The Tree of Life - An evocation of the Tol


Herein this article is described a method for evocation of the quaballistic Tree of Life for specific magical exercises. A theory of why this works that relies mostly upon previous articles such as the "Magic Theory" series, "Notes on the music of the spheres" series, "Magick mirrors, scrying, A method of Divination, etc.", and "Joseph Asked" series is included. As the technique is quite straightforward if not easy, let us commence with that after a few formalities. First, it is assumed that the reader is familiar with the procedures described within "Magick mirrors, scrying, A method of Divination, etc." as well as good thought control and the ability to relax the visual acuity relative to a set of interface images as might be possibly found in the 'tratakam yoga' or yoga of the fixed gaze suggested by Gnome de Plume.		 The Tree of Life


Second, evocation is briefly defined for the purposes of this essay as the calling on or bringing out of entities or processes from the internal nature and essence of the magician. Third for the definition of will see "Magic Theory II". Third by only briefly mentioning each Sephira do I mean to do any of them short-shrift, only that their classical understandings are well documented and should be researched elsewhere.

First, one remembers the structure of the Tree of Life and refers to the Ascension Ladder sequence described in "Notes on the music of the spheres" series.

Then one begins the scrying process described in "Magick mirrors, scrying, … etc.". Then one evokes the Tree of Life as a part of the process of attempting to form a unity linkage. Note that it helps also if one is able to utilize the True Names (see Joseph Asked Series) of the mental faculties associated with each Sephira, as well as the True Names of the Sephira themselves.

  1. Consciousness & Determination ~ Malkuth:
    One contemplates briefly one's own consciousness (i.e. awareness of awareness, see Magic Theory II), how it is different from whatever state of consciousness and material being the scrying subject has (or does not have) and whatever similarity exists, and why consciousness and material reality both could be associated with Malkuth. One should also contemplate the separation between the two as the membrane or image interface one is using, see "Magick mirrors, … etc." One then wills a change or shift of mental state to the next faculty.
  2. Imagination ~ Yesod:
    One contemplates briefly ones imagination and imaginations the subject, attempting to form as perfect a resemblance in image and relational dynamics as possible to the subject. If one lacks intimate knowledge of the subject, one has to form a True Name previously or quickly as per "Joseph Asked" series. One also contemplates Yesod in conjunction. One wills the next faculty into operation.
  3. Reason & Logic ~ Hod:
    One attempts to apply one's reason and logic to the most accurate dynamic representation one can imagine so as the formally and explicitly understand all its permutations and variations of manifestation, as well as the nature of Yesod. One wills … etc.
  4. Emotion & Empathy ~ Netzach:
    One then wills to empathize with the model, willing one's consciousness to be transferred into the logically examined representational model imagined, as well as emotionally identifying it, and contemplating Netzach.
  5. Awareness & Balance ~ Tiphereth:
    One then wills the balancing and stabilization of the identification process, emphasizing any principles of equivalence and elegance one has discovered at stage 3 as well as developing the insight gained during stage 4 into active relational equations, and contemplate Tipheret's aspects: Beauty, balance, etc. The term equations here do indicate the mathematical kind if one is able, either verbally expressed or in mathematical symbols if one is able.
  6. Judgement ~ Guverah:
    Using the balanced, beautiful, objective, perhaps even mathematical model produced by stages 1-5, one then wills one's mind to make judgements about what possibilities its present state is in, as well as contemplating Guverah.
  7. Inspiration ~ Chesed:
    Using the probability distributions developed in stage 6, one attempts to use intuition and inspiration to will the information interface to converge to the current real state of the actual subject, consistent with stages 1-5, as well as the nature of Chesed.

    Miscellaneous:
    At this point it is necessary to discuss KNOWLEDGE ~ DAATH. Both my theory and the structure of the TOL (Tree of Life) when it withholds assigning a separate Sephira to Daath implies that Knowledge is a synthesis or synergetic combination or constructive interference of the lower Sephira. If one is able to effectively and efficiently combine the lower steps, this produces knowledge which allows one to transcend the "Abyss" or potential barrier created by the information transition gap. If one does not, then one cannot cross the gap. Yes, no. Quantum discrete transition or probabilistic entropy decay. Satori or Maya.
  8. Form ~ Binah:
    If one has made the transition then the next step is to will the generalization to the universal or transcendental Form or Essence within the macrocosm of existence rather than the particular Form or Essence within the microcosm of existence that the subject-model relational interface exists within, and also the contemplation of Binah.
  9. Change ~ Chockmah:
    One then wills a transition from correlation to causation, as well as contemplating the nature of Chockmah. By willing a specific symmetry into the transformation , one can limit or direct certain causal propagation quantitative symmetries (Normalization, etc.) and qualitative symmetries (dimensions, direction, spatial-temporal mapping, etc.). The specific symmetry usually chosen in divination techniques is one where measurement and observation cause relatively little interaction intensities.
  10. Unity ~ Kether:
    One then wills relaxation into the natural execution and embodiment of the linkage prepared in stages 1-9.
Theory of evocation

First, the unfounded assumption or hypothesis that the TOL represents a Fractal or Fractal-like structure is made. A Fractal is a term taken from chaotic mathematics indicating a simple mathematical pattern which when repeated numerous times cumulatively create a greater pattern. This pattern has 'holographic' type properties that the pattern repeats in scaling but unlike a hologram there are distinct unique variations that are non-deterministic. A fractal does represent a structure that is repeated at the basic underlying numerical summation, the broader image formed, and the greater elaborations which extend from that.
In fact, the hypothesis is made that the TOL represents a Fractal an information pattern representing how the human mind processes information. As such it could be said to form a Plank unit in the Quaballa system of measurement of information. If by Axiom II (see Magic Theory II) which states the assumption that human information processes at their basic fundamental structure are similar to universal information structures. Combining the two axioms, their combination indicates that the TOL fractal also represents a fundamentally similar (exactly identical structure) of the general universe.

Therefore by taking the relatively clumsy and large steps of mental activity listed in the Evocation of the TOL, one then evokes or calls forth from one's self process which is exactly identical with the basic components of human information processing. By Axiom II, this fundamental structure has an exact identity with general processes in the universe at large. Therefore if these conditions hold, then the formal conditions for the Theorem of Universal Magical Operation (see Magic Theory II) are exactly and rigorously met.

While the theory and application contained herein are set specifically for a divinatory scheme, a clever and inventive individual could with a little innovation alter the process to apply to other processes than divination.

To wax poetic I note that Confuscius writes of Heaven, Man, and Earth. To bring change into Heaven and Earth, Man must control himself and act with sincerity and li (often translated as ritual, I translate as appropriate or proper action which in a formal social context becomes ritual). I also note that in the Emerald Tablet it is written as I translate it:

"As Above, so below. As below, so above."

Therefore I note that philosophically both statements contain the same inference, that there is that which mediates between Heaven and Earth, Above and Below, and that by making use of the fundamental and identical similarities one creates relationships which allow novel and dynamic action.

Summarised notes from a magical journal


Foreword

I present this straightforwardly, pretty much as I subjectively experienced it. I do note that I can trace the intellectual descent of my progress to certain literally visionary and mystical moments of insight. I do not imply that the formal presentation I have given so far is taken word for word from this or any other moment I have experienced, but like the ring of the snake eating its tale led a scientist to discover the Benzene Ring these moments provided an insight which allowed me to recognize already present patterns in reality, collect documentation on them, and then present those observations. I do not have a formal position one way or the other on the material or literal existence of all the entities presented or implied in the experiences I have had, but I do note that they have almost invariably lead to productive work and wise choices which by me is a good sign of some sort of objective validity whether or not all the entities involved are objectively real in a material sense.

Notes

I was dreaming that I was in a race, a pro bicycle race in which I fought to surpass someone else and I did. I won the race by great effort, even though the other fellow might have been objectively better or more skilled than me. Then I remember being "pulled up into the sky" and standing relaxed before a half circle council table raised on a dias. Sitting on this table were ten persons, with me at the center of the half circle so they could look at me from both the side and front. I wouldn't say they were dressed in light or white, but they were clothed in a soft fuzzy yet distinctly pure glow that seemed to merge with their flesh without seeming weird or out of place. They were not andryogenous as much as gender did not seem to apply in any usual sense.

I was asked to justify my actions. I proudly drew myself up, looked them straight in the eye and said: "My prime directive is to protect and preserve all life."

I was astonished that I had said this, even in a dream. For since childhood, I had held the firm conviction that I was capable of doing great good and that I had a responsibility that I could accept to do so, or not as I choose. But in the race and unceasing self-imposed regimen of self-improvement to achieve these unrealistically high goals, I took more and more short-cuts and until in desperation and despair I decided to abandon my quest, my mission, the defining purpose of my life and live only for self-satisfaction. This marked the turning of myself freely to the left hand path, and the study of any technique and method that would achieve my rather egocentric ends.

I was astonished that I had so answered, revealing how deeply within me the original impulse toward good was rooted. What I said obviously met the approval of the council, for above their heads blazoned a beautiful verdant glowing leaf, which I was given to understand was a token of the Tree of Life itself. Up to that time, the only reference I had ever had to the Tree of Life was from the Holy Bible. I had not yet read about the myths of the Norse and Vikings, nor the works of Confuscius or Lao Tzu or Chuang Tzu or the following Taoists, nor the Quaballa in any form.

Along with this vision which was burned into my mind quite gently but firmly, was this wild symphony of smells and sounds and sensations. I remember the sounds the most, this delicate yet brassy fanfare of a thousand voices in polyphony and harmony, every instrument I had ever heard, yet somehow creating specific changes in me and passing on uncounted streams of data implicit within its natural and harmonious order.

I then woke up. I did not know what to make of it at the time. It did however mark a turning point for me that lead eventually to the completion of my Dark Pact and me winning back my soul, as well as studying the right hand path. I also began to study classical and historical forms of magic, seeking in them some poor reflection or echo of what I had witnessed. It took me years of painstaking effort to transform that one sublime moment of epiphany into a form I could communicate usefully to others.

I also became gradually aware that those before me, judging me, could potentially be some of those called Ippissimus, The Ten who are One, the Council of the White Masters, the Secret Chiefs, etc. At the time, I had no idea what irony lay in the idea of an individual uneducated in any classical or formal forms of magic (I had studied only self-taught sorcery) being revealed some secret truth about the nature of the Tree of Life and Quaballa by the "Secret Chiefs". It was to put it now in Golden Dawn terms, quite similar to Mather's story. Except of course, I don't claim that the work I did descended directly from them since I clearly did it, only that the insight came from a vision of them. And the vision was quite spontaneous, rather than a potential fictional cover up of forged documents.

I do note that like all the spirits and entities I have met in magic- vision, dream, or otherwise - they did not announce themselves under a label. Of them I can only remember the impression of wisdom so subtle it was hardly noticeable even to sharp perception, and an air of majesty so humble as to embody perfection in the ordinary. The name "Secret Chiefs" is only a name I put on them to help me come to grips with what went beyond words and names, the ineffable.

Conclusion

For a time I thought to use this only for myself, and for a time after that I thought to use it to help others, and for a time after that I thought to use it to teach others the right way. Now like the Great Tree of Taoist stories I have stopped trying to use it, and have let it be itself, and planted it to let it grow into its own majesty in the minds of others so that it might twine up and have its branches embrace Heaven while rooted firmly in Earth. This incorruptible and verdant token of the Tree of Life, given to me for God knows what reason since I am obviously not worthy in myself, I pass to you in this true and faithful relation of what happened to me.

Aikeena means many things to me, the first time I heard it I spoke it mimicing that wordless yet beautiful sound of comfort someone gave to me in a moment of loneliness and despair at the magnitude of my self imposed tasks.

It means many things: sorrow, pain, determination, grief, but also too - You are not alone.

I therefore give it back to you, you are not alone.

aikeena.
 
Magic
• Ancient Magic
• Spells and Spell Breaking
• Tree of Life
 


Mail MeSend me an eMail  •  Free Sample Reading •Testimonials by Clients

• Home • Readings & Advice • Magic • Healing • Relaxation & Meditation • General Advice •
• Courses Available • Sample Reading • Daily Horoscope • SilverJade's Online Shop • FAQ •

Created and Maintained by Ninja T. Penguin of w3b.co.za