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The Tree of the Sephiroth
萨菲罗斯之树

THE Tree of the Sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of Chasidism. The Qabbalah is the priceless heritage of Israel, but each year those who comprehend its true principles become fewer in number. The Jew of today, if he lacks a realization of the profundity of his people's doctrines, is usually permeated with that most dangerous form of ignorance, modernism, and is prone to regard the Qabbalah either as an evil to be shunned like the plague or as a ridiculous superstition which has survived the black magic of the Dark Ages. Yet without the key which the Qabbalah supplies, the spiritual mysteries of both the Old and the New Testament must remain unsolved by Jew and Gentile alike.
萨菲罗斯之树》可以说是一部宝贵的秘密哲学简编，它原本是查西德教的精神和灵魂。卡巴拉是以色列的无价遗产，但每年理解其真正原理的人却越来越少。今天的犹太人，如果不了解本民族教义的博大精深，通常就会被最危险的无知--现代主义--所渗透，很容易将卡巴拉视为像瘟疫一样要避之唯恐不及的邪恶，或者是在黑暗时代的黑魔法中幸存下来的荒谬迷信。然而，如果没有卡巴拉提供的钥匙，犹太人和外邦人都无法解开《旧约》和《新约》的精神之谜。

The Sephirothic Tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. The ten globes are called the Sephiroth and to them are assigned the numbers i to 10. The three columns are called Mercy (on the right), Severity (on the left), and, between them, Mildness, as the reconciling power. The columns may also be said to represent Wisdom, Strength, and Beauty, which form the triune support of the universe, for it is written that the foundation of all things is the Three. The 22 channels are the letters of the Hebrew alphabet and to them are assigned the major trumps of the Tarot deck of symbolic cards.
萨菲罗斯之树由十个光辉灿烂的圆球组成，呈三列纵向排列，由 22 条通道或路径连接。这十个球体被称为 "萨菲罗斯"（Sephiroth），数字为 i 至 10。三根柱子分别称为慈悲（在右边）、严厉（在左边），在它们之间的是作为调和力量的温和。这三列也可以说代表了智慧、力量和美，它们构成了宇宙的三位一体的支撑，因为经文中写道，万物的基础是三位一体。22 个通道是希伯来字母表中的字母，塔罗牌中的主要王牌也是由它们组成的。

Eliphas Levi declared that by arranging the Tarot cards according to a definite order man could discover all that is knowable concerning his God, his universe, and himself. When the ten numbers which pertain to the globes (Sephiroth) are combined with the 22 letters relating to the channels, the resultant sum is 32--the number peculiar to the Qabbalistic Paths of Wisdom. These Paths, occasionally referred to as the 32 teeth in the mouth of the Vast Countenance or as the 32 nerves that branch out from the Divine Brain, are analogous to the first 32 degrees of Freemasonry, which elevate the candidate to the dignity of a Prince of the Royal Secret. Qabbalists also consider it extremely significant that in the original Hebrew Scriptures the name of God should occur 32 times in the first chapter of Genesis. (In the English translations of the Bible the name appears 33 times.) In the mystic analysis of the human body, according to the Rabbins, 32 spinal segments lead upward to the Temple of Wisdom--the skull.
伊利法斯-列维宣称，只要按照一定的顺序排列塔罗牌，人类就能发现有关上帝、宇宙和自身的所有可知信息。当与球体（Sephiroth）有关的 10 个数字与与通道有关的 22 个字母相加，得出的总和就是 32--卡巴拉智慧之路所特有的数字。这些路径有时被称作 "浩瀚面容 "口中的 32 颗牙齿，有时被称作从 "神脑 "分支出来的 32 条神经，它们类似于共济会的前 32 个等级，可将候选人提升为皇家秘密王子。卡巴拉学者还认为，在希伯来圣经原文中，上帝的名字在《创世纪》第一章中出现了 32 次，这是极其重要的。(根据拉比人对人体的神秘分析，32 个脊柱节向上通向智慧之殿--头骨。

The four Qabbalistic Trees described in the preceding chapter were combined by later Jewish scholars into one all-inclusive diagram and termed by them not only the Sephirothic but also the Archetypal, or Heavenly, Adam. According to some authorities, it is this Heavenly Adam, and not a terrestrial man, whose creation is described in the opening chapters of Genesis. Out of the substances of this divine man the universe was formed; in him it remains and will continue even after dissolution shall resolve the spheres back into their own primitive substance. The Deity is never conceived of as actually contained in the Sephiroth, which are purely hypothetical vessels employed to define the limits of the Creative Essence. Adolph Franck rather likens the Sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable.
前一章中描述的四棵卡巴拉树被后来的犹太学者合并成一个包罗万象的图解，他们不仅将其称为 "Sephirothic"，还将其称为 "Archetypal"，即 "天上的亚当"。根据一些权威人士的说法，《创世纪》开头几章描述的正是这个天上的亚当，而不是地上的人。宇宙就是从这个神人的物质中形成的；在他身上，宇宙依然存在，甚至在宇宙解体后，宇宙仍将继续存在，将各球体分解回自己的原始物质。神性从未被设想为实际包含在 "Sephiroth "中，"Sephiroth "纯粹是用来界定创造性本质界限的假设容器。阿道夫-弗兰克（Adolph Franck）将萨弗洛特比喻为装满纯净光线的变色透明玻璃碗，光线表面上呈现出容器的颜色，但其本质却始终保持不变。

The ten Sephiroth composing the body of the prototypic Adam, the numbers related to them, and the parts of the universe to which they correspond are as follows:
构成亚当原型身体的十个萨菲罗斯、与之相关的数字以及它们所对应的宇宙部分如下：

It must continually be emphasized that the Sephiroth and the properties assigned to them, like the tetractys of the Pythagoreans, are merely symbols of the cosmic system with its multitude of parts. The truer and fuller meaning of these emblems may not be revealed by writing or by word of mouth, but must be divined as the result of study and meditation. In the Sepher ha Zohar it is written that there is a garment--the written doctrine-which every man may see. Those with understanding do not look upon the garment but at the body beneath it--the intellectual and philosophical code. The wisest of all, however, the servants of the Heavenly King, look at nothing save the soul--the spiritual doctrine--which is the eternal and ever-springing root of the law. Of this great truth Eliphas Levi also writes declaring that none can gain entrance to the secret House of Wisdom unless he wear the voluminous cape of Apollonius of Tyana and carry in his hand the lamp of Hermes. The cape signifies the qualities of self-possession and self-reliance which must envelope the seeker as a cloak of strength, while the ever-burning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved.
必须不断强调的是，Sephiroth 和赋予它们的属性，就像毕达哥拉斯派的四分律一样，只是宇宙系统及其众多部分的象征。这些符号更真实、更全面的含义可能无法通过文字或口口相传来揭示，而必须通过研究和冥想才能领悟。在《索哈书》（Sepher ha Zohar）中写道，有一件衣服--书写的教义--每个人都可以看到。有理解力的人不会去看这件外衣，而是去看它下面的躯体--知识和哲学准则。然而，最有智慧的人，也就是天王的仆人，除了灵魂--精神教义--之外，什么都不看，而精神教义才是律法永恒不变的根源。关于这个伟大的真理，伊利法斯-列维也曾撰文宣称，除非穿上提亚那的阿波罗尼乌斯的大披风，手持赫耳墨斯的神灯，否则任何人都无法进入秘密的智慧之殿。斗篷象征着自持和自立的品质，它必须像一件力量的斗篷一样包裹着探索者，而圣人那盏永不熄灭的神灯则代表着光明的心灵和完美平衡的智慧，没有这些，就永远无法解开千古之谜。

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.
萨菲罗斯之树有时被描绘成人体，从而更明确地确定了第一人或天人--亚当-卡门--宇宙理念的真实身份。根据以下安排，十个神球（Sephiroth）被视为类似于原初神的十个神圣成员和器官。Kether 是原型头顶的皇冠，也许指的是松果体；Chochmah 和 Binah 分别是大大脑的左右半球；Chesed 和 Geburah（Pechad）分别是左右手臂，象征着伟人的积极创造成员；Tiphereth 是心脏，也有人认为是整个内脏；Netsah 和 Hod 分别是左右腿，或世界的支撑；Jesod 是生成系统，或形式的基础；Malchuth 代表两只脚，或存在的基础。有时，Jesod 被认为是男性，而 Malchuth 被认为是女性。这样构想出来的 "伟人 "就是尼布甲尼撒梦中的巨大形象，头是金的，手臂和胸部是银的，身体是铜的，腿是铁的，脚是泥的。中世纪的卡巴拉学派还将十诫中的一条和主祷文的十分之一按顺序分配给了十个萨菲罗斯中的每一个。

Concerning the emanations from Kether which establish themselves as three triads of Creative Powers--termed in the Sepher ha Zohar three heads each with three faces--H. P. Blavatsky writes: "This [Kether] was the first Sephiroth, containing in herself the other nine ספּירות Sephiroth, or intelligences. In their totality and unity they represent the archetypal man, Adam Kadmon, the πρωτόγονος, who in his individuality or unity is yet dual, or bisexual, the Greek Didumos, for he is the prototype of all humanity. Thus we obtain three trinities, each contained in a 'head.' In the first head, or face (the three-faced Hindu Trimurti),
关于从 "Kether "散发出来的创造力的三个三位一体--在《Sepher ha Zohar》中被称为三个头，每个头有三个面--H. P. 布拉瓦茨基写道："这个（Kether）是第一个萨菲。P. 布拉瓦茨基写道："这个[Kether]是第一个Sephiroth，包含了其他九个[ספּירות Sephiroth，即智能体。它们的整体性和统一性代表了人类的原型--亚当-卡德蒙（Adam Kadmon），πρωτόγονος，他的个体性或统一性具有双重性或双向性，即希腊语中的 "Didumos"，因为他是全人类的原型。这样，我们就得到了三个三性，每个三性都包含在一个 "头 "中。第一个 "头"，即面孔（印度教的三面神 Trimurti）、

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THE FOUR SEPHIROTHIC TREES.
四棵七叶树

The forty concentric circles shown in the large circular cut in the preceding chapter are here arranged as four trees, each consisting of ten circles. These trees disclose the organization of the hierarchies controlling the destinies of all creation. The trees are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation.
上一章中大圆形切面上的四十个同心圆在这里被排列成四棵树，每棵树由十个圆组成。这些树揭示了控制所有造物命运的等级组织。这四棵树在四个世界中都是一样的，但是这些圆球所具有的力量却通过每个世界的物质以不同的方式表现出来，从而产生了无穷无尽的差异。

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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.)
我们发现第一个雌雄同体--萨菲拉（Sephira）[Kether]，位于上三角的顶点，发出哈查玛（Hachama）[Chochmah]，即智慧（Wisdom），一种阳性的、主动的能力--也被称为 "雅"（Jah）יה--和比那（Binah）בינה，即智慧（Intelligence），一种女性的、被动的能力，也被称为耶和华（Jehovah）יהוה。这三者构成了萨菲罗斯的第一个三位一体或 "面"。这三位一体产生了赫西德（Hesed）הסד，即仁慈（Mercy），这是一种阳性的主动潜能，也被称为埃尔（El），从中又产生了格布拉（Geburah גבורה），即正义（Justice），也被称为埃洛哈（Eloha），这是一种女性的被动潜能；从这两者的结合中产生了 Tiphereth טפּארת，即美、洁净、精神太阳，神名 Elohim；然后形成了第二个三位一体，即 "脸 "或 "头"。它们依次喷发出阳性的内扎（Netzah, נצה, Firmness），即耶和华萨博特（Jehovah Sabaoth），后者又喷发出女性的被动性荷德（Hod,הודוד, Splendor），即伊洛欣萨博特（Elohim Sabaoth）；两者产生了杰索德（Jesod, יסודוד,Foundation），他是强大的活人艾尔-卡伊（El-Chai），从而产生了第三个三位一体或 "头"。第十个 Sephiroth 是一个二元体，在图表上表示为最低的圆圈。它是 Malchuth 或 Kingdom（מלכות）和 Shekinah（שכינה），也称为 Adonai，以及天使中的 Cherubim。第一个'头'被称为智力世界；第二个'头'是感性世界，即感知世界；第三个是物质或物理世界"。(见《揭开伊希斯的面纱》）。

Among the later Qabbalists there is also a division of the Sephirothic Tree into five parts, in which the distribution of the globes is according to the following order:
在后来的卡巴拉学派中，也有一种将分裂树分为五个部分的说法，其中球体的分布顺序如下：

(1) Macroprosophus, or the Great Face, is the term applied to Kether as the first and most exalted of the Sephiroth and includes the nine potencies or Sephiroth issuing from Kether.
(1) 大面（Macroprosophus）或大面（Great Face），是对作为第一位和最崇高的萨菲罗斯的凯特的称呼，包括从凯特发出的九种力量或萨菲罗斯。

(2) Abba, the Great Father, is the term generally applied to Chochmah--Universal Wisdom--the first emanation of Kether, but, according to Ibn Gebirol, Chochmah represents the Son, the Logos or the Word born from the union of Kether and Binah.
(2）"阿爸"，即伟大的父亲，一般用于 "卓克玛"（Chochmah）--"宇宙智慧"（Universal Wisdom）--"基太 "的第一个萌芽，但根据伊本-格比罗尔（Ibn Gebirol）的说法，"卓克玛 "代表 "子"，即 "基太 "与 "比那 "结合所生的 "逻各斯 "或 "道"。

(3) Aima, the Great Mother, is the name by which Binah, or the third Sephira, is generally known. This is the Holy Ghost, from whose body the generations issue forth. Being the third person of the Creative Triad, it corresponds to Jehovah, the Demiurgus.
(3) 艾玛（Aima），即伟大的母亲，是比拿（Binah）或第三层地狱（Sephira）的通称。它是圣灵，世世代代都从它的身体中产生。作为创造三位一体中的第三位，它与耶和华（Demiurgus）相对应。

(4) Microprosophus, or the Lesser Face, is composed of the six Sephiroth--Chesed, Geburah, Tiphereth, Netsah, Hod, and Jesod. The Microprosophus is commonly called the Lesser Adam, or Zauir Anpin, whereas the Macroprosophus, or Superior Adam, is Arikh Anpin. The Lesser Face is properly symbolized by the six-pointed star or interlaced triangles of Zion and also by the six faces of the cube. It represents the directions north, east, south, west, up, and down, and also the first six days of Creation. In his list of the parts of the Microprosophus, MacGregor-Mathers includes Binah as the first and superior part of the Lesser Adam, thus making his constitution septenary. If Microprosophus be considered as sexpartite, then his globes (Sephiroth) are analogous to the six days of Creation, and the tenth globe, Malchuth, to the Sabbath of rest.
(4) 小亚当（Microprosophus），或称 "小面"，由六个 "Sephiroth "组成--Chesed、Geburah、Tiphereth、Netsah、Hod 和 Jesod。小面通常被称为小亚当，或 Zauir Anpin，而大面或上亚当则被称为 Arikh Anpin。小亚当的正确象征是锡安的六角星或交错三角形，以及立方体的六个面。它代表了北、东、南、西、上、下，以及创世的前六天。麦格雷戈-马瑟斯（MacGregor-Mathers）在他的 "小亚当"（Microprosophus）各部分列表中，将比拿列为 "小亚当 "的第一部分，也是最重要的部分，从而使他的构成具有七重性。如果把小亚当看作是有性的，那么他的球体（Sephiroth）就类似于创世的六天，而第十个球体 "Malchuth "则类似于安息日。

(5) The Bride of Microprosophus is Malchuth--the epitome of the Sephiroth, its quaternary constitution being composed of blendings of the four elements. This is the divine Eve that is taken out
(5) 麦克罗索夫斯的新娘是玛尔楚特--萨菲罗斯的缩影，它的四元结构由四种元素混合而成。这就是被取出的神圣夏娃

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A TABLE OF SEPHIROTHIC CORRESPONDENCES.
七色对应表。

From Fludd's Collectio Operum.
选自 Fludd 的《歌剧集》。

The above diagram has been specially translated from the Latin as being of unique value to students of Qabbalism and also as an example of Robert Fludd's unusual ability in assembling tables of correspondences. Robert Fludd ranks among the most eminent Rosicrucians and Freemasons; in fact, he has often been called "the first English Rosicrucian." He has written several valuable documents directly bearing upon the Rosicrucian enigma. It is significant that the most important of his works should be published at the same time as those of Bacon, Shakespeare, and the first Rosicrucian authors.
上述图表是专门从拉丁文翻译过来的，因为它对研究卡巴拉教的学生具有独特的价值，同时也是罗伯特-弗劳德（Robert Fludd）在编制对应表方面非凡能力的一个例证。罗伯特-弗劳德是最杰出的玫瑰十字会成员和共济会成员之一；事实上，他经常被称为 "英国第一位玫瑰十字会成员"。他撰写了多部与玫瑰十字会之谜直接相关的珍贵文献。他最重要的作品与培根、莎士比亚和第一位玫瑰十字会作者的作品同时出版，这一点意义重大。

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THE SEPHIROTHIC TREE OF THE LATER QABBALISTS.
后世卡巴拉派的 "七叶树"。

Translated from Kircher's Œdipus Ægyptiacus.
译自基歇的 Œdipus Ægyptiacus.

There are four trees, one in each of the four worlds established in the preceding chapter. The first is in the Atziluthic World, the ten circles being the ten globes of light established in the midst of AIN SOPH. The powers and attributes of this Tree are reflected into each of the three lower worlds, the form of the Tree remaining the same but its power diminishing as it descends. To further complicate their doctrine, the Qabbalists created another tree, which was a composite of all four of the world trees but consisted of only ten globes. In this single tree were condensed all the arcana previously scattered through the voluminous archives of Qabbalistic literature.
有四棵树，前一章中的四个世界各一棵。第一棵树在阿齐卢斯世界，十个圆圈是建立在艾因-索普中间的十个光球。这棵树的力量和属性分别反映在三个低等世界中，树的形态保持不变，但其力量会随着下降而减弱。为了使他们的学说更加复杂，卡巴拉派创造了另一棵树，它是所有四棵世界树的综合体，但只有十个球体。在这一棵树上，浓缩了之前散落在卡巴拉文献浩如烟海的档案中的所有奥秘。

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of the side of Microprosophus and combines the potencies of the entire Qabbalistic Tree in one sphere, which may be termed man.
它将整个卡巴拉神树的力量集于一身，可以称之为 "人"。

According to the mysteries of the Sephiroth, the order of the Creation, or the Divine Lightning Flash which zigzags through the four worlds according to the order of the divine emanations, is thus described: From AIN SOPH, the Nothing and All, the Eternal and Unconditioned Potency, issues Macroprosophus, the Long Face, of whom it is written, "Within His skull exist daily thirteen thousand myriads of worlds which draw their existence from Him and by Him are upheld." (See The Greater Holy Assembly.) Macroprosophus, the directionalized will of AIN SOPH, corresponding to Kether, the Crown of the Sephiroth, gives birth out of Himself to the nine lesser spheres of which He is the sum and the overbrooding cause. The 22 letters of the Hebrew alphabet, by the various combinations of which the laws of the universe are established, constitute the scepter of Macroprosophus which He wields from His flaming throne in the Atziluthic World.
根据 "萨菲罗斯 "的奥秘，"创世 "或 "神圣闪电 "的顺序是这样描述的。"神圣闪电 "按照神性的发散顺序蜿蜒穿过四个世界：从 "AIN SOPH"，即 "无与有"、"永恒与无条件的潜能"，产生了 "长脸 "马可波罗索夫斯（Macroprosophus），关于他的记载是："在他的头骨中，每天存在着一万三千个世界，这些世界从他那里获得存在，并由他支撑着"。(见《大圣大会》。）巨面人是艾因-索普的定向意志，对应于 "凯特"（Kether），"凯特之冠"（Crown of the Sephiroth），从祂自身孕育出九个小世界，祂是这九个小世界的总和，也是它们的根源。希伯来字母表的 22 个字母通过不同的组合确立了宇宙的法则，它们构成了 Macroprosophus 的权杖，祂在阿齐鲁特世界的火焰宝座上挥舞着权杖。

From this eternal and ancient androgyne--Kether--come forth Chochmah, the great Father, and Binah, the great Mother. These two are usually referred to as Abba and Aima respectively--the first male and the first female, the prototypes of sex. These correspond to the first two letters of the sacred name, Jehovah, יהוה, IHVH. The Father is the י, or I, and the Mother is the ה, or H. Abba and Aima symbolize the creative activities of the universe, and are established in the creative world of Briah. In the Sepher ha Zohar it is written, "And therefore are all things established in the equality of male and female; for were it not so, how could they subsist? This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other--Chochmah, Wisdom, as the Father; Binah, Understanding, as the Mother."
从这个永恒而古老的雌雄同体--"Kether"--中产生了伟大的父亲 "Chochmah "和伟大的母亲 "Binah"。这两个人通常分别被称为 "阿爸"（Abba）和 "艾玛"（Aima）--第一位男性和第一位女性，即性别的原型。这两个字母对应于神圣名字耶和华（Jehovah）的前两个字母יהוה，IHVH。父亲是 י，即 I，母亲是 ה，即 H。阿巴和艾玛象征着宇宙的创造性活动，建立在布里亚的创造性世界中。在《祖哈尔书》（Sepher ha Zohar）中写道："因此，万物建立在雌雄平等的基础上；如果不是这样，它们怎么会存在呢？这个开端是万物之父；是万父之父；二者相互结合，一径照入另一径--"智慧"（Chochmah），如父；"理解"（Binah），如母"。

There is a difference of opinion concerning certain of the relationships of the parts of the first triad. Some Qabbalists, including Ibn Gebirol, consider Kether as the Father, Binah as the Mother, and Chochmah as the Son. In this later arrangement, Wisdom, which is the attribute of the Son, becomes the creator of the lower spheres. The symbol of Binah is the dove, a proper emblem for the brooding maternal instinct of the Universal Mother.
关于第一三位一体的某些关系，存在着不同的观点。一些卡巴拉学家，包括伊本-盖比罗尔（Ibn Gebirol），认为 "克特"（Kether）是父，"比那"（Binah）是母，"乔赫玛"（Chochmah）是子。在后一种安排中，作为子属性的智慧成为低等领域的创造者。比纳的象征是鸽子，这是宇宙之母的母性本能的恰当象征。

Because of the close similarity of their creative triad to the Christian Trinity, the later Qabbalists rearranged the first three Sephiroth and added a mysterious point called Daath--a hypothetical eleventh Sephira. This is located where the horizontal line connecting Chochmah and Binah crosses the vertical line joining Kether and Tiphereth. While Daath is not mentioned by the first Qabbalists, it is a highly important element and its addition to the Sephirothic Tree was not made without full realization of the significance of such action. If Chochmah be considered the active, intelligent energy of Kether, and Binah the receptive capacity of Kether, then Daath becomes the thought which, created by Chochmah, flows into Binah. The postulation of Daath clarifies the problem of the Creative Trinity, for here it is diagrammatically represented as consisting of Chochmah (the Father), Binah (the Mother, or Holy Ghost), and Daath, the Word by which the worlds were established. Isaac Myer discounts the importance of Daath, declaring it a subterfuge to conceal the fact that Kether, and not Chochmah; is the true Father of the Creative Triad. He makes no attempt to give a satisfactory explanation for the symbolism of this hypothetical Sephira.
由于他们创造性的三位一体与基督教的三位一体十分相似，后来的卡巴拉学派重新排列了前三个塞弗洛，并增加了一个神秘的点，称为 "达斯"--一个假定的第十一个塞弗洛。它位于连接 Chochmah 和 Binah 的水平线与连接 Kether 和 Tiphereth 的垂直线交叉的地方。虽然最早的卡巴拉学派并没有提到 Daath，但它是一个非常重要的元素，将其添加到分离树中并非没有充分认识到这种行为的意义。如果把 "卓克玛 "看作是 "乙太 "的主动智慧能量，而 "比纳 "则是 "乙太 "的接受能力，那么 "大道 "就成了由 "卓克玛 "创造并流入 "比纳 "的思想。对 "大道 "的假设澄清了 "创造三位一体 "的问题，因为在这里，"创造三位一体 "被图解为由 "卓克玛"（圣父）、"比纳"（圣母或圣灵）和 "大道 "组成，而 "大道 "就是创造世界的 "道"。艾萨克-迈尔（Isaac Myer）对 "道 "的重要性不屑一顾，认为它是一种幌子，目的是掩盖这样一个事实：创造三位一体中真正的父亲是凯特，而不是乔赫玛。他没有试图对这一假定的 "Sephira "的象征意义做出令人满意的解释。

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.
根据最初的构想，神父和神母的结合产生了小亚当--短脸或小面孔，它建立在形成的叶齐拉特世界中，与大名中的字母 "ו "或 "V "相对应。小亚当的母亲比娜是小亚当的六种力量的源泉，也是它们的源泉。它们构成了神圣行星的球体；它们的名字是 Elohim，在深海中移动。第十个Sephira--Malchuth，即王国--被描述为小亚当的新娘，与她的主相伴而生，最后一个字母 "ה"，即 "H"，是神圣名称的最后一个字母。马尔丘斯的居所在第四世界--阿西亚，它由所有反映在陆地元素中的高级力量组成。由此可见，卡巴拉之树延伸至四个世界，其枝干位于物质世界，而根系则位于 "古人中的古人"--麦克罗索夫斯（Macroprosophus）。

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.)
三根垂直的柱子支撑着宇宙系统，这就是萨菲罗斯之树（Sephirothic Tree）。中央支柱的基础是 "Kether"，即 "永恒者"。它向下穿过假想的萨菲拉（Sephira）、达斯（Daath），然后穿过提弗特（Tiphereth）和耶索德（Jesod），其下端位于最后一个球体--马尔库斯（Malchuth）的坚实基础上。中心柱的真正意义在于平衡。它展示了神性是如何通过从自身中间散发出两极的表现形式而表现出来的，同时又摆脱了极性的假象。如果将这根柱子所连接的四个萨菲罗斯的数字相加（1 +6 +9 +10），总和为 26，即耶和华的数字。(参见毕达哥拉斯数学一章）。

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.
右边的柱子被称为雅钦（Jachin），它的基础是乔赫玛（Chochmah），即神的智慧；悬挂在柱子上的三个球体都是男性的力量。左边的柱子叫做波阿斯。它上面的三个圆球是女性和接受性，因为它的基础是 "理解"，一种接受性和母性。需要注意的是，智慧被认为是辐射性的或喷发性的，而 "理解 "被认为是接受性的，或被智慧的流动所填充的东西。三大支柱最终在马尔库斯合而为一，上层世界的所有力量都在马尔库斯得到体现。

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.
中央圆柱上的四个圆球揭示了创造力在不同世界中的功能。在第一个世界中，创造力是意志--唯一的神因；在第二个世界中，创造力是假想的 "大道"--从神的思想中产生的 "道"；在第三个世界中，创造力是 "外太空"--太阳，或神与自然之间的焦点；在第四个世界中，创造力是双重的，是生殖系统的正极和负极，其中杰索德（Jesod）是男性，马尔丘斯（Malchuth）是女性。

In Kircher's Sephirothic Tree it should be especially noted that the ornaments of the Tabernacle appear in the various parts of the diagram. These indicate a direct relationship between the sacred House of God and the universe--a relationship which must always be considered as existing between the Deity through whose activity the world is produced and the world itself, which must be the house or vehicle of that Deity. Could the modern scientific world but sense the true profundity of these philosophical deductions of the ancients, it would realize that those who fabricated the structure of the Qabbalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant.
在基切的 "神树 "图中，需要特别注意的是，会幕的装饰品出现在图的各个部分。这表明上帝的圣殿与宇宙之间存在着直接的关系--这种关系必须始终被视为存在于通过其活动产生世界的神灵与世界本身之间，而世界本身必须是神灵的殿堂或载体。如果现代科学界能够感受到古人这些哲学推论的真正深刻性，就会意识到那些创造了卡巴拉结构的人所拥有的天体计划知识在各个方面都可以与现代科学家相媲美。

The Tetragrammaton, or the four-lettered Name of God, written thus יהוה, is pronounce Jehovah. The first letter is י, Yod, the Germ, the Life, the Flame, the Cause, the One, and the most fundamental of the Jewish phallic emblems. Its numerical value is 10, and it is to be considered as the 1 containing the 10. In the Qabbalah it is declared that the a Yod is in reality three Yods, of which the first is the beginning, the second is the center, and the third is the end. Its throne is the Sephira Chochmah (according to Ibn Gebirol, Kether), from which it goes forth to impregnate Binah, which is the first ה, He. The result of this union is Tiphereth, which is the ו Vau, whose power is 6 and which symbolizes the six members of the Lesser Adam. The final ה, He, is Malchuth, the Inferior Mother, partaking in part of the potencies of the Divine Mother, the first He. By placing the four letters of the Tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not materially changed or the analogy altered. It is also extremely significant that by inserting the letter ש, Shin, in the middle of the name Jehovah, the word Jehoshua, or Jesus, is formed thus:
Tetragrammaton，即上帝的四字母名，这样写成 יהוה，读作耶和华。第一个字母是י，即Yod，是胚芽、生命、火焰、原因、一，也是犹太教最基本的阳性标志。它的数值是 10，被视为包含 10 的 1。在卡巴拉中，"Yod "实际上是三个 "Yod"，其中第一个 "Yod "是起点，第二个 "Yod "是中心，第三个 "Yod "是终点。它的宝座是 "乔赫玛"（Sephira Chochmah）（根据伊本-盖比罗尔的说法是 "凯特"（Kether）），它从这里出发去浸渍 "比那"（Binah），后者是第一个 "ה"，即 "他"。这种结合的结果是 Tiphereth，它是וVau，其力量是 6，象征着小亚当的六个成员。最后一个ה，即 "He"，是 "下位圣母 "Malchuth，部分吸收了 "圣母"（即第一个 "He"）的力量。将 "Tetragrammaton "的四个字母排成纵列，就会产生一个与人体十分相似的图形：Yod 代表头部，第一个 He 代表手臂和肩膀，Vau 代表身体的躯干，最后一个 He 代表臀部和腿部。如果将希伯来字母换成相应的英文字母，其形式并没有实质性的改变，类比也没有改变。同样极其重要的是，在耶和华这个名字中间插入字母ש，即Shin，就会形成Jehoshua（耶和华）或Jesus（耶稣）这个词：

יהשוה

In the Qabbalistic Mysteries, according to Eliphas Levi, the name Jehovah is occasionally written by connecting together 24 dots--the 24 powers before the throne--and it is believed that the name of the Power of Evil is the sign of Jehovah reversed or inverted. (See Transcendental Magic.) Of the Great Word, Albert Pike writes: "The True Word of a Mason is to be found in the concealed and profound meaning of the Ineffable Name of Deity, communicated by God to Moses; and which meaning was long lost by the very precautions taken to conceal it. The true pronunciation of that name was in truth a secret, in which, however, was involved the far more profound secret of its meaning. In that meaning is included all the truth that can be known by us, in regard to the nature of God." (See Morals and Dogma.)
根据伊利法斯-列维（Eliphas Levi）的说法，在卡巴拉秘术中，耶和华的名字有时是由 24 个点连在一起写成的--即王座前的 24 种力量--人们相信，邪恶力量的名字就是耶和华颠倒或倒置的符号（见超验魔法）。(关于 "伟大的话语"，阿尔伯特-派克写道："共济会员的真正话语在于上帝传达给摩西的不可言喻的神名的隐秘而深刻的含义中，而这个含义由于采取了隐蔽措施而长期失传。这个名字的真正发音其实是一个秘密，但其中却包含着更为深奥的含义。在这个含义中，包含了我们所能知道的关于上帝本质的所有真理"。(见《道德与教条》）。

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THE SEPHIROTH IN THE FORM OF THE SOLAR SYSTEM.
以太阳系的形式出现的 "sephiroth"。

From Maurice's Indian Antiquities.
摘自莫里斯的《印度古迹》。

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.
托马斯-莫里斯（Thomas Maurice）复制了上面这幅版画，它是对上一页精心制作的树的修改。在这里，Sephiroth 被叠加在一起，随着它们的力量和尊严的减弱而减小。因此，"王冠 "是最大的，也是包罗万象的，而 "王国"--代表物质宇宙--是最小的，也是最不重要的。