The Ain Soph Aur contracts (Tsimtsum) and concentrates itself into a
dimensionless point which is the first stage of manifestation. This is Kether,
the crown, the first Sephira (plural, Sephiroth) or emanation. This is the
primeval root from which all else will come. It is called "the first
swirlings" (rashith ha-gilgolim), "the primordial point" (nekudah rishonah).
It is the monad of Leibnitz. It is alive with consciousness, a center of
whirling spiritual energy, the ultimate atom of spiritual existence, of
consciousness, and of the universe itself. It is the circle "whose center is
everywhere and whose circumference is nowhere." Kether is the demiurge, the
source of the other nine Sephiroth. The magical symbol of Kether is a face
seen in profile, to indicate that we cannot see the whole of Kether. Also
implied is that Kether is turned toward the Ain Soph Aur.

 In the beginning there was nothing for no thing was. How can there be
anything before the beginning nothing symbolized by the circle zero is no
thing the void of the buddhists. It is unknowable unthinkable beyond the
limits of human thought. It is also the absolute the all and in some way
contains the universe(s) in potentia. There are three veils of negative
existence as they are called beyond the tree which represents the manifest
cosmos. These veils relate to human limitations not to cosmic conditions.
Human concepts penetrate no farther than Kether the number one in the diagram.
The absolute the void remains beyond our reach so long as we remain human
beings. The three veils are called (from the outside inward so to speak) Ain
or nothing Ain Soph or the limitless and Ain Soph Aur or limitless light; they
are words only the background upon which we project the tree of life.

 The farthest we can reach with finite consciousness is Kether the number one
in the glyph of the tree of life. Kether is equated with the most transcendent
form of god we can conceive whose name is given as eheieh i am -- that is the
self-existing one pure being. Kether spelled Kaph Tau Resh is the crown the
number one situated at the head of the middle pillar (the pillar of mildness
or pillar of equilibrium). In Kether there is no form but pure being only. We
cannot speak clearly of Kether as it is only one step this side of non-
existence; therefore ambiguity must suffice. At the level of Kether there is
no duality pairs of opposites have yet to be. We have great difficulty
conceiving of Kether it being formless and passive and without activity.

 Note that Kether being the crown is not the head; it is of our cosmos but not
in it. Kether corresponds in the microcosm to the Sahasrara chakra the
thousand-petaled lotus of the yogis the sphere of light above the head which
one visualizes in the Qabalistic cross exercise.

 Kether is symbolized by the image of an ancient bearded king seen in profile
-- profile because we cannot look upon the full face of Kether; profile
because Kether looks toward nothing on one side and the cosmos on the other.
Titles given to Kether in qabalistic literature include existence of
existences; concealed of the concealed; ancient of ancients; ancient of days;
the primordial point; the point within the circle; the most high; amen.

 We may consider that the full tree exists in each of the four worlds. Not
only are the worlds parts of the tree of life but each world is built
according to the plan of the tree. Here a caution should be issued the tree of
life is a construct of the human mind. It is a tool for organizing data and
has no existence outside the mind of man. Other tools (such as quantum theory)
are useful in other ways. The tree is but one way of viewing the cosmos. It is
a method of using the mind not a system of knowledge.

 Kether in Atziluth (the archetypal world) is pure being without attributes or
activities. We may visualize Kether as a blinding white light undifferentiated
into rays by the prism of form. Kether in atziluth is indefinable; we can only
indicate it. In western theurgy every operation should begin with the
invocation of the god-name of Kether in atziluth and have its final resolution
in that name (Eheieh).

 All Theurgic operations must be in accord with cosmic law. The invocation of
deity under the name of eheieh is an affirmation of the eternal unchanging
pure being which underlies and maintains everything. As such it is the primary
formula of all magical working. In Kether is the pure source of all energy. It
is only by filling the self with the realization of this pure being that one
can tap the source of limitless power. Energy derived from any other source is
partial and limited and thereby dangerous. In Kether we touch the infinite
reservoir of energy from the great unmanifest; energy from any other sphere is
subject to the principle of entropy and ultimately must be accounted for. The
magician working otherwise (than by Kether) must pay in pain and suffering for
his use of magical powers. By working in accord with the divine plan the
Theurgist avoids the karmic result of resistance to that plan. We may not
twist the workings of the universe to satisfy our own whims and cravings with
impunity. A magical act is justified only when it is designed to allow the
theurgist to flow with the great tide of evolving life. The great work is
nothing more than learning to flow with that tide.

 Kether manifests itself in the world of Briah through the archangel Metatron.
The angels of Kether the Chaioth ha-qadesh holy living creatures operate in
the Yetziratic world. These are the four holy creatures of Ezekiel's vision.

 In the world of assiah the title of the sphere of Kether is rashith ha-
gilgalim the first swirlings. This has not only reference to the large-scale
organization of matter into nebulae but makes us think of the motions of
particles on the sub-atomic scale.