(48) At the peak of the headdress was a tiny cup of gold, made in the form of a flower. This signified that the nature of the priest was receptive and that he had a vessel in his own soul which, cuplike, was capable of catching the eternal waters of life pouring upon him from the heavens above. This flower over the crown of his head is similar in its esoteric meaning to the rose growing out of a skull, so famous in Templar symbology. The ancients believed that the spiritual nature escaping from the body passed upward through the crown of the head; therefore, the flowerlike calyx, or cup, symbolized also the spiritual consciousness. On the front of the golden crown were inscribed in Hebrew, Holiness unto the Lord.

(72) The four globes upon the central column reveal the function of the creative power in the various worlds. In the first world the creative power is Will--the one Divine Cause; in the second world, the hypothetical Daath--the Word coming forth from the Divine Thought; in the third world, Tiphereth--the Sun, or focal point between God and Nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which Jesod is the male and Malchuth the female.

(48) In the midst of the Table is a great covered throne with a seated female figure representing Isis, but here called the Pantomorphic IYNX. G. R. S. Mead defines the IYNX as "a transmitting intelligence." Others have declared it to be a symbol of Universal Being. Over the head of the goddess the throne is surmounted by a triple crown, and beneath her feet is the house of material substance. The threefold crown is here symbolic of the Triune Divinity, called by the Egyptians the Supreme Mind, and described in the Sepher ha Zohar as being "hidden and unrevealed." According to the Hebrew system of Qabbalism, the Tree of the Sephiroth was divided into two parts, the upper invisible and the lower visible. The upper consisted of three parts and the lower of seven. The three uncognizable Sephiroth were called Kether, the Crown; Chochmah, Wisdom; and Binah, Understanding. These are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. The central panel contains seven triads of figures. These represent the lower Sephiroth, all emanating from the concealed threefold crown over the throne.

(71) The column on the right, which is called Jachin, has its foundation on Chochmah, the outpouring Wisdom of God; the three globes suspended from it are all masculine potencies. The column at the left is called Boaz. The three globes upon it are feminine and receptive potencies, for it is founded in Understanding, a receptive and maternal potency. Wisdom, it will be noted, is considered as radiant or outpouring, and Understanding as receptive, or something which is filled by the flowing of Wisdom. The three pillars are ultimately united in Malchuth, in which all the powers of the superior worlds are manifested.

(62) According to the Qabbalists, the life of the Supreme Creator permeates all substance, all space, and all time, but for diagrammatic purposes the Supreme, All-Inclusive Life is limited by Circle 3, which may be called "the boundary line of Divine existence." The Divine Life permeating the area bounded by Circle 3 is focused at Point 1, which thus becomes the personification of the impersonal life and is termed "the First Crown." The creative forces pouring through Point 1 come into manifestation as the objective universe in the intermediate space, Circle 2.

(42) In the middle region of the Table appears the all-form-containing personified Spiritual Essence--the source and substance of all things. From this proceed the lower worlds as nine emanations in groups of three (the Ophionic, Ibimorphous, and Nephtæan Triads). Consider in this connection the analogy of the Qabbalistic Sephiroth, or the nine spheres issuing from Kether, the Crown. The twelve Governors of the Universe (the Mendesian, Ammonian, Momphtæan, and Omphtæan Triads)--vehicles for the distribution of the creative influences, and shown in the upper region of the Table-are directed in their activities by the Divine Mind patterns existing in the archetypal sphere, The archetypes are abstract patterns formulated in the Divine Mind and by them all the inferior activities are controlled.

(95) For as it is generated out of all powers, and has the fountain of all powers, so with its shining lustre it also bringeth the fountain of all powers into each power; from whence then existeth the taste and smell, also seeing, feeling and hearing; as also reason and understanding.

(76) Thomas Maurice reproduces the above engraving, which is modification of the elaborate tree on the preceding page. The Sephiroth are here superimposed, decreasing in size as they decrease in power and dignity. Thus, the Crown is the greatest and the all-inclusive, and the Kingdom--which represents the physical universe--is the smallest and of least importance.

(23) Each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding. On the plane of Atziluth (A 1 to A 10), the highest and most divine of all the created worlds, the unmanifested AIN SOPH established His first point or dot in the Divine Sea--the three spheres of X. This dot--A 1--contains all creation within it, but in this first divine and uncontaminated state the dot, or first manifested. God, was not considered as a personality by the Qabbalists but rather as a divine establishment or foundation. It was called the First Crown and from it issued the other circles of the Atziluthic World: A 2, A 3, A 4, A 5, A 6, A 7, A 8, A 9, and A 10. In the three lower worlds these circles are intelligences, planers, and elements, but in this first divine world they are called the Rings of the Sacred Names.

(29) The face consists of a natural trinity: the eyes representing the spiritual power which comprehends; the nostrils representing the preservative and vivifying power; and the mouth and ears representing the material Demiurgic power of the lower world. The first sphere is eternally existent and is creative; the second sphere pertains to the mystery of the creative breach; and the third sphere

(15) The name of this point is I AM, called by the Hebrews Eheieh. The Qabbalists gave many names to this dot. On this subject Christian D. Ginsberg writes, in substance: The dot is called the first crown, because it occupies the highest position. It is called the aged, because it is the first emanation. It is called the primordial or smooth point. It is called the white head, the Long Face--Macroprosophus--and the inscrutable height, because it controls and governs all the other emanations.

(16) When the white shining point had appeared, it was called Kether, which means the Crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. These nine together with the first crown constituted the first system of Sephiroth. These ten were the first limitation of ten abstract points within the nature of AIN SOPH Itself. The power of AIN SOPH did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. These ten globes were called the shining sapphires, and it is believed by many Rabbins that the word sapphire is the basis of the word Sephira (the singular of Sephiroth). The great area which had been privated by the withdrawal of AIN SOPH into the central point, Kether, was now filled by four concentric globes called worlds, or spheres, and the light of the ten Sephiroth was reflected down through each of these in turn. This resulted in the establishment of four symbolical

(51) The Sephirothic Tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or Heavenly, Man--Adam Kadmon--the Idea of the Universe. The ten divine globes (Sephiroth) are then considered as analogous to the ten sacred members and organs of the Protogonos, according to the following arrangement. Kether is the crown of the Prototypic Head and perhaps refers to the pineal gland; Chochmah and Binah are the right and left hemispheres respectively of the Great Brain; Chesed and Geburah (Pechad) are the right and left arms respectively, signifying the active creative members of the Grand Man; Tiphereth is the heart, or, according to some, the entire viscera; Netsah and Hod are the right and left legs respectively, or the supports of the world; Jesod is the generative system, or the foundation of form; and Malchuth represents the two feet, or the base of being. Occasionally Jesod is considered as the male and Malchuth as the female generative power. The Grand Man thus conceived is the gigantic image of Nebuchadnezzar's dream, with head of gold, arms and chest of silver, body of brass, legs of iron, and feet of clay. The mediæval Qabbalists also assigned one of the Ten Commandments and a tenth part of the Lord's Prayer in sequential order to each of the ten Sephiroth.

(69) According to the original conception, from the union of the Divine Father and the Divine Mother is produced Microprosophus--the Short Face or the Lesser Countenance, which is established in the Yetziratic World of formation and corresponds to the letter ו, or V, in the Great Name. The six powers of Microprosophus flow from and are contained in their own source, which is Binah, the Mother of the Lesser Adam. These constitute the spheres of the sacred planets; their name is Elohim, and they move upon the face of the deep. The tenth Sephira--Malchuth, the Kingdom--is described as the Bride of the Lesser Adam, created back to back with her lord, and to it is assigned the final, ה, or H, the last letter of the Sacred Name. The dwelling place of Malchuth is in the fourth world--Assiah--and it is composed of all the superior powers reflected into the elements of the terrestrial sphere. Thus it will be seen that the Qabbalistic Tree extends through four worlds, with its branches in matter and its roots in the Ancient of Ancients--Macroprosophus.

(119) And what would the tree be that you spoke of? He said to him: [It is] the powers/kochot of the Holy One, this on back of this, and they resemble/domin a tree: just as this tree, by means of the waters, brings out fruit, even so the Holy One by means of the waters increases the powers of the tree. And what are these waters of the Holy One? They are wisdom, and they are the souls/n’shamot of the righteous that bloom/grow/fly/por’chin from the spring unto the great channel. And he goes up and joins with the tree, and by what means does [the tree] bloom/grow? By means of Israel, [for] when they are righteous and good, Shekhinah rests among them, and through their deeds she rests in the bosom of the Holy One, and makes them fruitful and increases them.

(37) Crowned with a triple tower-like tiara and her form adorned with symbolic creatures representative of her spiritual powers, Diana stood for the source of that imperishable doctrine which, flowing from the bosom of the Great Multimammia, is the spiritual food of those aspiring men and women who have consecrated their lives to the contemplation of reality. As the physical body of man receives its nutriment from the Great Earth Mother, so the spiritual nature of man is fed from the never failing fountains of Truth pouring outward from the invisible worlds.

(70) Three vertical columns support the universal system as typified by the Sephirothic Tree. The central pillar has its foundation in Kether, the Eternal One. It passes downward through the hypothetical Sephira, Daath, and then through Tiphereth and Jesod, with its lower end resting upon the firm foundation of Malchuth, the last of the globes. The true import of the central pillar is equilibrium. It demonstrates how the Deity always manifests by emanating poles of expression from the midst of Itself but remaining free from the illusion of polarity. If the numbers of the four Sephiroth connected by this column be added together (1 +6 +9 + 10), the sum is 26, the number of Jehovah. (See chapter on Pythagorean Mathematics.)

(54) we find Sephira [Kether], the first androgyne, at the apex of the upper triangle, emitting Hachama [Chochmah], or Wisdom, a masculine and active potency--also called Jah, יה--and Binah, בינה, or Intelligence, a female and passive potency, also represented by the name Jehovah יהוה. These three form the first trinity or 'face' of the Sephiroth. This triad emanated Hesed, הסד, or Mercy, a masculine active potency, also called El, from which emanated Geburah גבורה, or justice, also called Eloha, a feminine passive potency; from the union of these two was produced Tiphereth טפּארת, Beauty, Clemency, the Spiritual Sun, known by the divine name Elohim; and the second triad, 'face,' or 'head,' was formed. These emanating, in their turn, the masculine potency Netzah, נצה, Firmness, or Jehovah Sabaoth, who issued the feminine passive potency Hod,הוד, Splendor, or Elohim Sabaoth; the two produced Jesod, יסוד, Foundation, who is the mighty living one El-Chai, thus yielding the third trinity or 'head.' The tenth Sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. It is Malchuth or Kingdom, מלכות, and Shekinah, שכינה, also called Adonai, and Cherubim among the angelic hosts. The first 'Head' is called the Intellectual world; the second 'Head' is the Sensuous, or the world of Perception, and the third is the material or Physical world." (See Isis Unveiled.)

(78) Each ring includes with in its own nature all the rings within itself and is included within the natures of all the rings outside of itself. Thus, A 1--the primitive dot--controls and contains the thirty-nine rings which it encloses, all of these partaking of its nature in varying degrees according to their respective dignities. Consequently, the entire area from A 1 to D 10 inclusive is the original dot, and the rings symbolize the divisions which took place with in it and the emanations which poured out from it after its establishment in the midst of the abstract nature of AIN SOPH. The powers of the rings decrease towards the center of the diagram, for Power is measured by the number of things controlled, and each ring controls the rings within it and is controlled by the rings outside of it. Thus, while A 1 controls thirty-nine rings besides itself, B 1 controls only twenty-nine rings besides its own. Therefore, A 1 is more powerful than B 1. As the greatest spiritual solidity, or permanence, is at the circumference and the greatest material density, or impermanence, is at the center of the diagram, the rings as they decrease in Power become more material and substantial until the center sphere, D 10, symbolizes the actual chemical elements of the earth. The rates of vibration are also lower as the rings approach the center. Thus, the vibration of A 2 is lower than A 1 but higher than A 3, and so on in decreasing scale towards the center, A 1 being the highest and D 10 the lowest sphere of creation. While A 1, the ruler of creation, controls the circles marked A, B, C, and D, it is less than the three rings of AIN SOPH--X 1, X2, and X3--and therefore bows before the throne of the ineffable Creator from whose substances it was individualized.

(121) Now the captivated or incorporated power of all the seven qualifying or fountain spirits had its propriety in the body, and is risen in the body, and has generated itself in the same manner as the whole Deity generateth itself from all the seven qualifying or fountain spirits.