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Comment by Earnest james coutu on October 4, 2010 at 3:34pm

Source ;http://www.workofthechariot.com/TextFiles/Trees-OfPerfection.html

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Ein Sof (or Ayn Sof) (Hebrew אין סוף), in Kabbalah, is understood as the Deity prior to His self-manifestation in the production of the world, probably derived from Ibn Gabirol's term, "the Endless One" (she-en lo tiklah). Ein Sof may be translated as "no end," "unending," "there is no end," or Infinite. Hence a term like Ain Soph Aur (אין סוף אוֹר) means endless "light."

Ein Sof is the divine origin of all created existence, in contrast to the Ein (or Ayn), which is infinite no-thingness. It was first used by Azriel ben Menahem, who, sharing the Neoplatonic view that God can have no desire, thought, word, or action, emphasized by it the negation of any attribute.

This particular image is the graphical representation of Consciousness Path working with the intention of experiencing The Infinite and the Infinitesimal aspects of the Individual relationship with the Source.Think of it as coordinating specific aspects of Conscious Being to Experience the Preconditioned,non-dualistic, Undifferentiated direct light of the Absolute Source.Attempting to bypass the Conditioned state of being inside the dualistic Universe to Understand The Source.

Through the will of Small Face, some return back to the Creation from the ultimate experience in the Roots of the Tree. For such souls, the Tree takes special form as “Trees of Perfection” for whom the illusion of the Fall into dualistic consciousness of Sefirah Kingdom no longer exists. Awakening in the path of devotion to Small Face (called bhakti yoga in India) results in the transformation of the soul into a “Tree of Perfection Way of the Alef a of UnityOn this Perfect Tree, the power of consciousness (Sans. Chitshakti) concentrates in the heart center (Sefirah Beauty/Last). A yogi who has awakened to Vast Face consciousness via the path of concentration and discrimination between the Real and the Illusory (raja or jnana yoga in India) comes back in as a “Tree of Perfection Way of the Ayin i” (see Diagram). On this Perfect Tree, the power of consciousness concentrates in the throat center in the visible Sefirah Knowledge/First.A few rare souls are able to stand in the gate between the two Faces. This station of consciousness is called vijnana in Sanskrit. It is alluded to by the “Tree of Peace and Perfectionwherein the power of consciousness is balanced between the throat and heart centers. The oddest Tree in the Sefer HaShmoth is the gateless form of the Tree of Perfection called the “Tree of the Congregation”The transmission of the Sefer HaShmoth yielded no further information on the nature of this Tree. Other primary qabalistic sources also yield Trees of Perfection, which will be presented in subsequent sections.

The Zohar explains the term "Ein Sof" as follows:
“ Before He gave any shape to the world, before He produced any form, He was alone, without form and without resemblance to anything else. Who then can comprehend how He was before the Creation? Hence it is forbidden to lend Him any form or similitude, or even to call Him by His sacred name, or to indicate Him by a single letter or a single point. . . . But after He created the form of the Heavenly Man, He used him as a chariot wherein to descend, and He wishes to be called after His form, which is the sacred name 'YHWH'.[1] ”

In other words, "Ein Sof" signifies "the nameless being." In another passage the Zohar reduces the term to "Ein" (non-existent), because God so transcends human understanding as to be practically non-existent.[2]

In addition to the Sefer Yetzirah and the Zohar, other well-known explications of the relation between Ein Sof and all other realities and levels of reality have been formulated by the Jewish mystical thinkers of the Middle Ages, such as Isaac the Blind and Azriel.[3] Judah Ḥayyaṭ, in his commentary Minḥat Yehudah on the Ma'areket Elahut, gives the following explanat