dragged down from the upper part of the Tree of Life to the lower part, and invaded by the forces of evil and disorder. One of the underlying goals of the Golden Dawn system, within the Inner Order, was to raise the centre of consciousness from the lower Sephiroth to the upper again, especially from Yesod to Tiphareth, and, by doing so, to seek to bring the Higher Genius into the consciousness. This was based upon the Golden Dawn’s teachings about the human constitution, which brought together Rabbinic exegesis, Neo-Platonic pneumatology and the structure of the Tree of Life. The Constitution of the Human Being The change of focus for Yeats, in the transference of his interest from Theosophy to the Cabbalism at the centre of the Goldenfallen form of Urizen, the antagonist of Jesus as Divine Mercy in The Four Zoas. The dual form of higher and lower Will, linked by Neschamah, recalls the bridging function of Manas which can be split into its higher and lower forms in the Theosophical scheme, and may also indicate why Yeats chose the term ‘Will’, with echoes of magic and the Cabbala, over ‘Ego’, with echoes of Blavatsky’s Theosophy, for the dominant Faculty. Ruach, ‘the reasoning mind’, is also the central co-ordinating power of the soul, the trunk with its four limbs, and these limbs manifest the four Sephiroth surrounding Tiphareth: Chesed and Geburah, the hands or ‘the executive power of the Ruach’, and Netzach and Hod, the feet or ‘the sustaining force of the Ruach’ (RGD