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The Tree of Life, that simple yet all-comprehending diagram, is devised with so profound a philosophy that it represents the subjective as well as the objective worlds and serves to indicate the relationship between them. The Ten Holy Sephiroth sum up the objective world on all its levels and in all its aspects, together with its different phases of evolution; and when we remember that the different aspects, according to the Doctrine of Emanations, correspond to the successive phases of evolution, just as do the various stages of animal organization from the single-celled organism for the vertebrate, we shall see how comprehensive is this glyph which can be applied horizontally to time and vertically to type, epitomizing, in fact, the whole of the evolutionary theory of life and form. By its use the Qabalists built up an evolutionary philosophy in the darkest of the Dark Ages of the mind; and by its use the modern philosophical mystic is enabled to transcend the limitations of a materialistic science and forecast developments of knowledge that have not yet dawned above the horizon. In tropical countries there is seen a false dawn, due to the reflection from the sky of the beams of the sun as yet below the earth-bend. The speculations of the philosophical mystic, deducing from first principles, have many times foreshadowed the advance of knowledge before the technique had been developed that makes its data available. In these pages I propose to deal with the subjective aspect of the Tree as it serves to classify the different factors in consciousness and serve as a basis for the technique of their development and objective use, which is traditionally called magic but might much better be called applied psychology. The Ten Holy Sephiroth themselves are conceived of as linked one to another by the zigzag course of the Lightning-Flash, which represents the line of the course of evolution, descending from Kether to Malkuth; the Twenty-two Paths, however, are united by the coils of the Serpent Nechushtan, the Serpent of Wisdom, which loops one to another, laboriously upward, till its crowned head rests upon Kether, thus indicating the evolution and initiation of the soul of man.
This quote is from Dion Fortune , to my mind the foremost magical teacher of the West. It tells us clearly that in writing fiction, magicians can go out on a limb. They can give us a taste, secondhand but deeply felt, of genuine magical experience. Our esoteric training might be about ideas and techniques, but magical fiction weds these to an imaginary punch that can create conditions for change in the reader. The Question of Magical Progression All magical seekers ask this one question: "How can I become an adept , an initiate?
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