Continuing the longer responses to some of the questions Iago posed, I want to talk a little more about Yesod as it came up in the discussion. One of the things I feel that I need to do before I start into some of the specific elements under discussion, though, is clarify a little about how my Kabbalism differs from Crowley’s. Don’t take these as gospel; they are just my efforts to make sense of my work.
It has been a while since I talked about the tree of life/coil of life, hasn’t it? It is a useful symbol and there is a mobile and vitalist aspect to it that often gets obscured in the (overly) formal habits of Neoplatonism that yielded us its most popular expression.
When Ibn al’Arabi talks about the imagination, he places it in the category of things that makes us a proper image of the divine. When we engage our imagination fully, we imitate the creative act through which God created the world. This mirroring is one of the reasons that we can even begin to make sense of what would otherwise be the utter ineffability of God, though it is also the source of a lot of our misunderstandings, too. Our imagination is concrete and specific, motivated by, and concerned with, other concrete and specific things. God’s creative power is total, which is something we don’t have the chops to grasp.
I have been contemplating that sense I have that the ‘ideal’ tree of life is mostly a ghost or hologram of other trees, except for its middle pillar. That pillar is dominated by Tifaret and Yesod, sefirot linked to the Sun and Moon, respectively. Here I want to explore how the use of these prominent heavenly objects to symbolize Tifaret and Yesod provide an illuatration of how these spiritual forces operate within the unfolding pattern of creation.