”, or we might consider them the “widening gyres” of W.B. Yeats which I have attempted to do here. Keter is at the centre point of the sphere, while Malkhut may be said to be the circumference of the sphere.

As mentioned in the commentary, the creation of the world is a withdrawal not an expansion. It is a “giving”, not an “empowering” or “empowerment”, not an “expansion” of God as is indicated in Gen. 1:31. In His creation, God gives to us the example for our spiritual selves: a withdrawal and a letting be of that Otherness that is not ourselves, but also a withdrawal from that which is ourselves. Since power or force is the root of all evil, the denial of this power once it is present and possible for us is the goal of meditation, prayer, or thought. Again, this is not easily done.

The Magician #1 is clearly a card where this generating and grasping of power is signified. Both the Light of Keter and the Reflected Light of Malkhut are present for The Magician. The number 10 combines both The Magician and The Fool together (1 + 0), and combined together they make The Wheel of Fortune, #10. To put it another way, God in His creating is a movement down, while the making of human beings is a movement up, and this making is demonstrated in The Magician card. On the table beside The Magician are the four suits of the Tarot Minor Arcana: swords (air), cups (water), wands (fire), and pentacles (earth). These four elements represent the ready-to-hand things that The Magician uses in his formation and making of things in the world of Yetzirah. The formation and making of things is the world of power. A mirrored letter Beth encircles the Magician.

The physics of modern science is the pure theory which, in its viewing, sets nature up to show itself as a coherence of forces calculable in advance. Theory stems from the Greek word theorein whose noun is theoria with its meaning being the result of the unification of thea and horao. Thea, connected to theatre, is the external appearance in which something offers itself. For Plato, having seen this “theatrical” or “showing” aspect of the outward appearances of the things through the eidos, is to know. This kind of knowledge is called epi-steme by the Greeks. Horao means to “look at something attentively”. So, “theorein is thean horan” i.e., to look attentively at the external appearance through which something manifests itself.

From these concepts, one can see The Magician as the “stage manager” or the master of the outward appearances of things; he can reveal either truth or illusion. One can also see a connection to the 30th and 31st paths, the “Universal/General” and “Perpetual/Continuous” paths, of the Tree of Life which connect Malkhut to world of Yetzirah or “formation”. The ”universal path” suggests acquaintance with or intelligence of the theoretical viewing of the web of Necessity while the “perpetual” path is Necessity itself indicating its sempiternal character. These paths relate to the theoretical and inductive ways of viewing the world. More will be said on this later.

The Romans translated theorein by contemplari, theoria by contemplatio. Contemplari means “to partition something off into a separate sector and enclose it therein”, to set up boundaries and limits. We have spoken of this kind of thinking/seeing as diaresis earlier in our commentary on the Sefer Yetzirah. The Latin templum is the equivalent of Greek temenos, which has an origin entirely different from theorein, as temnein means to divide. The Latin templum originally refers to a sector carved out of the sky which diviners used to make their prophecies based on the behaviours and habits of birds (the Worshipped/Administrative Intelligence). It is also the partitioning of space into the 12 houses of the Zodiac. This Latin influence corresponds to the writing of the Sefer Yetzirah around the 1st century BCE, but astrology itself was a product of the Pythagoreans and pre-dates this Latin influence. The use of the Tarot is but another example of the attempt to control Necessity.

The actions and activities of The Magician correspond to an “entrapment” and a “gathering together” that is a “refining” of the real. To strive after something means “to work one’s way toward something, to pursue it, to entrap it in order to secure it”. These activities are associated with the universe of Asiyah and the Sephirot #10 Malkhut. This is what we call “work”, and the activity of work produces “a work”. Modern science claims to wish to grasp the real in its purity. In reality, in its grasping, it entraps it and refines it. The real is “what presences as self- exhibiting”. Modern science sets up the real and captures it in its objectness. In this way, the real becomes surveyable. We can see from this the circular or spherical nature of thinking itself and of the Tree of Life. This presents the problem of seeing the world and wishing to change it or seeing the world and wishing to contemplate it in its Beauty.

CardPathLetterMeaningSymbol
0: The Fool? Or 10: The Wheel? Or 20: The Judgement?Keter (Crown)/ Chokmah (WisdomAlefOx (the yoking together; the uniting; the bringing into a relationship of harmony)The Fire or Primal Energy or Dynamis (possibility/potentiality). The possibility of “world”
1: The Magician? Or 11: StrengthKeter (Crown)/ Binah (Understanding)Beth
House (Formation); the arrangement of thingsTemple, Attention, Contemplation, Prayer The topos or place where world can occur
2: The High Priestess? Or 12: The Hanged ManKeter/ Tiferet (Beauty)GimelCamelLifting up, the Unlimited (education or the “leading out”) The Incarnation as the destiny for human beings or of human beings

A Commentary on the Sefer Yetzirah: Chapter 4

The Seven Double Letters

4.1 There were formed seven double letters: Beth, Gimel, Daleth, Kaph, Pe, Resh, Tau. Each has two voices, either aspirated or softened. These are the foundations of Life: Peace, Riches, Beauty or Reputation, Wisdom, Fruitfulness, and Power. These are double, because their contraries (transpositions) take part in life: contrary to Life is Death; to Peace, War; to Riches, Poverty; to Beauty or Reputation, Deformity or Disrepute; to Wisdom, Ignorance; to Fruitfulness, Sterility; to Power, Slavery.

Alt. Trans.
The transposition of Wisdom is Folly
The transposition of Wealth is Poverty
The transposition of Seed is Sterility (Desolation)
The transposition of Life is Death
The transposition of Dominance is Subjugation
The transposition of Peace is War
The transposition of Beauty (Grace) is Ugliness

Wescott trans. 4.1. The Seven double letters, Beth, Gimel, Daleth, Kaph, Peh, Resh, and Tau have each two sounds associated with them. They are referred to Life, Peace, Wisdom, Riches, Grace, Fertility and Power. The two sounds of each letter are the hard and the soft−−the aspirated and the softened. They are called Double because each letter presents a contrast or permutation; thus Life and Death; Peace and War; Wisdom and Folly; Riches and Poverty; Grace and Indignation; Fertility and Solitude (sterility and rest?); Power and Servitude.

Commentary on 4.1:

The seven double letters are those letters that have two possible sounds either hard or soft. As “the foundations of Life”, the letters represent the seven vertical lines of the Tree of Life, the seven pillars of Wisdom which are the seven subjects of study within the old classical education. They “run” with a hard sound and “return” with a soft sound. The hard sound of Bet has the sound of b, while the soft has the sound of v. The hard Kaf has the sound of k, the soft, the sound of kh, like the English ch as in “chorus”. The hard Peh is pronounced like a p, while the soft is like an f or ph such as “philosophy” or “Phuket”. The hard sound is indicated by a dot placed in the middle of the letter called a Dagesh. The letter Resh in Hebrew is included in the seven doubles even though it never takes a Dagesh.

The seven doubles are the means to climb the vertical lines of the Tree of Life; they may also be a means of descent. The seven also represent the number of times the phrase “It was good” is mentioned in the Genesis. The seven represent the “contraries” of Life. “Contraries” is often translated as “opposites”, but they are not opposites since they exist in degrees of strength or intensity. I have chosen to translate them as “deprivations” or “deprivals” because they are in need of balance. They represent the ‘need’ and ‘fulfillment’ that are the two faces of Eros and from them derive the polemos or strife, the confrontation that is everyday life.

Another translation is “transposition”. A trans-position is a movement towards or away from something, a change of position or place. This might refer to the change of position required to make hard and soft sounds in speech. In soft speech there is a deprivation of breath, but is this deprivation of breath required to bring the strengths of the qualities of the hard speech into balance or reconciliation? The Strengths are on the right-hand side of the Tree of Life, while the left side is concerned with what is perceived as the “weaker” qualities, the Chakmah qualities of Wisdom and Mercy. Is this a note or a warning on the folly of excess, on the folly of egoistical self-concern and possession? Self-concern is one of the dangers inherent in eros for life requires us to look after our own individual needs.

In the six directions of the space, the movement of these transpositions could be up or down, east or west, north or south, and I consider them to be the gyring motions of the paths and Sephirot. Their place within the Tree of Life will determine their nature or character. The condition of Life is “strife” and this “strife” can be eased through “friendship” whether of individuals or nations; and this friendship or harmony is achieved through mediation. These “goods” also indicate the “temptation” that arises in human beings to mistake them for the Good. The Sefer Yetzirah clearly indicates that these “goods” are in Time and Space (this is the meaning of the word “trans-position” i.e., movement and place), while the Good itself is beyond space and time.

In analyzing topos or “place” we require a focus, horizon, and origin (since topos is the origin of our word ‘topic’, the place or site of something) . “Origin” is to be understood as that out of which something comes to appearance, the site of its appearance. Thought begins where “world” emerges: the appearance of things, the engagement with others, the recognition of self. The origin is the “embodied soul”. It is in the encountering of the presence of things as such that a “focus” is given to our thinking: this focus is “wonder”. The place itself is everywhere the Same and this we have associated with Air.

Human being is the being that is always “on the way”: human being is the “quest” that results from the “question”. Our being-in-the-world is already given to us in our encounters with ourselves, with others, and with the things in the places in which they are. We call this “consciousness” or “cognition”.

Truth as “unconcealment” is bound within the horizon in which we are placed: our speaking and acting is revealed as true or false and it is also capable of being true or false. “Understanding” and “meaning” allow only certain things to emerge as meaningful (the limits of the “cubic box”), while others are withdrawn or remain hidden.

Understanding (Binah) finds its ground within a domain or “place” that it has constituted for itself. Nihilism has arisen in the modern age because memory (Chakmah) is disjointed from its own past and questions only arise that are “technical” or “rational” in character. “Consciousness” and “cognition” are closed down so that we exist in a kind of somnambulistic state. Through our need and desire for security, it is the closing off of openness to the possibilities of the future and their questionableness. It realizes itself in our “just do it” slogans so that actions are undertaken without thought.

The being of human beings in the world of Yetzirah (understood as gestell or “framework”, the frame in which we place our picture of the world) is a manner of apprehending the “other” as resource, as thing. In this apprehension of the world as “thing”, what is forgotten is that thinking is a remembering or re-collection and a form of giving thanks to the Giver for that which is given.

Text of the Sefer Yetzirah: 4.2

4.2 These seven double letters point out the dimensions, East, West, height, depth, North, South, with the holy temple in the middle, sustaining all things.

Wescott trans. 4.2. These Seven Double Letters point out seven localities; Above, Below, East, West, North, South, and the Palace of Holiness in the midst of them sustaining all things.

Commentary on 4.2

The seven doubles point out the six directions of space as well as the Holy Temple sustaining all things. These six directions parallel six Sephirot: Netzach > Hod, Tiferet > Yesod, Chesed > Gevurah. These are the directions one must face, or the motion of the head, when attempting to transmit or attain the qualities mentioned in 4:1 and in one’s meditations. The Talmud states: “He who wishes Wisdom, let him face south; he who wishes Wealth, let him face north.” In the temple, the Menorah which is related to wisdom is in the south; the Table indicating wealth was to the north. The Tarot Card of The Magician #1 has a table upon which rests the things from which he makes wealth (swords, cups, pentacles) and this wealth is made from the energy that comes from the upheld ready-to-hand wand (tools and will).

The holy temple in the middle sustaining them all would refer, for a Christian, to the Sacred Heart of Jesus (Love) and would therefore be related to the human heart (Tiferet > Yesod). It could also be the Body of Christ, as the whole of creation is seen as the body of Christ, the Logos. This would indicate the Cross of “the Lamb slain from the foundations of the Earth”. (This is how Christ’s saying should be understood: “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of thieves.’ ” It is not only referring to a church or synagogue but to the whole of creation.)

The creation as temple could also relate to Eros understood as the “proportional mean”, the balance which holds them all in relation to one another. Tiferet as Beauty, Grace channels the spiritual Light from Keter to all the other parts of the created World, and the proper response to the world is one of Love since it is Love which sustains the whole of the world. (“Where your treasure is, there will your heart be also” Matt: 6: 19-24.) This passage from Matthew deals with not being able to serve two masters i.e., wealth and God. You cannot serve God and Mammon. There are also references to “the eye” as the “lamp of the body”. The eye that is in darkness makes everything dark. Macbeth, for example, has the eye that sees daggers. (This has very important implications for the theoretical viewing of the world: neither Aristotle nor Newton is wrong; they are simply viewing the same world through very different eyes. The word theoria in Greek is “to view” with its root theo meaning “god”).

The spiritual, Keter, and the material, Malkhut, are poised in the balance that is Tiferet in the middle. “The end is in the beginning”. Fullness and Need here are expressed as the desire for the Good, but this desire itself oscillates; Wealth as the fullness of the material world is not sufficient to meet the need of the whole human being. Human beings need truth, beauty and the Good, and their desire for it is what distinguishes them from the other animals for from these needs human beings build a “world”. They are the “perfect imperfect” creatures, the perfect incomplete beings.

Text of the Sefer Yetzirah: 4.3

4.3 These seven double letters He formed, designed, created, and combined into the Stars of the Universe, the days of the week, the orifices of perception in man; and from them he made seven heavens, and seven planets, all from nothingness, and, moreover, he has preferred and blessed the sacred Heptad.

Alt. Trans.
Seven Doubles: BGD KPRT
Seven and not six
Seven and not eight
Examine with them
And probe with them
Make each thing stand on its essence
And make the Creator sit on His base.


Wescott trans. 4.3. These Seven Double Letters He designed, produced, and combined, and formed with them the Planets of this World, the Days of the Week, and the Gates of the soul (the orifices of perception) in Man. From these Seven He hath produced the Seven Heavens, the Seven Earths, the Seven Sabbaths: for this cause He has loved and blessed the number Seven more than all things under Heaven (His Throne).

SUPPLEMENT TO CHAPTER IV
(Found in some modern editions)

He caused and produced Beth, predominant in wisdom, crowned, combined, and formed the Moon in the Universe, the first day of the week, and the right eye, of man.
Gimel, predominant in health, crowned, combined and formed Mars in the Universe, the second day of the week, and the right ear in man.
Daleth, predominant in fertility, crowned, combined, and formed the Sun in the Universe, the third day of the week, and the right nostril in man.
Kaph, predominant in life, crowned, combined, and formed Venus in the Universe, the fourth day of the week, and the left eye of man.
Peh, predominant in power, crowned, combined, and formed Mercury in the Universe, the fifth day of the week, and the left ear in man.
Resh, predominant in peace, crowned, combined, and formed Saturn in the Universe, the sixth day of the week, and the left nostril in man.

Tau, predominant in beauty, crowned, combined and formed Jupiter in the Universe, the seventh day in the week, and the mouth of man.
By these seven letters were also made seven worlds, seven heavens, seven lands, seven seas, seven rivers, seven deserts, seven days (as before), seven weeks from Passover to Pentecost, and every seventh year a jubilee
.

Commentary on 4.3:

The creation of the world itself was accomplished in six days, each corresponding to one of the directions in space. The Sabbath or day of rest is the seventh when the perfection of the completion of creation was achieved.

The Sephirot are located at the lower end points of the seven vertical lines of the Tree of Life. The movements within the Sephirot are upwards for human beings, and they indicate a process of decreation. The downward movements are those of the Divine and indicate the process of creation. The seven doubles are associated with the astrological forces of the seven planets, the realms of space and time. The influences of the planets are mediated by angels through the vertical paths associated with the Sephirot.

The “orifices of perception” in human beings are four of the five senses, all related to the head. Touch is not included (why, given the importance of hands to formation and making, the universe of Yetzirah?) How the world is perceived by human beings is determined through the senses and the examining and probing of the things that are in order to “make each thing stand on its essence” i.e., to bring the things into presence, to a stand, in their truth. In doing so, this will allow the Creator to sit on His base or foundation, or will place the Creator on His base in the creation that He has made. World needs human being to bring things to their truth so that the Creator will be made visible as the foundation of all (see the previous section). This is part of the aim or effort of the Sefer Yetzirah, to see the unity in diversity. The God’s appearance or disappearance is the responsibility of human beings.

The Sephirot are emanations only of the realm of the Good, Beauty and Truth; they are separated by the chasm of Necessity. The word “emanation” has the meaning of the Greek parousia, “a being present alongside” or “between”, “a coming to presence”. In Christianity, the word indicates the Second Coming of Christ or Judgement Day, but if Time is circular, Judgement Day is ever-present as well as absent alongside or between the past and the future i.e., in the present, the NOW. “To make the Creator sit on His base” is to bring to presence the truth of the presence, and at the same time, the absence of the Creator in His creation for human beings. This ability to bring to presence the creation and the Creator is what distinguishes human beings from other living beings and from the whole of the creation itself. In the process of de-creation, it signifies the necessity for human beings to become mediaries for God so that through us He may view His creation. We become “God’s spies”. In medieval thought, this was the highest end for human beings.

“Examine with them” refers to the letters themselves i.e., the logoi, whether they be numbers or words. Since the Sephirot are that which gives “spiritual energy”, the dynamis of the Good in the realm of Necessity or that which is not the Good, the text says to “probe” with the letters. The “probing” is to be done through the logos itself in “dialectical discourse”, “dialectical” here meaning “friendly conversation” (which is its original meaning). Some interpretations of the text imply that Malkhut is the “centre point”, but this is clearly not the case: the “Holy Palace” is in the centre of the sphere and that is Tiferet not Malkhut. Malkhut is what we would call the Natural Kingdom, Nature, what the Greeks called phusis. The centre of the individual is “the heart” and the base for the Creator is Yesod (Foundation), but it is the body of the Living God (Tiferet) that sits upon the Foundation from His presence (Yesod) of being in the centre.

The following chart represents the doubles’ relation to the physical universe and to the human body. These later additions to the text of the Sefer Yetzirah suggest a collaboration between the early Hebrews and the Pythagoreans. From the evidence in his Gospel and in his Book of Revelations, St. John the Evangelist was a Pythagorean. (Luke and John are Greeks; Matthew and Mark are Hebrews.) The seven in relation to the body could also represent the chakmas or centres of energy that indicate a Hindu influence present in the writing. The letters in the chart below do not coincide with their Hebrew meanings. Peh, for example, means ‘mouth’, although its connection here with hearing and with Mercury or Hermes as ‘the library of traditional knowledge’ of the past messages of the gods, and of the power of those who possess such knowledge is an appropriate association. Being associated with the left ear would also associate it with the left side of the Tree of Life.

LetterQuality PlanetDayPart of Body
BethWisdomMoonMondayRight eye
Gimel HealthMarsTuesdayRight ear
DaletSeedSunWednesdayRight nostril
KafLifeVenusThursdayLeft eye
PehPower MercuryFridayLeft ear
ReshPeaceSaturnSaturdayLeft nostril
TavBeautyJupiterSundayMouth

If Time is circular, one can see that the mid-point is the combination of the Sun and Venus among the planets, the combination of Seed (fertility) and Life. These combinations and their alignments raise questions: why is not Tau associated with Venus since it is associated with Beauty? How can Saturn, which is associated with Time, be related to Peace? Are we speaking of the peace of Death here? Time is associated with the “strife” that is the essential condition of Life, and Saturn (Chronos) is associated with the god who attempted to eat his own children i.e., Death: Time, which gives them birth and eventually consumes them. I will attempt to answer some of these questions as I proceed through this commentary. (On The Wheel of Fortune card, the movement is counter-clockwise i.e., “the future comes to meet us from behind” in the NOW, again indicating the process of de-creation.)

The rule of the 7 dominates the Foundation of the creation of the world. 7 is 4 + 3: 4 is the number of the physical realm, and 3 the number of the spiritual realm. This may relate to the Seven Seals of the early Kabbalists and to the seven seals that are to be opened on the day of Judgement indicating an end of Time (Book of Revelations). The Sephirot are “eternal”; they are the unchanging middle points of the balance that weigh and transform from fullness to need and from need to fullness. They are the “running and returning” that is the message of God (Mercury, the messenger of the gods, is depicted with wings on his feet) which we perceive as motion, but which is not motion; the motion is within ourselves.

The four universes and their relation to the One (which is a Three) is the foundation of the rule of seven. The universe of Atzilut is beyond the physical realm. This is the realm of Keter, Chakmah, and Binah. The universe of Beriyah or the Universe of the Throne allows the Sephirot to interact with the lower worlds through the three Mothers. The universe of Yetzirah is the world of speech, the logos which bridges the gaps “between” the two universes bringing the spiritual and physical together. The universe of Asiyah or the kingdom of Malkhut is the great temptation towards downward movement.

“Every word emanating from God creates an angel” or the mediator that will deliver that word between worlds, to answer prayers and supplications. (“Human beings do not live by bread alone but from the word that emanates from the mouth of God” Matt: 4.11). There are seven archangels but only three (Gabriel, Michael, Raphael) are mentioned in the Bible itself while the other four come from the tradition (see the diagram of the Tree of Life that opens this commentary). In the Sefer Yetzirah, the angels are created on the 5th day after the stars are created. Laylah, the angel of Fate, was considered the angel of astrological birth (The Star #17). The three archangels were considered “temporary” angels in the text, but this is somewhat bewildering to say the least: are they “temporary” in their appearance and hiddenness, temporary in the realm of the material, or temporary historically, in time? The archangels are related to Chakmah consciousness and thus are associated with the answering of prayers. The battles associated with the archangels and Satan are the battles that occur every day within the human heart and in the world of human beings.

The seven doubles or binaries indicate how letters become words. The dominant letter is placed at the beginning and then the arranging of the other six e.g., if one seeks wisdom, Bet at the beginning and GD KPRT following. For meditation, one focuses on the part of the body associated with the letter. The specific traits are best transposed on the day of the week associated with them.

Text of Sefer Yetzirah 4.4

4.4. From two letters, or forms (stones) He composed two dwellings; from three, six; from four, twenty-four; from five, one hundred and twenty; from six, seven hundred and twenty; from seven, five thousand and forty; and from thence their numbers increase in a manner beyond counting; and are incomprehensible. These seven are Planets of the Universe, the Sun, Venus, Mercury, Moon, Saturn, Jupiter, and Mars; the seven days are the days of creation; and these and the seven gateways of a man, two eyes, two ears, two nostrils and a mouth, through which he perceives by his senses.


Wescott trans. 4.4. Two Letters produce two houses; three form six; four form twenty−four; five form one hundred and twenty; six form seven hundred and twenty; (39)26 seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. So now, behold the Stars of our World, the Planets which are Seven; the Sun, Venus, Mercury, Moon, Saturn, Jupiter and Mars. The Seven are also the Seven Days of Creation; and the Seven Gateways of the Soul of Man−−the two eyes, the two ears, the mouth and the two nostrils. So with the Seven are formed the seven heavens, (41)27 the seven earths, and the seven periods of time; and so has He preferred the number Seven above all things under His Heaven. (42)28

Wescott Notes to 4.4

“This is the special chapter of the Heptad, the powers and properties of the Seven. Here again we have the threefold attribution of the numbers and letters to the Universe, to the Year, and to Man. The supplemental paragraphs have been printed in modern form by Kalisch; they identify the several letters of the Heptad more definitely with the planets, days of the week, human attributes and organs of the senses.”

  1. These numbers have been a source of difference between the editors and copyists, hardly any two editors concurring. I have given the numbers arising from continual multiplication of the product by each succeeding unit from one to seven. 2×1=2, 2×3=6, 6×4=24, 24×5=120, 120×6=720, 720×7=5040.
  2. In associating the particular letters to each planet the learned Jesuit Athanasius Kircher allots Beth to the Sun, Gimel to Venus, Daleth to Mercury, Kaph to Luna, Peh to Saturn, Resh to Jupiter, and Tau to Mars. Kalisch in the supplementary paragraphs gives a different attribution; both are wrong, according to clairvoyant investigation. Consult the Tarot symbolism given by Court de Gebelin, Eliphas
  3. Levi, and my notes to the Isiaic Tablet of Bembo. The true attribution is probably not anywhere printed. The planet names here given are Chaldee words.
  4. The Seven Heavens and the Seven Earths are printed with errors, and I believe intentional mistakes, in many occult ancient books. Some Hermetic MSS. have the correct names and spelling.
  5. On the further attribution of these Seven letters, note that Postellus gives: Vita−−mors, Pax−−afflictio, Sapientia−−stultitia, Divitiae (Opus)−−paupertas, Gratia opprobrium, Proles−−sterilitas, Imperium−−servitus.
    Pistorius gives: Vita−−mors, Pax−−bellum, Scientia−−ignorantia, Divitiae−−paupertas, Gratia−−abominatio,
    Semen (Proles)−−sterilitas, Imperium (Dominatio)−−servitus.

Commentary on 4.4:

LetterQuality PlanetDayPart of Body
BethWisdomMoonMondayRight eye
Gimel HealthMarsTuesdayRight ear
DaletSeedSunWednesdayRight nostril
KafLifeVenusThursdayLeft eye
PehPower MercuryFridayLeft ear
ReshPeaceSaturnSaturdayLeft nostril
TavBeautyJupiterSundayMouth
Hebrew Letters and their assignments

In the chart above, I have attempted to make some associations between the seven double letters as well as the planets, the days of the week, and the parts of the body that are assigned to them. Again, this is very tentative and with further reflection a truer account may be found in the various relations that are given in the initial Sefer Yetzirah.

A Commentary on the Sefer Yetzirah: Chapter 2

Text:

2.1 The foundations are the twenty-two letters, three mothers, seven doubles, and twelve single letters. Three mothers, namely A, M, SH, these are Air, Water, and Fire: Mute (Hums) as Water, Hissing as Fire, and Air of a spiritual type, is as the tongue of a balance standing erect between them pointing out the equilibrium which exists.

Alt. Trans.: Twenty-two foundation letters, Three Mothers, Seven Doubles, And Twelve elementals: The three Mothers are Alef, Mem, Shin. Their foundation is A pan of merit (fullness) A pan of liability (need) And the tongue of decree deciding between them.(mediation)

Three Mothers: Alef, Mem, Shin: Mem hums, Shin hisses And Alef is the Breath of air deciding between them.

Wescott Trans. 2.1. The twenty−two sounds and letters are the Foundation of all things. Three mothers, seven doubles and twelve simples. The Three Mothers are Aleph, Mem and Shin, they are Air, Water and Fire. Water is silent, Fire is sibilant, and Air derived from the Spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them.

Commentary on 2.1

The foundations of the created world are revealed through the 22 letters of the Hebrew alphabet by means of the 10 Sephirot. The image created is one of a balance, a scale, the symbol of Justice. The Tree of Life itself is a symbol of this. The Three Mothers represent the three columns into which the Sephirot are divided and come to constitute the three pillars of the Tree of Life. Boaz is the pillar of Mem (water), Jakim is the pillar of Shin (fire) and Keter is the breath (air) or Spirit (the Logos) which judges between them. Water moves downward; fire rises. The movement, as we perceive it, is clockwise.

The ‘tongue of balance’ or the ‘tongue of decree’ is a metaphor for the Logos. The function of the Logos is as a reconciler and mediator. It is the ‘speaking silence’ that is the Beauty of the World, as well as the Law of decree that is Necessity. It is the Torah and the Ain Sof.

Blake Illustration for The Book of Job: Job’s Bad Dreams

The Scale here is the Law of Necessity, the law which rules over all created things. It is the schema or plan which creation and created things must follow. It is the Divine Will. The justice of the law of Necessity is one of the most difficult things for human beings to comprehend. It raises questions such as: if God is all Good, why does He allow the innocent to suffer? Why does He allow the wicked to prosper? The evil Demiourgos of the Gnostics and the questions of the “Book of Job” come to mind. (“The Book of Job” is originally in Greek with God’s answers to Job written in Hebrew. Needless to say, God’s answers to Job are not “psychologically satisfying” to the suffering human being who is crying out for justice!)

Examples of the Sternness of Necessity are all about us, while examples of Mercy can sometimes be hard to find. The “hissing” of Fire is caused by water’s contact with it. The implication is that mercy, love, and charity are always present and there is strife between the elements of water and fire which is mediated by air (“of a spiritual type”, which means that it is ‘no-thing’). This is one of the bridges between the spiritual and the physical. The emphasis is on holding things in harmony and of the reconciliation between them. It is through the meeting of fire and water that earth is formed.

Shin and Mem also denote the name “Shem”. Shem is one of the sons of Noah who participated in Noah’s spiritual experience, his direct contact with God. Some Kabbalists give the writing of the Sefer Yetzirah to Shem who taught it to Abraham (which is close to how the Sefer Yetzirah is being understood here if the non-Hebrew influences are taken into account within the final Hebrew text). The word “Shem” designates “name”, to name things. It is through the “naming” of things that things are brought to presence and are revealed. It is through “names” that we can grasp the spiritual essence of a person or object, if by “names” we mean the logos.

The pronunciation of the letters is also said to be a valuable meditation technique similar to the word “Om”, for instance, or the Gregorian chants of medieval Christians. Meditation is thought, contemplation, attention, prayer and it is distinguished from the thinking that is involved in the realm of yetzirah or the realm of knowing and making, the world of ‘formation’.

If we compare what is said here to Plato, the Sephirot are the Ideas which are limited to 10 and which beget all numbers and all enumeration. The Ideas beget the eidos or the outward appearances of things that brings things to a stand and give us “understanding”. Understanding is formed from the middle pillar of Keter, the logos, which is the air or “spiritual breath” that speaks the “judgement” of what things are. The logos is composed of number and speech and these are seen as identical. From the logos is physical creation identified and made.

Text 2.2:

2.2 He hath formed, weighed, transmuted, composed, and created with these twenty-two letters every living being, and every soul yet uncreated.

Alt. Trans.

Twenty-two Foundation letters: He engraved them. He carved them, He permuted them, He weighed them, He transformed them, And with them, He depicted all that was formed and all that would be formed.

Wescott Trans. 2.2. He hath formed, weighed, and composed with these twenty−two letters every created thing, and the form of everything which shall hereafter be.

Commentary on 2.2:

“He engraved them”: the letters are written on a tabula rasa a blank slate, no-thingness. They are “carved” out and separated (things that are given form and separated, the process of thinking known as diaresis to the Greeks). The letters are “permuted” or “arranged” so that words are formed. The words give names to things so that they are “weighed”, measured, and defined i.e., judged. Once measured, they can be ‘transformed’. The outward appearance of a thing was what Plato called the eidos of the thing, the ‘form’ of the thing, what allows a thing to be “measured”, “weighed” and “composed” . The Forms and Ideas of Plato are distinctive concepts, not identical or the same as is commonly understood. The Forms are the emanations of the Ideas and begot from the Ideas.

From the letters, all that was formed and all that will be formed was always already there. The things that are formed are “depicted”, “from the picture”, given an outward appearance (eidos in Greek), so that the things can be seen in images and pictures (as well as the letters themselves) and thus could be visualized so that understanding and knowledge could take place. The emphasis is on seeing or viewing. Prior to the seeing, a form must first be in place and this shape must be accompanied by colour or the light. This form is a product of the logos and can be understood through the geometry of the ancients. Geometry deals with space; weighing and composing deal with place and with Time. Place is understood as topos in Greek, and it is the site of human beings’ making in their various worlds.

Text 2.3:

2.3 Twenty-two letters are formed by the voice, impressed on the air, and audibly uttered in five situations (places): in the throat, guttural sounds (Alef, Chet, Heh, Eyin); in the palate, palatals (Gimel, Yud, Kaf, Kuf); by the tongue, linguals (Dalet, Tet, Lamed, Nun, Tav); through the teeth, dentals (Zayin, Samekh, Shin, Resh, Tzadi); and by the lips, labial sounds (Bet, Vav, Mem, Peh).

Wescott trans. 2.3. These twenty−two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips. (31)[1]


[1]31. This is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds.

Commentary on 2.3:

Here the passage speaks of oral communication, voice, speech. The movement is from inner to outer, from hidden within the throat, to revealing upon the lips, the audible. Voice is the third action that is mentioned following the creation of the whole (the One God) and the formation of letters (the Logos). The Voice gives rise to creation itself.

The Sefer Yetzirah speaks of five Loves: Keter, Chakmah, Chesed, Tiferet, and Netzach which represent “fullness” as I understand it. The other column represents the five Judgements: Binah, Gevurah, Hod, Yesod, and Malkhut which I call “needs”, but the use of the word “judgement” here indicates the essence of the principle of reason and its site of truth. One could understand “judgement” as “outcome” or “end”. The judgements are sometimes called “Strengths” which can be seen as force or power, the bringing into reality or completion of those urges which we experience in everyday life, those desires which are related to ‘will’, or the potentiality and possibility related to Aristotle’s dynamis brought to completion as energeia or “work”, “works”. This may be related to the natural desire to overcome needs. The desire, the aspiration of thought, and its fulfillment is a “movement” and indicates the combination of being and time.

When inscribed within a sphere and the sphere is then rotated clockwise, fullness is the result. When the sphere is rotated counter-clockwise, evil or need is the result. The Wheel of Fortune #10 is not to be conceived as a two-dimensional circle but rather as a sphere. The following chart relates to the Sephirot’s relation to their position in space within the sphere:

Keter – Malkhut          Good -Evil                 Ethical

Chakmah – Binah             Past-Future              Time

Chesed – Gevurah            South-North             Space

Tiferet – Yesod                  Up-Down                  Space

Netzach – Hod                  East-West                 Space

Text 2.4:

2.4 These twenty-two letters, the foundations, He arranged as on a sphere, with two hundred and thirty-one modes of entrance. If the sphere be rotated forward, good is implied, if in a retrograde manner evil is intended.

Alt. Trans. Twenty-two foundation letters: He placed them in a sphere Like a wall with 231 Gates. The sphere oscillates back and forth. A sign for this is; There is nothing in good higher than Delight There is nothing evil lower than Plague.

Wescott trans. 2.4. These twenty−two letters, which are the foundation of all things, He arranged as upon a sphere with two hundred and thirty−one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment.

The first chapter of the Sefer Yetzirah speaks of the spiritual realm, the ruler of which is “the heart”.  The heart acts like a general in battle in dealing with the strife that is created between the different urges and desires created by the “will” or eros that is the condition of the embodied soul of human beings. The “heart” can act out of “fullness” or “need”. The heart is the Sephirot Tiferet. The human form is a microcosm of the macrocosm that is the created world. One is reminded of the words of the English poet William Blake from his poem “Auguries of Innocence”: “God appears and God is light/ To those poor souls that dwell in night/ But does a human form display/ To those who dwell in realms of day.”

The second chapter of the Sefer Yetzirah deals with Space and Time. In space and time we deal with contraries, the deprivations of the qualities from each other. The sphere is said to oscillate back and forth: fullness and need oscillate within time and the movement is cyclical. Time is cyclical in the Sefer Yetzirah, not linear i.e., going from past to present to future, although this appearance is given in the movement from Chakmah to Binah where the past of Chakmah moves through the present of Keter to the future that is Binah. Oscillation is movement in place. These movements can be illustrated by the motions of a gyre.

The circumference of the circle/sphere is “like a wall” with 231 gates. The mathematical formula for this is: n (n – 1) / 2; 231 = 22 x 21 / 2 gates. The “wall” is the limit imposed on the unlimited, on Necessity. All of our arts and sciences develop from how we know, understand, and deal with Necessity. There are 22 points within the the sphere and the things of the world are brought to appearance within/on the circumference (the horizon). 3 points;   4 points=6 lines;   5 points=10

The number of lines that can connect the 22 letters is 231 which are the paths (letters) and gates of the Sephirot. Two letters can be combined in 231 ways. Each of the combinations is also a triangle: two letters plus the third that is part of “the wall”, one of the mother letters. The 0 is not a number, per se, but a placement indicator. The Egyptians and the Greeks rejected the concept of 0, so a 10 is not a 1 + 0, but a placement that allows the cyclical movement of the numbers to take place. (Knowledge of binomial and binary combinations would be useful here since this is the mathematical language of computers.) In this case, the number and the letter are interchangeable. One can have a  08 as well as an 80. They are not references to quantity but to quality i.e., they are not subjects (nouns), but predicates (adjectives, adverbs).

As has already been indicated, one cannot have number without space since number deals with quantity, and number must have an Other besides the One. The One itself is beyond the second one composed of the triune of Keter, Chakmah, and Binah, which constitute both space and time and these are contained within the sphere of Creation: their end is their beginning so the 1 is in the 10 and the 10 is in the 1. Time gives being to beings in space, and this Time is the moving image of the eternity of the One in its essence. Time is the dynamis (possibility and potentiality) and the kinesis (movement, action) of Life itself.

In the legend of the formation of the Golem, one is to proceed around the circle of the sphere chanting the letters from Alef to Tav; to unmake the Golem, one reverses the direction from Tav to Alef. (There is a correspondence here between the ‘creation’ and the decreation of the human being). The Golem appears to be not only the making of a soulless human being or other animal (since only God can give “soul” to beings since “soul” is eternal like Himself and part of Himself), but also the making of any made thing accomplished through the numbers and the letters.

The Golem would be a general term for the artifacts of man which do not have their origin in Nature: genetic splicing is but one manner of accomplishing the making of a “Golem”; Artificial Intelligence would be another. Cybernetics is but another synonym for the making of the Golem. The Golem appears to be something akin to the voodoo doll or the Orcs and Gollum of Tolkien, yet at the same time the Golem might suggest that through meditation one is able to visualize the “perfect human being”, the beings that are the perfection seen in Greek statues or Da Vinci’s “Vitruvian Man”. Human beings in their being are the perfect imperfection. (The Golem reminds one of the condition of the prisoners of Plato’s Cave being “unconscious” and “soulless”.)

A Christian might see a vision of God as Christ i.e., in the form of man. The goal of the whole of the Sefer Yetzirah is the formation of the “spiritual Golem”. I would suggest that it is rather the attainment of the revelation of the Mediator (Christ) as body or the bringing of the Mediator (Christ) into actual presence or parousia. This is done through the “fullness” and “need” that is Eros. This presents us with a problem, however, if we are Christians. One does not go in search of Christ but rather prepares oneself to be found and received by Him. The sheep does not go in search of the Shepherd; it is the Shepherd’s task to find the sheep. The sheep bleats in order to be found. The bride (the embodied soul, Psyche) prepares herself in order to be received by the bridegroom (the Divine, Eros).

What is confusing about the Sefer Yetzirah is whether there are three or ten Mothers as to their relation to the Hebrew alphabet. The Mothers are the connectors between the paths: two columns, 231 gates. Mem and Shin connect Chakmah and Binah (Alef), Mem and Alef connect Gevurah and Chesed (Shin), and Alef and Shin connect Hod and Yesod (Mem). These crossroads are the points of separation of the three worlds of Asiyah, Yetzirah, and Beriyah. A rebirth, conversion, and a baptism is required to access these different realms. These rebirths are of the “water and of the Spirit”, of the “fire and of the water” or of the Logos (Breath) and of the spirit.

Some Kabbalists include an eleventh Sephirot named Da’at in their composition of the Tree of Life. Da’at is sometimes called “the Void”, but Da’at appears to be the web of Necessity itself, the limit or law which rules over all created things. What we call “knowledge” derives from our understanding of these limits whether in the physical or psychological realms. The two columns of Jakim and Boaz are comprised of these eleven Sephirot twice over i.e., the twenty-two letters of the Hebrew alphabet. The first eleven are said to represent the “front” (the face, the look, the outward appearance of things, what Plato called the eidos). The second eleven are the “back”, the contraries or the deprivations of things. (This would coincide with Eros as two-faced, looking in different directions and in his representation as Fullness and Need). The name “Israel” itself signifies the whole of created things, not what we understand as the state of Israel today.

When the Sefer Yetzirah states that “there is nothing in Good higher than delight”, this can be understood in a similar fashion to the Greek word eudaimonia or “good spirits”, what we understand as “happiness”. The deprivation of happiness is affliction, what is referred to as “plague” in the text of the Sefer Yetzirah. In Hebrew, the word for “delight” is oneg; the word for affliction or “plague” is nega. One obtains the words by rotating the letters back to front.

Simone Weil Spain

The sphere of creation is oscillating, rotating. One must be within the sphere, at the centre, to be unmoved by its oscillations or rotations, and Tiferet is the centre of this sphere, both the height and depth. From the centre, inside, there are no directions, no contraries. Only when one is off-centre, outside, is this perception possible and one is subject to the oscillations or turnings of the wheels upon wheels that are within the sphere itself. (King Lear Act 5 sc. iii and Act 4 sc. vii “But I am bound upon a wheel of fire,/ That mine own tears do scald like molten lead”.). Along the journey, the “dark night of the soul” as experienced by the saints occurs the closer one gets to Keter. They report that there is a complete disconnect with God (Christ’s “Father, why have you forgotten me?”, St. John of the Cross, Simone Weil). Following the dark night, the revelation is received. The dark night would occur at the third crossroads on the upward motion and the first crossroads on the descending motion on the Tree of Life.

Text 2.5:

2.5 For He indeed showed the mode of combination of the letters, each with each, Aleph with all, and all with Aleph. Thus, in combining all together in pairs are produced these two hundred and thirty-one gates of knowledge. And from Nothingness did He make something, and all forms of speech and every created thing, and from the empty void He made the solid earth, and from the non-existent He brought forth Life. He hewed, as it were, immense columns or colossal pillars, out of the intangible air, and from the empty space. And this is the impress of the whole, twenty-one letters, all from one, the Aleph.

Wescott trans. 2.5. For He shewed the combination of these letters, each with the other; Aleph with all, and all with Aleph; Beth with all, and all with Beth. Thus in combining all together in pairs are produced the two hundred and thirty−one gates of knowledge. (32)[1]

See the notes to the Wescott translation below.

Wescott trans. 2. 6. And from the non−existent (33)[2] He made Something; and all forms of speech and everything that has been produced; from the empty void He made the material world, and from the inert earth He brought forth everything that hath life. He hewed, as it were, vast columns out of the intangible air, and by the power of His Name made every creature and everything that is; and the production of all things from the twenty−two letters is the proof that they are all but parts of one living body. (34)[3]


[1]32. The 231 Gates. The number 242 is obtained by adding together all the numbers from 1 to 22. The Hebrew letters can he placed in pairs in 242 different positions: thus ab, ag, ad, up to at; then ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only, without reversal. For the reason why eleven are deducted, and the number 231 specified, see the Table and Note 15 in the edition of Postellus.

[2]33. Non−existent; the word is AIN, nothingness. Ain precedes Ain Suph, boundlessness; and Ain Suph Aur, Boundless Light.

[3]34. Body; the word is GUP, usually applied to the animal material body, but here means “one whole.”

Commentary on 2.5:

Passage 2.5 is a summary of all that has been said up to now in the Sefer Yetzirah. The combining together of the pairs of letters produce the 231 gates of knowledge, but all are from the one Alef. The formula for the combinations is n (n – 1) / 2. Within Alef are the three elements of air, fire and water indicating the Pythagorean understanding of numbers as a triune (and the One God as a Trinity). The physical universe, earth, substance, is created from these three elements. “The void” is Chakmah or the unlimited, space without definable limits; it is of the element water. It is no-thing. To make no-thing into some-thing requires the imposition of language and number so that they can be measured and weighed and then named, “the shape of water”. This shaping is called the Beriyah level of the Universe, the creation of something from nothing (Atzilut, Yetzirah, and Asiyah being the other three). Binah and the Beriyah level of creation are simultaneous. “From non-existence (“no-thing”) He brought forth Life” as well as Language, and both occur simultaneously.

“He carved (hewed) immense columns or colossal pillars”: “Wisdom has built its house; it has carved its seven pillars” (Proverbs 9:1) The great pillars of Wisdom are the seven subjects of education, and hence Understanding: grammar, logic, rhetoric (Language), arithmetic, music, geometry, and astronomy (Number). Wisdom is realized through the study of the 7 subjects. The 7 pillars are also said to correspond to the lower 7 Sephirot of created things. The 7 days of the week are the “light of the world”, the reflected light of Malkhut (Time) from the primary light of the Sun of Tiferet. The 7 doubles of the alphabet are the vertical lines of the Tree of Life derived from the three Mothers. The three Mothers are associated with the past, Time. Together they spell out the word “last night”. Understanding is the shared knowledge that we would deem “historical knowledge”, and it is comprised of the 7 pillars of Wisdom; it comes from the past and is part of the communities of which we are members.

The illustration on the left indicates the horizontal lines of Alef, Mem, and Shin. The movement is from right to left on the Tree: from Chakmah to Binah (Shin), from Chesed to Gevurah(Alef) , from Netzach to Hod (Mem).

The One Name of God is YHVH: tetra (four), gramma (letters) or Tetragrammaton.  The whole of language and number is said to develop from the combinations made through this name. The name invokes the shape of Alef: two Yods with a Vav as a diagonal barrier between them.

In the passage, the initiate “foresees, transforms and makes”. To “foresee” is to “pre-dict”; to “transform” is to change in order to “make” – pro-duction. The forming and making in the realm of Yetzirah and Asiyah is what we understand as the “technological”, the “knowing” and “making”. What is implied in human making is that the human bringing into being of things is that those things were always already there and that the human being merely reveals that which is part of “every thing that will ever come into being”. The Balinese, for example, celebrate their Honda motorcycles as ‘a gift from the god’. Honda did not ‘create’ the motorcycles; they were always already there and Honda merely revealed them and made them.

Human beings make from “another”; Nature makes from itself. The human being does not create; he “makes” from the seeing (foreseeing, pre-diction), the arranging (transforming), and the production or bringing forth into being or revealing that which was always there. (From this one could say that J. R. R. Tolkien is literally correct in saying that technology is “black magic”! In the past, permission was required from on High to make an actual physical Golem, but that does not seem to have stopped modern day scientists. Note the similarities of the words Golem and Tolkien’s Gollum. The ‘eye of Sauron’ and the techne of Saruman would appear to be the seeing that is the technological.)

A Commentary on the Sefer Yetzirah: 1:10-1:12

Text: 1:10

1.10 Second, from the Spirit (Breath) he made Air (Breath) and formed for speech twenty-two letters, three of which are mothers, A, M, SH, seven are double, B, G, D, K, P, R, T, and twelve are single, E, V, Z, CH, H, I, L, N, S, O, Tz, Q, but the spirit is first among these. Third, Primitive Water. He also formed and designed from his Spirit, and from the void and formless made earth, even as a rampart, or standing wall, and varied its surface even as the crossing of beams. Fourth, from the Water, He designed Fire, and from it formed for himself a throne of honor, with Auphanim, Seraphim, Holy Animals, and ministering Angels, and with these he formed his dwelling, as is written in the text “Who maketh his angels spirits and his ministers a flaming fire.” (Psalm civ. 4.)

Wescott Trans. 1.10. Second; from the Spirit He produced Air, and formed in it twenty−two sounds−−the letters; three are mothers, seven are double, and twelve are simple; but the Spirit is first and above these. Third; from the Air He formed the Waters, and from the formless and void (23)[1] made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. Fourth; from the Water He formed Fire (24)[2] and made for Himself a Throne of Glory with Auphanim, Seraphim and Kerubim, (25)[3] as his ministering angels; and with these three (26)[4] he completed his dwelling, as it is written, “Who maketh his angels spirits and his ministers a flaming fire.” (27)[5]

Wescott’s Notes:

[1]23. Formless and Void. THU and BHU; these two words occur in Genesis i. 2, and are translated “waste and void.”

[2]24. Note the order in which the primordial elements were produced. First, Spirit (query Akasa, Ether); then Air, Vayu; then Water, Apas, which condenses into solid elementary Earth, Prithivi; and lastly from the Water He formed Fire.

[3]25. The first name is often written Ophanim, the letters are AUPNIM; in the Vision of Ezekiel i. 16, the word occurs and is translated “Wheels.” ShRPIM are the mysterious beings of Isaiah vi. 2; the word otherwise is translated Serpent, and in Numbers xxi. 6, as “fiery serpents”: also in verse 8 as “fiery serpent” when Jehovah said “Make thee a fiery serpent and set it upon a pole.” Kerubim. The Hebrew words arc ChIVTh H QDSh, holy animals: I have ventured to put Kerubim, as the title of the other Biblical form of Holy mysterious animal, as given in 1 Kings vi. 23 and Exodus xxv. 18, and indeed Genesis iii. 24. Bible dictionaries generally give the word as Cherubim, but in Hebrew the initial letter is always K and not Ch.

[4]26. Three. In the first edition I overlooked this word three; and putting and for as, made four classes of serving beings.

[5]27. This is verse 4 of Psalm civ.

Commentary on 1:10

This verse speaks of the formation of the created World through the formation of letters and language. The Spirit is distinguished from Air in that the Spirit is considered Direct Light (the light of the Sun, for instance, or the Idea of the Good perhaps) while Air is considered Reflected Light, the light that allows for physical things to be seen, the light that comes from the fire of the artisans and technicians in Plato’s allegory of the Cave and allows for inspiration. This is aligned with the Sephirot Keter and Malkhut which occur simultaneously (and is the reason for my placement of The Magician card at #10 rather than #1 on the Tree of Life; The Magician is in reference to the worlds of Asiyah and Yetzirah, the worlds of material and its formation. The Magician is associated with the human will).  Malkhut is visible through the reflected light of the spiritual upon created things; it is the light of the rational mind and what we would call “understanding” or how we come to interpret the things in our world and create a world for ourselves. It is through the letters, speech and numbers that are the products of the Direct Light that one can elevate the things that are into the reality of their true existence by apprehending the truth of their essence. It is in doing so that we are essentially human. The revealing of truth through the logos is what makes us essentially human. Note that there are two types of thinking and seeing implied here.

The Direct Light is the light that the darkness cannot comprehend, and this is illustrated by the placement of Malkhut outside of the two pillars of Jakim and Boaz and at the foot of the third pillar with its connections to Keter (Crown), Tiferet (Beauty), and Yesod (Foundation). The connection between the physical universe (Kingdom/Malkhut/ the cave of Plato’s Republic) is through an understanding of its foundation (Yesod), an apprehension of its Beauty (Tiferet), and the final apprehension of the Direct Light of the Sun (Keter). This triad of foundation, beauty, and light is parallel to the triad of Wisdom, Understanding and Knowledge that the first three Sephirot indicate. They may also be said to correspond to the stages outlined in Plato’s allegory of the Cave with regard to the ascent from the Cave to the light of the Sun and the revelation of the Idea of the Good. In the allegory of the Cave, four stages are present, the fourth being the return to the Cave. They are also parallel to the four divisions of the Divided Line that Plato outlines in Bk. VI of his Republic. More discussions of the Cave, the Divided Line, the worlds of the Sefer Yetzirah and their relations to the two-faced natures of Eros and the Logos will be found in an upcoming post on these topics.

A distinction between thinking and Thought is being made here. Thought is connected to the Direct Light while thinking is done through the Reflected Light. Thought is led in its ascent through the contemplation of the physical, through an understanding of its foundation, through the revelation of its beauty and the apprehension of the Direct Light of the sun. Thinking occurs from the descent of the Spirit or the Voice into the letters, words and numbers that bring about the house of being. (“Language is the house of being. In its home humans dwell.”) The two gyres illustrate the different directions and movements in thinking and Thought. Thinking leads downward; Thought moves upwards.

It is important to remember that the creation occurs all at once and that its formation is secondary to its Being itself. The formation is within the 6 days of creation; the creation begins with the “Let there be light” or the first Saying of God. The One is God; the Second is Other than God. With the creation of the second, God withdraws and the sphere of space is created and the limits or horizons of the creation are established. These limits are the Law of Necessity (what we would call The Wheel of Fortune in Tarot). With creation, Space (Air) is established, and with it, the created things themselves, from which Time comes into being and vice versa.

“Light” is the concept of giving and this giving is shown in the withdrawal of God from that which He created or has given. The Light is Love in that, in His withdrawal, God allows His Creation to come into being. The making of a great artist is also a “giving” and is analogous to this giving that is God’s. This giving and selfdenial is a metaphor for what should be the principle of human actions or that which defines ‘human excellence’ or virtue: all of creation is ethical as well as moral. For a woman, her most truly human act is her imitation of the Divine in the ‘giving of birth’ to another human being, the self-denial that is a recognition of ‘otherness’. The raising of children is a gradual withdrawal allowing the child to be.

In his dialogue Timaeus, a dialogue set the morning after the occurrence of the dialogue Republic, Plato focuses on the definition of space which he calls the khôra. The khôra (also chora; Ancient Greek: χώρα) was the territory of the Ancient Greek polis outside the city proper. The term has been used by Plato to designate a receptacle (as a “third kind” [triton genos]; Timaeus 48e4), a space, a material substratum, or an interval. Space is the receptacle of the original gift from God that is the creation.

In Plato’s account, the khôra is described as a formless interval, alike to a non-being, in between which the Ideas (Sephirot) were received from the spiritual realm (where they were originally held, the Direct Light) and were “copied”, being shaped into the transitory forms of the sensible realm (the reflected Light of Malkhut); the khôra “gives space” and has maternal overtones (a womb, matrix):

“So likewise it is right that the substance which is to be fitted to receive frequently over its whole extent the copies of all things intelligible and eternal should itself, of its own nature, be void of all the forms. Wherefore, let us not speak of her that is the Mother and Receptacle of this generated world, which is perceptible by sight and all the senses, by the name of earth or air or fire or water, or any aggregates or constituents thereof: rather, if we describe her as a Kind invisible and unshaped, all-receptive, and in some most perplexing and most baffling partaking of the spiritual, we shall describe her truly.”— Plato, Timaeus, 51a

Plato calls the partaking of the physical with the spiritual “perplexing and most baffling”. God’s act of creation perplexes and baffles us. In the secondary process, we might think of it as how technology (the “spirit”, the “will”) “gives space” to the making of the gadgets and tools that we call technology (but this is incomplete) and to the applied sciences that direct that making. Technology itself is the way of being and seeing that allows for the tools of technology to be possible. Our way of being and seeing allows the things to be and to be understood in the way that they are. This is the world of yetzirah, the world of “formation”. The connection here is that it is the Logos: language, letters, speech, that are the mediation between the spiritual (the realm of “no-thingness”) and the physical realms. As space is a receptacle, the letters of language are themselves receptacles or receivers of that which comes from the spiritual. This is where the notion of “in-spire” originates, and is the origin of “inspiration”, “that which is responsible for the ‘breathing in”.

The twenty-two letters come into being through the Logos or the AlefBeth. The second Sephirot (The High Priestess card of the Tarot #2 is shown holding a scroll upon which is written TORA, the Law) Chakmah, is the blank slate that the Logos writes upon, although the Logos is/was present prior to Chakmah. This is why the left side (or right side, depending on the perspective) of the Tree of Life is Feminine, and the Sephirot on the right should be considered “receptive” rather than “giving”. The masculine principle is the ‘giving’ side of the Tree of Life and this ‘giving’ comes from the Light of Keter.

The “engraving” and “carving” of the letters is described as such since this was the manner of early writing on clay tablets. To write, the clay needed to be removed or withdrawn, and the shape determined by a pre-determined form. When we form words, we remove letters from the whole of the alphabet, although the whole alphabet always remains present. In oral speech, we “engrave” through the articulation and pronunciation of sounds and “carve” them through expression and enunciation.

“The Spirit is first among these” would indicate that all letters and language itself retains the one breath that is the Logos, the Word, or the Sephirot that is Keter, the Direct Light that is associated with Air. It is the light from Keter given to Chakmah that finds its realization in Malkhut or the physical universe, or in Binah which is Understanding. For Christians, Christ is Keter, Tiferet, Yesod and His crucifixion is His realization in Malkhut. (“The Lamb slain from the Foundation of the World” – Rev: 13.8. “The Book of Revelations” speaks of the Beast that will gain control of all language and peoples, and be at war with the saints; and all nations will bow down and do homage to him. This might suggest to some the arrival of the universal, homogeneous State of Hegelian philosophy, that it is the Great Beast, or as some scholars have suggested, the early Church of Rome was, in fact, the Great Beast since it modelled itself as a universal, homogeneous, catholic entity.)

Text: 10 a

1.10 a Third, Primitive Water. He also formed and designed from his Spirit, and from the void and formless made earth, even as a rampart, or standing wall, and varied its surface even as the crossing of beams.

(Alternative Translation)

Three: Water from Breath With it He engraved and carved (22 letters from?) Chaos and Void Mire and clay He engraved them like a sort of garden He carved them like a sort of wall He covered them like a sort of ceiling (And poured snow over them And it became dust As it is written,  “For to snow He said, “Become earth!” (Job 37.6)

Commentary on 10 a:

The formation of earth comes from the coming together of Breath and Water. Breath gives birth to Wisdom; wisdom is water: unlimited, undifferentiated, unformed. Understanding (Binah, the Empress #3) imposes limits, de-fines things, brings things into the “open region” of space and gives form to them, what Plato called the eidos or the outward appearance of the thing. “Wisdom is like rain” (Isaiah 55: 9-11). “Be perfect as your Heavenly Father is perfect, for He causes His rain to fall in equal amounts upon the just and the unjust.” (Matthew 5: 48) Here is described the distinction between the Necessary and the Good. The Necessary is the “standing wall” and “rampart” between God and the creation, and this is represented by the letter Vav in the Hebrew alphabet ו Vav (cane signifying the severity of Necessity). The engraving “like a sort of garden” is the letter Heh in Hebrew ה Heh (jubilation the gratitude for life itself). We are reminded again of the original form of Alef, two Yods separated by a Vav.

Some analysts say that Chakmah (Sephirot #2) follows chronologically the creation of earth or the physical universe (Malkhut), but how can this be so? Solids require space and space must be present before solids can come into being (solids understood as res extensa, “extended things”).  Chakmah is related to Time (Binah) through the mediation of the mother letter Shin (tooth, fire) ש Shin, and later we shall see how Chakmah is associated with Kronos or Saturn which is Time, and the “gloom” of Time which is the mortality related to created things. Chakmah is the “pool” through which the reflected light of Malkhut is given back to the Direct Light of Keter.

There is both ascent and descent implied here. Earth is created from water which has become “snow” or a solid. The “snow” is fixed Time. Fixed Time is Memory which must be re-called, re-membered (made present in representations from the reflected light of Malkhut) and revealed in the standing present and thus given physical form once again. With the creation of created beings so, too, is Time created and Time becomes “a moving image of eternity” or that which is beyond Time.

Chakmah is seen as a formless solid here, “mire and clay”, “chaos and void”, from which the letters are derived which give form to the mire and clay. The world of our perceptions is not what it seems, this Malkhut world of reflected light. Behind the apparent solidity of everyday objects lies a shadowy world of potentiality (Aristotle’s dynamis). This world of Chakmah defies easy description, as its form is so different from our everyday experience; we may compare it to the world that is described in quantum mechanics. Yet our common everyday world of solid tables, ashtrays, stars, and galaxies somehow arises from what transpires underneath in the movement of the dynamis of potentiality to the reality or actuality of energeia. The Hebrew Torah is likened to water before it is handed over to others; then it becomes likened to stone. Oral speech is fluid like water; written speech is permanent like stone, and the Law is written in stone because it has been handed over to others.

The similes used in this passage of the Sefer Yetzirah are said to allude to the creation of the Hebrew letters which have a top, centre, and bottom. The top and bottom of the letters are said to have heavy horizontal lines. The middle have thin vertical lines. The vertical lines separate the letters from each other. The bottom are the garden (foundation), the vertical are the wall of separation, and the top the ceiling. Chakmah is the source of the letters; when the letters are combined into words, they then become Binah. To the Kabbalists, God entrusted the creation of letters, numbers and speech to the angel Metatron, Prince of the Face, and He is identified here with the Second Person of the Trinity, Christ, and with the god Eros who was identified as having “two faces”. He is the “Prince of Creation,” or the “Logos,” with which God created the universe. He is also the prince of the eidos or the “outward appearance” of things. (Eros is born of Aphrodite and Ares/Venus and Mars: Love/Beauty and Strife.)

Text: 1-10b

1.10 b Fourth, from the Water, He designed (formed) Fire, and from it formed for himself a throne of honour, with Auphanim, Seraphim, Holy Animals (Holy Chayot), and ministering Angels, and with these he formed his dwelling, as is written in the text “Who maketh his angels spirits and his ministers a flaming fire.” (Psalm civ. 4.)

Commentary 1-10b

This part of the verse represents one of the four universes that are part of the whole of creation: 1. Atzilut (Sephirot), No-thingness (the world of shadows); 2. Beriyah (Creation), the Throne, something from nothing; 3. Yetzirah (Formation) Angels, Something from Something; and 4. Asiyah (making action, work and the work, dynamis and energeia), the shade of the physical, Completion (energeia). This section seems to bridge the world of Yetzirah and the world of Beriyah.

Fire turns water into cloud through the combination or strife of hot and cold and then returns it in the form of rain. There is an ascent and descent implied here. Whereas water or rain falls everywhere, fire itself is focused. The bridging of the world of Yetzirah and the world of Beriyah comes about through the Sephirot Tiferet, Sephirot #6. Fire gives birth to Light; the physical world is perceived through reflected light. Breath gives birth to Wisdom. Water gives birth to gloom (Time). According to the Kabbalists, the world of Beriyah is dominated by Binah which is the imposition of limits and horizons on the unlimited that is Chakmah. (This interpretation is questionable unless and until one thinks that the world of Creation must be “clothed” in the representations of Binah thinking or theoretical thinking.)

The Serafim, the highest order of angels or the archangels Michael, Gabriel and Raphael, are the three most commonly agreed upon by the various religious sects. They represent power, force or potential but they, too, are also intermediaries between the realm of the spiritual and that of the physical. The “ministering angels” are the daemons or mediators who appear as “flaming fire”. The angels are God’s messengers who appear as the “lightning” of the Sephirot, and they capture the fire that is the soul of human being and elevate the soul. Plato refers to this as the love that is the “fire catching fire”. It is fire that is the element of decreation, a narrowing and a focusing, while water is the element of creation, a withdrawal and expansion.

The realm of Heaven (the universe of Atzilut) is derived from Breath (Air), Fire and Water, the Trinity of the Son, Father and the Holy Spirit. This realm is beyond the realm of Space and Time, and beyond this is the realm of the Good (the Ain, Ain Soph, and Ain Soph Aur). Because the realm of Heaven is beyond space and time, I do not assign paths to the topmost triangle or trinity of the Tree of Life. The paths of Alef, Mem, and Shin are the crossroads or horizontal paths of the Tree of Life giving it balance and stability, much like the forces of yin and yang in Taoist philosophy.

Space and Time become the realm of Necessity and Chance, the world of Malkhut, but the Word is what brings this realm into being. Time and Space are the Cross of Christ who, in the Gospel of St. John, is “the Way, the Truth, and the Life” as well as the “light of the world”. To be “born again” requires a conversion and a “baptism” that is from the water and the Spirit, and the Holy Spirit’s symbol is the dove of peace that overcomes the condition of the strife that existed prior to the conversion, or the gift of tongues of fire thus uniting the three Persons that are the Trinity in the single epiphanic vision.

In life, there are three conversions and three rebirths required, or so it appears. The first occurs at the crossroads of Netzach and Hod, and this is the rebirth from Mem water; the second is at the crossroads of Chesed and Gevurah, and this is the rebirth from Shin fire; and the third is at the crossroads of Chokmah and Binah, and this is the rebirth from Alef air. These rebirths are ‘liberations’: the first being from water or the appetites, the flesh; the second, from fire or thoughts; and the third, from the emotions that are the products of air. Each rebirth is a purification.

Text: 1-11

1.11 He selected three letters from the simple ones (elementals), and sealed them as forming his great Name, I H V and he sealed the universe in six directions. Five. – He looked above, and sealed the height, with I H V. Six. – He looked below, and sealed the deep, with I V H. Seven. – He looked forward, and sealed the East, with H I V. Eight. -He looked backward, and sealed the West, with V H I. Nine. – He looked to the right, and sealed the South, with V I H. Ten. -He looked to the left, and sealed the North, with H V I.

Wescott Trans. 1.11. He selected three letters from among the simple ones and sealed them and formed them into a Great Name, I H V, (28)[1] and with this He sealed the universe in six directions. Fifth; He looked above, and sealed the Height with I H V. Sixth; He looked below, and sealed the Depth with I V H. Seventh; He looked forward, and sealed the East with H I V. Eighth; He looked backward, and sealed the West with H V I. Ninth; He looked to the right, and sealed the South with V I H. Tenth; He looked to the left, and sealed the North with V H I.

Wescott’s Notes:

[1]28. Here follow the permutations of the name IHV, which is the Tetragrammaton−−Jehovah, without the second or final Heh: IHV is a Tri−grammaton, and is more suitable to the third or Yetziratic plane. HVI is the imperative form of the verb to be, meaning be thou ; HIV is the infinitive; and VIH is future. In IHV note that Yod corresponds to the Father; Heh to Binah, the Supernal Mother; and Vau to the Microprosopus−−Son.

Commentary on 1-11:

This verse speaks of the formation of Space and Necessity. The three letters selected by God from the twenty-two that form the whole alphabet are called the Three Mothers: Alef, Mem, Shin. Mothers imply matrixes, receptacles, but here they are sealed with I H V, with God’s name, Yod Heh Vav. Three-dimensional space has six directions and each of these is “sealed” with the name of God or its variants.

If we look at the number 10, the zero is not “nothing” but an indication of the circularity of the space that indicates “a new beginning”; it is a place holder, a site. The 1 is in the 10 and the 10 is in the 1; i.e., the end is in the beginning and the beginning is in the end. The binary system of the philosopher and mathematician Leibniz (the inventor of finite calculus) is the result of this method of enumeration and is the basis for modern computing.

The nature of number itself remains a great mystery.   The first three letters of the Hebrew alphabet are Alef, Bet, and Gimel. Alef is a mother (connector, hook) and Bet and Gimel are doubles, letters that can be pronounced in two ways (c as is “circuit”, or c as in “camel”). The first three simple letters are Yud, Heh, Vav. Yud is said to include the first four letters of the alphabet whose numerical equivalents are: 1+2+3+4=10. After 4 comes 5, the numerical value of Heh, and then 6, the numerical value of Vav. Of the three mothers Alef is Breath (Air), Mem is water, and Shin is Fire; while the letter Yud corresponds to Water, Heh corresponds to Fire, Vav corresponds to Breath (Air).

With regard to the three mothers (what we might call vowels in today’s language though there are no vowels in Hebrew), both the Sefer Yetzirah and Plato seem to agree that they are “mysterious” and “perplexing” in their receptivity. Other Kabbalists say that there are actually 10, not three, letters that can used as connectors, and these letters correspond to the Sephirot themselves. The ten would seem to be the three mothers and the seven doubles. These connectors make the words that are written and spoken language and they are capable of infinite combinations with the other 12 letters of the Hebrew alphabet. The combined letters can make the words to be used in mantras or chanting that will lead one to awareness of the Divine, so some Kabbalists say.

When attempting to visualize the Tree of Life, one must see it as a forked-limbed tree: the fork has three branches and is composed of the three pillars of Jakim, Boaz, and Keter. The branching off from the central trunk of Keter occurs at Tiferet. This branching determines how the Logos and Eros are to be understood and interpreted. This is the point of the second re-birth. The positions of Heh and Vav determine the directions along a given axis, the directions in which the path of thought is to take. I have chosen to see Heh as the branch that leads from Tiferet to Chakmah, while Vav is the branch from Tiferet to Binah.  

When moving up the Tree of Life in the process of decreation, the forked point that occurs at Tiferet, the Logos, leads West through Vav in the principle of reason as a principle of being. The principle of Love which is the foundation of reflective thought, contemplation and prayer moves East through Heh to Chokmah or Wisdom. The movement on the left branch or trunk is power, will to power, the language of public discourse (rhetoric), technology as a way of being in the world. It is exoteric. The movement on the right branch or trunk is self-nullification, decreation, the rejection of power (even though one possesses it as potentiality or possibility), the dialogue among friends (two or three) in dialectic, and the sophrosyne or phronesis that are the principles of moral, ethical action. It is esoteric.

1+2+3=6 (Tiferet/Beauty) and all paths move through Tiferet #6. What is most important is the direction of the movement. Analysts look at the Sefer Yetzirah as “opposites” when speaking of the directions, but a more appropriate word would be “deprivals”, “a need for…” (Eros). Evil is not the opposite of the Good, but a deprival of the Good, a need for the Good. Stern Justice is deprived of Mercy; and because it is so, it is not true Justice. When it is moved by Mercy and Compassion then it becomes true Justice. The actions of Eros may be performed out of a sense of need or from a position of “fullness”. The “fullness” of Eros demonstrates generosity and compassion for one’s fellow human beings. 

The “forming” of “opposites” is done by taking the first letter and placing it at the end i.e., VHY is north, while VYH is south. (But since a sphere is circular and in perpetual motion, how can one speak of “opposites” in a circle? The ouroboros or the serpent eating its own tail indicates, for example, that evil is ultimately self-consuming; but this does not only pertain to evil. The World #21 card of the Tarot illustrated here has three ouroboros’s tying the encircling laurel leaves together: the one that is the whole plus the two on either side. The banner encompassing the female figure is a Beth). East is VYH; West is VHY. Up is YHV; down is HYV. This changing of the position of the letters indicates the circular motion being spoken about. We are not talking about straight lines here, but arcs within a sphere. Water moves downward in a widening gyre, and fire moves upwards in a narrowing gyre.  

As one moves about on the wheel, one experiences both fullness and need in some fashion. The point of perception from which the wheel is to be viewed (the determining of directions) is done from the centre (“the heart”, Tiferet #6), or it can be done from the position of Vav within the wheel. In the interpretation offered here, Vav is the Law of Necessity, the ground of the principle of reason as a principle of being. God’s creation is one of wheels within wheels, or gyres within gyres, and the proper response to it is Love. The direction is determined by the two remaining letters: YH is the direction toward fullness or the widening gyre; HY the direction toward deprival or the narrowing, focusing gyre.  

The three columns of the Tree of Life are East/West on the left-hand side, North/South on the right, and Up/Down in the middle. There are many different interpretations of this by the Kabbalists and their interpretations begin from how the letters YHV are to be placed. The centre line or pillar is composed of Keter, Tiferet, Yesod and Malkhut.  

Aristotle

A few words regarding Aristotle’s theory of causality are necessary here. What is the relation between the Creator and the Creation? Many view this relation as one of Cause and Effect: we interpret cause as “that which is responsible for” and effect as “that which is indebted to” or “obliged to” its cause. Aristotle speaks of the “Uncaused Cause”. This concept prevails in the Big Bang Theory of the origin of the Universe. The Creation is indebted to, or obliged to the Creator for its being. The relation is not one of opposites: the Creator “gives to” the Creation its being through His withdrawal. The Creation is obliged to, or indebted to the Creator for its being. The giver and the gift are not opposites but are held in a relation to each other.  

A few words need to be said here about the manner in which the principle of reason became a principle of being in the history of thought in the West and in the Sefer Yetzirah in particular. Near the time when the Sefer Yetzirah was supposedly written, the Greek word logos became translated as ratio in Latin. The principle of reason states: nihil est sine ratione, “no-thing is without (a) reason”. Logos was understood as “word”: things come into being through the word. Ratio was understood as the principle of causation, cause and effect as well as the principle of contradiction: one must speak without contradicting oneself. One looks for and renders reasons for the things that are and for the events that occur: both ontological and ethical principles or foundations  can be grasped here.  

“Reason” as “logic” can be seen as rooted in the principles of grammar: subject/predicate where the predicate or “qualities” cannot contradict the subject i.e., “All men are mortal. Socrates is a man. Socrates is mortal”: the statement is not the cause of Socrates’ death. This is the root of logistics. Whatever happens to be possible has a reason for its possibility; whatever happens to be necessary has a reason for its necessity. Whatever happens to be actual has a reason for its actuality. Reason is the grounds or foundations. It, thus, becomes a principle of being.   We live with the principle of reason as commonplace because it is immediately illuminating. (See The Illuminating Intelligence Path 14 of The Paths of Wisdom). We have entrusted our senses, our cognition, to the principle of reason (See the path of Vav The Intelligence of the Senses #17).

Leibniz

As we have already stated, the revealing of truth is human nature. The philosopher Leibniz once stated: “A truth is only a truth if a reason can be rendered for it.” This is the essence of what is called the correspondence theory of truth. It replaces the idea of truth as “unconcealment” that the Greeks understood. Truth is a correct judgement; the connection of a predicate to a subject, The Unity Directing Intelligence (Path #13 of the paths of Wisdom) that connects the qualities of the predicates to the subject that is spoken about. The rendering of reasons is an “account” of the “why” some thing is this way and not that way. Judgement justifies accounts, gives specific reasons. The “account” requires a “site” and that site is other human beings in a community. The ground of the truth of judgement is represented as ratio.

(In the Sefer Yetzirah the letter Resh represents The Path of Trials #25 and it is the Judgement between Yesod (foundation) and Tiferet (Beauty). Tiferet is both the logos and ratio i.e., the point where the Tree of Life forks into three branches. Ratio branches to the left or West, and Logos branches to the right or East.)   The ultimate flowering of the principle of reason is artificial intelligence. Artificial intelligence is a complete self-contained, self-enclosed world based on the principle of reason.

Rene Descartes

After Descartes, humans experienced themselves as an “I” that relates to the world such that it renders this world to itself in the form of connections (relations) correctly established between its representations/judgements and thus sets itself over against this world as object. The subject and predicate and the reasons for their connections must be rendered back to the representing “I”. The reason is a ratio, an account given to the judging “I” regarding the thing. When reasons have been rendered, the thing comes to a stand as an object, as an object for a representing subject. The completeness of the reasons to be rendered (Hod) is the “perfection” of the thing’s stand as an object as something firmly established for human cognition. The “account” means that all can rely on the account rendered. Every thing counts as existing only as a calculable object for cognition.

Text: 1-12

1.12. These are the ten ineffable existences: the spirit of the living God, Air (Breath from Breath), Water (Water from Breath), Fire (Fire from Water), Height (Up) and Depth (Down), East and West, North and South.

(“There was first of all a period when Nothing existed . . . Gradually Nothing took upon itself the form and limitation of Unity, represented by a point at the centre of a circle.” (H. A. Giles, A History of Chinese Literature, New York, 1901, p. 3).

Wescott Trans. 12. Behold! From the Ten ineffable Sephiroth do, proceed−−the One Spirit of the Gods of the living, Air, Water, Fire; and also Height, Depth, East, West, South and North. (29)[1]


[1]29. Note the subdivision of the Decad into the Tetrad−−four elements; and the Hexad−−six dimensions of space.

Commentary 1:12

One of the ancient problems of philosophy is that of Identity and Difference, or unity and difference. This problem is present in the formation of the World. We find the World “other” to us, different from ourselves, yet at the same time there is a connection between this otherness and ourselves that we experience through our bodies.

In order for a relation to come into being, there must be an element of similarity or identity that can be joined or yoked together (the principle of Pythagorean geometry). The Soul of the human being is related to the spirit of the living God. To be living, a thing must be in motion, and for Aristotle, the highest motion is circular (the movements of the stars and planets, for example). The Soul of the human being is “identical” to the spirit of the living God; but because we are an embodied soul, we are distant from God and yet, paradoxically, near to God. The Living God is embodied in His creation through the life of the Living Word. The Word embodies all that has come into being and all that will come into being. Whatever will come into being will come through Word. In the Sefer Yetzirah, when the living word comes into being, it becomes “stone”, something that is not living, the Ten Commandments as an example.

The giver must be close to the recipient, not identical per se. They must be “proportional”, commensurable. In the Pythagorean doctrine, human beings are incommensurables, irrational numbers. They are brought into a relation by the “mean”, thus the Logos. The original Creation of the World is not a chronological event occurring over six days, but a simultaneous event (a Big Bang, if you will), but its formation and unfolding occurs chronologically; thus with the creation of Space and Time, the formation of the World ensues. Space or Chaos is the second level of Creation. (“In the beginning God created the heavens and the earth…And God’s spirit hovered above the waters and He said “Let there be light”).

If we look at the Tree of Life in terms of the concepts of cause and effect, identity and difference, and relation, we can say that Chakmah gives rise to (or descends to) Chesed or Mercy, or perhaps Love understood as agape, Charity, on the left side of the Tree (#4). This corresponds with the pillar of Jakim, the white pillar. The deprivation of Chakmah or wisdom is the Sephirot of Binah or Understanding. Understanding is the deprivation of wisdom, the lack of or “withholding” of wisdom. Wisdom is knowledge of the whole while Understanding is knowledge of particulars. Binah gives rise to Gevurah, Force or Power (Strength in numbers). The right side of the Tree of Life seems to indicate “social” constructions i.e., living in communities and the shared knowledge that comes from living within those communities. It is the realm of the political. The deprivation of Love, Mercy or Charity within the Understanding gives rise to the “withholding” or deprivation that is understood as knowledge within those communities that is of the nature of Gevurah or Force. (Knowledge understood as power, social status, prestige.)

The relation necessary to temper Force and to balance it with Mercy is to be found in Tiferet #6, Beauty. Tiferet is placed both below and above Gevurah and Chesed and this indicates a movement both up and down since Tiferet is tied to Keter (up) and Yesod, as well as to Malkhut (down). Both Gevurah and Chesed must share something in common that Tiferet (Beauty) can bring into a relation. Could this something in common be the shared Beauty of the World, the recognition of the Otherness of the World?

Yesod is related to the sexual organs and it is Beauty which causes the sexual organs in both male and female to “rise up”, literally, as a response. Human sexuality is the “foundation” (Yesod) of communities and thus the social. Our “eros” is first driven by our attraction to the beauty of other human beings. Hod is Glory, or recognition within the social and is the deprivation of Netzach or true Victory. So much of social Glory is based on fraud and illusion.

The Sephirot are perceived “like lightning”, in a flash. They are not something which is constantly beheld. This is similar to Plato’s Allegory of the Cave. The shadows on the wall of the Cave created by the reflected light of the fire behind the cave dwellers are, according to Plato, “non-beings”. This is the shared knowledge of the social, what the Sefer Yetzirah calls the Understanding or what we call intelligence. The Ideas (the Sephirot) are apprehended in the glance, and there is an emphasis on the “correctness” of the glance (the Sephirot are 10, not 9, not 11). But it is merely a glance.

In the Sefir Yetzirah the initiate must “understand with wisdom and be wise with understanding” (SY 1:4). The part can only be truly understood from the whole and knowledge of the whole is wisdom. In Plato’s allegory, the initiate is the prisoner who has been released from their chains. Both Republic and the Sefer Yetzirah require a significant other; the journey cannot be begun or accomplished on one’s own.

Da Vinci’s Vitruvian Man

The Sephirot, like the Ideas, are the truth of beings, arising like “lightning” and disappearing into concealment, hiddenness, “running and returning”. The Sephirot are “depths”, states of fullness and deprival. Binah understanding is a state of separation and disunity (subject/object, mind/body). The initiate must overcome this duality by “imbedding the end in the beginning”, the whole into the part. This can only be achieved by what the Sefer Yetzirah refers to as Wisdom. (Mantra: What do you see behind your head? Ans: Nothing). In order to perceive what is behind the head a mirror is required; that is Chakmah requires a mirror which uses Malkhut’s reflected light to clothe things in Binah representations (“shadows”). (Is this the “joke” of Leonardo Da Vinci’s “Vitruvian Man” where the writing is written backwards from right to left and requires a mirror to view it from left to right?)

A Commentary on the Sefer Yetzirah and “The Thirty-Two Paths of Wisdom”

The text of the Sefir Yetzirah, from which the Kabbalah is said to have originated, is supposed by some sources to have been written by Abraham himself on instructions from Shem, the son of Noah, who is also sometimes referred to as Melchizedek among many Hebrew sources. Melchizedek is said by other Hebrew sources to have changed what originally was the sacrifice of animals to God to the offering of bread and wine to Him, perhaps an indication of the movement of human beings from a nomadic hunter-gatherer to an agrarian existence.

Shem, meanwhile, is said to have participated in the spiritual revelation given to Noah by God; and from this, God is said to have orally instructed Abraham to pass on that which he received from God to Shem. So, the authorship of the Sefer Yetzirah is attributed to Abraham for the Hebrews and to Shem for the Gentiles. This suggests that prior to the writing of historical texts (or any texts for that matter), there was a unified spirituality in existence in what was then the known world. This is an amazing thought.

However, other more credible sources attribute the text of the Sefer Yetzirah to around the 1st century BCE, which might indicate the apparent influences of the Neo-Platonic Pythagoreans, Plotinus and the Neo-Platonists, and the neo-Aristotelians on some of the content of the text. The text of the Sefer Yetzirah, in my opinion, is an attempt to resolve the problem of piety and philosophy, the conflict between Jerusalem (piety/theism) and Athens (philosophy/atheism) which is a core problem for the history of thought in the West.

The goal of the knowledge of the Sefer Yetzirah is that one become “a prophet” (c.f. The World #21 card of the Tarot where, at the completion of the journey, the initiate is to have the gift of prophecy or the ability to dwell in both the spiritual and physical worlds simultaneously). Prophecy is “the highest speech”, and one would consider a prophet the “highest” or most complete human being i.e., the most ‘perfect’ human being, the most ‘virtuous’ human being; and we shall see shortly the importance of language and speech in the physical, spiritual and mystical worlds of the Sefir Yetzirah. The prophet is said to be one who dwells in the presence of God, and this has always been considered as the highest end for human beings in both the ancient and medieval worlds of the West. In our interpretation here, dwelling in the presence of God or the Good are understood to be one and the same.

“Kabbalah” means “that which is received”, “that which has been given”, the gift. What is received is believed to be the divine message, the Torah, the divine gift, the salvation and redemption that is the reconciliation of the “perfect imperfection” that is human being with the perfection that is the Divine. That gift which has been received becomes part of one’s heritage or inheritance.

The Sefer Yetzirah outlines an essential “strife” between that which has been received and how that which has been received is understood and interpreted; and this essential strife may be understood as that between the individual and the society or the collective. This is because the Sefer Yetzirah is a philosophical text and its language is the poetry of philosophy. There always has been and always will be strife between philosophy and that which considers itself the established “truth” of the collective, or that upon which the collective (society) is based, be that the canon or doctrine of the religions of those societies or the established opinion of those who hold what knowledge is conceived to be in those societies. Piety belongs to the collective; philosophy belongs to the individual; piety is the exoteric; philosophy is the esoteric.

The Kabbalah is an attempt to interpret that divine message or divine gift and the meaning or significance of that gift. This gift from the god is referred to sometimes as the Tree of Life. This Tree, established in visual form during the Renaissance, is brought to presence to us through language and number. Language and number are gifts from the god, from the Ain Sof. They are not “invented” by human beings but “dis-covered” or “un-covered”, unconcealed. They were always there, only hidden or concealed. This uncovering and revealing is what is called “truth” here.

The Kabbalah’s principles or foundations are based on God’s act of creation ex nihilo in Chapter One of the Book of Genesis in the Western Bible, and one may also understand something of the Kabbalah through the opening words of St. John’s Gospel from that Bible: “In the beginning was the Word, and the Word was with God, and the Word was God. The Same (He) was in the beginning with God. All things (Difference) came into being through Him, and apart from Him nothing came into being that has come into being. In Him was Life, and the Life was the light of human beings. And the light shines in the darkness, and the darkness does not comprehend it.” (John I: 1-5) In the multi-layered universe of the worlds of the text of the Sefer Yetzirah, this is the world of Beriyah, the world of creation of something from no-thing, and in the hierarchy of the worlds of the Sefer Yetzirah, it is below the world of Atzilut, the world of the Divine Ideas or Archetypes, the Sephirot themselves.

I would, cautiously, suggest that the anthropocentric view of the God as the “eternal fiery Father” is not quite right as the God that is characterized by the Sefer Yetzirah, although the God as perceived there is indeed of the element of Fire, particularly when viewed from the left side of the Tree of Life, the side of Severity and Fear. But this is only one of His elements. Being infinite, ineffable, and unnamable, perhaps He is what we mean by Life itself, and therefore images of Him or uttering His true Name is taboo in Hebrew and Islam since the utterance of a name or the production of an image “solidifies” or ossifies that which is named. The early Greek philosopher, Heraclitus, once said: “the god who sometimes does and sometimes does not wish to go by the name of Zeus” when He is called upon since He chooses to appear in and under many forms and names.

I am always astounded, for instance, by other sects of Christians who accuse Catholics of being pagans because these other sects think the Catholics worship statues i.e.; they are idol worshippers. The statue is, of course, not the Being him/herself that is being supplicated, but a mediary between the person at prayer and the Being they are calling upon for aid, just as all Art is a mediary between human being and Life itself. The statue helps focus their prayer. I am also cautious because I remember the lines from the English poet William Blake who said in his poem “Auguries of Innocence”: “God appears and God is light/ To those poor souls that dwell in night/ But does the human form display/ To those who dwell in realms of day.” Referring to this I must say: I simply do not know; but I do know the Sefir Yetzirah is closer to Blake than to the traditional religions and their interpretations be they Hebrew or Christian. Also, Blake’s meaning is present in many mythologies and religions throughout the world. It is sometimes called the “mystical tradition”. It is what is called esoteric, that which is hidden or occult or merely that which is ‘private’, and it is contrary to the exoteric which is for ‘public viewing.’

God, in the Sefer Yetzirah, is said to have created His world with three “books”. With these three “books” (Heb. Sepharim, Gr. logoi): 1. text (Heb. Sepher, Gr. Logos, speech that is written or spoken i.e. rhetoric) with 2. number (Heb. Sephar, Gr. arithmos) and with 3. communication, speaking to one another (Heb. Sippur, Gr. Dialectic?), human beings are called upon to “dis-cover” and “un-cover” the mysteries of the created universe. The world is meant to be read as text and upon this reading communicated to others.

The Tree of Life is said to be composed of 10 Sephirot or the Ten Emanations of God (referred to as the Ten Commandments in the Torah). “Emanation” is the action of flowing from a source. Perfume emanates from a flower, for instance. The Sephirot are connected by paths or channels created by the 22 letters of the Hebrew alphabet, thus 32 paths in total, 10 Sephirot + 22 paths. The 22 paths are the letters of the Hebrew and early Greek alphabets (which are both said to derive from the Aramaic language), and the 10 Sephirot also represent the ten fingers of the human body. The human form is considered the microcosm of the macrocosm of the whole of Creation (again referencing Blake’s ‘augury’ here.)

The importance of “grasping” and “being able to grasp” is present in the text of the Sefer Yetzirah. With the letters comes speech (what the Greeks understood as logos), and with the fingers come numbers which are used to “count on” or to calculate. The paths are described as channels through which the “waters” of the spiritual flow downward (One must be “born again of the water and of the spirit” in order to rise up or go against the Necessity of gravity which pulls downwards). Water, by nature, flows downward; to “flow” upward, water requires fire or needs to become “air”, literally clouds. These movements of the spiritual as ascent and descent are the essential feature of the Tree of Life. The downward movement is creation and the upward movement is decreation in the interpretation offered here.

“Speaking to one another” and the Greek word dialectic have undergone great changes over the centuries. The word dialectic literally means “conversation between two or three persons” (esoteric), not two or three hundred persons for that would make it rhetoric, the speech of one to many (exoteric). The original dialectic, the conversation between friends, has been permutated into what is now known as Hegelian dialectic (thesis, antithesis, synthesis) and to Marx’s “dialectical materialism” where the original dialectic of the “sharing of the spirit” is attributed to physical matter through human beings’ making that matter or material “valuable” through their labour and through their “absolute knowledge” of that material which they have made. This making of “value” is the origin of our concept of “values” which has derived from the disappearance of God and the oblivion of eternity in order to place human beings, falsely, at the centre of the world. “Values” and their historicity have come to replace “morality” and “ethics” in our lexicons. The Greeks and the early Hebrews had no “values”.

The Tree of Life of the Kabballah

The letters and the paths associated with the Sephirot correspond to the 22 Major Arcana of the Tarot, and the emanations of the Sephirot correspond to the symbols and images presented in the cards, from the sacred to the profane; that is, the objects and situations that we encounter within our worlds correspond in their true natures to the numbers and images “revealed” in the cards when the cards are interpreted correctly. The cards, composed of letters and numbers, are intermediaries between the individual and the world we live in. They are tools to assist us in the overcoming of the distinction between mind/body, soul/body, and the self/world. All that is known (the Greek word gnosis) is brought to presence (ousia) through language and number, or through Word. The desire to know is urged by the ‘need’ and ‘fullness’ that is Eros. Both logos and eros are to be found in the Sephirot Tiferet #6, for all the paths of the other Sephirot lead through Tiferet with the exception of Malkhut.

A most important point to note is that the creation of the world is not an “expansion” from God but a withdrawal of God. In making the universe, God allows something other than Himself to be and yet, paradoxically, it is at the same time Him since He is One and the Whole. This Otherness and withdrawal of God signifies both His presence and His absence in His creation. We might consider this making of God analogous to the making of the great artist (and I mean only great art here) where the artist withdraws to allow something other than him/herself to be, something which is at the same time, part of him/herself and yet not part of him/herself. One could carry it even further and make an analogy to a woman giving birth to a child. A woman’s giving birth is her great recognition of Otherness. It is her desire for the Incarnation of the Divine, and this desire or urge begins with Eros. It is this withdrawal of God, His allowing something to be other than Himself, that is the argument against the Gnostics who see the world’s creator as somehow an evil Demiourgos; yet, as we will see later, what we understand as ‘evil’ is a constant presence among the things that are and it impacts how Eros is to be understood.

The Greek word demiourgos means “a public or skilled worker” i.e., the politician or the techne, one who is skilled at making something from something and for someone else. In other languages, the demiourgos is “the blind god” or “the foolish one”, one who is ignorant of the gods or opposed to them i.e., the malevolent one. In many Gnostic texts, the demiourgos creates the physical world and the human beings in it. He creates followers who preside over the material world and who present obstacles to the soul seeking to ascend from it. The Fool #0 and The Magician #1 may be said to correspond to the demiourgos of the Gnostics and equal the numbers 01 and 10 respectively. In the Tarot, this shows their connection with The Wheel of Fortune #10.

Summary of A Sketch for a Portrait of Evil: Section VIII

The Red Dragon and the Beast of the Sea

In the painting of “The Red Dragon and the Beast of the Sea”, the English poet and artist William Blake shows us that the Dragon is the combination of Church and State militancy, the ‘armed prophet’ of political Christianity and the establishment of the theocratic regime. Historically, we may say that this is the Roman Church when it succumbed to the third temptation of Christ and sought control of all the kingdoms of this world, the creation of the universal, homogeneous State. In the Beast’s hands are the sword of secular power and the crozier of religious power. In Blake’s mythology, Urizen, what we understand as ‘human rationality’, finally sinks to this inhuman form as does Milton’s Satan in Blake’s understanding of his Paradise Lost.

According to the Book of Revelations, the Whore of Babylon rides on a beast with seven heads and ten horns. Blake identified the Beast with the Dragon. In another sketch of her, the fumes from her cup drive human beings to hatred and war; as they fight, the Dragon devours them. The Dragon is the anti-Christ or the anti-Logos. The Beast of the Sea is the Leviathan, “King over all the Children of Pride.” The Dragon and the Beast are two different entities. In marginal notes to his reading of the Book of Job, Blake writes that the “cloud barriers shall be scattered” and “the emptied shells of the Sea of Time and Space will be the deliverance from the material body”. (See my commentaries on the Sefer Yetzirah where time and space are viewed as “husks”.)

William Blake

If our sketch of this portrait of evil has brought any of the many outward faces of evil from out of the darkness and into the light, then we should be able to see how the bringing of evil to the light is part of human “consciousness” or “cognition” and is the essence of what “human excellence” is; it is moral or ethical awareness because the world itself is essentially moral and ethical, and to have knowledge of this is to have “self-knowledge”. Blake, with his figure of Urizen, shows how what we understand as ‘rationality’ or what we conceive the essence of modern science to be, is productive of “Newton’s sleep”, a somnambulistic state of being similar to the prisoners in Plato’s allegory of the Cave. All human excellence is an act of rebellion of some sort, and this excellence is to be found in the development of “consciousness” and with it “conscience”. This consciousness and conscience is not to be found in the submission of conformity nor in the donning of the cloak of “intentional ignorance”, the modern version of the wearing of the Ring of Gyges.

“Consciousness” is inseparable from “conscience”. “Consciousness” is present at all times and in various stages of development and degrees for all human beings. “True consciousness” is self-knowledge or “cognition” as Socrates called it; the lack of “consciousness” and the lack of self-knowledge is to be among ‘the dead’, the walking, waking dead. What we call “consciousness” is a somnambulism, a walking with shadows and delusions, or “Newton’s sleep” as the poet Blake referred to it. Newton’s sleep is induced by Urizen.

James Joyce

When we read or hear from the saints, we are surprised at their “consciousness” of their sinfulness for to us they appear to be human beings without sin. This awareness of their sinfulness is their higher state of consciousness. When we read the Irish writer, James Joyce, we can discover how his protagonist Stephen Daedalus carried out his mission of going forth “to forge in the smithy of my soul the uncreated conscious of my race” through the final writing of his Finnegans Wake, a book that requires us to engage in the discovery of the logos as if we, too, lived in a perpetual state of “consciousness” or “wakefulness” and were able to bring about a perpetual state of bringing forth epiphanies rather than living in the “somnambulism” that is modern waking life.

In the modern, the possibility of self-knowledge was gifted a cup of poison by Sigmund Freud with his notion of the id and his depiction of the human personality; and this cup of poison was handed over to Eros. It is not surprising that Freud’s final thinking was focused on Thanatos or the “death instinct”, nor is it that the logos of artificial intelligence is focused on ‘dead language’ or meta-language. In my living in Singapore for 30 years, I was always in amazement at its state of efficiency and I came to realize that this was the result of its attempt to dominate and control eros through technology. Eros is messy, and the technological abhors messiness. The experience of Singapore for many is that it is ‘soulless’, even though there are few, if any, cities that can match it for its effectiveness and efficiency.

When Socrates was admonished by the oracle at Delphi to “know thyself” and was told that he was the wisest of mortals because he knew that he knew nothing, this admonishment was the command and call to begin the journey to “consciousness”. Consciousness gives to us a sense of the reality of being and a sense of the being of reality. What we understand reality to be is crucial for our understanding of ourselves and of our being-in-the-world and our being-with-others in that world. It gives to us our notion of what is good and evil and of what is human excellence. This reality is not to be found in many of the tools and gadgets that technology has brought into being; for technology, like the logos and eros itself, is “two-faced”.

Thinking and self-knowledge are correlated and inseparable, as are “consciousness” and “conscience”. When true thought is not present, there is no self-knowledge. Where there is no self-knowledge, there is no sense of “reality”. Where there is no sense of reality, there is no re-cognition (memory) or knowledge of good and evil, there is no possibility for human excellence or arete. Without a sense of “human excellence”, there is no strife or polemos within the individual soul or mind to resist the temptation to succumb to evil and subsequently to evil actions. One’s “moral compass” is lost.

In this writing, we have attempted to show how the gradual falling away of “consciousness” (call it if you will “attention”, or “contemplation”, or “prayer”, and with it ‘dialectic’) through the dominance of the principle of reason in the technological, causes “conscience” and the “moral compasses” of the human beings associated with this “conscience” to be replaced by “values” which, having no “factual” basis in ‘reality’ according to the reasoning of these sciences since they can only be constructions of the imagination, lack the strength to confront and strive against the needs for “effectiveness” and “efficiency” required by the technological. What is called “critical thinking’ is only the beginning of this journey to “consciousness”.

In the battle between technology and “values”, values will always lose out because technology’s root is power and empowerment. The shallow ‘reality’ of the values which are the products of imagination will always be of less power and strength than the necessity of the values of technology. As was shown in our discussion of Eichmann, technology is indifferent to whether a shipment is of coal or of human beings; both are resources. The “values” of technology are what Being itself, the conjoined faces and forces of the lower eros and logos, has given to human beings.

The question of “what is virtue or human excellence?” is identical with the question of “what is the principle of all value judgements?”; and the discovery of the principle of value judgements has much to do with the gaining of a “consciousness” and recognition of what is evil. We moderns distinguish judgements of “fact” from judgements of “value”. This “fact – value” distinction results in the lack of a “moral compass” so prevalent today among the powerful or among those who possess the potentia of the dynamis (what we call “agency”) for making things happen. Judgements of value require a greater attention, contemplation and thought than those judgements that derive from the regarding of judgements of “fact” i.e. the thinking that is done in the sciences, and thus derive from a thinking that is antithetical to those sciences. Meno’s low understanding of virtue, for example, adheres to the most common understanding of virtue. Adherence to the most common understanding of virtue results in the tyrant as was shown to us from the myth of Er at the conclusion of Republic.

The “fact/value distinction” of the social sciences is a lowering of human “consciousness”. The social sciences are a predicate of the subject technology. Artificial intelligence, the apogee of technology, is the elimination of “consciousness” altogether. This elimination of consciousness is the ultimate goal of the technological. What is the definition of “artificial intelligence” if not the removal of “conscience” from “consciousness” and the replacing of “conscience” and “consciousness” with “rationality” and the “rationality of values”? 

Without “consciousness” there is no possibility for human excellence, no possibility of sophrosyne moderation and phronesis wise judgement. Technology’s tools and gadgets lessen those moments that human beings have for those activities which require attention; look at the people around you and their use of handphones in moments when human conversation is possible or might be possible. Look at the loss of the quality of solitude and the use of imagination in our day-to-day lives and the subsequent loss of reading skills and our moments of engagement with the logos. The death of the Russian novel is not hyperbole.

This weakening of the moral compass which was initially intended to point to the good causes the moral compass to decay and become ineffectual since there is no good to point to since it has become a ‘value’, that is, a product of the human imagination, a matter of choice, of chance, of taste. Modern notions of ‘freedom’ are bound up in this illusion of choice and matters of taste, the philosophy of aestheticism. This will eventually produce the ‘happy tyranny’ that is the ultimate outcome of the technological future: the fulfilling of the appetitive consumption and the abdication of the responsibility to think.

Orc Jerusalem

Thoughtlessness and the lack of self-knowledge are characteristics found among those who succumb to the temptations of evil. Reason is not thought as it was understood by Plato. For us, the Self, understood as subject, grounds all that is in being through the principle of reason: nihil est sine ratione “nothing is without (a) reason”. It is this Reason of the Subject which spreads ‘like a fungus’ (in Hannah Arendt’s words) through all that is in being transforming all that is into an object, a problem to be fixed or solved. This was shown to us in the works of William Blake and his mythic figures of Urizen and Orc (whose origin is not from J. R. R. Tolkien as many believe but was originally from Blake. Both Tolkien and Blake were involved in the same task: to create an English mythology, to create a consciousness and conscience for English-speaking peoples. Orc is derived from cor, meaning ‘heart’, and the Orc is the ‘misplaced heart’ of human hatred in Blake’s work). The Reason of science is the two-legged stool upon which our modern world totters.

As was shown in our long discussion of Plato’s Divided Line in Part I, this principle of reason is the essence of technology, the invisible “knowing” combined with the visible “making” to bring forward or “produce” the ready-to-hand things, the artifacts that are the ‘goods’ of our world. These artifacts (including the invisible metaphysics, schema) determine the shadows that are displayed on the walls of our Cave (the Cave is phusis, Nature) in Plato’s allegory. The artifacts and their shadows are produced by the artisans and technicians whose self-ignited ‘fire’ creates the light that casts the shadows of the ‘opinions’ (doxa) that have become the “orthodoxy” of those who rule and those who have power. These opinions rule because they ‘work’ and produce ‘works’. The pre-dictive powers of the sciences is the ‘prophecy’ that we now bow down to. “Prophecy” is the highest human logos, the highest speech. The artifacts of technology are destructive of dialectic. Drugs and other pharmaceuticals, for example, are used to ‘cure’ human beings of the mass meaninglessness which has enveloped their lives through this destruction of dialectic. In their consumption, only the symptoms are briefly overcome; the disease remains unchecked. The ‘drug problem’ is but one manifestation of the human need for meaning in their lives.

The doxa of the artisans and technicians determines the logoi of technology’s apogee - artificial intelligence. Artificial intelligence combines with the ‘consciouslessness’ of cybernetics to eliminate human beings from their interference in the efficiency and effectiveness of the creation of the technological world. The “thinking” which will interfere with this efficiency and effectiveness needs to be eliminated. Technology is, in its very essence, tyrannical.

“Conscience” has been replaced by reason. These doxa of the artisans and technicians are the determiners of the kind of making that will occur, ‘the stamping of becoming with the character of being’. These doxa develop the mass meaninglessness which envelops us and causes our humanity to seep away unless we struggle to hold on to it. We have given some examples of these doxa in our discussions of the ‘fact/value distinction’ and ‘malignant narcissism’ so prevalent in our being-with-others today. They are examples of that nihilism that is the sea in which we swim.

Christian Nationalism and Machiavelli’s “Armed Prophet”
Machiavelli

In this writing I have alluded to the relationship between “Christian nationalism” and the “armed prophet” of Machiavelli. There is a relationship between the ‘malignant narcissism” so prevalent in the world today and of those who believe that they are in sole possession of the truth. Knowing that one does not know is the first step to “consciousness” and to self-knowledge. Believing one already possesses the truth provides the certainty required by the will which is necessary for the establishment of technological values, the values that see themselves beyond good and evil, the will to power.

‘Christian nationalists’ are to be found in a number of countries throughout the world. Even Vladimir Putin of Russia is a self-proclaimed “Christian nationalist”. Christian nationalism may be said to be “fascist theocracy”, with its followers quite satisfied in their blasphemy of placing the Great Beast which shows itself as the “fatherland” or “motherland” and the cult of personality of their leader before the eternal verities of their faith. There is nothing more antithetical to Christian nationalism than the Sermon on the Mount.

Machiavelli’s name is synonymous with deception, treachery, cunning, and deceit, and not without reason. He was, and is, a teacher of evil. Machiavelli compared himself to Christopher Columbus; and like Columbus, he sought to establish a new world order that would replace the ancient order that he had inherited. The old world order that he had inherited was the universality of the Holy Roman Empire, the successor to the Roman Empire of the Caesars. Machiavelli himself was a man without faith.

When it came to the idea of human excellence, Machiavelli wrote: “”Many have imagined republics and principalities that have never been seen or known to exist in truth (e.g. Plato’s Republic, Augustine’s City of God). For it is far from how one lives to how one should live. That he who lets go of what is done for what should be done learns his ruin rather than his preservation” (italics and examples mine).

Machiavelli required the domination of necessity, fortuna, but he did not realize that this transition or jump from the realm of necessity to the realm of freedom (the great revolution of the Renaissance) would be the death of the possibility for human excellence. He knew that it would require new codes and norms. What he did not know was whether or not his new world was inhabitable for human beings. Machiavelli will equate the self-preservation of the Prince with the goal of the preservation of the state for the Prince is the State, the tyrant is the nation or country. The technology of the helmsman will be that which will guide this brave new world in its novel domination of necessity from out of human beings’ freedom and any notion of excellence will be derived from this ‘freedom’.

Machiavelli turns virtú or human excellence on its head by showing that human beings should live according to necessity rather than aspiring to the good of what ‘should be done’. For Machiavelli, self-preservation is the good above all other goods and this self-preservation can only be assured by possessing and maintaining power. For Machiavelli, the self-preservation of the polis or ‘fatherland’ is prior to the self-preservation of the individual. Machiavelli’s virtú is Meno’s second response to Socrates’ question regarding arete virtue or human excellence. Like Meno, his virtú dispenses with any requirement for justice. His Prince is a handbook for wanna’-be dictators or tyrants.

Machiavelli is a kind of step-grandfather of modern-day social science and his thinking has ultimately led to the “fact/value” distinction (the distinction between what ‘is’ and ‘what should be’, between how men in fact do live and any notion of how they should, in fact, live). As has been shown in this writing, an indispensable condition of a scientific analysis of the facts is moral obtuseness. It is the distinction between “consciousness” and “conscience”; and while it does not lead to depravity and evil on its own, it is bound to strengthen the forces of depravity and evil as we have tried to show with the example of the American Psychology Association and Donald Trump.

Machiavelli defines virtues as qualities that are praised by others, eudoxa or ‘good opinions’, such as generosity, compassion, and piety. Machiavelli’s ‘piety’ is merely an early form of ‘gaslighting’. He argues that a prince should always try to appear virtuous, but that acting virtuously for virtue’s sake can prove detrimental to the principality and to the Prince himself. We have shown similar characteristics in our commentary on the Meno. We can say further that, in fact, Machiavelli does not bring to light any political phenomenon of any fundamental importance which was not fully known to the classics. All things will appear in a new light if they are seen for the first time in a dimmed light.

The closing down of the horizon of thinking to only that which is given in the lower portion of the Divided Line from that of the whole only appears as an enlargement of the horizon. It is in fact a great lowering or leveling of horizons. Machiavelli’s silence regarding the soul in his writings reveals the soulless nature of his thinking, its lack of “consciousness” and “conscience”.

Alexander VI

Concurrent with Machiavelli’s life and thinking was the enactment of a Papal Bull known as the “Doctrine of Discovery” by Pope Alexander VI. https://www.gilderlehrman.org/history-resources/spotlight-primary-source/doctrine-discovery-1493 . Alexander VI was the first “armed Pontiff” and he conspicuously lacked any “goodness” according to historians. In Machiavelli’s view, the rule by the priests or a “theocracy” was more tyrannical than any other regime. Priestly government cannot be responsible to a citizen body. For Machiavelli, priestly governments are most easily attained or conquered and ruled without virtue. Has this in fact occurred with Donald Trump and his alliance with the Christian Nationalist movement in the USA?

White supremacy has Christian roots and creates those principalities most easily conquered by a tyrant. The Doctrine of Discovery 1493 was established by a Papal Bull that claimed that European civilization and western Christianity were superior to all other cultures, races, and religions. Its evil rested in its stating that it was God’s will that Spain (beginning with Columbus, and later the rest of Europe would follow) could and should engage in imperial expansionism, the slave trade, and the genocide of the Native Peoples of the North American continent which was “discovered” by Columbus the year before. The doctrine was carried into effect with missionary zeal. The evil, the blasphemy, still so prevalent today among evangelicals and Christian nationalists was to believe that God’s will is scrutable and that the good end justifies any means. The moral parallel to this belief is the teaching of Machiavelli.

“The Doctrine of Discovery” said “…that in our times especially the Catholic faith and the Christian religion be exalted and be everywhere increased and spread, that the health of souls be cared for and that barbarous nations be overthrown and brought to the faith itself.” ”The Doctrine of Discovery” furnished the foundational lie (which was hardly a ‘noble lie’) that America was “discovered” and that its discoverers were the “pioneers” who were ‘nobly innocent’. One example of their “noble innocence” was their leaving behind clothing infected with the smallpox disease for the Native peoples to pick up.

The foundational lie for white North Americans could not be a “noble lie” because there was no “autochthony”, no being and living with the land, the soil, before conscious memory as there was in Europe itself, nor as there was in the Athens of Plato. The best that could be done was the creation of shabby myths regarding freedom such as America presenting itself as “the shining beacon on the hill” and other such nonsense. The North American example illustrated Machiavelli’s original premise that all Principalities began or begin with a great crime.

It is not surprising to find that the current Christian nationalists in the USA have a number of neo-Nazis and their organizations as their members. The movement has no problem accommodating atheists. There is a direct connection between Christian nationalists and authoritarian or totalitarian regimes and this was noted long ago by Machiavelli.

Francis Bacon in his “13th Essay” of 1612 was able to write: “…one of the doctors of Italy, Nicholas Machiavel, had the confidence to put in writing, almost in plain terms, That the Christian faith had given up good men in prey to those who are tyrannical and unjust.” We see a repetition of that history in the world today. The original fear of God was to be replaced by the fear of the “leader”. Such is the reason for the prevalence of “cults of personality” among the far-right today, be it in Russia or the USA. That there are those who believe that Donald Trump is a ‘saviour’ indicates that such madness has been present among human beings since ancient times and is not unique to our time nor to the totalitarian regimes of the early 20th century. What distinguishes ancient tyrannies from modern tyrannies is the presence of technology which makes the tyranny more pervasive and oppressive. The ability to think outside of technology is almost well-nigh impossible, and this is the great strife or polemos in our living in the world today.

A new vision of The Beast From the Sea

Along our journey to try to compile an image for a sketch of a portrait of evil we have noted that evil is associated with death and nihilism. We have noted that evil is anti-life and anti-logos, and we have said that this is revealed in the two-fold, two-faced nature of both Eros and of the Logos. We have noted that “consciousness” and “conscience” involve both the logos and eros, and that life at all times involves a choosing of which of the faces of these two one is looking at; for as we live we find that life is a sowing and a reaping, a giving birth and a dying, a loving and a hating, and so on. Our souls need to discern which is the ‘fullness’ and which is the ‘deprivation’. Although we cannot see the peak of the mountain upon which we climb because it is often obscured by clouds on most occasions, we are able to distinguish a mountain from a molehill and are capable of making moral judgements in doing so. We are capable of knowing when we are ascending and when we are descending.

Sketch for a Portrait of Evil: Part IV

The Red Dragon and the Beast from the Sea

Donald Trump and the USA

Have you never observed in those who are popularly spoken of as bad, but smart men, how keen is the vision of the little soul, how quick it is to discern the things that interest it, a proof that it is not a poor vision which it has, but one forcibly enlisted in the service of evil, so that the sharper its sight the more mischief it accomplishes?” (Republic 518d-519a)

“A man who lies to himself, and believes his own lies becomes unable to recognize truth, either in himself or in anyone else, and he ends up losing respect for himself and for others. When he has no respect for anyone, he can no longer love, and, in order to divert himself, having no love in him, he yields to his impulses, indulges in the lowest forms of pleasure, and behaves in the end like an animal. And it all comes from lying – lying to others and to yourself.”

“The best way to keep a prisoner from escaping is to make sure he never knows he’s in prison.”

“What is hell? I maintain that it is the suffering of being unable to love.”

Fyodor Dostoevsky, The Brothers Karamazov

“What else is misery but the desire and possession of evil?” Plato, Meno 78b

This will probably be the most controversial of any of the four parts of this portrait of evil for it deals with contemporary events, events which have not yet become part of history for their outcomes are still uncertain. The analysis of Trump’s character and his actions that is presented here must be read in the light of what has already been written in the previous sections of this portrait of evil. Those who have specific counter-claims to the points made here are free to post them in the comments section below provided by the blog. Providing specific sources for the evidence to the counter-claims would be useful in properly bringing things to light.

The story of Donald J. Trump is that of the playboy who squandered his father’s fortune and who became an incompetent, vicious clown as the ruler of his people. His story is truly the stuff of myth; and it is a story that has been heard and recorded throughout history on a number of occasions and in various cultures. It is a story which continues to be ongoing.

Trump’s story is that of a “malignant narcissist” who comes to power to represent a regime or polis that has devolved into a mass “malignant narcissism” itself: the soul reflects the regime and the regime reflects the soul. One of the questions which needs to be asked is: what is the relationship between mass malignant narcissism and technology? How and why is mass malignant narcissism a response to the meaninglessness at the heart of the nihilism that is technology? Another question is: how is malignant narcissism a manifestation of evil as a lack of self-knowledge and an acceptance of mass thoughtlessness?

Trump is a playboy who had seen at an early age that he has no possibility in the regime as it currently stands (what could this “possibility” mean since he has achieved the highest position of power in that regime and has been assumed to be ‘sane’ by the mental health professionals within that regime?) and who, because of this, emerges as a demagogue whose nihilism mirrors the mass nihilism present in his followers. It ultimately seeks the destruction of the regime and the order that is brought about by the rule of law which is crucial to the regime’s survival.

Trump is a “true” white American. His malignant narcissism is rooted in his racism: early in his life he denied housing to African Americans because they would lower his property values, and he begins his political career challenging the authenticity of the first Black President of the USA Barack Obama’s birth certificate, for Trump fears that what he is and what he will become has no place in the multi-racial, multi-cultural society that is present-day America. Many of his fellow Americans agree with him, for they too see no reflection of themselves in the regime as it now stands (which one may best describe as ‘totteringly’).

His slogan becomes MAGA: “make America great again”, although the time when America was great is never clearly established, and it appears to have some roots in the time when America was a Confederacy prior to the first Civil War (I say ‘first’ for the followers are looking for a second Civil War). Trump’s story is not unique nor are his methods for securing power, and in examining him we can get more details for our sketch for our portrait of evil.

Trump cannot distinguish between right and wrong actions. He believes that cheating, lying, and “risky behaviour” are not wrongful if the wrongdoer (himself) does not intend to cause harm (in legal language, there is no mens rea) or if no harm results. (This is his defense at a number of his trials.) Trump, like Meno and Eichmann before him, clearly cannot see beyond himself. He is incapable of seeing ‘the big picture’ and this is shown in the errors that his judgement has made both in the past and present. He has no sense of good and evil (unless it is actions done against him where he perceives himself as the ‘victim’) and he does not believe that the laws apply to him for he has no sense of justice for he does not believe he ‘owes’ anything to anybody. He does not ask God for ‘forgiveness’ because he himself is perfect.

One may assert that Trump is unable to distinguish right from wrong because of his “bad upbringing”. Some of his critics say he is unable to make accurate normative judgements because he has been taught the “wrong values”. Trump’s education in the “wrong values” (primarily from his father, Fred Trump, and from his father’s consigliere Roy Cohn) causes him to make inaccurate judgements about the world in which he lives. He has, nevertheless, gained great success in that world and become one of its most powerful people. Because Trump is able to successfully and efficiently function in his society or world indicates that he is not insane or mad, according to most psychiatrists and social scientists today.

People who have been taught the “wrong values” are people suffering from a psychosis where “conscience” and “consciousness” have become separated. They are divided selves. Because their “consciousness” is not of a “real” world, like psychotics they are unable to make accurate judgements about the world in which they in fact do live. They lack what the Greeks called sophrosyne moderation and phronesis wise judgement, essential components of self-knowledge and arete or human excellence, virtue. They are, to paraphrase the psychiatrist R. D. Laing’s assessment, examples of that ‘Insanity (that) is a perfectly rational adjustment to an insane world’.

A study by the U.S. Department of Education in 2020 found that 54% of Americans could not read prose beyond the Grade 5 level; that is the age of an 11 or 12 year old. Trump exhibits many of the characteristics of an ill-bred 11 year old bully who has never been able to go beyond his Oedipal attachments and conflicts and the fears that arise at that age. Indeed, the American political scene at the moment exhibits many of the same characteristics of a primary or middle school playground where bullies and their followers attempt to impose their wills on the majority of the other children. They wish to impose barriers on that ‘open space’ that is the playground through the banning of books and other forms of human discourse.

The American polis’ attachment to the logos is very weak to begin with since it has been primarily formed by the opinions promulgated in the mass social media; and with its lack of attachment to the logos, a weak attachment to what may be called “the real world” has long been established. This is found in their responses to the world of the mass media in which they dwell. They are like the two young fish who do not know “what the hell” water is.

As Hannah Arendt noted in The Origins of Totalitarianism, “In an ever-changing, incomprehensible world the masses had reached the point where they would, at the same time, believe everything and nothing, think that everything was possible and that nothing was true. … Mass propaganda discovered that its audience was ready at all times to believe the worst, no matter how absurd, and did not particularly object to being deceived because it held every statement to be a lie anyhow.” This disbelief in the mass media was greatly exacerbated by the USA media’s coverage of the Iraq war during the period 2003-2011. The press’s failure to do its due diligence with regard to weapons of mass destruction being in the hands of Saddam Hussein (which became the “public” cause for the war rather than the control of the oil fields on behalf of the large multi-national oil conglomerates as the real reason behind the invasion and the ‘war on terror’) made the masses distrust the media to the point indicated by Arendt. Arendt in her quote from 1951 was referring to the regimes of Hitler and Mussolini.

American universities, where thought and the logos should be discussed and taught, chose to model themselves after the German universities of the late 19th and early 20th centuries so that they became “multiversities”, institutions dominated by the teaching of “useful” techne and, in turn, their primary activities became dominated by the money from the vested interests of the multi-national corporations, since research is expensive. In the pursuit of money and power, the original purpose of a ‘uni-versity’ became lost. In fact, the relative education of the German population at the time when Hitler came to power in the 1930s was much higher and stronger than is America’s at present. America has essentially failed in its ‘social contract’, and this is not only revealed by its wealth disparity but also by its lack of concern for the education of its citizens in favour of production and consumption.

Trump, a conman and a showman (qualities so appropriate to a political leader of the 21st century where politics has become the politics of the gutter, the realpolitik, and the glitter of the visual screen), follows a long line of flimflam artists first shown most hilariously by Mark Twain in his characters of the Duke and the Dauphin in Huckleberry Finn. Whether or not Trump’s tarring and feathering is in the cards has still not been decided for, at the time of this writing, he remains the top candidate of the Republican Party for President of the United States once again. How is this possible?

Gaslighting and the Media
Joseph Goebbels

Joseph Goebbels, the Nazi propagandist, was the first to formulate what has become known as the Big Lie, so popular among populist movements in the world today. Goebbels’ Big Lie runs: ““If you tell a lie big enough and keep repeating it, people will eventually come to believe it. The lie can be maintained only for such time as the State can shield the people from the political, economic and/or military consequences of the lie. It thus becomes vitally important for the State to use all of its powers to repress dissent, for the truth is the mortal enemy of the lie, and thus by extension, the truth is the greatest enemy of the State.”

One or many of the components of Trump’s Big Lie are promoted on a daily basis in American media through the sophistic technique known as “gaslighting”. Gaslighting is a technique of rhetoric, a sophism which uses fallacious arguments with the goal of attempting to deceive. While the term has been around since the title of a 1938 play and the movies based on that play, the plots of which involve a man attempting to make his wife believe that she is going insane, the term did not really find roots in English parlance until Donald Trump became a politician and decided to run for the Presidency of the United States i.e. around 2015.

Gaslighting requires both lying and fraud, characteristics of Donald Trump’s entire life both on a personal and social level, and in this specific instance involve the transference of a malignant narcissism from the individual to the nation or tribe/clan . For this transference to happen, the malignant narcissism must already be present in the souls of the individuals so that they may be ‘yoked’ together in an ersatz form of the true dialectic that we have spoken about in Part I of this writing.

Trump has been able to hone in on Americans’ growing sense of “meaninglessness” and nihilism to create an abusive relationship between Americans, their country, and their politics. His followers sense of “victimhood” arises from their sense of “entitlement” which, in turn, breeds a meaninglessness and ressentiment resulting from that meaninglessness and nihilism when that entitlement is not realized. From out of the despair of their meaninglessness, they lash out at that world they believe is the cause of that meaninglessness.

In modern forms of deception and manipulation such as fake news and deepfake, the idea of a deliberate conspiracy to mislead has made gaslighting useful in describing lies that are part of a larger plan such as Trump’s Big Lie regarding the 2020 election. Gaslighting is the form that modern day political rhetoric has taken, but it is also present in many of the interactions that human beings have among themselves both in their private and public spheres. Unlike lying which, before Trump, had tended to be between individuals, and fraud, which tended to involve organizations, gaslighting applies in both personal and political contexts and may be analyzed according to its parts, much like Aristotle analyzed the rhetoric of his day. Today’s gaslighting is a manifestation of what has been called here the antilogos.

The evil of gaslighting can be seen in a number of parallels between private and social political contexts and the transformation of what was once gutter politics into the present malignant narcissism. The first technique of gaslighting is called “countering”: this is when someone questions a person’s memory. “History” is the national memory, the shared opinions that members of a national entity have been given (usually in mythic form) regarding their past. We have already discussed in detail the importance of memory to thinking and to self-knowledge in other sections of this sketching of a portrait of evil.

“Countering” occurs when an authority or perceived “friend”, a person of trust, may say things such as, “Are you sure about that? You have a bad memory,” or “I think you are forgetting what really happened.” In the public sphere, there is an effort to re-write history so that the truth of the facts can be obscured. As Goebbels observed, facts are an enemy of the authoritarian state. Trump has shown many times that he has no knowledge of history whether it be of America or the World. Because he lacks such knowledge, his actions on the world stage are rash on many occasions because of his lack of phronesis or wise judgement.

“Countering” can also take the form of misplaced emphasis such as “The preservation of States’ rights was the main cause of the Civil War” rather than the acknowledged fact that “Slavery was the main cause of the Civil War” and the acknowledged economic benefits and power in competitive relations that followed from the ownership of the labour of slaves. Slavery was also present in Washington D. C. in 1862 prior to The Emancipation Proclamation. The main goal of gaslighting is the destruction of the possibility of “dialectic” and of the logos, the speaking and saying that allows truth to emerge by bringing light to things.

On the political and social level, during and after the 2020 election and throughout his administration, Trump has led a sustained campaign of political gaslighting. Gaslighting as an “elaborate and insidious technique of deception and psychological manipulation” used to “undermine the victim’s confidence in his own ability to distinguish truth from falsehood, right from wrong, or reality from appearance, thereby rendering him psychologically dependent on the gaslighter” allows the malignant narcissism already present in the “victim” to be transferred to that of the “leader”. This is leading to the destruction of democracy in America. (Many of those convicted of crimes committed on January 6, 2021 are now claiming to have been victims of gaslighting.) Trump is supported in his gaslighting efforts by a number of social media outlets. The ultimate goal of the gaslighter is the power to dominate, manipulate and control. Trump has made no secret that he will seek retribution for his perceived wrongs from his perceived enemies should he regain power.

Gaslighting requires the weakness of the sense of self and self-knowledge of the victim of the gaslighting. Trump uses gaslighting to make American voters doubt their memory of his past actions and positions. Trump has been accused of rape by a number of women (and found guilty of the rape of E. Jean Carroll in a civil case in the courts) and has been abusive of women throughout his life. These facts do not affect his followers’ view of him, for to his followers, his victims’ statements are not “facts” even though the notorious “Access Hollywood Tape” has shown the potential for such acts by Trump is highly possible.

Trump refuted basic scientific facts on the effects of Covid, for example, where over 1 million Americans died from the disease while he was President. This number was the highest number in the world, even though America lauds itself on the quality of its healthcare system and its bio-medical research. The distrust of the truth of science is but one facet of rejecting any light that might question the “reality” of Trump’s followers’ world-view. Science, bound within the confines of the corporation and greed for profits, has also been responsible for placing itself in this position.

Trump has led his followers to distrust reliable sources of information on the outcomes of the 2020 election, for example. The ultimate aim is to give himself a monopoly on “truth” which he, in his own malignant narcissism, hopes will ultimately lead to his attainment of authoritarian or dictatorial power. Authoritarian and totalitarian power structures (as we have seen from Joseph Goebbels’s definition of the Big Lie) require a monopoly on a “truth” which is not a truth at all. Again, it is a truth which is the enemy of the logos. Winston Smith, the hero of George Orwell’s 1984 works in the “Ministry of Truth”.

When confronted with the truth, Trump engages in gaslighting. “Withholding” involves someone pretending that they do not understand the conversation, or refusing to listen, to make a person doubt themselves. For example, they might say, “Now you are just confusing me,” or “I do not know what you are talking about,” or “I do not know this person”. An example was shown when Trump, under oath, mistook a photo of E. Jean Carroll for one of his wives even though he claimed “She’s not my type”.

Withholding is done on a massive scale in those media bent on the Big Lie. Withholding requires “intentional ignorance” in both the private and public realms. Putin’s regime in Russia, for example, uses ‘troll factories’ of intelligence agents and thousands of computer-programmed bots to attack the logos and to overload online discourse with anger, noise and misinformation, to defuse any constructive effort at opposing the regime. Genuine discourse is drowned out by conspiracy theories and vitriol, and users disengage and become apathetic. And this apathy is the goal.

The “malignant narcissism” characteristic of Trump and his followers can be found in his trivializing of important matters which are seen by those who he perceives as his political enemies.  Trivializing occurs when a person belittles or disregards how someone else feels about certain things. They may accuse them of being “too sensitive” or overreacting in response to valid and reasonable concerns on a private level. The fear of the destruction of democracy in America is seen as ‘over-reacting’ by Trump’s political supporters and the heads of many of America’s largest corporations. The disgust shown by many over Trump’s comparison of himself to Nelson Mandela and to Alexey Navalny, the Russian dissident murdered by Vladimir Putin, has been called ‘over-reacting’ by many of Trump’s followers.

Trivializing was used extensively in Trump’s response to Covid resulting in America, which had one of the top-ranked medical infrastructures in the world, having the highest number of Covid deaths in the world. In a ‘rational world’, such an outcome should not have been possible; but with Trump, one does not dwell in a ‘rational world’. The age of his political rival Joe Biden (when both men are relatively of the same age) and the questioning of Biden’s ‘fitness for office’ based on his age are some of the truly striking examples of the massive gaslighting currently going on in American politics.

In both the public and private spheres, denial is a phenomenon common to those who gaslight. Trump’s denialism has the aspects of a comedy that is a clown show; and while it is funny, its dangerous consequences are ever present. Denial is central to Trump’s playing of the “victim” in his destructive relations with America. Denial involves a person refusing to take responsibility for their actions. They may do this by pretending to forget what happened, saying they did not do it, or blaming their behavior on someone else. Trump’s use of denial reminds us that he is, mentally, a 12 year old child in the body of an old man, and it shows the meeting point of his gaslighting and his malignant narcissism.

In the confrontation with the logos that is to be found in the dialectical or private sphere, the gaslighter may chose the technique of diversion. This also occurs in the public sphere where a politician will attempt to change the topic from a discussion of a controversial subject not conducive to the politician’s views to another topic. “What about-ism” is a common example of diversion. With this technique, a person changes the focus of a discussion by questioning the other person’s credibility. For example, they might say, “That is just nonsense you read on the internet. It is not real.” Grasping what is real is essential to any self-knowledge and the development of a ‘moral compass’. Trump simply has no moral compass that can be discerned. His focus is on “what’s in it for me” and if others should benefit, all well and good.

Gaslighting typically uses stereotyping as one of its techniques. Trump constantly uses negative stereotypes about someone’s gender, race, ethnicity, sexuality, nationality, or age to gaslight them and he seems to have particular problems dealing with powerful women especially if they are of another race. Trump, through his gaslighting, demonstrates that he is primarily a surface phenomenon who has no depth and he has no depth because he lacks arete virtue or human excellence. He appeals to a populace who cannot read beyond the grade 5 level, particularly of white American men who have come to view themselves as “victims”, even though their “victimization” is the outcome of their own previous choices based on their own sense of ‘entitlement’. A great deal of their ressentiment has developed from their loneliness.

Trump and “the Big Lie”: Gaslighting in Operation

How is it possible that an obvious con man and social clown could achieve the highest political office in the USA? Trump has been indicted for his ‘incitement to insurrection’ on January 6, 2021. A copy of the indictment can be found here: https://www.justice.gov/storage/US_v_Trump_23_cr_257.pdf

In looking at the charges brought by a Grand Jury against Trump (contrary to Trump’s insistence that it was Joe Biden who brought the charges against him), we can see how Trump has constructed the current Big Lie in the U.S. and how his Big Lie operates by looking at its constituent parts.

Trump’s Big Lie begins with the lie that fraud changed the outcome of the 2020 election, that Trump “had actually won,” and that the election was “stolen.” (Pages 1 and 40-41 of the indictment) Trump’s claim of a stolen election whose winner was determined by massive fraud was (and continues to be) his overarching lie about the election. The majority of members of his political party believe him, not wanting to face the “reality” that the facts pose to them (for this would be the shame of admitting that they were conned), even though over 60 cases brought before the courts have been thrown out. The indictment asserts that Trump knew as early as November 2020 that his narrative was false – and had been told as much by numerous senior officials in his administration and allies outside the federal government – but he persisted in deploying it including on January 6, 2021 itself. This transference of fraud to his political enemies is part of an overall “strategy” (if one could call it that, for a strategy requires thought and Trump’s transference is entirely emotional).

A second component of the Trump lie was that fake pro-Trump Electoral College electors in seven states were legitimate electors. (Pages 5 and 26) The indictment alleges that Trump and his alleged co-conspirators “organized” the phony slates of electors and then “caused” the slates to be transmitted to Vice President Mike Pence and other government officials to try to get them counted on January 6, the day Congress met to count the electoral votes. Pence refused to accept the phony slate of electors and, for the moment, preserved American democracy by preventing a Constitutional crisis.

A third component of the Trump lie was that the Justice Department had identified significant concerns that may have affected the outcome of the election. (Pages 6 and 27) Attorney General William Barr and other top Justice Department officials had told Trump that his claims of major fraud were simply untrue. The indictment alleges that Trump still sought to have the Justice Department “make knowingly false claims of election fraud to officials in the targeted states through a formal letter under the Acting Attorney General’s signature, thus giving the Defendant’s (Trump’s) lies the backing of the federal government and attempting to improperly influence the targeted states to replace legitimate Biden electors with the Defendant’s.”

A fourth component of the Trump lie was that Pence had the power to reject Biden’s electoral votes. (Pages 6, 32-38) Pence had repeatedly and correctly told Trump that he did not have the constitutional or legal right to send electoral votes back to the states as Trump wanted. The indictment notes that Trump nonetheless repeatedly declared that Pence could do so – first in private conversations and White House meetings, then in tweets on January 5 and January 6, and then in Trump’s January 6 speech in Washington at a rally before the riot – in which Trump, angry at Pence, allegedly inserted the false claim into his prepared text even after his advisors had managed to temporarily get it removed. This led to members of the mob shouting “Hang Mike Pence” as the rioting was going on.

A fifth component of the Big Lie was that “the Vice President and I are in total agreement that the Vice President has the power to act.” (Page 36) The January 6th indictment alleges that the day before the riot, Trump “approved and caused” his campaign to issue a false statement saying Pence agreed with him about having the power to reject electoral votes – even though Trump knew, from a one-on-one meeting with Pence hours prior, that Pence continued to firmly disagree.

A sixth part of the Trump lie was that Georgia had thousands of ballots cast in the names of dead people. (Pages 8 and 16) The indictment notes that Georgia’s top elections official – Secretary of State Brad Raffensperger – a Republican – explained to Trump in a phone call on January 2, 2021 that this claim was false, but that Trump repeated it in his January 6 rally speech anyway. Raffensperger said in the phone call and then in a January 6 letter to Congress that just two potential dead-voter cases had been discovered in the state; Raffensperger said in late 2021 that the total had been updated and stood at four.

A seventh component of Trump’s Big Lie is the lie that Pennsylvania had 205,000 more votes than voters. (Pages 8 and 20) The indictment notes that Trump’s acting attorney general Jeffrey Rosen and acting deputy attorney general Richard Donoghue had both told him that this claim was false, but he kept making it anyway – including in the January 6 rally speech.

An eighth component of the Big Lie is the lie that there had been a suspicious “dump” of votes in Detroit, Michigan. (Pages 9 and 17) The indictment notes that Barr, the attorney general, told Trump on December 1, 2020 that this was false – as CNN and others had noted, supposedly nefarious “dumps” Trump kept talking about were merely ballots being counted and added to the public totals as normal – but that Trump still repeated the false claim in public remarks the next day. Barr wasn’t the only one to try to dissuade Trump from this claim. The indictment also notes that Michigan’s Republican Senate majority leader, Mike Shirkey, had told Trump in an Oval Office meeting on November 20, 2020 that Trump had lost the state “not because of fraud” but because Trump had “underperformed with certain voter populations.”

A ninth component of Trump’s Big Lie was the lie that Nevada had tens of thousands of double votes and other fraud. (Page 9) The indictment notes that Nevada’s top elections official – Secretary of State Barbara Cegavske, also a Republican – had publicly posted a “Facts vs. Myths” document explaining that Nevada judges had rejected such claims.

A tenth component of the Big Lie was the lie that more than 30,000 non-citizens had voted in Arizona. (Pages 9 and 11) The indictment notes that Trump put the number at “over 36,000” in his January 6 speech – even though, the indictment says, his own campaign manager “had explained to him that such claims were false” and Arizona House Speaker Rusty Bowers, a Republican who had supported Trump in the election, “had issued a public statement that there was no evidence of substantial fraud in Arizona.” Since that time, all legal cases brought suggesting voter fraud in Arizona have failed for lack of evidence.

Another component of the Big Lie (the 11th) was the lie that voting machines in swing states had switched votes from Trump to Biden. (Page 9) This is a reference to false conspiracy theories about Dominion Voting Systems machines, which Trump kept repeating long after it was thoroughly debunked by his own administration’s election cybersecurity arm and many others. The indictment says, “The Defendant’s Attorney General, Acting Attorney General, and Acting Deputy Attorney General all had explained to him that this was false, and numerous recounts and audits had confirmed the accuracy of voting machines.” Fox News agreed to a settlement of a fine of $787 million for promoting the Big Lie regarding the voting machines.

A twelfth component of Trump’s Big Lie was the lie that Dominion machines had been involved in “massive election fraud.” (Page 12) The indictment notes that Trump, on Twitter, promoted a lawsuit filed by an alleged co-conspirator, whom CNN had identified as lawyer Sidney Powell, that alleged “massive election fraud” involving Dominion – even though, the indictment says, Trump privately acknowledged to advisors that the claims were “unsupported” and told them Powell sounded “crazy.”

A thirteenth component of the Trump Big Lie was the lie that “a substantial number of non-citizens, non-residents, and dead people had voted fraudulently in Arizona.” (Page 10) The indictment alleges that Trump and an alleged co-conspirator, whom CNN has identified as former Trump lawyer Rudy Giuliani, made these baseless claims on a November 22, 2020 phone call with Bowers; the indictment says Giuliani never provided evidence and eventually said, at a December 1, 2020 meeting with Bowers, “words to the effect of, ‘We don’t have the evidence, but we have lots of theories.”

A fourteenth component of Trump’s Big Lie was the lie that Fulton County, Georgia elections workers had engaged in “ballot stuffing.” (Pages 13 and 14) This is the long-debunked lie – which Trump has continued to repeat in 2023 – that a video had caught two elections workers in Atlanta breaking the law. The workers were simply doing their jobs and, as the indictment notes, they were cleared of wrongdoing by state officials in 2020 – but Trump continued to make the claims even after Raffensperger and Justice Department officials directly and repeatedly told him they were unfounded. Rudy Giuliani who promoted this aspect of the Big Lie has since been fined $148 million dollars for doing so. Trump’s indictment is pending for the same fraudulent claims.

A fifteenth component of the Trump Big Lie was the lie that thousands of out-of-state voters cast ballots in Georgia. (Page 16) The indictment notes that Trump made this claim on his infamous January 2, 2021 call with Raffensperger, whose staff responded that the claim was inaccurate. An official in Raffensberger’s office explained to Trump that the voters in question had authentically moved back to Georgia and legitimately cast ballots.

A sixteenth component was the lie that Raffensperger “was unwilling, or unable,” to address Trump’s Big Lie claims about a “‘ballots under the table’ scam, ballot destruction, out of state ‘voters’, dead voters, and more.” (Page 16) In fact, contrary to this Trump tweet the day after the call, Raffensperger and his staff had addressed and debunked all of these false Trump claims.

A seventeenth component of Trump’s Big Lie was the lie that there was substantial fraud in Wisconsin and that the state had tens of thousands of unlawful votes. (Page 21) Both accusations were false. The indictment notes that Trump made the vague fraud claim in a tweet on December 21, 2020, after the state Supreme Court upheld Biden’s win, and he repeated the more specific claim about tens of thousands of unlawful votes in the January 6 speech.

An eighteenth component of Trump’s Big Lie was the lie that Wisconsin had more votes counted than it had actual voters. (Page 21) This, like Trump’s similar claim about Pennsylvania, was not true. But the indictment alleges that Trump raised the claim in a December 27, 2020 conversation with acting attorney general Rosen and acting deputy attorney general Donoghue, who informed him that it was false.

A nineteenth component of the Trump Big Lie was the lie that the election was “corrupt.” (Page 28) The indictment alleges that when acting attorney general Rosen told Trump on the December 27, 2020 call that the Justice Department couldn’t and wouldn’t change the outcome of the election, Trump responded, “Just say that the election was corrupt and leave the rest to me and the Republican congressmen.” (Deputy attorney general Donoghue noted the reported Trump remark in his handwritten notes, which CNN reported on in 2021 and which were subsequently published by the House committee that investigated the Capitol riot. Trump continues to tell his followers that all of the evidence compiled by the January 6 committee has been “destroyed”. This, of course, is false.)

A twentieth component of the Trump Big Lie is the lie, and one believed by most Republicans, that Trump won every state by hundreds of thousands of votes. (Page 34) The indictment says that, at a January 4, 2021 meeting intended to convince Pence to unlawfully reject Biden’s electoral votes and send them back to swing-state legislatures, Pence took notes describing Trump as saying, “Bottom line-won every state by 100,000s of votes.” This was, obviously, false even if Trump was specifically talking about swing states won by Biden rather than every state in the nation. That Republicans believe in this component of the lie has not been damaged by their subsequent lack of success in the elections following November 2020.

A twenty-first component of the Trump Big Lie is the lie that Pennsylvania “want[s] to recertify.” (Page 38) Trump made this false claim in his January 6 speech. In reality, some Republican state legislators in Pennsylvania had expressed a desire to at least delay the congressional affirmation of Biden’s victory – but the state’s Democratic governor and top elections official, who actually had election certification power in the state, had no desire to recertify Biden’s legitimate win.

Gaslighting and Trump’s Big Lie are inseparable. Throughout history, those in power have often sought to mislead and deceive people, but political gaslighting only meaningfully emerged in a modern, psychological sense under the authoritarian states of the 1930s and 40s. In his novel 1984, George Orwell’s protagonist Winston Smith works at the ‘Ministry of Truth’, rewriting and deleting historical documents to fit the ever-changing party line. The ultimate goal of gaslighting is to create dependency on the abuser. When people are paranoid, angry and distrust all media, the MAGA tribe becomes an anchor of belonging and certainty, and thus the transfer of malignant narcissism is completed.

Trump and the American Collective

“If, then,” I said, “the man resembles the state, must not the same proportion obtain in him, and his soul teem with boundless servility and illiberality, the best and most reasonable parts of it being enslaved, while a small part, the worst and most frenzied, plays the despot?”Republic Bk. IX 577d

Erich Fromm

In our discussion of the dialogue Meno, we showed how the character of Meno (and the historical Meno) suffered from malignant narcissism, a modern term though the Greeks were thoroughly familiar with its essence. Malignant narcissism, a term coined by the German psychologist Erich Fromm, is a form of narcissistic personality disorder that is highly abusive. Meno, at times in the dialogue, shows his abusive nature. Xenophon in his Anabasis claimed that the historical Meno was an abusive personality. People with this personality supposedly get a sense of satisfaction from hurting others and may manipulate people or lie to gain money, acclaim, and other things they desire, things that were characteristic of the historical Meno according to Xenophon.

Campbell’s Psychiatric Dictionary suggests that malignant narcissism includes traits of narcissistic personality disorder and antisocial personality disorder. Narcissistic personality disorder causes a person to seek constant acclaim and admiration, often by whatever means necessary. It also includes elements of antisocial personality disorder, which causes a person to engage in harmful, and sometimes criminal, behavior. Facts from Trump’s biography show him to have such a social pathology in abundance. HIs entire life has been one of fraud and deceit.

The separation of “consciousness” and “conscience” is clearly evident with a malignant narcissist, whether it be a single individual or the millions that compose a nation. Fromm states that malignant narcissism demonstrates “tendencies which are directed against life, which form the nucleus of severe mental sickness, and which can be said to be the essence of true evil.” (The Heart of Man, p. 27) In our writing here, we are calling this malignant narcissism nihilism. Malignant narcissism, according to Fromm, is a “syndrome of decay”, “the quintessence of evil”; and it is the “root of the most vicious destructiveness and inhumanity.” (Fromm, Ibid) It is to be found in the necrophilous, “the lover of death”. It is one face of the two-faced Eros.

That madness which arises from and is necessitated by the separation of “consciousness” and “conscience” in technologically advanced societies, where technology has achieved its apogee, is a madness which runs deep for it gives the appearance of being based on ‘rationality’. What is artificial intelligence by definition if not rationality without consciousness and conscience? ‘Rationality’ is but one face of the two-faced Logos that we have been speaking about in this writing.

One of the attractions of a man like Trump is that, in his individual malignant narcissism, millions of Americans find their “identities” as projections of their own malignant narcissism, one characteristic of which is their apparent unlimited capacity and willingness to kill or to do violence and destroy. At the time of this writing, this capacity remains merely at the fantasy, wish-fulfillment stage for most, but it is waiting to flourish, perhaps in a second Civil War for the USA. We hear of daily threats of violence from Trump’s supporters when he is challenged in the courts or in the public realm. Trump is not the flower of the tree that has been growing for over a century in what is called “the American right”. He is merely the fertilizer which has brought about that tree’s blooming and flourishing. 

In other writings on this blog I have used the metaphor of the American ship of state as being the Titanic. After the Titanic struck an iceberg and was certain of sinking, the gates allowing access for the third-class passengers to the decks where the lifeboats were available were ordered locked, for the authorities on board were aware that there were insufficient lifeboats for all of the passengers on board. This resulted in a disproportionate number of the victims coming from the third-class passengers. At a recent meeting in Davos, Switzerland, a number of American billionaires said that Americans need not fear another Trump presidency. Those billionaires will have access to the lifeboats so they have nothing to fear from a second Trump presidency; the third-class passengers, on the other hand, may have something to think about. This does not change the essential metaphor that I am using that America is the Titanic and it has struck an iceberg and it will inevitably sink. Like the Titanic, the reason for its sinking was in its original design and its overlooking of the real world of facts at its conception.

As the German philosopher Nietzsche once stated: “Technology is the highest form of will to power…the will to stamp becoming with the character of being”. ‘Rationality’ does this stamping. Nietzsche also recognized that this ‘rationality’ was the root of nihilism. The illusion which rationality creates is of a world where the structured, functional growth of life is in operation, but what is in fact occurring is the ‘killing’ of that world through its being turned into ‘object’ and the mass meaninglessness that results from doing so. The turning of the world into object requires the separation of “consciousness” and “conscience”. (This is where I disagree with Fromm for I do not think he has given an adequate consideration as to what technology is in his analysis of malignant narcissism.) The turning of the world into an object must be achieved in order for human beings to have power and dominance over all that is in being and to take possession of all that is in being. It is the desire to turn the organic into the inorganic. To repeat, one cannot love an object.

As was shown in Part III of this writing, Eichmann demonstrated the separation of consciousness from conscience for “he was a man fascinated by bureaucratic order and death. His supreme values were obedience and the proper functioning of the organization. He transported Jews as he would have transported coal. That they were human beings was hardly within the field of his vision, hence even the problem of whether he hated or did not hate his victims is irrelevant.” (Fromm, ibid p. 30-31) The structured, functional growth of life comes at the cost of the killing of Eros. In advanced industrial societies, this “structured functional growth” is the spreading of the “fungus” that is the ubiquity of evil or the banality of evil in Hannah Arendt’s words. Eros is the enemy of the anti-Logos that is the technological.

The phenomenon of narcissism, first developed by Sigmund Freud, illustrates the impact of the separation of consciousness from conscience on both the individual and social planes. Since these concepts deal with human behaviour, we can say that they deal with what “human excellence” or what arete is conceived to be in modern technological societies. Racism and scapegoating, done through the gaslighting of the Big Lie, for example, are necessities for the self-narcissism that projects itself into the national, political, and tribal collectives of modern day America.

The symptoms of narcissistic personality disorder include a lack of empathy for others. Meno, Eichmann and Trump simply do not have the ability that many human beings have of being able to put themselves in someone else’s position. They use relationships primarily as a tool for gaining self-esteem which is ultimately realized in power and recognition. They have little interest in others’ experiences, needs, or feelings since they believe themselves to be superior to others. They crave attention so they often indulge in attention-seeking behavior believing that any publicity is better than no publicity. They have feelings of entitlement or being special. Trump has a habit of walking out of courtrooms before the jury exits, a sign of his contempt for his fellow citizens and for the laws.

A narcissist only cares about himself, only decides on his own welfare, has an inflated sense of his own worth, a deep need for admiration and lack of any feeling for anyone else. He thinks everything is about him; he needs to claim credit for anything “good” and denies responsibility for any failure. Beneath apparent self-confidence — even brashness — is a fragile self-esteem that is threatened by even the slightest criticism. Examples of how these qualities are shown in Trump are daily news in America.

The need for attention and love is also present for people with malignant narcissism. However, how they go about getting this attention tends to be more aggressive, and they show less regard for the rights of others. Trump has been found guilty of sexual abuse and the rape of E. Jean Carroll in the courts. His antisocial personality traits cause him to abuse others willingly, and sometimes happily during his rallies before his adulating fans, for his own pleasure and personal political gain. His defamation of his victims shows all of the characteristics of malignant narcissism.

The phenomenon of mass malignant narcissism can also be found in some of Trump’s evangelical Christian followers who have anointed him as “a child of god” or as “a gift from God” without considering the implications and consequences their blasphemies have for their faith. Trump has not humbly shied away from such comparisons. This blasphemy is part of the syndrome of narcissism, the “syndrome of decay”, that is prevalent in America.

Many sects of evangelical Christianity are nihilistic; the ‘rapture’ is the thousand year old Reich in another form. Regarding malignant narcissism, Fromm states: “It is a madness that tends to grow in the lifetime of the afflicted person. The more he tries to be god, the more he isolates himself from the human race; this isolation makes him more frightened, everybody becomes his enemy, and in order to stand the resulting fright he has to increase his power, his ruthlessness, and his narcissism.” Trump displays his paranoia on a daily basis through his posts on “Truth Social”. We have spoken of this as the Ring of Gyges phenomenon earlier in this writing. If elaborated on, it might explain the need for anonymity and trolling in our mass social media today. In an exact parallel to the Gyges’ myth, Trump was said to have wanted Melania to parade about the pool at Mar-a-Lago in a bikini so that other men could see how beautiful she was.

An example of narcissism can be found in the response of Trump’s lawyer Alina Habba who, when asked whether it was more important to be beautiful or smart, responded: “Beautiful. You can always fake smart.” She is finding that such is not the case. What is common to all forms of narcissism is a lack of interest in the ‘real’, outside world and this real outside world is brought to presence through genuine discourse. There is a lack of interest in real, genuine discourse in the malignant narcissist and this lack of interest is exacerbated by the tools of discourse which technology has created and continues to create. Habba’s response shows the connection of the narcissist with the ‘surface phenomenon’ that is beauty, something we have seen in our discussion of Meno earlier. A woman who has been gifted by chance with natural beauty may look into a mirror and be convinced that that is all that she is; a woman not so gifted when looking in the same mirror knows that that, in fact, is not all that she is.

James Joyce

The bringing of things to light is “consciousness”. The saint is more aware of their sinfulness than any ordinary human being because they are more “conscious” than most human beings. Consciousness and conscience are the same. You cannot have one without the other. Donald Trump has nothing to ask for forgiveness for because he is ‘perfect’. This indicates how far from consciousness the man really is. The Irish writer James Joyce began his artistic mission with the goal “to forge in the smithy of my soul the uncreated conscience of my race”. This led to his writing of Finnegans Wake, a work he spent 17 years in making where the state of human being is one of perpetual epiphany such as the perpetual reading of his circular text and the reader being perpetually engaged in bringing the logos to light.

“Normal” people do not become angry when something they have done or
said is criticized, provided the criticism is fair and not made with hostile intent. The narcissistic individual, on the other hand, reacts with intense anger when he is criticized. (We are reminded of Bonhoeffer’s observations on “stupidity” in his letter quoted in Part I of this writing). He tends to feel that the criticism is a hostile attack, since by the very nature of his narcissism he cannot imagine that it is justified. The intensity of his anger can be fully understood only if one considers that the narcissistic person is unrelated to the world, and as a consequence is alone, and hence frightened.

It is this sense of aloneness and fear which is compensated for by his narcissistic self-engrandizement, his braggadocio, his need for lies. If he is the world, there is no world outside which can frighten him; if he is everything, he is not alone; consequently, when his narcissism is wounded he feels threatened in his whole existence. This explains the “stubbornness” of these individuals when one attempts to engage them in conversation; the stakes are of such paramount importance for them, for they are nothing less than that individual’s very existence.. This phenomenon is the ersatz form of that true gnosis that occurs when true thought and thinking achieves its goal.

When the one protection against his paranoia, his “self-identity”, is threatened, the fear emerges for the narcissist and results in intense fury. This fury is all the more intense because nothing can be done to diminish the threat by appropriate action; only the destruction of the critic—or himself—can save him from the threat to his narcissistic security. This is at the root of Trump’s insane “immunity” claim regarding the presidency, the “immunity” claims of the tyrant, and perhaps explains the reactions of his followers to the legal threats that Trump is facing in the American courts. These threats are against their own self-identifies and their very sanity is at stake.

Another component of the illness that is malignant narcissism is paranoia. Paranoia is a way of thinking and evaluating people and situations. It is persistent regardless of external conditions, unrelated to real danger, only connected to perceived danger. It moves along a spectrum from ideation to delusion to psychosis and the degree of paranoia equates with the degree it will interfere with “normal functioning”. Evidence of Trump’s paranoia includes his constant preoccupation with conspiracy theories and constant identification of himself as a “victim”. The malignant narcissist will harm any who defy, criticize or try to hold him responsible. He attacks them verbally and invites others to attack them physically. Trump’s daily musings abound with such threats.

Much has been said and written about Trump’s “fitness for the office of President of the United States”. Trump’s need to find believers and followers, to transform reality so that it fits his narcissism by attacking and attempting to destroy the institutions which prevail in America, and to destroy all his critics, is so intense and so desperate because it is his personal attempt to prevent his own outbreak of insanity. Trump’s ‘sanity’ is a surface phenomenon. Whether or not Trump goes to jail is secondary. If he should go to jail, he would already be a dead man, a mere shell of a man, since his world and his identity in that world would be destroyed. He is relying on nothing less than a second Civil War to prevent this from happening.

Paradoxically, the element of insanity in such leaders as Trump makes them also successful. Their insanity gives them that certainty and freedom from doubt which is so impressive to the average person. Trump really believes he did not lose the 2020 election because he has to believe it. The need to change the world and to win over others to share in one’s ideas and delusions requires also talents and gifts that the average person, psychotic or non-psychotic, lacks. Trump’s talent lies in the effortlessness behind his lying and fraud and his knowledge of the effects of modern mass media, that great tool for the creation of delusion and fraud.

If a person is “great” because of some quality they have, and not because of something they achieve (the quality of being handsome or beautiful as our Alina Habba and Meno examples illustrated), they do not need to be related to anybody or anything; they need not make any effort. Trump began his adult life with a half a billion dollar inheritance. In maintaining the picture of their “greatness”, they remove themselves more and more from reality and they have to resort to deception, illusion and lying in order to be better protected from the danger that their narcissistically constructed ego might be revealed as the product of their empty imaginations.

The malignant narcissism of a Trump is not self-limiting and in consequence it is crudely solipsistic, racist as well as xenophobic. Any examination of Trump’s speeches show these characteristics. A person who has learned to achieve cannot help acknowledging that others have achieved similar things in similar ways—even if his narcissism may persuade him that his own achievement is “greater” than that of others. One who has achieved nothing will find it difficult to appreciate the achievements of others, and thus he will be forced to isolate himself increasingly in narcissistic splendor. As has been shown in the courts, Trump’s “achievements” were based on deceptions, frauds and lies. His belief is that because others willfully participated in these deceptions, this fact makes them “legal”.

Malignant narcissism also includes characteristics of narcissistic personality disorder. Narcissistic personality disorder is a disorder in which a person has an inflated sense of self-importance. Trump’s “I alone can fix it” is an example of such a disorder. Narcissistic personality disorder is found more commonly in men. Symptoms include an excessive need for admiration, disregard for others’ feelings, an inability to handle any criticism, and a sense of entitlement. Treatment involves “talk therapy”, a euphemism for what we have been calling “dialectic” here. (We use the term “euphemism” here, for some may find the obligation to think offensive in these circumstances.)

Tyrants suffer from such a disorder according to Plato. The tyrant is the unhappiest of human beings for Plato for he has lost all sense of “otherness”. The loss of the sense of otherness, as Socrates observed, is the misery that results from desiring evil and obtaining it. Such misery is the inability to love. The inability to love creates the mass meaninglessness which is this misery on the social level. We can also see this disorder in the quotes from Dostoyevsky which begin this writing on Trump. Such a loss is possible for all and, therefore, forgiveness should also be possible for all.

A person with malignant narcissism may harm others to gain attention, feed their sense of superiority, and get what they want. Trump provides examples of these characteristics in abundance. For this reason, a person who is a malignant narcissist may also have traits of antisocial personality disorder. Individuals with this illness disregard or are hostile toward the rights of others; they tend to be aggressive and at times violent; they show a lack of remorse for harming others, a tendency to lie, repeatedly break the law, are chronically irresponsible and are impulsive or reckless in their actions. The biography of Trump and his daily actions provide copious examples of these characteristics.

A person with malignant narcissism may also appear superficially charming. We saw such superficial charm in the character of Meno and our discussion on that dialogue. Trump, too for some, is found to be charming. Malignant narcissists may manipulate people to gain praise through the use of gaslighting or lie about others to depict themselves in a more flattering light. We ask how 74,000,000 Americans could have voted for Trump a second time. Narcissists are sometimes charming. They are plausible, or the grift they use wouldn’t work. They show confidence and creativity as well as arrogance, impulsivity, irritability and diminished judgment. Americans refuse to recognize the evidence which is before their eyes regarding Trump. They forgive his behavior. They rationalize for him because they do not wish to believe he is who he appears to be even though he explicitly shows himself to be what he really is.

People who have a narcissistic personality crave attention and acclaim. They believe they are special and want others to believe this, too. After all, they have been told since they were infants that they are special by the mere fact that they have been born. They do not have to achieve anything and they may feel that they are due this recognition from all of those about them. Their mantels are filled with “certificates of participation” which they have convinced themselves mean more than what they do. As they grow older, they may seek the attention they want through positive strategies, such as getting a good job or being charming; or negative ones, such as lying to others or abusing loved ones.

A man saying he knows “more about ISIS than the generals” and “I alone can fix it” is grandiose to the point of pretension. (Experts on interior decoration might be able to expand on this with regard to Trump’s “Versailles” taste in appointing his residences. He shares more than the flimflam with Twain’s Duke and Dauphin.) His repeated lying reflects his constant need for attention. Lack of empathy is evidenced in the constant violation of the rights of others from grabbing women to grabbing babies from their mothers’ arms. Absolute disregard for others is demonstrated in his constant grifts: tricking others out of their money without remorse or any acknowledgement of the harm he is doing to them. Trump’s insistence that he is entitled to whatever he wishes to possess, such as the nation’s top-secret documents without regard for national security, is another example.

Trump and the Fact/Value Distinction:

The social sciences’ need for the fact/value distinction, rooted in the separation of “consciousness” from “conscience”, prevents them from making judgements on sociopaths or psychopaths since this would require them to judge a person’s moral character or conscience (what we have been calling arete or “human excellence” in this writing), neither of which science can objectively prove the existence of or judge. Such an inability shows a deprivation of “consciousness” in those sciences themselves and is their required moral obtuseness.

When the judgement was made by the psychologist John Gartner that “Trump suffers from malignant narcissism, a diagnosis [that is] far more toxic and dangerous than mere narcissistic personality disorder because it combines narcissism with three other severely pathological components: paranoia, sociopathy, and sadism”, his diagnosis was dismissed by the American Psychology Association. According to Fromm, when combined with paranoia, sociopathy and sadism, this perfect storm of psychopathology defines the ‘quintessence of evil,’ the closest thing psychiatry has to describing “a true human monster.” Such a description of Trump was immediately attacked in “official” psychological circles.

Gartner goes on to describe Trump’s narcissism: (he knows “more about everything than anyone” and “has empathy for no one but himself”); paranoia (“his demonization of the press, minorities, immigrants, and anyone who disagrees with him, are all signs of paranoia”); sociopathy (“a diagnosis that describes people who constantly lie, violate norms and laws, exploit other people, and show no remorse”); and sadism (“He takes gleeful pleasure in harming and humiliating other people. He is undoubtedly the most prolific cyberbully in history.”).

Allen Frances, the chair of the task force that wrote the Diagnostic and Statistical Manual of Mental Disorders IV, wrote in the NY Times: “I wrote the criteria that define this disorder, and Mr. Trump doesn’t meet them. He may be a world-class narcissist, but this doesn’t make him mentally ill, because he does not suffer from the distress and impairment required to diagnose a mental disorder.” (This presumes that because Trump is able to “function” effectively and efficiently in our world, he lives in a “real world” and not the world that he, through his sycophants, have constructed for themselves.) For Mr. Frances, apparently, threats of violence and abusive actions against women, for instance, do not make a human being “mentally ill”; they do not create “distress and impairment” for the abuser and the abused. Mr. Frances continues: “Psychiatric name-calling is a misguided way of countering Mr. Trump’s attack on democracy. He can, and should, be appropriately denounced for his ignorance, incompetence, impulsivity, and pursuit of dictatorial powers.” “In other words, his behavior may be bad, but that does not mean that he’s mentally ill.” I myself can only add that madness can only run deep in a society which holds forth its opposite. The Tarasoff rule, which requires psychiatrists to notify the appropriate authorities and individuals (in this case the American people) of a man who presents a clear and present danger to the them does not apply in Trump’s case evidently. The American Psychiatric Association’s chief funding is from the pharmaceutical industry which was quite supportive of Trump’s anti-Medicare and anti-Medicaid positions. The authoritarian state requires corruption and nepotism.

Trump and the Christian Nationalist Movement

Pope Alexander VI

The Christian evangelical movement strives to make America into a fascistic theocracy which is somewhat ironic since its sworn enemies are those other national theocracies (Iran, China) that have put their own idols in place for their own worshipping, be those idols of a religious or political nature. Religion is what we bow down to or what we look up to, and this is why the virtue of piety is linked to what we have come to understand as human excellence. Piety and virtue arete have always been held together.

Human beings cannot live without some meaning of some kind. Mass meaninglessness seeks for something that will provide it with the sole truth regarding the nature of the things that are and give meaning to those things and to the the worlds in which those things appear. The Christian nationalists seek to turn Christ into an “armed prophet” rather than the failed “unarmed prophet” of the New Testament and in doing so leave their Christianity and the Christ of the New Testament behind them.

The distinction between “armed” and “unarmed” prophets was first noted by the Italian political philosopher Machiavelli in his writings. For Machiavelli, Christ the “unarmed” prophet failed in establishing a kingdom while other “armed” prophets were successful in doing so. The best example was Moses. In Machiavelli’s lifetime, Pope Alexander VI turned the Roman Catholic Church into the “armed prophet”, and the later horrors of the Spanish Inquisition, which began in 1478, could be said to be primarily of his doing. (More will be said about Machiavelli and Pope Alexander VI in the summary comments on these writings.)

That Machiavelli, the first philosopher of power, was evil goes without saying; he himself says as much about himself. The evangelical Christians appear to have forgotten the three temptations or tests of Christ that we spoke about in Part I of our “Sketch”. Where Christ succeeded, they have failed; where Christ failed, they are hoping to succeed.

Thomas Jefferson’s Bible

Christian Nationalism has created a mythological version of American history. It runs roughly as follows: “America was founded as a Christian nation; the founders were traditional Christians; the founding documents are based on Biblical principles; America has a special role to play in history; it has therefore been blessed with enormous power and prosperity; however, those blessings and those missions are endangered by the presence of non-whites, non-Christians, and non-native born people on American soil.” It should not be surprising to see the connections with neo-Nazi movements and the acceptance of those movements by the Christian Nationalists.

Christian Nationalism is powerfully associated with various political positions including: opposition to immigration, abortion, gun control, and mask-wearing and support for punitive policing, mass incarceration, capital punishment, gerrymandering, voter suppression, and—as should be obvious by now—support for Donald Trump.

While American evangelicalism has not been Christian Nationalist per se, its support for Donald Trump has been moving it closer to the desire for a fascistic theocracy. This change has been an evolutionary process over the century for evangelicalism. Donald Trump and American evangelicals have never been natural allies. Trump has owned casinos, flaunted mistresses in the tabloids, and clearly has not read the Bible in his lifetime for when asked to quote his favourite verse he said “It’s too personal” and evaded the question.

In 2016 many people doubted whether Trump could gain the support of evangelicals, whose support he needed. He chose Mike Pence, an evangelical Christian, as his vice-presidential running mate. Eight years later, evangelical support for the former president and current Republican frontrunner is no longer in question, and the Covid 19 pandemic had a lot to do with it. Evangelicals saw the Covid shut down as an attack upon them using “godless science” and leftist philosophies, and they rebelled against it. This process has gradually evolved to where there are now prominent evangelical leaders who have come to believe that Trump is “God’s instrument on Earth.”

Judge Arthur Engoron

Like the Holy Roman Church 500 years before it, many in the evangelical Christian movement have succumbed to the third temptation of Christ. Many of its leaders suffer from the paranoia and sociopathy that characterizes malignant narcissism present in today’s world, and their relationship to Trump is entirely transactional. This has given the appearance of ‘a cult of personality’ surrounding Trump.

The evangelical concerns have become manifest in the ‘culture wars’ that are ongoing in the USA and have intensified since the election of Barack Obama, a black President, in 2008 and Trump’s “descent down the golden escalator” to announce his candidacy for President of the United States in 2015. The lines separating the evangelical movement and white Christian Nationalism have become very blurry indeed. Judge Arthur Engoron’s judgement that Trump’s “lies and lack of remorse border on the pathological” was a conservative assessment of the man’s character, but this characterization apparently does not affect the support given to him by evangelical and Christian nationalist followers.

When Trump’s part in history is finished, it will be hard to look upon the man as a tragic figure rather than as the clown or buffoon of a comedy. (In a survey of professional historians, Trump was voted the worst President in the history of the United States.) The hero of a tragedy must be an essentially good man who, through his own lack of moderation sophrosyne and wise judgement phronesis, his own lack of self-knowledge, misses the mark in his judgements of how things really are and thus brings about his nemesis or “just desserts” which is usually his death.

One is hard-pressed to find aspects of goodness in Trump’s character. Trump is the quintessential “human being as surface phenomenon” and his life has been consistent in this aspect of his character and his actions; it has been one of image and deceit, lack of depth. His capacity for bringing about evil and mischief was demonstrated by his choice to enter politics in the USA. His being elected as leader was an example of technology’s effect on the human soul of human beings. That a fraud and villain could be seen as a model of human excellence says much not only about the situation in the USA but also about the condition of human beings whose being is determined by the technological in the modern age.

Theory of Knowledge: An Alternative Approach

Why is an alternative approach necessary?