![]() ![]() He designed several new versions of the tree of life, introduced the first version with 11 spheres, placed Daath between Kether and Tiphareth, and attempted to derive the tree of life from elemental geometry. Between 16, Christian Knorr von Rosenroth published Kabbala Denudat. This heavily annotated version, self-termed Sephirotic System, introduced more innovations: abstract concepts, divine names, the 22 Hebrew letters for each path, and new astrological symbols. Kircher might have designed his diagram in a syncretic attempt to reconcile several distinct ideas. Between 16, Athanasius Kircher published his own version of the tree in Oedipus Aegyptiacus. However, the diagrams with 22 paths lacked consistency with each other and none of them Finally, several versions from unknown artists introducing 21 and 22 paths appeared in the posthumous print editions of Moses Cordovero's Pardes Rimonim between 15. Reuchlin's version was reprinted in Johann Pistorius' compilation of 1587. However, it also had only 17 paths, albeit distributed differently. This version introduced several innovations that would reappear in later versions: all the spheres were of the same size, the lines became wide paths, the spheres were aligned into 3 distinct columns, Malkuth was connected to three spheres, and astrological symbols for the known celestial bodies were used in conjunction with the Hebrew names to label the spheres. In 1573, a version sketched by Franciscus Zillettus appeared in Cesare Evoli, De divinis attributis. The diagram only had 17 paths and, at the time, the concepts of 10 spheres and 22 letters were still distinct in the literature. Thus, in the year 1516, Reuchlin's diagram came to appear on the cover of the Paolo Riccio's Latin translation of Joseph Gikatilla's Gates of Light. Paolo Riccio's son, Hyeronomius, had actively exchanged letters and shared his father's work with Reuchlin before publication. The first historical instance of the modern tree of life was designed by Johann Reuchlin. Scholars have traced the origin of the art in the Porta Lucis cover to Johann Reuchlin. However, the first historical instance of the modern diagram appeared centuries later in the cover of the Latin translation of Gates of Light in the year 1516. It is heavily influenced by the earlier tradition of Merkabah mysticism which describes an arrangement of seven heavenly Palaces. The beginnings of the Jewish Kabbalah are traced back by scholars to the Medieval Age, originating in the Bahir and the Zohar. The Assyrians assigned values and specific numbers to their deities similar to those used by the later Jewish Kabbalah. Some scholars believe that the concept of a tree of life with different spheres encompassing aspects of reality traces its origins back to Assyria in the 9th century BC. The diagram is also used by Christian Cabbala, Hermetic Qabalah and Theosophy. In the Jewish Kabbalah, the nodes are called sephiroth. It is usually referred to as the Kabbalistic tree of life in order to distinguish it from other concepts with the same name. These pillars usually represent different kinds of values, electric charges, or types of ceremonial magic. The columns are usually symbolized as pillars. The nodes are also associated to deities, angels, celestial bodies, values, single colors or combinations of them, and specific numbers. The lines usually represent the relationship between the concepts ascribed to the spheres or a symbolic description of the requirements to go from one sphere to another. The nodes usually represent encompassing aspects of existence, God, or the human psyche. ![]() The nodes are usually represented as spheres and the lines are usually represented as paths. ![]() The nodes are often arranged into three columns to represent that they belong to a common category. It usually consists of 10 or 11 nodes symbolizing different archetypes and 22 lines connecting the nodes. The Tree of Life ( Hebrew: עֵץ חַיִּים ʿĒṣ Ḥayyīm) is a diagram used in Kabbalah and various other mystical traditions. ![]()
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