Latest Base (v6)
Contenders for Favorite
Just the Leaves
With outline of Metatron
Same, but larger Sefarim
Same but with Metatron
First attempt at merging the 3 relevant symbols
2nd attempt, I’d still like to change it a bit, fix the red dots and make them better center points.
The Star Tetrahedron is a powerful symbol because it connects heaven and1 earth as one. In it’s 2 dimensional form it is known as a hexagram. It is also known as the Merkabah within various communities and religiously is known as the Star of David. It symbolizes the merging of two points, two worlds and the spiritual world aligning within the earth plane.
The two intersecting points, the vesica piscis is the polarities merging to created a unified being. It then creates the seed of life which is our energy receptors[chakras], when you align the energy receptors within the seed of life you create the flower of life, the flower of life is our dimensional form of consciousness, moving the flower of life inside the seed of of life you create the Tree of life.
The Vesica Pisces is two circles overlapping one another each representing a spontaneous dimensional expansion out of its original state of the Oneness as represented by the original circle. As the observer observes (or becomes “aware” of itself through spontaneous dimensional expansion) a very significant event occurs that establishes the permanent arrow of time created by the polarity of the observer and the observed because one must always follow the other in a very definite sequence.
The Observer (God) always comes first, followed by the observed (Creation), and coincidentally, the two “O’s” in the Vesica Pisces are like overlapping initials “O.O.” standing for both the Observer and the Observed. Time therefore always goes forward in this sequence of the “oneness” followed by the “twoness” (duality of the observer and observed) creating a universal polarity of space, all logical sequences, the thermodynamic arrow of time, and the universal order of creation itself.
Further reading on Sefirot
Platonism and the Kabbalah
The influence of Greek philosophical thought, particularly that of Plato and Neoplatonism, upon the development in the Kabbalah has long been recognized. A number of Kabbalists took note of a close relationship between the Kabbalah and Platonic philosophy, and some went so far as to suggest that the Kabbalah itself was a source for Platonic and Neoplatonic ideas.
Probably the most important Platonic notion to find its way into Kabbalistic thought is the doctrine of forms or ideas. Even prior to the advent of the Kabbalah, Platonic Idealism had infiltrated Jewish speculation regarding the creation of the world. In the Midrash Genesis Rabbah, we find the declaration that God looked into the Torah and created the world, as if the language of the Torah consisted of a set of forms or templates for creation. Further, thr Hellenistic Jewish philosopher, Philo, understood an isomorphism between the laws of the Torah and the ideal (Platonic) structure of the natural world.
Plato was perhaps the first to articulate the view that the finite, particular objects of the everyday, natural world are decidedly less substantial and real than the ideas that they exemplify. Plato was led to this view by the observation that one cannot identify, conceptualize or even refer to a particular horse, for example, without invoking a generic idea, and that when one speaks of, say, a triangle in mathematics, one does not refer to a particular triangular object with all of its accidental properties and imperfections, but rather to an ideal type, which represents “triangularity” per se. Plato concluded that an individual horse is what it is because it reflects, or participates in, the ideal form of “horseness;” an individual triangle is so-called because it participates in the form of triangularity. For Plato, forms and ideas are substantial and real, instants and material objects have a substantiality that is derived and dependent.
This basic “idealist” conception becomes the foundation for the Kabbalistic theory of the ten Sefirot.
In Sefer Yetzirah, the Sefirot are introduced as archetypal, numerical, or ideational elements, a Kabbalistic translation of or equivalent to the Platonic ideas. The Kabbalistic doctrine of the ten Sefirot is, thus, a world of Judaeo-Platonic forms, understood by the Kabbalists to be the value archetypes through which God created and structured the cosmos. In holding that both God and creation are comprised of such values as “will”, “wisdom”, “understanding”, “kindness”, “justice”, and “beauty” the Kabbalists placed the Platonic doctrine of ideas at the core of their own theosophy. Like the Platonists, the Kabbalists maintained that it was these ideal values that are most substantial and real. The objects of the material world are these ideas and values shadows or reflections. In their doctrine of Tzimtzum, the Kabbalists expressed the view that even the “forms” themselves (i.e., the Sefirot) are a shadow resulting from the concealment of the unitary essence of the infinite God, and that particular finite things are themselves the result of a further process of obstruction and concealment. Put in another way, for the Kabbalists a finite particular object is an imperfectly known perspective on the very archetype it instantiates.
There are extraordinary parallels between the Kabbalistic notion of Ein-sof and the Platonic “Form of the Good,” and, especially, the Neoplatonic “One,” which was conceived by Plotinus and his followers in “negative theological” terms as absolutely transcendental, ineffable and devoid of all predication. As discussed in Chapter Four, pp. 113-151 of Kabbalistic Metaphors, both ancient Neoplatonism and its contemporary expression (in the philosophy of J.N. Findlay) provide an enormously rich basis for comprehending the Kabbalah in philosophical terms.
SEFIROT, THE TEN:
Doctrine of Emanation.Potencies or agencies by means of which, according to the Cabala, God manifested His existence in the production of the universe. The term is derived from the Hebrew noun “sefirah,” which, meaning originally “number” or “category,” alternately assumed in the language of the Zohar the significations of “sphere” (σφαῑρα) and “light” (from ). It was first used in a metaphysical sense by the anonymous author of the “Sefer Yeẓirah”; but the real doctrine of Sefirot, which became the corner-stone of the Cabala, dates from the twelfth century. It is based upon the Neoplatonic conception of God and the theory of emanation. The Neoplatonists, in order to surmount the difficulties involved in the idea of creatio ex nihilo, which is incompatible with their principle that God can have no intention, thought, word, or action, resorted to the doctrine of emanation. According to this doctrine all that exists has been produced not by any creative power, but as successive emanations from the Godhead; so that all finite creatures are part and parcel of the Divine Being. These emanations, or intelligences as they are called, are the intermediary agents between the intellectual and the material worlds.
Names and Derivation.The cabalists of the twelfth century, who shared the view of the Neoplatonists with regard to God, were naturally compelled to adopt the doctrine of emanation; but in order to clothe it in a Jewish garb they substituted the Sefirot for the intelligences. These Sefirot, according to their order of emanation, are divided into three groups: (1) the first three, forming the world of thought; (2) the next three, the world of soul; and (3) the next three, the world of corporeality. They are all dependent upon one another, being united like links to the first one, which was latent from all eternity in the En Sof as a dynamic force. This first Sefirah emanated from the Infinite Light of the En Sof, and is variously called (“the Crown”), (“the Aged”), or (“the Primordial Point” or “Simple Point”), (“the White Head”), (“the Long Face,” “Macrosapon”; or “the Slow to Anger”; see Bloch, “Monatsschrift,” 1905, p. 158), (“the Immensurable Height”), and (“I am”). From it emanated the masculine or active potency called (“Wisdom”), from which proceeded the feminine or passive potency denominated (“Intelligence”). This first triad of the Sefirot forms the world of thought. The union of the masculine and feminine potencies, which are called also (“Father”) and (“Mother”), produced again the active or masculine potency (“Mercy”) or (“Greatness”), and the feminine or passive potency , or (“Justice,” “Power,” or “Awe”), from the combination of which proceeded (“Beauty”). These are the second triad of Sefirot, forming the world of soul. From the medium of the second triad, i.e., , proceeded the masculine or active potency (“Triumph”); this again gave birth to the feminine or passive potency (“Glory”); and from the union of the two proceeded, (“Foundation”). This triad of the Sefirot constitutes the world of corporeality or the natural world. The tenth and last Sefirah, called (“Kingdom”), is the sum of the permanent and immanent activity of the other Sefirot. Thus each triad is a compound of force, counter-force, and their connecting link; namely, active and passive agents and combination. They were all combined in the Adam Ḳadmon (“Primordial Man”) or Adam ‘Ila’ah (“Heavenly Man”).
Relation to the En Sof.There is a divergence of opinion among the cabalists concerning the relation of the Sefirot to the En Sof. Azriel (commentary on the “Sefer Yeẓirah,” p. 27b) and, after him, Menahem Recanati (“Ṭa’ame ha-Miẓwot,” passim) considered the Sefirot to be totally different from the Divine Being; the “Ma’areket” group took the Sefirot to be identical in their totality with the En Sof, each Sefirah representing merely a certain view of the Infinite (“Ma’areket,” p. 8b); the Zohar clearly implies that they are the names of the Deity, and gives for each of them a corresponding name of God and of the hosts of angels mentioned in the Bible; while Luria and Cordovero, without regarding them as instruments, do not identify them with the essence of the Deity. The “Absolute One,” they argue, is immanent in all the Sefirot and reveals Himself through them, but does not dwell in them; the Sefirot can never include the Infinite. Each Sefirah has a well-known name; but the Holy One has no definite name (“Pardes Rimmonim,” pp. 21-23). In so far as man is formed after his prototype, the primordial man, in whom were combined all the ten Sefirot, the latter are represented in his body by the ten following members: (1) the head, (2) the brain, (3) the heart, (4) the right arm, (5) the left arm, (6) the chest, (7) the right leg, (8) the left leg, (9) the genital organs, and (10) the complete body. See Cabala.
- A. Franck, La Kabbala, pp. 84 et seq., new ed. Paris, 1889;
- A. Jellinek, Beiträge zur Gesch. der Kabbalah, Leipsic, 1852;
- idem, Philosophie und Kabbalah, ib. 1854;
- Joël, Die Religionsphilosophie des Sohar, pp. 179 et seq., ib. 1849;
- C. D. Ginsburg, The Kabbalah, pp. 7 et seq., London, 1865;
- Ehrenpreis, Die Entwickelung der Emanationslehre, passim, Frankfort-on-the-Main, 1895;
- Karppe, Etude sur les Origines et la Nature du Zohar, pp. 239 et seq., Paris, 1901;
- Isaac Myer, Qabbalah, pp. 156 et seq., Philadelphia, 1888;
- Maurice Fluegel, Philosophy, Cabbala, and Vedanta, p. 48, Baltimore, 1902;
- Bacher, Ag. Bab. Amor. p. 20.