Xen qabbalah dictionary

Godhead

In Jewish mystical thought (Kabbalah), the term "Godhead" usually refers to the concept of Ein Sof (אין סוף), the aspect of God that lies beyond the emanations (sefirot). The "knowability" of the Godhead in Kabbalistic thought is no better than what is conceived by rationalist thinkers. As Jacobs (1973) puts it: "Of God as He is in Himself—Ein Sof—nothing can be said at all, and no thought can reach there."

Ein Sof is a place to which forgetting and oblivion pertain. Why? Because concerning all the sefirot, one can search out their reality from the depth of supernal wisdom. From there it is possible to understand one thing from another. However, concerning Ein Sof, there is no aspect anywhere to search or probe; nothing can be known of it, for it is hidden and concealed in the mystery of absolute nothingness. — David ben Judah Hehasid, Matt (1990)

There is a divergence of opinion among the kabbalists concerning the relation of the sefirot to the En Sof. Azriel (commentary on the Sefer Yetzirah, p. 27b) and, after him, Menahem Recanati (Ṭa'ame ha-Miẓwot, passim) considered the sefirot to be totally different from the Divine Being. The "Ma'areket" group took the sefirot to be identical in their totality with the En Sof, each sefirah representing merely a certain view of the Infinite ("Ma'areket", p. 8b). The Zohar clearly implies that they are the names of the deity, and gives for each of them a corresponding name of God and of the hosts of angels mentioned in the Bible. Luria and Cordovero, without regarding them as instruments, do not identify them with the essence of the deity. They argue that the "Absolute One" is immanent in all the sefirot and reveals himself through them, but does not dwell in them; the sefirot can never include the Infinite. Each sefirah has a well-known name, but the Holy One has no definite name (Pardes Rimmonim, pp. 21–23).

Tree of life

There are 10 sefirot, linked in a complex figure that some have called the "Tree of Life," significantly a phrase also often used to refer to the Torah. They are Keter (Crown), Hokhmah (Wisdom), Binah (Understanding), Hesed (Lovingkindness), Gevurah (Might) or Din (Judgment), Tiferet (Beauty), Hod(Splendor), Netzah (Victory), Yesod (Foundation), and Malkhut (Sovereignty) or Shekhinah(the Divine Presence). Each of them represents one aspect of the Godhead, a facet of the powers of the All Powerful. Each is also identified with a part of the body or aspects of the human personality, a color, and one of the Names of the Holy One.

Kether(God source/Singularity)

Keter (Crown)(occasionally called Keter Elyon [the Supreme Crown])represents the first stirrings of Will within the Godhead, a primal impulse that precedes even thought but which is essential for any action to take place. It is also called Ayin (Nothingness),for it was out of the infinite void that the Almighty created.The name of God associated with Keter is "Ehyeh". In some kabbalistic texts, this sefirah is associated with the point at the tip of the letter yod in the Tetragrammaton (the four‑letter name of God which is never spoken, but which is spelled yud‑hey‑vav‑hey in Hebrew).

Trinity Source of the Godhead

To understand the Tri-wave Consciousness, think of the three sources of the original primal sounds of universal creation—The Threefold Flame. The first unit, as an energy matrix unit is a tri-wave, that which contains potentials for all polarities or no polarity. No polarity means this is the neutral charge, or Zero Point, the Godhead is that central point of all union. The Three Flames are all One, and yet they are distinct tones on their own. This is the paradox of Trinity Source of the God Head. The Holy Mother, the Holy Father and the Holy Son (Christos-Sophia) are all One as the Godhead, however, the Mother is not the Father, nor the Son. There is an energy matrix comprised of frequency that is a tri-wave tone, and this tone is inter-dimensional and also a part of the core substance of our Universal Time Matrix.