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" width="8" height="8"/> a *really* heavy introduction to kabbalah., TPRth, from dion fortunes 'mystical qa..
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gnuneo
post Feb 5 2006, 02:43 AM
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this is from the book 'mystical qabbalah' by dion fortune.

its not an easy read at all, unless you have read the book from the begiining you wil not understand many of the specific symbology it is referring to, but if you read it like poetry, and let the poetic images settle in your mind (ignoring the fact it reads like a technical manual ;) ), and if you get too bored with the esotericism just jumpa couple of paragraphs - it goes up and down in interest level and quality of text.

i can guarantee you though, if you do struggle through it all, you will have grasped a very rough idea of the power of this intellectual structure, and that is not the fluffy-bunnism that some of the symbolism you don't understand may lead you to surmise it is if judged too quickly.


CHAPTER XX
TIPHARETH, THE SIXTH SEPHIRAH

TITLE: Tiphareth, Beauty. (Hebrew spelling: Tau, Pe, Aleph, Resh, Tau.)

MAGICAL IMAGE: A majestic king. A child. A sacrificed god.

SITUATION ON THE TREE: In the centre of the Pillar of Equilibrium.

YETZIRATIC TEXT: The Sixth Path is called the Mediating Intelligence,
because in it are multiplied the influxes of the Emanations; for it causes that
influence to flow into all the reservoirs of the blessings with which they
themselves are united.

TITLES GIVEN TO TIPHARETH: Zoar Anpin, the Lesser Countenance.
Melekh, the King. Adam. The Son. The Man.

GOD-NAME: Tetragrammaton Aloah Va Daath.

ARCHANGEL: Raphael.

ORDER OF ANGELS: Malachim, Kings.

MUNDANE CHAKRA: Shemesh, the Sun.

SPIRITUAL EXPERIENCE: Vision of the harmony of things. Mysteries of the
Crucifixion.

VIRTUE: Devotion to the Great Work.

VICE: Pride.

CORRESPONDENCE IN THE MICROCOSM: The breast.
SYMBOLS: The Lamen. The Rosy Cross. The Calvary Cross.The truncated
pyramid. The cube.

TAROT CARDS: The four Sixes.
SIX OF WANDS: Victory.
SIX OF CUPS: Joy.
SIX OF SWORDS: Earned success.
SIX OF PENTACLES: Material success.

COLOUR IN ATZILUTH: Clear rose-pink.
BRIAH: Yellow.
YETZIRAH: Rich salmon-pink.
ASSIAH: Golden amber.
I

1. There are three important keys to the nature of Tiphareth. Firstly, it is the centre of
equilibrium of the whole 'rree, being in the middle of the Central Pillar; secondly, it is
Kether on a lower arc and Yesod on a higher arc; thirdly, it is the point of transmutation
between the planes of force and the planes of form. The titles that are bestowed on it in
Qabalistic nomenclature bear this out. From the point of view of Kether it is a child; from
the point of view of Malkuth it is a king; and from the point of view of the transmutation
of force it is a sacrificed god.

2. Macrocosmically, that is to say from the Kether standpoint, Tiphareth is the
equilibrium of Chesed and Geburah; microcosmically, that is to say from the point of
view of transcendental psychology, it is the point where the types of consciousness
characteristic of Kether and Yesod are brought to a focus. Hod and Netzach equally find
their synthesis in Tiphareth.

3. The six Sephiroth, of which Tiphareth is the centre, are sometimes called Adam
Kadmon, the archetypal man; in fact, Tiphareth cannot rightly be understood save as the
central point of these six, wherein it rules as a king in his kingdom. It is these six which,
for all practical purposes, constitute the atchetypal kingdom which lies behind the
kingdom of form in Malkuth and completely dominates and determines the passivities of
matter.

4. When we have to consider a Sephirah in relation to its neighbours in order to interpret
in the light of its position on the Tree, it is not possible to proceed with an entirely
systematic and orderly exposition of the Qabalistic system, for we must of necessity
forestall with partial explanations if our argument is to be comprehensible. We must
therefore give Some explanation of the three lower Sephiroth grouped around
Tiphareth,Netzach, Hod, and Yesod.

5. Netzach is concerned with the Nature forces and ele-mental contacts; Hod with
ceremonial magic and occultknowledge; and Yesod with psychism and the etheric double. Tiphareth itself, supported
by Geburah and Gedulah, re presents seership, or the higher psychism of the
individuality, Each Sephirah, of course, has its subjective and objective aspects-its factor
in psychology and its plane in the universe,

6. The four Sephiroth below Tiphareth represent the pet sonality or lower self; the four
Sephiroth above Tiphareth are the Individuality, or higher self, and Kether is the Divine
Spark, or nucleus of manifestation.

7. Tiphareth, therefore, must never be regarded as an isolated factor, but as a link, a
focussing-point, a centre of transition or transmutation. The Central Pillar is alwavs
concerned with consciousness. The two side Pillars with the different modes of the
operation of force on the different levels.

8. In Tiphareth we find the archetypal ideals brought to a focus and transmuted into
archetypal ideas. It is, in fact, the Place of Incarnation. For this reason it is called the
Child. And because incarnation of the god-ideal also implies the sacrificial
disincarnation, to Tiphareth are assigned the Mysteries of the Crucifixion, and all the
Sacrificed Gods are placed here when the Tree is applied to the pantheons. God the
Father is assigned to Kether; but God the Son is assigned to Tiphareth for the reasons
given above.

9. Exoteric religion goes no farther up the Tree than Tiphareth. It has no understanding of
the mysteries of creation as represented by the symbolism of Kether, Chokmah, and
Binah; nor of the modes of operation of the Dark and Bright Archangels as represented in
the symbolism of Geburah and Gedulah; nor of the mysteries of consciousness and the
transmutation of force as represented in the invisible Sephirab Daath, which has no
symbolism.

10. In Tiphareth God is made manifest in form and dwells among us; i.e. comes within
range of human consciousness. Tiphareth, the Son, "shows us" Kether, the Father.
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gnuneo
post Feb 5 2006, 02:46 AM
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11. In order that form may be stabilised, the component forces out of which it is built
must be brought into equllibrium. Therefore do we find the idea of the Mediator, or
Redeemer, inherent in this Sephirah. When the Godhead in its very Self manifests in
form, that form must be perfectly equilibrated. One might with equal truth reverse the
proposition and say that when the forces building a form are perfectly equilibrated, the
Godhead its very Self is manifesting in that form according to its type. God is made
manifest arnong us when the conditions permit of manifestation.

12. Having come through into manifestation on the planes of form in the Child aspect of
Tiphareth, the incarnated god grows to manhood and becomes the Redeemer. In other
words, having obtained incarnation by means of matter in a virgin state, i.e. Mary, Marah,
the Sea, the Great Mother, Binah, a Supernal, as distinguished from the Inferior Mother,
Malkuth, the developing God-manifestation, is for ever striving to bring the Kingdom of
the six central Sephiroth into a state of equilibrium.

13. When the glyph of the Fall is represented upon the Tree it is interesting to note that
the heads of the Great Serpent that rises out of Chaos only come as far as Tiphareth and
do not overpass it.

14. The Redeemer, then, manifests in Tiphareth, and is for ever striving to redeem His
Kingdom by re-uniting it to the Supernals across the gulf made by the Fall, which
separated the lower Sephiroth from the higher, and by bringing the diverse forces of the
sixfold kingdom into equilibrium.

15. To this end are the incarnated gods sacrificed, dying for the people, in order that the
tremendous emotional force set free by this act may compensate the unbalanced force of
the Kingdom and thus redeem it or bring it into equilibrium.

16. It is this Sphere on the Tree that is called the Christ-centre, and it is here that the
Christian religion has its focussing-point. The pantheistic faiths, such as the Greek and
Egyptian, centre in Yes od; and the metaphysical faiths, such as the Buddhist and
Confucian, aim at Kether. But as all religions worthy of the name have both an esoteric,
or mystical, and an exoteric, or pantheistic, aspect, Christianity, although it is essentially
a Tiphareth faith, has its mystical aspect centring in Kether, and its magical aspect, as seen in popular continental Catholicism, centring in
Yesod. Its evangelical aspect aims at a concentration on Tiphareth as Child and
Sacrificed God, and ignores the aspect of the King in the centre of his Kingdom,
surrounded by the five Holy Sephiroth of manifestation.

17. Hitherto we have considered the Tree from the macrocosmic point of view, seeing the
different archetypes of manifesting force come into action and build the universe, and
have but remotely approached them from the microcosmic point of view in their
psychological aspect as factors in consciousness. But with Tiphareth our mode of
approach changes, for from henceforward the archetypal forces are locked up in forms,
and can only be approached from the point of view of their effect upon consciousness; in
other words, our mode of approach must now be through the direct experience of the
senses, though these senses are not of the physical plane only, but function in both
Tiphareth and Yesod, each according to type. While we were on the higher levels we had
to rely on metaphysical analogy and reasoning by deduction frorn first principles; now
we are within the legitimate field of inductive science, and must submit ourselves to its
discipline and express our findings in its terms; but at the same time we must maintain
our link with the transcendentals through Tiphareth; this is achieved by expressing the
symbolism of Tiphareth in terms of mystical experience. All mystical experiences of the
type in which the vision ends in blinding light are assigned to Tiphareth; for the fadingout
of form in the overwhelming influx of force characterises the transitional mode' of
consciousness of this Sphere on the Tree. Visions which maintain clearly outlined form
throughout are characteristic of Yesod. Illuminations which have no form, such as those
described by Plotinus, are rising towards Kether.

18. In Tiphareth also are gathered up and interpreted the operations of the nature magic of
Netzach and the Hermetic magic of Hod. Both these operations are in terms of form,
though form predominates in the operation of Hod to a, greater degree than in those of
Netzach. All the astral visions of Yesod also must be translated into terms of metaphysics
via the mystical experiences of Tiphareth. If this translation is not made, we become
hallucinated; for we think the reflections cast into the mirror of the subconscious mind
and translated there into terms of brain-consciousness are the actual things of which they
are really only the symbolic representations.
19. Kether is metaphysical; Yesod is psychic; and Tiphareth is essentially mystical;
mystical being understood as a mode of mentation in which consciousness ceases to work
in symbolic subconscious representations but apprehends by means of emotional
reactions.

20. The different additional titles and symbolism assigned to the various Sephiroth, and
especially the God-names thereof, give us a very important key for the unlocking of the
mysteries of the Bible, which is essentially a Qabalistic book. According to the manner in
which Deity is referred to, we know to what Sphere on the Tree the particular mode of
manifestation should be assigned. All references to the Son always refer to Tiphareth; all
references to the Father refer to Kether; all references to the Holy Ghost refer to Yesod;
and very deep mysteries are concealed here, for the Holy Ghost is the aspect of the
Mystical Qabala Page 132
Godhead that is worshipped in the occult lodges; the worship of pantheistic nature-forces
and elemental operations take place under the presidency of God the Father; and the
regenerative ethical aspect of religion, which is the exoteric aspect for this epoch, is
under the presidency of God the Son in Fiphareth.

21. The initiate, however, transcends his epoch, and aims at uniting all three modes of
adoration in his worship of Deity as a trinity in unity; the Son redeeming the pantheistic
nature worship from debasement and making the transcendental Father comprehensible to
human consciousness, for "whoso bath seen Me hath seen the Father."

22. Tiphareth, however, is not only the centre of the Sacrificed God, but also the centre of
the Inebriating God, the Giver of Iliumination. Dionysos is assigned to this centre
as well as Osiris, for, as we have already seen, the Central Pillar is concerned with the
modes of consciousness; and human consciousness, rising from Yesod by the Path of the
Arrow, receives i~umination in Tiphareth; therefore all the givers of illumination in the
Pantheons are assigned to Tiphareth.

23. Illumination consists in the introduction of the mind to a higher mode of
consciousness than that which is built up out of sensory experience. In illumination the
mind changes gear, as it were. Unless, however) the new mode of consciousness is
connected up with the old and translated into terms of finite thought, it remains as a flash
of light so brilliant that it blinds. We do not see by means of the ray of light that shines
upon us, but by means of the amount of that ray which is reflected from objects of our
own dimension upon which it lights. Unless there are ideas in our minds which are
illuminated by this higher mode of consciousness, our minds are merely overwhelmed,
and the darkness is more intense to our eyes after that blinding experience of a high mode
of consciousness than it was before. In fact, we do not so much change gear as throw the
engine of our mind out of gear altogether. This, for the most part, is what so-called
illumination amounts to. There is enough of a flash to convince us of the reality of superphysical
existence, but not enough to teach us anything of its nature
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gnuneo
post Feb 5 2006, 02:50 AM
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24. The importance of the Tiphareth stage in mystical experience lies in the fact that the
incarnation of the Child takes place here; in other words, mystical experience gradually
builds up a body of images and ideas that are lit up and made visible when illuminations
take place.

25. This Child aspect of Tiphareth is also a very important one to us in such practical
work of the Mysteries as is concerned with illumination. For we must accept the fact that
the Child-Christ does not spring like Minerva, full-armed from the head of God the
Father, but starts as a small thing, humbly laid among the beasts and not even housed in
the {? i1?n} with the humans. The first glimpses of mystical experience must perforce be
very limited because we have not had time to build up through experience a body of
images and ideas that shall serve to represent them. These can only be got together with time, each transcendental experience adding its quota and subsequent rational meditation
organising them.

26. Mystics are very apt to make the mistake of thinking that they are following the Star
to the place of the Sermon on the Mount, not to the Manger at Bethlehem, the birth-place.
It is here that the method of the Tree is so valuable, enabling the transcendent to be
expressed in terms of symbolism, and symbolism to be translated into terms of
metaphysics ; thus linking the psychic with the spiritual via the intellect, and bringing all
three aspects of our trinitarian consciousness into focus.

27. It is in Tiphareth that this translation is made, for in Tiphareth are received the
mystical experiences of direct consciousness which illuminate the psychic symbols.

28. The Central Pillar of the Tree is essentially the Pillar of Consciousness, just as the
two side Pillars are the Pillars of the active and passive powers. When considered
microcosnuc-ally, that is to say from the point of view of psychology instead of
cosmology, Kether, the Divine Spark round which the individualised being builds up,
must be regarded as the nucleus of consciousness rather than consciousness itself Daath,
the invisible Sephirah, is also on the Central Pillar, though, strictly speaking, it always
belongs to another plane to that on which the Tree is being considered. For instance, as
we are considering the Tree microcosmically at the moment, Daath would be the point of
contact with the macrocosm. It is not until we come to Tiphareth that we get clear-cut,
individualised consciousness.

29. Tiphareth is the functional apex of the Second Triad on the Tree, whose two basal
angles consist of Geburah and Gedulah (Chesed). This Second Triad, emanating from the First Triad of the Three Supernals, forms the evolving individuality, or spiritual soul. It is
this which endures and builds up throughout an evolution; it is from this that the
successive personalities, the units of incarnation, are emanated; it is into this that the
active essence of experience is absorbed at the end of each incarnation when the
incarnating unit dissolves into dust and ether.

30. It is this Second Triad which forms the Oversoul, the Higher Self, the Holy Guardian
Angel, the First Initiator. It is the voice of this higher self which is so often heard with the
inner ear, and not the voice of discarnate entities, or of God Himself, as is thought by
those who have had no training in tradition.

31. Overshadowed and directed by the Second Triad, the Third Triad builds up through
the experience of incarnation, with Malkuth as its physical vehicle. Brain consciousness is of Malkuth, and as long as we are imprisoned in Malkuth, that is all we have. But the
doors of Malkuth are not closely shut nowadays, and many there are who can peer
through the crack at the phantasmagoria of the astral plane and experience the psychic
consciousness of Yesod. When this has been achieved the way opens for the higher
psychism, the true seership, which is characteristic of the consciousness of Tiphareth.

32. Our first experience of the higher psychism, therefore, is usually in terms of the lower
psychism to commence with; for we have only just risen clear of Malkuth, and are
looking up at the Sun of Tiphareth from the Moon-sphere of Yesod. Therefore we hear
voices with the inner ear and see visions with the inner eye, but they differ from ordinary
psychic consciousness because they are not the direct representations of astral forms, but
symbolic presentations of spiritual things in terms of astral consciousness. This is a
normal function of the subconscious mind, and it is very important that it should be
thoroughly understood, for misconceptions on this point give rise to very serious
problems and may even lead to mental unbalance.

33. Those who are familiar with Qabalistic terminology know that the first of the greater
initiations is said to consist of the power to enjoy the knowledge and conversation of our
Holy Guardian Angel; this Holy Guardian Angel, be it remembered, is really our own
higher self. It is the prime characteristic of this higher mode of mentation that it consists
neither in voices nor visions, but is pure consciousness; it is an intensification of
awareness, and from this quickening of the mind comes a peculiar power of insight and
penetration which is of the nature of hyper-developed intuition. The higher consciousness
is never psychic, but always intuitive, containing no sensory imagery. It is this absence of
sensory imagery which tells the experienced initiate that he is on the level of the higher
consciousness.

34. The ancients recognised this, and they differentiated between the mantic methods
which induced the chthonic, or underworld contacts, and the divine inebriation of the
Mysteries. The Mienads rushing in the train of Dionysos were of an entirely different
order of initiation to the pytho-nesses; the pythonesses were psychics and mediums, but
the Monads, the initiates of the Dionysiac Mysteries, enjoyed exaltation of consciousness
and a quickening of life that enabled them to perform amazing prodigies of strength.

35. All the dynamic religions have this Dionysiac aspect; even in the Christian religion
many saints have left record of the Crucified Christ of their devotion coming to them at
last as the Divine Bridegroom; and when they speak of this divine inebriation that comes
to them, their language uses the metaphors of human love as its appropriate expression-"
How lovely art thou, my sister, my spouse."-" Faint from the kisses of the lips of God . . .
" These things tell a great deal to those who have understanding.

36. The Dionysiac aspect of religion represents an essential factor in human psychology,
and it is the misunderstanding of this factor which upon the one hand prevents the
manifrstation of the higher spiritual experiences in our modern civilisation, and upon the
other permits of the strange aberrations of religious feeling that from time to time give
rise to scandal and tragedy in the high places of the more dynamic religious movements.

37. There is a certain emotional concentration and exalta tion which makes the higher
phases of consciousness available, and without which it is impossible to attain them. The
images of the astral plane pass over into an intensity of emotion that is like a burning fire,
and when all the dross of the nature has gone up in flame the smoke clears, and we are
left with the white heat of pure consciousness. By the very nature of the human mind,
with the brain as its instrument) this white heat cannot endure for long; but in the brief
space of its lasting, changes occur in the temperament, and the mind itself receives new
concepts and undergoes an expansion that never wholly retracts. The tremendous
exaltation of the experience dies away, but we are left with a permanent expansion of
personality, an enhanced capacity for life in general, and a power of realisation of
spiritual realities which could never have been ours if we had not been swung forcibly
across the great gulf of consciousness by the momentum of ecstasy.

38. Modern spiritual leaders have no knowledge of the technique of the deliberate
production of ecstasy and no idea how to direct it when it occurs spontaneously.
Revivalists succeed in producing a mild form of it among unsophisticated people by
means of personal magnetism, and the worth of a revivalist is judged by his power to
inebriate his hearers. But the consequences of this inebriation are apt to be like the
consequences of any other inebriation, and life seems exceedingly stale, flat, and
unprofitable when the revivalist moves on to other fields of activity. Because the
inebriation dies away, the convert thinks he has lost God; no one seems to realise that
ecstasy is a magnesium flash in consciousness, and if it were prolonged, would burn up
the brain and nervous system. But although it cannot be, and is not meant to be,
prolonged, by means of it we swing over the dead centre of consciousness and awake to a
higher life.
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post Feb 5 2006, 02:53 AM
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39. The technique of the Tree gives accurate definition to these spiritual experiences, and
those who are trained in that technique do not mistake the stirring of their own higher
consciousness for the voice of God. From the sensory consciousness of Malkuth, through
the astral psychism of Yesod, to the formless intuitions and quickened consciousness of
Tiphareth they rise and descend smoothly and skilfully; never confusing the planes or
suffering them to leak one into another, but bringing them all into focus in a centralised
consciousness.

40. Tiphareth is called by the Qabalists Shemesh, or the Sphere of the Sun; and it is
interesting to note that all sun-gods are healing gods, and all healing gods are sun-gods, a
fact which affords us food for thought.

41. The sun is the central point of our existence. Without the sun there would be no solar
system. Sunlight plays a very important part in the metabolism, the life-process, of living
creatures, and the whole of the nutrition of green plants depends upon it. Its influence is
Mystical Qabala Page 136
closely allied to that of vitamins, as is proved by the fact that certain vitamins can be used
to supplement its activities. We see, therefore, that sunlight is a very important factor in
our well-being; we might go even further and say that it is essential to our very existence
and that our association with the sun is far more intimate than we realise.

42. The symbol of the sun in the mineral kingdom is gold, pure and precious, which all
nations have agreed in calling the metal of the sun and recognising as the most precious
metal and the basic unit of exchange. The part played by gold in the polity of nations far
exceeds its intrinsic utility as a metal. It is, moreover, the one substance on earth which is
incorruptible and untarnishable. It may be dulled by the accumulation of dirt upon its
surface, but the metal itself, unlike silver or iron, undergoes no chemical change or
decomposition. Neither does water corrode it.

43. The sun is to us truly the Giver of Life and source of all being; it is the only adequate
symbol of God the Father, who may aptly be called the Sun behind the Sun, Tiphareth, in fact, being the immediate
reflection of Kether. It is through the mediation of the sun that life comes to the earth,
and it is by means of the Tipharic consciousness that we contact the sources of vitality
and draw upon them, both consciously and unconsciously.

44. The sun is, above all things, the symbol of manifesting energy; it is sudden,
unaccustomed gushes of solar-spiritual energy that cause the divine inebriation of
ecstasy; it is gold, as the basis of money, which is the objective representative of
externalised life-force; for verily, money is life and life is money, for without money we
can have no fullness of life. Life-force, manifesting on the physical plane as energy and
on the mental plane as intelligence and knowledge, can be transmuted by the appropriate
alchemy into money, which is a token of the capacity or energy of someone. Money is the
symbol of human energy, by means of which we can store up our output of work hour by
hour, receiving it back as wages at the end of the week, and spending it on necessities or
saving it for future use as we think fit. The gold which backs the notes is a symbol of
human energy, and is only earned by an expenditure of that energy; though it may be the
energy of a father or a husband, transmitted through an heiress, yet nevertheless it is the
symbol of some human being's activity in some sphere, even if it be only the sphere of
company-promoting or burglary.

45. The secret, underground movements of gold act in the polity of nations as hormones
act in the human body, and there are cosmic laws governing their tidal and epochal
movements which economists do not suspect.

46. Kether, Space, the source of all existence, reflects into Tiphareth, which acts as a
transformer and distributor of the primal, spiritual energy. We receive this energy directly
by means of sunlight, and indirectly by means of the chlorophyll in green plants, which enables them to utilise sunlight, and which we eat at first hand in vegetable foods, and at
second hand in the tissues of herbivorous creatures

47. But the Sun-god is more than the source of life. He is also the healer when life goes
wrong. For it is life, plus, minus, or misdirected, which is the activity in disease
processes; disease has no energy save what it borrows from the life of the organism. It is
therefore by adjustments in the life-force that healing must be brought about, and the sungods
are the natural gods to invoke in this connection, for life and the sun are so
intimately connected.

48. It is by means of their knowledge of the manipulation of the solar influence that the
ancient initiate-priests performed their healings, and sun-worship lay at the root of the
IEsculapian cult of ancient Greece.

49. We moderns have learnt the value of sunlight and vitamins in our physiological
economy, but we have not realised the very important part played by the spiritual aspect
of the solar influences in our psychic economy, using that word in its dictionary sense.
There is a Tipharic factor in the soul of man which, according to ancient tradition, has its
physical correspondence in the solar plexus, not in the head or the heart, which is able to
pick up the subtle aspect of the solar energy in the same way that the chlorophyll in the
leaf of a plant picks up its more tangible aspect. If we are cut off from this energy and
prevented from assimilating it, we become as sickly and feeble in mind and body as.
plants growing in a cellar cut off from its more tangible aspect.

50. This cutting-off from the spiritual aspect of Nature is due to mental attitudes. When
we refuse to acknowledge our part in Nature, and Nature's part in us, we inhibit this free
flow of life-giving magnetism between the part and the whole; and lacking certain
elements essential to spiritual function, psychic health is impossible.

51. Psycho-analysts attach great importance to repression as a cause of psychic disease;
they learnt to recognise repression because in its extreme form of sex-repression its ill
effects are conspicuous. They did not realise, however, that sex-repression, unless it is
caused by circumstances, in which case it does not give rise to dissociation, is but the
result of a cause which lies far deeper than sex, and has its roots in a false spirituality, a spurious
refinement and idealism, which has led to the cutting-off of the sympathies, of the
recognition, of the gratitude of a living creature from the Giver of Life, the higher aspect
of Nature. This is caused by a spiritual vanitv which considers the more primitive aspects
of nature as beneath its dignity.

52. It is because of our spurious ideals with their false values that we have so much
neurotic ill-health in our midst. It is because Priapus and Cloacina are not given their dueas deities that we are cursed by the Sun-god and cut off from Ilis benign influence, for an
insult to His subsidiary aspects is an insult to Him.

53. When a creature is not in a fit state for reproduction, sexual advances are repellent to
it; this is the natural basis of modesty and protects the organism from waste and
exhaustion. Because an accumulation of decomposing excreta gives risc to disease, the
odour of their excreta is repulsive to living creatures of even the lowliest development, so
that the; avoid its neighbourhood. Out of these two repulsions, so rational and valuable
under natural conditions, under our artificial conditions of civilised life all manner of
irrational taboos have grown up. The repulsion is overdone, and no longer serves its
biological purpose.

54. Our attitude towards two important sections of natural life implies that they are
unnatural, debased, poisonous. Consequently we cut ourselves off from the earthcontacts;
thcn the circuit is broken and the heavenly contacts also fail us. The cosmic
current comes down from Kether, through Tiphareth and Yesod, into Malkuth; if the
circuit be broken anywhere, it cannot function. True, it is impossible totally to break the
circuit during life, for the life-processes are 50 deeply rooted in nature that we cannot
altogether suppress them; but a mental attitude can cause such a kinking of the tube, as it
were, can so insulate and inhibit, that only a scanty flow can be sucked through against
resistance by the desperate organism.

55. In Tiphareth, the Sun Centre, we have the spiritual manifesting in the natural, and we
should give reverence to the Sun-god as representing the naturalisation of spiritual
processes ; the spiritualisation of natural processes has had a good deal to answer for in
the history of human suffering.
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56. The symbols assigned to the Sixth Sephirab become a very illunimating study when
we examine them in the light of what we now know about the signifi( ance of Tiphareth,
for we have here a very clear example of the way in which the symbols assigned to a
given Sephirah lace in and out, in and out, in long chains of interrelated associations.

57. The meaning of the Hebrew word Tiphareth is Beauty; and of the many definitions of
beauty that have been proposed, the most satisfying is that which finds beauty to Jie in a
due and just proportion, whatever the beautiful thing may be, whether moral or material.
It is interesting, therefore, to find the Sephirah of Beauty as the central point of
equilibrium of the whole Tree, and that one of the two Spiritual Expexiences assigned to
Tiphareth is the Vision of the Harmony of Things.

58. It is curious tnat two separate and, at first sight, unrelated Spiritual Experiences
should be assigned to Tiphareth; it is, in fact, the only Sphere on the Tree where this
occurs. It is also unique in having several Magical Images assigned to it. We must
therefore ask ourselves why it is that the central Sephirah has these multiple aspects. The
answer is to be found in the Yetziratic Text assigned to Tiphareth, which declares that
"The Sixth Path is called the Mediating Intelligence. A mediator is essentially a
connecting link, an intermediary; consequently Tiphareth, in its central position, must be
looked upon as a two-way switch, and we must Consider it both as receiving the
"influxes of the Emanations" and as "causing that influence to flow into all the reservoirs
of the blessings." We may therefore look upon it as the out-ward manifestation of the five
subtler Sephiroth, and also as the spiritual principle behind the four denser Sephiroth. If looked at from the side of
form, it is force; if looked at from the side of force, it is form. It is, in fact, the archetypal
Sephirah in which the great principles represented by the five higher Sephiroth are
formulated into concepts; "In it are multiplied the influxes of the Emanations," as the
Sepher Yetzirah declares.

59. The name Zoar Anpin, Lesser Countenance, as dis tinguished from Arik Anpin, the
Vast Countenance, one of the titles of Kether, further bears out this idea. For the formless
formulations of Kether take shape in this, the sphere of the higher mind. As previously
noted, Kether is reflected into Tiphareth. The Ancient of Days sees Himself reflected as
in a glass, and the reflected image of the Vast Countenance is called the Lesser
Countenance and the Son.

60. But although a lesser manifestation and a younger generation as viewed from above,
Tiphareth is also Adam Kadmon, the Archetypal Man, when viewed from beneath-from
the side, that is to say, of Yesod and Malkuth. Tiphareth is Malek, the King, the husband
of Malkab, the Bride, which is one of the titles of Malkuth.

61. It is in Tiphareth that we find the archetypal ideas which form the invisible
framework of the whole of manifested creation formulating and expressing the primary
principles emanating from the subtler Sephiroth. It is, as it were, a Treasure-house of
Images on a higher arc; but whereas the astral plane is peopled by images reflected from
forms, the images of the Sphere of Tiphareth are those formulating, and as it were
crystallising out, from the spiritual emanations of the higher potencies.

62. Tiphareth mediates between the microcosm and the macrocosm; "As above, so
below," is the keynote of the Sphere of Shemesh, wherein the Sun that is behind the sun
focusses into manifestation.

63. In the anatomy of the Divine Man is the interpretation of all organisation and
evolution; in fact, the material universe. is literally the organs and members of this Divine
Man; and it is through an understanding of the soul of Adam Kadmon, which consists of
the "infiuxes of the Emanations," that we can interpret His anatomy in terms of function,
which is the only way in which anatomy can be intelligently appreciated. It is because
Mystical Qabala Page 140
science is content largely to be descriptive, and shrinks from purposive explanations, that
it is so barren of all philosophical import.

64. In transcendental psychology, which is the anatomy of the microcosm, the breast is
the correspondence assigned to Tiphareth. In the breast are the lungs and the heart, and
immediately below these organs, and intimately connected with them and controlling
them, is the greatest network of nerves in the body, known as the solar plexus, aptly so
named by the ancient anatomists. The lungs maintain a singularly intimate relationship
between the microcosm and the macrocosm by determining the ceaseless tidal motion of
the atmosphere, in and out, in and out, that never ceases day or night, until the golden
bowl is broken and the silver cord is loosed and we cease to breathe. The heart
determines the circulation of the blood, and the blood, as Paracelsus truly said, is a
"singular fluid." Modern medicine knows well what sunlight means to the blood. It has
also discovered that chlorophyll, which is the green substance in the leaves of plants
which enables them to utilise the sunlight as their source of energy, has a very potent
influence upon the blood-pressure.

65. The three Magical Images of Tiphareth are curious, for at first sight they are so utterly
unrelated that each one appears to cancel out the others. But in the light of what we now
know concerning Tiphareth, their significance and relationship appears clearly, speaking
through the language of symbolism, especially when studied in the light of the life of
Jesus Christ the Son.

66. Tiphareth, being the first coagulation of the Supernals, is aptly represented as the
new-born Child in the manger at Bethlehem; as the Sacrificed God he becomes the
Mediator between God and man; and when He has risen from the dead fie is as a king
come to his kingdom. Tiphareth is the child of Kether and the king of Malkuth, and in His own sphere lie is sacrificed.

67. We shall not understand Tiphareth aright unless we have some concept of the real
meaning of sacrifice, which is very different to the popular one, which conceives of it as
the voluntary loss of something dear. Sacrifice is the translation of force from one form to
another. There is no such thing as the total destruction of force; however completely it
disappears from our ken, it maintains itself in some other form according to the great
natural law of the conservation of energy, which is the law that maintains our universe in
existence. Energy may be locked up in form, and therefore static; or it may be free from
its bondage to form and in circulation. When we make a sacrifice of any sort, we take a
static form of energy, and by breaking up the form that imprisons it, put it into free
circulation in the cosmos. That which we sacrifice in one form turns up again in due
course in another form. Apply this concept to the religious and ethical ideas of sacrifice
and some very valuable clues are obtained.
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68. The God-name of this sphere is Aloah Va Daath, which associates it intimately' with
the Invisible Sephirah that comes between it and Kether. This Sephirah, as we have
already seen, may best be understood as apprehension, the dawning of consciousness; and
we may interpret the phrase "Tetragrammaton Aloah Va Daath" as "God made manifest
in the sphere of mind."

69. In the microcosm Tiphareth represents the higher psychism, the mode of
consciousness of the individuality, Jr higher self. It is essentially the sphere of religious
mysticism as distinguished from the magic and psychism of Yesod; for be it remembered,
the Sephiroth of the Central Pillar of the Tree represent levels of consciousness, and the
Sephiroth on the side pillars represent powers and modes of functinO. Tiphareth is also
said to be the Sphere of~the Greater Masters; it is the Temple not made with hands,
eternal in the heavens and the Great White Lodge. It is here that the initiated adept
functions when in the higher consciousness; here that he hopes to meet the Masters, and it
is by means of the Name, and by an understanding of the significance of the Name of
Aloah Va Daath that he opens up the higher consciousness.

70. For be it noted that it is only in proportion to the significance a word has for us that it
becomes a Word of Power. The name of his victim is a word of power to a murderer; and
such is its recognised potency that in some countries an instrument to register the changes
of blood-pressure is attached to the arm of a suspect while he is being questioned by the
police, and the name of the dead man, and other words connected with the crime, are
suddenly whispered in his ear, and if these are "words of power" for him, the instrument
registers it beyond all question.

71. It is popularly believed that Names of Power exercise direct influence over spirits,
angels, demons and such-like, but this is not so. The Name of Power exercises its
influence upon the magician, and by exalting and directing consciousness enables him to
get into touch with the chosen type of spiritual influence; if he has had experience of that
particular type of influence, the Word of Power will stir potent subconscious memories; if
he has not, and approaches the matter in the unimaginative and incredulous spirit of the
scholar, the "barbarous Names of Evocation" will be just hocus-pocus for him. But be it
noted that to the believing Catholic, "hocus-pocus," which is the Protestant's name for
deception and superstition and from which is derived the word hoax, means "Hoc est
Corpus," which is an altogether different story. So much lies in the viewpoint in these
matters.

72. Therefore it is that a definite spiritual experience is assigned to each Sephirah, and
until a person has had that experience he is not an initiate of that Sephirah, and cannot
make use of its Names of Power even if he knows them. As tradition has it, it is not
enough to know a Name of Power, one must also know how to vibrate it. It is generally
believed that the vibration of a Name of Power is the right note on which to chant it; but
magical vibration is something much more than that. When one is deeply moved, and at
the same time devotionally exalted, the voice drops several tones below its normal pitch and
becomes resonant and vibrant; it is this tremor of emotion combined with the resonance
of devotion which constitutes the vibration of a Name, and this cannot be learnt or taught;
it can only be spontaneous. It is like the wind, it bloweth where it listeth. When it comes,
it shakes one from head to heel with a wave of fiery heat, and all who hear it
involuntarily come to attention. It is an extraordinary experience to hear a Word of Power
vibrated. It is an even more extraordinary experience to vibrate it.

73. The archangel of Tiphareth is Raphael, the "spirit that standeth in the sun," who is
also the angel of healing.

74. When the initiate is "working on the Tree," that is to say is building up in his
imagination a diagram of the Tree of Life in his aura, he formulates Tiphareth in his solar
plexus between the abdomen and the breast; if he intends to work in the sphere of the
Sixth Sephirah, and concentrates the power in this centre, he will find that he himself has
suddenly become a spirit standing in the sun, with the blazing photosphere all round him.
It is one thing to formulate a Sephirah in one's aura; but it is quite another to find oneself
right inside the Sephirah. Although one can receive the influence of a Sephirah by means
of the former operation, and it is a good routine method for daily meditation, it is not
until one has everted-as it were, turned clean inside out, so that the position is reversed,
and instead of the Sphere being inside one, one is inside the Sphere-that one can work
with the power of a Sephirah. it is this experience which is the culmination of the
initiation of a Sephirah.

75. The Order of Angels of Tiphareth are the Malachim, or Kings. These are the spiritual
principles of natural forces--and no one can control, or even safely make contact with
elemental principles unless he holds the initiation of Tiphareth, which is that of a minor
adept. For he must have been accepted by the Elemental Kings, that is to say he must
have rcalised the ultimate spiritual nature of natural forces before he can handle them in
their elemental form. In their subjective elemental form they appear in the microcosm as
powerful instincts of combat, of reproduction, of self-abasement, of self-aggrandisement,
and all those emotional factors known to the psychologist. It is obvious, therefore, that if
we stir and stimulate these emotions in our natures it must be in order that we may use
them as servants of the higher self, directed by reason and spiritual principle. It is
necessary, therefore, that when we operate the elemental forces we do so through the
Kings, under the presidency of the Archangel and by the invocation of the Holy Name of
God appropriate to the sphere. Microcosmically, this means that the powerful elemental
driving-forces of our nature are correlated with the higher self, instead of being
dissociated into the Quphothic underworld of the Freudian unconscious.

76. Elemental operations are not, of course, performed in the Sphere of Tiphareth, but it
is essential that they should be controlled from the Sphere of Tiphareth if they are to
remain White Magic. If there is no such higher control, they will soon slide off into Black
Magic. It is said that at the Fall the four lower Sephiroth became detached from Tiphareth
and assimilated to the Quphoth. When the elemental forces become detached from their
spiritual principles in our concepts so that they become ends in themselves, even if no ev'l but merely experimentation is intended, a Fall takes place and degeneration soon
follows. But when we clearly realise the spiritual principle behind all natural things, they
are then in a state of innocence, to use a theological term with a definite Cortnotation;
they are unfallen, and we can safely work with them and advantageously develop them in
our own natures; thus bringing about the unrepression and equilibrium so necessary to
mental health. This correlation of the natural with the spiritual, thus maintaining it
unfallen and in a state of innocency, is a very important point in all practical workings in
any form of magic.

77. As has already been seen, two spiritual experiences go to make up the initiation of
Tiphareth, the Vision of the Harmony of Things and the Vision of the Mysteries of the Crucifixion, We have already seen in
another connection that there are two aspects to Tiphareth, and therefore must be two
Spiritual experiences in its initiation.

78. In the Vision of the Harmony of Things we see deep into the spiritual side of Nature;
in other words, we meet the Angelic Kings, the Malachim. Through this experience we
understand that the natural is but the dense aspect of the spiritual, the "Outer Robe of
Concealment" covering the "Inner Robe of Glory." It is this understanding of the spiritual
significance of the natural which is so lamentably lacking in our religious life to-day, and
which is responsible for so much neurotic ill-health and so much married unhappiness.

79. It is through this Vision of the Harmony of Things that we are made one with Nature,
not by means of elemental contacts. Human beings who are in anywise raised by culture
above the primitive cannot become one with Nature upon the elemental level, for to do so
is degeneration, and they become beastly in both senses of the word. The nature contacts
are made through the Angelic Kings of the Elements in the Sphere of Tiphareth-in other
words, through the realisation of the spiritual principles behind natural things-and the
initiate then comes to the elemental beings in the name of their presiding King. He
descends into the elemental kingdoms from above, as it were, bringing with him his
manhood; thus he is an initiator to the elementals; but if he meets them on their own
level, he abrogates his manhood and returns to an earlier phase of evolution. Elemental
force, not limited and kept in check by the limitations of an animal brain, is bound to be
unbalanced force when it flows through the wide channels of a human intellect, and the
result is chaos, which is one of the Kingdoms of the Qliphoth.

80. The Mysteries of the Crucifixion are both macrocosmic and microcosmic. In their
macrocosmic aspect we find them in the myths of the Great Redeemers of mankind, who
are always born of God and a Virgin mother, thus again emphasising the dual nature of
Tiphareth, wherein form and force meet together. But let us not forget their microcosmic aspect, as an experience of mystical consciousness. It is by means of an understanding of
the Mysteries of the Crucifixion, which concern the magical power of sacrifice, that we
are able to transcend the limitations of brain consciousness, limited to sensation and
habituated to form, and enter into the wider consciousness of the higher psychism. We
thus become able to transcend form and thereby release the latent force, changing it from
static to kinetic and rendering it available for the Great Work, which is regeneration.

81. The characteristic virtue of the Sphere of Tiphareth is Devotion to this Great Work.
Devotion is a very important factor in the Way of Initiation that leads to the higher
consciousness, and we must therefore examine it carefully and analyse it into the factors
of which it consists. Devotion might be defined as love for something higher than
ourselves; something that evokes our idealism; which, while we despair of becoming
equal to it, yet makes us aspire to become like it; "Beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory." When a stronger emotional
content is infused into devotion and it becomes adoration, it carries us across the great
gulf fixed between the tangible and the intangible, and enables us to apprehend things
that eye hath not seen, nor ear heard. It is this Devotion, rising to Adoration, in the Great
Work, which initiates us into the Mysteries of the Crucifixion.

82. The Vice assigned to Tiphareth is Pride, and in this attribution we have some very
true psychology. Pride has its roots in egoism, and as long as we are self-centred we
Cannot be made one with all things. In the true selflessness of the Path the soul overflows
its boundaries and enters into all things through limitless sympathy and perfect love; but
in pride the soul tries to extend its boundaries till it possesses all things, and it is a very
different matter to possess a thing to being made one with it, wherein it equally possesses
us in Perfect reciprocity. It is this one-sided arrangement which is the vice of the adept. He must give as well as receive, and he must give himself
unreservedly if he would participate in mystical union, which is the fruit of the sacrifice
of crucifixion. "Let him who would be the greatest among you be the servant of all," said
Our Lord.
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83. The symbols associated with Tiphareth are the lamen; the Rosy Cross; the Calvary
Cross; the truncated pyramid; and the cube.

84. The lamen is the symbol upon the breast of the adept and indicates the force he
represents. An adept performing work in the Sphere of Shemesh, for instance, would
wear upon his breast an image of the sun in splendour. A lamen is the magical weapon of
Tiphareth; and it therefore becomes necessary to say something concerning the nature of
magical weapons in general in order that the function of a lamen can be understood.

85. A magical weapon is some object which is found to be suitable as a vehicle for force
of a particular type. For instance, the magical weapon of the Element of Water is a cup or
chalice; the magical weapon of the Element of Fire is a lighted lamp. These objects are chosen because their nature is congenial to that of the force to be invoked; or in modern
language, because their form suggests the force to the imagination by association of
ideas.

86. Tiphareth is traditionally associated with the breast, both by virtue of the network of
nerves which is called the solar plexus, and by its position when the Tree is built up in the
aura. Consequently the breast jewel of the adept is held to be the focus of the Tipharic
force, whatever operation may be performed. The actual force, operating in its own
sphere, is represented by the magical weapon assigned to it. For instance, an adept
performing an operation of the Element of Water would have as his magical weapon the
Cup, and with the Cup would make all signs, and upon the Cup would concentrate the
force called down by invocation. But upon his breast would be the sigil of the Element of
Water, and this would be recognised as representing the spiritual factor in the operation,
and as referring to the archangel over that particular kingdom. Unless the adept
understands the significance of his lamen, as distinguished from his magical weapon, he
is no adept, but a wizard.

87. The Rosy Cross and the Calvary Cross are both given as symbols of the Sphere of
Tiphareth. In order to understand their significance, it is necessary to say something
concerning crosses in general, and how they are used in systems ofsymbol-ism. Although
the cross with which we are most generally familiar is the Calvary Cross, Owing to its
association with Christianity, there are many other forms of cross, and each has its own
significance. The Equal-armed Cross, such as the Red Cross of the army medical service,
is called by initiates the Cross of Nature, and represents power in equilibrium. It is to be
found at the top of some Keltic crosses, often enclosed in a circle, so that a Keltic cross
actually consists of a tapering shaft ending in a nature cross, and has no relationship
whatever to the Calvary Cross, which is the Cross of Christianity. The tapering shaft of
the Keltic cross is, in actual fact, a truncated pyramid, and examples of this type of Keltic
cross exist which leave no doubt upon this point whatsoever. Some archaic forms suggest
the imposition of the cross and circle upon the conical phallic stone which is so universal
an object in primitive worship.

88. The Swastika is also a nature cross, and is sometimes called the Cross of Thor, or the
Hammer of Thor, its form being supposed to indicate the whirling action of his
thunderbolts.

89 The Calvary Cross is the Cross of Sacrifice, and should Ptoperly be coloured black. Its
shaft should be three times the length of its arms, and the length of each arm three times
its width. Meditation on this cross brings initiation through suffering, sacrifice, and selfabnegation.
The Crucifix is, of course, an elaboration of the Calvary Cross.

90. The circle upon the cross is an initiatory symbol, especially when the cross is raised
upon three steps, as it should be in this form. The circle indicates eternal life; also
wisdom; and we see a form of it in the emblem of the Theosophical Society, which has for its
badge the "serpent that holdeth his tail in his mouth." A Calvary Cross with the circle
Super imposed means initiation by the Way of the Cross, and the three steps are the three
degrees of illumination. It is this which is the so-called Rosy Cross. The fanciful oblect
with brambles growing over it is not an initiatory symbol at all. The Rose associated with
the Cross in Western symbolism is the Rosa Mundi, and is a key to the interpretation of
the nature forces. On its petals are marked the thirty-two signs of the natural forces; these
correspond to the twenty-two letters of the Hebrew alphabet and the Ten Holy Sephi roth;
these in their turn are assigned to the Thirty-two Paths of the Tree of Life, and this is the
key to the understanding of the Rosa Mundi. The curious scribbles that are called the
sigils of the elementary spirits are made by drawing lines from one to another of the
letters of their names on the Rose.

91. In the light of this exp]anation we are at no loss to understand the value of the claims
of those organisations which sport a floral emblem as their symbol. They are on a par
with those of the gentleman who demanded of his haberdasher a Public School tie with a
bit of red in it.

92. The cube is usually said to be assigned to Tiphareth because it is a six-sided figure,
and six is the number of Tiphareth. But there is more than this in the symbolism of the
cube. The cube is the simplest form of solid, and as such is the appropriate symbol of
Tiphareth, in whose sphere is found the first foreshadowing of form. The symbol of
Malkuth is the double cube, which symbolises "As above, so below."

93. The pyramid symbolises the perfected man, broad-based on earth and tapering to
unity in the heavens; in other words, the Ipsissimus. The truncated pyramid symbolises
the initiated adept, or Adeptus Minor, who has passed within the Veil but has not yet
completed his grades. This pyramid, to whose six sides correspond the six central
Sephiroth which constitute Adam Kadmon, or the Archetypal Man, is completed by the
addition of the Three Supernals which terminate in the unity of Kether.

94 The Sixes of the Tarot suits are also assigned to Tiphareth, and in them the
harmonious and balanced nature of this Sepbirah shows clearly. The Six of Wands is the
Lord of Victory. The Six of Cups, the Lord of Joy. Even the maleficent Suit of Swords is
tuned to harmony in this sphere, and the Six of Swords is known as the Lord of Earned
Success - that is to say, success achieved after struggle. The Six of Pentacles is Material
Success; in other words, power in equilibrium.


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Telum
post Feb 5 2006, 03:20 AM
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I read only the bottom of the last post.

I saw Tarot cards.

Tarot cards have as much to do with Kabbalah as the ISS has to do with Giraffes.
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post Feb 5 2006, 03:35 AM
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this is posted becuase i said i was thinking of it in this thread, , and actually its relevance as showing that there is a synchronous link between the mythology of the character of jesus, and how accurately (although the accuracy only becomes clear as the symbolicism is further explored) that mythology associated with TPRTh (Tiphareth) fits the model of the 'sacrificed god' archetype on the metamodel of the qabbalists, the Tree of Life, and most startling of all - a potential explanation not that the record was editted (although it was), but that the person called jesus could actually do many of the things associated with him (and tied into the imagery of Tiphareth), because of the beleifs of the people surrounding him - yes an element of showbusiness (perhaps), but also actual abilities - because all the people around him beleived that he was the messiah, and so treated him like it, because that was the only character a boddhisatva could fit into in this rigid society where potential social roles for the general population were taken from one source, by religious law. The best example of this phenonema, and in my humble opinion taking the debate about jesus's divinity to a new level, is frank herbert's dune series, specifically the first where paul is trapped by the beleifs of the people who save him, into becoming a messiah he desperately doesnt want to be.

which is a *very* interesting idea in social psychology, and would explain why the occident kills its spiritual leaders, because the only mythic explanations the population that are widespread on this topic (enlightened people), are the sufferings of a lonely, sex-disliking hermit, who dies young. How much pleasanter the image of the aged and wise buddha sitting under the tree contemplating, and passing on his teachings calmly into old age.

this is one way the widespread introduction of sci-fi and mass (real global) media into our cultures is marvellously beneficial, that provides us with so many new and easily accessed ways of structuring our world, and understanding ourselves and others in very different ways.

i doubt many will slog through, but those few of you who do might be interested enough to read the whole book.
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post Feb 5 2006, 01:42 PM
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Of course, how could I not realize it?

Dune is the divine word of God.
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post Feb 5 2006, 01:52 PM
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....I still haven't gotten through A Garden of Pomegranets yet. Think I'll finish that one first. :)
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post Feb 5 2006, 04:14 PM
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Thank god i dont really care....
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necrolyte
post Feb 6 2006, 04:45 AM
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QUOTE(Zippo @ Feb 5 2006, 04:14 PM)
Thank god i dont really care....
*



Then why did you respond? :unsure:
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post Feb 6 2006, 04:18 PM
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telum: thank you for sharing with me your model of what the kabbalah is or isnt - i *do* hope though you won't mind if i completely ignore you? thank you.

QUOTE
Of course, how could I not realize it?

Dune is the divine word of God.


as a matter of fact, where i to be put in the terrible and unfortunate position of having to choose some books to base a religion upon, the Dune series would be it. There are even specific practices in there that tie-in very closely to the more advanced yogic practices, and the evolution of Duncan Idaho is one of the best explanation/models for individual human evolution i have ever read.

on top of which the basic psychology is superb, the only problem i have with it is his focussing upon liberal aristocracy as a ruling form.


... i doubted anyone would plough through the chapter, but what the hell - its here now anyway, for future reference.

This post has been edited by gnuneo: Feb 6 2006, 04:19 PM
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gnuneo
post Feb 6 2006, 05:21 PM
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Nenemo Ari
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some more linked 'hocus pocus':

QUOTE
Instructions for Vision 3: The Fire-Flow of Internal Unity (Eyes closed, external stimuli ignored, emotional aspects)
O nobly born, listen carefully:
You are flowing outward into the fluid unity of life.
The ecstasy of organic fire glows in every cell.
The hard, dry, brittle husks of your ego are washing out,
Washing out to the endless sea of creation.
Flow with it.
Feel the pulse of the sun's heart.
Let the red Buddha Amitabha sweep you along.
Do not fear the ecstasy.
Do not resist the flow.
Remember, all the exultant power comes from within.
Release your attachment.
Recognize the wisdom of your own blood.
Trust the tide-force pulling you into unity with all living forms.
Let your heart burst in love for all life.
Let your warm blood gush out into the ocean of all life.
Do not be attached to the ecstatic power;
It comes from you.
Let it flow.
Do not try to hold on to your old bodily fears.
Let your body merge with the warm flux.
Let your roots sink into the warm life body.
Merge into the Heart-Glow of the Buddha Amitabha.
Float in the Rainbow Sea.
Attain Buddhahood in the Realm named Exultant Love.


http://www.lycaeum.org/books/books/psyched...ience/tib4.html
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gnuneo
post Feb 6 2006, 05:26 PM
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this is an interesting link, can create questions in even the most irrational of beleiviers.
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