Okay, so you make the tree of life a coil, big deal. What does that entail? For one, it means reapprasing talk about ‘spiritual’ realities and truths distinct from mundane ones. If the tree becomes a coil, the so-called mundane is not just the source of our spiritual work, it is also its destination. The tree lets us talk about transcending ourselves and our world, reaching a height that carries us beyond this world. The coil does no such thing; the highest point is just the charge at its most pure before it is returned to the ‘outside’ world. From this perspective, efforts to escape the world are often just an exercise in blockage.
Not only does our existence quite literally depend upon a network of ‘mundane’ factors, but the occult work depends upon the mundane world, too. At its subtlest, the occult work depends upon words and symbols, all of which are extracted from our experience with the elements of the mundane world. At its most concrete, the occult work depends upon the concrete manipulation of mundane objects to make them more receptive to the spiritual world, to make them extensions of our spirit-infused bodies. The material of the ‘material’ world is a channel, conductor, for the spiritual and becomes more spiritual thereby. The constant return of spirit into matter makes it holy, and that holiness becomes something that can operate upon us directly, helping us get a leg up on our own spiritual work. When we take advantage of that and maintain that connection to holy things and places, we share our spiritual successes with those things and places, with those people who circulate around them.
How we behave toward holy objects, holy people, and holy places matters. While we may often represent these things to ourselves as symbols, they have an existence and a holiness outside of this. To confuse the sacred with the symbolic and to proceed to treat the sacred as simply an image of qualities we hope to cultivate is a gross mistake that risks cutting us off from the reality of the holy. This ideolotry is opposite to idolatry in its elision of the object for the idea, but it is identical with idolatry in stymying our spiritual development.
How and where we find the holy is important, but so too is where we disclose our own holiness. What do we nourish with our spiritual work? Where does it find its destination? What specific people, places, and things do we help make and sustain in their holiness?