The text of the Sepher Yetzirah regards Tiphareth as a "mediating intelligence" which multiplies the flow of emanations into it, and communicates these emanations to those who unite with it. Thus is Tiphareth the centre of the Tree, acting as a functioning nexus for the operations of the Sephiroth.
As a mediator (from the Latin, meaning "middle"), Tiphareth can function as a translator and diplomat, organising the activities of the Upper and Lower Tree according to the dual states of each. This is the point where "as is below, so above" is equally "as is above, so below". The Upper Sephiroth cannot flow into the Lower in an optimum state if the Lower are unbalanced, and neither can the Lower Sephiroth function correctly when the Upper Sephiroth are disturbed. Tiphareth, the Sephirah representing human self-awareness, is the key-stone on which this balance rests. Indeed, in Ephesians 2.20, Paul makes reference to "the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone," which in Kabbalah can be read to say that Yesod (meaning the "foundation") is the Sephirah of prophecy and communication to the outside world (Malkuth), but the corner-stone is self-awareness as practised by Christ, a personification of Tiphareth.
Equally, the role of a mediator is often that of translation, and it is in translation we find Tiphareth functioning as the Sephirah of sacrifice, the "translation" of one state to another by release of the old pattern. An example is the sacrificial flame, where the wick (matter) is translated by fire (spiritual practice) into light (illumination). Thus, the ever-burning Lamp is a reminder of this task, as well as symbolising the ultimate goal of the Ain Soph Aur as explained in the chapter, "Crown of Tsimtsum", previously.
The Adeptus Minor, the Grade attributed to Tiphareth, finds himself of necessity abandoning old patterns of belief and behaviour based on his previous (Yesod-dominated) view of the world and his relationship to it, in favour of new goals responding to his unification with Tiphareth and the influences now being felt for the first time in actuality from the Upper Sephiroth. The difference is marked, as up until that state, "we see through a glass, darkly" (I.Cor.13:12).
Tiphareth, as each of the Sephirah, requires examination
as part of a set of complex processes. The paths connected to
Tiphareth each give aspects of its relationships to the Sephiroth
of the Tree. It is important to note firstly, though, that there
is only one Sephiroth to which Tiphareth does not directly connect,
and that is Malkuth. Our awareness of the environment is always
seen through Yesod, the "dark glass" of our own perspective.
The Paths Of the Heart
A. The God of the Heart
II. High Priestess : This path connects Tiphareth to Kether and is the path of transcendence from self-identification to universal-identification. It functions as the impact of our true state into our self-aware state (when operating as awakened consciousness by various practices), and hence the High Priestess shows Tiphareth as a measure of our reflection of Truth, which hence flows into the Lower Sephiroth.
IV. Emperor : The Emperor represents the Power accessible to the fully operating Tiphareth from Chockmah, the Source of all movement and direction. The Emperor is the Light of Creation which bears one upwards through the letter Heh, meaning "window".
VI. Lovers : Operating at the same level as the
Emperor, but on the other side of the Tree, the Lovers represent
the "impact of inspiration" from Binah, "Understanding".
Regardie also notes that one interpretation of the card is "the
liberating effect of the descent of the Higher Genius", a
specific experience attributed to Tiphareth.
B. The Initiation of the Heart
IX. Hermit : The Hermit connects Awareness to the expansive force of Chesed, Love or Mercy. The Hermit embodies the contemplation of the Heart on the Mysteries of Creation in the Inner silence of devotion. As the Sufi saying states, "The Worker is hidden in the Workshop".
XI. Justice : The Atu of Justice is the balance
of Tiphareth with respect to Geburah, discrimination. Lamed, the
letter attributed to the Path, is the "ox goad", and
symbolises the work of the Initiate in balancing the "two
cells" which St. Catherine of Siena speaks of, where "...if
you dwelt in self-knowledge alone, you would despair; if you dwelt
in the knowledge of God alone, you would be tempted to presumption.
One must go with the other, and thus you will reach perfection."
C. The Trials of the Heart
XIII. Death : Passing through the Veil of Paroketh, the Path to which the Death Atu is attributed connects to Netzach, one of the Sephiroth involved with the active creation of Life. This juxtaposition points to the Awareness that Life and Death are not opposites, but phases in the same process. Although even this duality is false (one presumes to someone above the Abyss), it is an important recognition and one essential to the understanding of "sacrifice".
XIV. Temperance : The Temperance card symbolises the State when Tiphareth is functioning to harmonise the Lower Sephiroth, whereas the High Priestess, its equivalent on the Middle Pillar above the Veil, shows the effects on Tiphareth of the proper functioning of the Upper Sephiroth. The Golden Dawn Rituals of Advancement to the State of Tiphareth and the Grade of Adeptus Minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "Middle Way" is walked and the goal attained.
XV. Devil : The Devil Atu, partnering Death on
the other side of the Tree, shows how Hod, the Intellect, can
enslave the Awareness by being glorified for its own sake. There
are many paradoxes which can break the chains of the Devil, and
Zen Koans are specifically designed to work on this level, amongst
others. It also shows the danger of attempting to make Netzach
subservient to Hod (working on "controlling the emotions")
and is a parody of the more appropriate discipline which can be
entered into by balancing the Square Dance of Geburah and Chesed
with Hod and Netzach in Tiphareth.
The Lines of Sacrifice
In "777", Crowley attributes three Magical Formula to Tiphareth, being ABRAHADABRA, IAO and INRI. The latter two are expounded by Regardie in his "Foundations of Practical Magic", but bear some brief mention here.
IAO is the formula of Isis, Apophis and Osiris, and can be summarised as the formula describing three phases in all systems, be they events, acts or psychological occurrences. The Formula describes the three phases as Growth, Death and Rebirth. For example, Group Dynamics go through these phases, as does ones personal resolutions, or a day at work. The Initiate welcomes the Apophis phase as a "necessary evil", and works to time the Osiris phase as appropriate.
Crowley connects the IAO formula by the Gematria of 17 (10 + 1 + 6) to the numbers of squares of the Swastika, and from that to the Aleph, in that the shape is similar, and thus to the Unity. The IAO formula hence signifies the Unity of an act broken into its Motion.
INRI is taken as an anagram of various phrases, but
the most usual is "Jesus of Nazareth, King of the Jews".
However, by Kabbalah, this phrase embodies the Mystery of Tiphareth
in its analysis as Yod, Nun, Resh and Yod.
I Virgo ISIS
N Scorpio APOPHIS
R Sun OSIRIS
I Virgo ISIS
Thus, as with the Tetragrammaton of YHVH, the formula
repeats a key letter to indicate that events cycle through Growth,
Death, Rebirth and Growth again. Tiphareth might be the top of
one Mountain, but is also the beginning of another climb altogether.
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