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# FORMATION OF THE TREE OF LIFE June 21, 2010

Pathways

## T he validity of the Tree of Life pathway formula (as expounded in this

book) is also supported by my recent (circa 2010) research into sacred
polyhex geometry. My new findings in the field of polyhex geometry
demonstrate that the hierarchical 3:7:12 division of the pathways is a
natural result of the polyhex geometric model of Creation.

## The Geometric Model

The manifestation of the kabbalistic Tree of Life involves the coming together
of two primary principles called Spirit and Matter (or Form). The merging of
these two principles produces a third middle principle called Consciousness (or
more accurately, Soul). The merging process can be illustrated very simply using
two overlapping circles. (See the figure below.)

Before the beginning of Time and Space the two circles are separated, but
eventually they approach each other, intersect, and partly merge together. The
area of their overlap forms the Soul/Consciousness principle.

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## Figure 38 : The Merging of Spirit & Form

To build the complex form that is the Tree of Life diagram we must replace the
Spirit and Form circles with polyhexagons.

The special polyhexagonal form upon which the Tree of Life is based is a
structure that consists of nineteen individual hexagons arranged in a composite
hexagonal shape. This special polyhexagon is characterized by two sub-groups
of component hexagons. Firstly, a group of seven hexagons, six of which are
located around the perimeter of the polyhex, and a seventh located precisely at
its centre. The second sub-group consists of twelve individual hexagons that fill
the main body of the polyhex construct.

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## Figure 39 : Tree of Life Polyhexagon

You may recognize the significance of the figures seven and twelve as
coinciding with the number of Hebrew Double and Simple letters respectively.
This is a very important correspondence that we will examine more closely
below.

The merging of the two polyhexagons produces interesting results. The Tree of
Life diagram is now clearly revealed in the composite hexagonal design (below
right). The three white hexagons at the top of the yellow polyhexagon represent
the three highest sefirot of the Tree of Life—Keter, Hockmah, and Binah. They
remain wholly detached from the Form principle polyhexagon (shaded blue).

Only seven yellow hexagons remain visible in the main body of the Spirit
polyhexagon. These represent the seven Hebrew Double letter pathways of the
Tree (i.e. as I have delineated them in this book). The correspondence to my
original pathway findings is precise as I will demonstrate shortly.

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## Figure 40 : The Merging of the Spirit & Form Polyhexes

In numbering the component hexagons (below) I have placed all of the even
numbers on the right side of the polyhexagon and the odd numbers on the left.
I have chosen to use this convention merely to identify the right side as ‘male’
(even) and the left side as ‘female’ (odd). But it is also interesting to note that this
convention shows the natural sequence of the lower sefirotic hexagons (shaded
grey) progressing from Tifaret (4) to Hod (5) which is contrary to the traditional
numbering system which has Netzah (6) following numerically after Tifaret (4).
Thus, this odd/even rule results in a more accurate presentation of the
‘hierarchy of the planes’121 because Hod (as Mercury) represents the lower

## 121 That is, as described in the teachings of Theosophy.

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mental plane and therefore it should come before Netzah who as Venus
symbolizes the astral plane.

## Figure 41 : The Tree of Life Polyhexagon

The three highest sefirot represent the sacred trinity of divine Powers. The
seven Double letter pathways symbolize the seven Heavens/Palaces 122, the
seven planetary Spirits (or Logoi), the seven angels who attend the Throne of
God, etc. They represent supernal powers guiding and administrating the lower
worlds. Each of these seven Double letter pathways is the ensouling spiritual
source of one of the seven lower sefirot (or ‘planetary spheres’).

## 122 Hebrew: Shamayim (‫)שמים‬, and Hekhalot (‫)היכלות‬.

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The Form principle polyhexagon includes the seven lower sefirot (i.e.
corresponding to the seven grey shaded hexagons) and the twelve Simple letter
pathways (corresponding to the twelve blue shaded hexagons above).

## An important consequence of the polyhexagon merging and overlapping

process is that five of the Spirit principle pathways become concealed beneath
the upper portion of the Form principle polyhexagon—that is, they become
hidden below the surface of the newly formed Soul principle. My thinking is
that these five concealed pathways correspond to the five Final Hebrew
letters—Kaf final (‫)ך‬, Maym final (‫)ם‬, Nun final (‫)ן‬, Peh final (‫)ף‬, and Tzaddie
final (‫)ץ‬. The implication of this geometric symbolism is fascinating.

## The Soul principle is formed as a result of the intersection, overlapping, and

interaction of the Spirit and Form principles. This area of overlap is indicated in
the diagram above by the five green hexagons and their four bounding grey

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hexagons (i.e. numbered with white numerals). The soul is thus seen to be an

The Soul principle is also seen to be a relatively impermanent principle (or state
of being). It manifests only when the Spirit principle merges with the Form
principle. The significant implication of this is that when it comes time for the
Spirit and Form principles to once again separate themselves the Soul principle
dissolves (or disassembles). In terms of our geometric symbolism, the area of
intersection between the Spirit and Form polyhexagons disappears. This
process of separation occurs during what Theosophists call a period of
‘pralaya’123.

## Your first feelings on hearing this proposition may include some

disappointment. You may feel that the dissolution of your soul will lead to the
loss of your identity (or your existence as an individual). This is not truly the
case however. The soul is merely a temporary vehicle that allows the Spirit to
involve itself in the substance of matter.124 Your spirit (i.e. monad) remains in
existence during the period of Pralaya.

Before the soul’s dissolution during Pralaya, its essence is absorbed into and
stored in the monad. I believe this process is made possible by the existence of
an occult mechanism involving the five Hebrew Final letter pathways.

123 Pralaya (Sanskrit) [from pra away + the verbal root li to dissolve] Dissolving away, death,
dissolution, as when one pours water upon a cube of salt or sugar: the cube of salt or sugar vanishes
in the water, dissolves, and changes its form. So during a pralaya, matter crumbles or vanishes away
into something else which is yet in it, surrounds it, and interpenetrates it. Pralaya is often defined as
the state of latency or rest between two manvantaras or great life cycles. [From: The Rakefet
Theosophical Dictionary.]

124 In fact, human-beings are destined to evolve beyond soul-based consciousness. The soul becomes
obsolete as a vehicle of consciousness at the 4 th Initiation (called the Great Renunciation). It is then
transcended and replaced with ‘monadic’ consciousness.

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## Figure 43 : Polyhexagon Tree of Life — Hebrew

The five Final letter pathways are concealed beneath the five visible Simple
letter pathways of the Soul principle. The five Finals belong to the Spirit
principle polyhexagon, but they are covered and concealed by the Simple letter
‘soul pathways’ of the overlapping Form principle. My theory is that the esoteric
function of the five Final letter pathways is to gather in and absorb the
Knowledge that has been gained during the term of the soul’s existence. By
‘Knowledge’ is meant the combined Wisdom and Understanding (or ‘love-
wisdom’) that the soul has acquired during its term of existence. These qualities
are collected and stored within the monad during each period of Pralaya.

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Thus, when the Spirit polyhexagon detaches itself from the Form polyhexagon
it carries with it the five concealed Final letter pathways because they are part of
its fundamental structure. So, nothing of value is lost during a Pralaya.

The Hebrew letters are arranged on the Spirit and Form polyhexagons as per
the diagram above.125

The seven Double letter pathways are shaded yellow. The twelve Simple letter
pathways are shaded blue. The five Final letters (coloured blue) are positioned
on five yellow hexagons near the base of the Spirit polyhexagon (above left).
They are bounded by four hexagons containing the letters of the
Tetragrammaton—YHVH (orange lettering). This small subset of hexagons
triad). The overlapping hexagons of the soul are merely a garment the monad
wears when it descends into the realm of ‘physical existence’.

The twelve Simple letters are expressions of the Form principle, or Great
Mother ‘Shekinah’ principle.

The seven Double letters have two variant forms—a ‘soft’ pathway form
representing supernal spiritual forces, and a ‘hard’ sefirotic form (i.e. identified
by a dagesh, or dot) representing lower, more material projections of the supernal
pathways.

##  Maym Final (‫ = )ם‬Mother letter

 Kaf Final (‫ )ך‬and Peh Final (‫ = )ף‬Double letters
 Nun Final (‫ )ן‬and Tzaddie Final (‫ = )ץ‬Simple letters

125 But note that the arrangement of the twelve Simple letters is somewhat flexible.

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Thus, all the three major Hebrew letter groups—Mothers, Doubles, and
Simples, are represented in the five Finals.

My current hypothesis is that Maym Final collects the essence of the two
Mother letter pathways (i.e. the vertical pathways of Maym and Shin) that infuse
the Form principle polyhexagon. Similarly, Kaf Final and Peh Final gather the
essence of the seven Double letter sefirot of the Form principle polyhexagon.
Lastly, Nun Final and Tzaddie Final collect the essence of the twelve Simple
letter pathways of the Form principle polyhexagon. So when the Spirit principle
polyhexagon detaches and separates from the Form principle the threefold
essence of its experience within the substance of matter (i.e. as recorded by the
soul) is taken with it via the five Hebrew Final letter pathways.

## Figure 44 : Tree of Life — Traditional & Polyhex Designs

You may notice that there are only nineteen pathway hexagons included in the
natural structure of the polyhex Tree of Life design. (See the diagram above.)
Three of the twenty-two pathways of the Tree of Life appear to be missing. I
have also omitted them from the traditional drawing of the Tree of Life (above
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left). The missing three are the three Mother letter pathways—Alef, Maym, and
Shin.

Most kabbalistic commentators assign the three Mother letters to the three
horizontal pathways of the Tree diagram 126, but my findings indicate that their
more metaphysically meaningful placements are with the three vertical pathways
of the Middle Pillar of the Tree of Life.

In my view the Double letter Bayt (‫ )ב‬is assigned to the highest horizontal
pathway (i.e. joining Hockmah with Binah) because it is responsible for
formulating the first of the seven lower sefirot—Da’at. The sefirah Da’at arises
as a result of the interaction between Hockmah and Binah—an interaction
facilitated by the horizontal Bayt pathway. The hard form of the letter Bayt
consequently emerges as the distinguishing archetype of the sefirah Da’at.

The Tree of Life formation formula (as described in this book) posits the
location of the Hebrew letters on the sefirot and pathways of the Tree diagram
in a descending hierarchy that follows the sequence 3:7:12—that is, Mothers-
Doubles-Simples. For this reason, the formula cannot be reconciled with the
traditional numeric method of assigning the letters to the horizontal, vertical,
and diagonal pathways. The old method places the three Mother letters on the
three horizontal pathways, the seven Double letters on the seven vertical
pathways, and the twelve Simple letters on the twelve diagonal pathways of the
Tree diagram.

## The traditional methodology appears, at first glance, to be most agreeable, but I

believe it is an erroneous correspondence. The geometric framework of the
Tree diagram is built according to the fundamental esoteric ratio 3:7:12 because
it represents a blueprint of the divine Creation. The Hebrew alphabet is also
constructed according to the 3:7:12 ratio because it represents the twenty-two
divine archetypes. It does not necessarily follow however, that the two are
meant to be combined together purely on the numerical basis of this 3:7:12
ratio. In fact, the Sefer Yetzirah states:

126 Without much explanation besides the obvious numerically based correspondence.

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One on three,
three on seven,
seven on twelve,
And all are bound, one to another.
These are the twenty-two letters…127

## Obviously, a 3:7:12 hierarchical arrangement of the Hebrew letters is indicated

by this statement. Clearly, it is a contradiction of the principles of the Sefer
Yetzirah to widely intermingle the three classes of Hebrew letters on the Tree
diagram (i.e. as does the orthodox numerical letter-pathway arrangement).

## o One (All-encompassing Ain Sof) on three (supernal sefirot)

o Three (supernal sefirot) on seven (supernal pathways)
o Seven (lower sefirot) on twelve (lower pathways)
o And they are all interconnected

## 127 Sefer Yetzirah, 6:5-6.

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## The Zohar is similarly supportive of the hierarchical approach. In its

anthropomorphosis of the Tree of Life the Zohar associates the three highest
sefirot with the head of Adam, and the lower sefirot with his body. These
correspondences combine well with the Sefer Yetzirah’s assignment of the seven
Double letters to the eyes, ears, nostrils, and mouth.

## Logically, the seven Double letter pathways (symbolizing seven physical

the top of the Tree of Life diagram.

The Sefer Yetzirah assigns the twelve Simple letter pathways to the torso, limbs,
and internal organs of the human body, and therefore logically these should be
located within the lower portion of the anthropomorphic Tree diagram—that

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One of the key arguments for the old numerically-based arrangement is that the
Sefer Yetzirah describes the twelve Simple letter pathways as ‘diagonal
boundaries’ (‫)גבולי אלכסון‬.128 It is true that twelve of the Tree of Life pathways
are diagonal (or sloping), but the diagonal pathways do not resemble
‘boundaries’ on the Tree diagram. In the hierarchical pathway arrangement
however, the twelve Simple letter pathways do resemble diagonal boundaries
(or ‘sloping sides’) because they form the twelve bounding sides of six adjacent
triangles that surround Tifaret in the lower portion of the Tree diagram. (See
the diagram above left. The twelve Simple letter pathways are coloured blue.)

The three vertical Mother letter pathways unite the four sefirot of the Middle
Pillar of the Tree of Life, but they are not included in the polyhexagonal
structure of the Tree. This reflects the mysterious nature of these three
pathways. They represent the fluid essence of Being. Their movement,
interaction, and intermingling produces the flowing stream of awareness that we
call consciousness, and necessarily also the illusion of time and space. Because
of this, they move within and beneath the surface of consciousness and are not
directly perceived by it. Only their effects are perceptible. What is inferred is
that consciousness is not a fixed enduring principle, but rather, is a fluid
process.

## Interestingly, in the polyhexagon Tree diagram, the Shin (Fire) pathway is

invisibly located beneath the Tet (Leo) hexagon. The Fire of Shin is associated
with Nachash—the ‘Kundalini Serpent’. Tet also means serpent, and Leo (ruled
by the Sun) is a fire sign that epitomizes the fiery principle of consciousness.

The Maym (Water) pathway is invisibly located beneath the Tzaddie (Aquarius)
hexagon. Of course, Aquarius is known as the ‘Water Carrier’129, and is also

128 Sefer Yetzirah, 6:1. Note that it does not, however, describe the three Mother letter pathways as
‘horizontal’, or the seven Double letter pathways as ‘vertical’.

129 The Tzaddie pathway carries the Water of Maym from the sefirah Hesed to the sefirah Geburah.

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strongly associated with the consciousness principle. These two signs, Leo and
Aquarius, form the vertical axis of the Fixed zodiacal cross.

The Alef (Air) pathway is invisibly located beneath the Bayt (Saturn) pathway
hexagon. This is appropriate because Bayt is chief of the seven Double letters,
and Alef is chief of the three Mother letters. Also, Alef is thought to stand
invisibly behind Bayt during the process of Creation (which is why Berashit 130
begins with a Bayt and not an Alef).

You may have noticed in the diagrams that the two Simple letter pathways Qof
(Pisces) and Sameck (Sagittarius) are placed differently in this polyhex
arrangement—i.e. compared to the arrangement I described in earlier chapters.
The reason for this slight deviation is that although normally these two
pathways extend from Hesed and Geburah to Yesod, they are also capable of
extending to Da’at (i.e. from Hesed and Geburah). This only occurs during the
process of ‘divine inspiration’ (i.e. conscious contact with the monad)—an
experience that rarely happens in an average person’s lifetime. In the
polyhexagon Tree diagram these two pathways are placed in their elevated
positions adjacent to Da’at. Thus, this particular pathway configuration reflects
the conscious alignment strived for by Disciples (or Tzadikim) on the Path. The
state of consciousness that this configuration represents grows stronger and
more stable as a disciple continues on his/her path of inner development.

For disciples and initiates, the Fire (Shin, ‫ )ש‬of creative inspiration flows from
Da’at to Geburah (i.e. representing the Abstract Mind) along the Sameck
(Sagittarius) pathway. The Water (Maym, ‫ )מ‬of spiritual intuition flows from
Da’at to Hesed (i.e. representing the Intuitive Mind) along the Qof (Pisces)
pathway.

While the Sameck and Qof pathways remain exclusively attached to the sefirah
Yesod they symbolize the presence in a person’s mind of worldly illusions

## 130 That is, the Book of Genesis.

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(Sagittarius) and glamours (Pisces). These illusions are fostered within, and
perpetuated by the collective mindset of mundane human society. They
effectively fill the pathways of Sameck and Qof with a darkness that blocks
access to the higher sefirot Geburah and Hesed. But as a person frees
themselves from the glamours and illusions of society they simultaneously
become consciously open to the higher sefirot and thus to divine impressions
entering into and through the human soul (i.e. flowing from Da’at to Hesed and
Geburah).

The divine inspiration that is received through the pathways of Sameck and Qof
is expressed and applied (in the mundane world) via the lower and
complementary pathways of Zayn (Gemini) and Yud (Virgo). Together these
four pathways constitute the Mutable Cross of the Heavens (i.e. the cross of
mutable zodiacal signs). On the Tree of Life, the primary creative-evolutionary
purpose of the Mutable Cross is to positively transform the human expression
of the psychic influence of the astrological Moon (i.e. as it is felt within the
sefirah Yesod).

The main evolutionary function of the four signs (and pathways) of the Cardinal
Cross is to stabilize the expression of the astrological Sun upon the Path of
Righteousness. Thus, on the Tree of Life diagram we see the four cardinal sign
pathways anchoring and holding the sefirah Tifaret (i.e. the Sun) upon the
Middle Pillar of the Tree. Their role is to hold Tifaret steady so that it doesn’t
drift too far towards the left-hand Pillar of Severity, or conversely, too far
towards the right-hand Pillar of Mercy. As long as Tifaret’s central position
upon the Middle Pillar is maintained then it retains direct access to
‘HaShem’131—that is, to the forces of Shin (‫ )ש‬and Maym (‫ )מ‬flowing through
the ‘invisible’ Middle Pillar pathways. When this condition is fulfilled, a human-
being becomes a Tzadik—i.e. one who is faithfully aligned upon his/her ‘path
of righteousness’.

131 Hebrew – The ‘Name’, spelled Shin-Maym, referring to the divine Name of God.

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The four signs (and pathways) of the Fixed, or Cherubic Cross are responsible
for refining the four main faculties 132 of human consciousness as represented by
the four ‘directional’ sefirot—Hesed, Geburah, Hod, and Netzah. These
faculties are associated with the four elements and the four magical
implements—the Cup, the Wand, the Sword, and the Disk (or Pentacle). The
four cherubic ‘animals’ represent active intelligent expressions of the four
esoteric elements. They signify powerful forces that are responsible for the
diversity of life and life experience on our planet. On the Tree diagram their
four pathways form a square enclosure whose four walls intersect at the four
‘corner’ sefirot—Hesed, Geburah, Netzah, and Hod.

## Figure 46: Tree of Life : 3+7+12

Pathways

132That is, the intuitive mind, the abstract mind, the rational mind, and the astral body (or desire
mind).

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## The 3-7-12 hierarchical structure of the Tree of Life diagram inclines me to

think that an update is needed to the original polyhex Tree model that I
described in my book The Hexagonal Geometry of the Tree of Life. The model I
depicted in that book was constructed as follows…

##  3-Hex (x3) = 3 supernal sefirot

 4-Hex (x7) = 7 lower sefirot
 5-Hex (x22) = 22 pathways

The above arrangement is useful as a basic model of the Tree of Life, but if a
more metaphysically accurate presentation is desired then a change is needed
because (as has been demonstrated) the seven supernal Double letter pathways
(i.e. located in the upper part of the Tree diagram) manifest before the seven
lower sefirot and the twelve Simple letter pathways. The seven Double letter
pathways should therefore be associated with the seven tetrahexes (i.e. 4-
hexes).

##  3-Hex (x3) = 3 supernal sefirot

 4-Hex (x7) = 7 supernal pathways (Doubles)
 5-Hex (x22) = 7 lower sefirot (Doubles) + 12 lower pathways
(Simples) + 3 Mother letter pathways

Although the original model appears simpler, the revised model represents a
more accurate depiction of the Tree of Life manifestation process. The
formation of the Tree of Life begins with the appearance of the three supernal
sefirot. Then the seven supernal pathways emerge between them. And then
finally the seven lower sefirot and twelve lower pathways manifest.

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Thus, it is more logical to have the simpler polyhexes (i.e. those with fewer
component hexagons) arranged upon the upper portion of the Tree, and the
more complex polyhexes (i.e. the 5-Hexes) assigned to the lower section
(coloured red in the diagram).

## Figure 47: The Polyhex Tree of Life (Revised)

In the diagram133 the three trihexes are coloured yellow, the seven tetrahexes are
coloured blue, and the twenty-two pentahexes are coloured red. The twelve
pentahexes that I have ascribed to the twelve Simple letters are (as explained in
my book134) geometrically different from the other ten pentahexes in the 5-hex
group because they are able to ‘tile the plane’ in the most simple manner

133 This arrangement of the polyhexes is only one of many possible variations.

## 134 See: The Hexagonal Geometry of the Tree of Life.

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possible. As shown in the diagram above, the remaining ten pentahexes (of the
group) are assigned to the seven Double letters and the three Mother letters.

The three Mother letter pathways are displayed on the right-hand side of the
diagram. They are concealed beneath the other pathways of the Tree. They flow
into the Tree of Life in a manner similar to the entry of the soul into the
confines of its prepared physical vehicle. The three Mother letter pathways
galvanize and energize the sefirot of the Middle Pillar, and they trigger the
commencement of the creative-evolutionary process that occurs within the
branches of the Tree.

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