6. Tiphareth

The Mystical Redeemer in Qabalah The Mystical Redeemer in Qabalah and one of the names of this Mystical Redeemer in Qabalah is in English, Prince of Peace, in Hebrew you can say Prince of Shalom.

So you see, Shalom has even more meaning than appears on the surface. As you know, we do very special healing chants utilizing amongst the other words of power the chanting of Shalom because of the extraordinary intensity of its vibratory influence.

It is more than a goodbye with a hello in it and a hello with a goodbye in it, you know. It is a blessing, the deepest and most profound blessing in many ways that one could give or hold in the heart.

Because the Prince of Peace indicates also the perfection and the wholeness. And that's why in Qabalah we use this word as a word of power and utilize it especially in healing. But with healing, remember. We are thinking of the healing of the soul, the healing of the mind, the healing of the heart, peace, serenity. The only peace there is in the universe is knowing who and what we are.

You can start seeing how many things are being involved there with this word and the influence. Now, on the capitalistic tree of life, which we've been touching upon in this series, trying to give certain very small areas of understanding since, as we know, no one talk could ever cover any aspect of Qabalah or the Tree of Life. And all we can do at all times is bring out together just that which we need at this time, at this moment, this day. Because the openings that come into our consciousness via the use of these methods are as infinite as infinitude.

This is one of the many reasons that this particular utilization of the universal principles of consciousness training the initiate, the aspirant, via this extraordinary diagram or what appears like a diagram but is really a geometrical presentation to consciousness of the interaction, the relationships that take place in consciousness, both universally and personally, in accordance with what consciousness is able to touch at this point. And always consciousness expands and touches more and more. Now on this tree of life, the Redeemer, which is one of the many names we will talk about that relates to our ideas of the Christ consciousness, this is placed at the center of the tree, the yellow Sephirah that is called beauty. And I would like to remind you that this central place on the Qabalistic Tree of Life, that is called beauty, also has other current Qabalistic terminologies. And please also remember that the different terms or names for each of these aspects have have to do with the ability to keep the mind circling around the central idea.

It is a meditational technique that has been utilized by the Qabalists throughout these thousands of years when those who have been ready to receive this spiritual training have been initiated into, introduced into this teaching. Please bear in mind that each group of names or terms that are given to each of the sefiris serve as a way to keep the consciousness or the mind going round and round meditationally thinking, probing, yearning wondering, opening because Qabalah means receptivity amongst other names And in that manner, the consciousness, along with the other training systems involved, learns how to vibrate on the same vibratory level as those who have attained to those levels or aspects of consciousness. Consciousness, and thereby the individual aspirant becomes receptive to the vibratory knowings, the experience. In other words, the initiate starts experiencing these states of consciousness via attunement to those particular levels. And as we, through utilizing these methods, become more and more attuned to each of these specific aspects of the Tree of Life, we are in essence also becoming unified with the various insights, expressions, powers and therefore the ability to express and experience in our everyday lives the powers of these initiatory processes.

Now, the various names involved then with beauty, Tiphareth, that's the sixth, Sephirah, and Sephirah means emanation and activity of a universal consciousness. It is a specialization of the activity of the Universal Consciousness.

The aspect that is given to this central point, beauty, has various names, and let's take a few of the more important ones for our own understanding.

Now, the first and most vital name actually is Ben, which means the sun, S-O-N, which is saying in essence that this is the aspect of the universal consciousness, which is the sun or the begotten of God or the universal self.

Now another name for that particular part of the tree of life is Adam and remember kabbalistically Adam means generic humanity another term given to this particular tree of life has to do with the kind of consciousness that expresses image making you can also call it the power to imagine or the imagining power of consciousness as such, which would indicate that the begotten or son of God, who is the archetypal atom or generic humanity, is that That power of God, that power of God, which creates through mental imagery or the power of imagining or the power to form pictures in the mind or consciousness, which is what we all do, certainly, as we know, those of us who call ourselves human beings, and we call ourselves human beings, we are saying in essence that we are a member of the archetypal Adam, which is generic humanity.

Now, the power to make images, or the power of imagination, remember, is indicated in Genesis, in the Bible, when it mentions that man, that is Adam, generic humanity, is created in the image and likeness of God. But the image and likeness of God, here is a very important point we have to remember. In the whole creative process, God, or shall we say the I am, which is attributed to the crown, the one, this one, the crown whose powers we chant we attune to this when we chant the divine word of power Ahaya Ahaya means literally I am you remember I am burning bush telling Moses I am that I am you know, who shall I say speaks gives the commandments commandments? I am, that I am. Now that I am is the crown. It also has the name of Yechida, which means the indivisible. It also is the indivisible, it is the one, the O-N-E, the one, and it is also the number one, remember. And all else on the Qabalistic tree of life, we have to keep reminding you, is not a number that's outside of this number one.

You have to think of this number one in subdivisions. If the number one looks into itself and sees the two aspects of itself, then it becomes the number two, but it is still the number one, looking at two sides of its oneness. It is never anything except number one. And therefore as universal self number one is I am universally and by universally now this is important for understanding the teachings regarding the Redeemer and learning how to become attuned to and therefore expressing the powers of this because we have to then come to see that universal self means exactly that universal self, that the one I am means exactly self, the one I am.

And also, I'd like to remind you that after God created Adam in his own image and likeness, he placed Adam in the Garden of Eden.

And do you know what Eden means amongst other things? Time.

The Garden of Eden, amongst other meanings, is time. So that God placed generic humanity in time. In other words, in time and space.

In order to keep and dress it.

Now think of that for a moment.

You have been placed in time to keep and dress it.

How do you keep and dress it?

Obviously, with your images. How else? There's no other way to do anything.

You are the image and likeness. You are a portion of generic humanity.

So, how do you keep and dress time or the Garden of Eden?

And of course, you may remember that Adam was thrown out of the Garden of Eden after being placed there to keep and dress it.

Well we have here the whole indication of what is involved in developing the conscious expression and capacity to properly keep and dress time to do this as the redeemer rather than as the image-making power that sees itself as nothing but made of dust.

We have here that which has learned in being thrown out of the Garden of Eden. We are actually referring more to this whole entire power of evolution, of the movement, the movement of that in us which includes all livingness because one of the greatest mistakes we have all made is in thinking that archetypal Adam or generic humanity or man is only that which we look upon as being a human being or a human being with this type of vehicle. The truth of the matter is that archetypal Adam happens to be all living creatures because didn't Adam call Eve the mother of all living?

The mother of all living. And livingness, every livingness is the same I.

Every livingness is the same I am. How could it be other? Are you going to make any part of life something other than the universal I am when there is none else?

When there is none else.

So, the archetypal atom, generic humanity, in the true sense, the true ego of generic humanity, actually involves all living as we know and experience living here in the in that which is the Garden of Eden though we are thrown out of it we also incidentally are still keeping and dressing it but in a way where we're not aware of where we are so that's where we're thrown out well our unawareness our sense of separateness remember the sense of separateness and shame that that Adam and Eve experienced.

Now, this ability to realize the fact that all living is archetypal Adam has to do with our ability to recognize who and what we are.

Because keeping and dressing the Garden of Eden also has to do with naming the creatures. Remember, Adam was given the job of naming the creatures. Well, what is it to name the creatures? It's to give them their character or to give them their characteristics.

Now if my mind is still infantile, say young or not very highly evolved as yet as a child learning how to write, or it's pretty illegible at this point, then I will give characteristics characteristics to creatures that are not in harmony with the divine, won't I? And I'll give characteristics to myself that are not in harmony. When I give them to myself, I'm giving them to the creatures because my body is made up of little living conscious animal entities, as is yours and and is everybody's.

Our entire physical vehicle is made up of little creatures.

And are we not dressing and keeping these little creatures? We give them their character.

How do we give them their character? By our image-making power as archetypal Adam, as the ego.

But remember, along with giving these creatures their names, which we do with our images, we, as being centered in the ego, you see, beauty is also called the ego, centered in the hearts of all humanity, the ego with a capital E.

So that what we have to recognize is that the true ego isn't anything that is separate.

In other words, my ego isn't really that separate from your ego.

And your ego isn't that separate from anybody else's ego. We all share the sphere of the activity of the sun, which is another element of beauty.

Now, if we share the sphere of the activity of the sun, we do in essence share the sense of ego just like we all share the sense of I no matter who or what we are and of course unfortunately man who is who is lost in the sense of separateness has a tendency to become disturbed at the idea of the fact that my ego and your ego are the same egos unless a man and woman are very much in love then they want to lose each other and each other's egos. You know, they love the idea of not knowing where I begin and you end. We are one, the same, inter-acted, inter-related. Why shouldn't we feel that way about life? Because that's the way it is, only we have to wake up to it, don't we? Another point we have to bear in mind is that when that one, the yikhida, the indivisible, moves in in the beginning of the whirlings, in that way moves upon the face of the deep.

Finally, in looking into itself, it sees its own reflection. In other words, the image of itself that it sees actually is beauty.

That's Tiphareth. The image of itself that it sees is generic humanity, is Adam, made in its own image and likeness. And again let's put it another way that one ego the crown that is that one self or god god which is the crown when it moves and there's no place to move except inside and looks inside its own mind stuff the reflection its own image of itself like you look in a mirror you see a reflection. The reflection, except here, it's inside. What the one God, the indivisible, sees in its self-reflection as itself is archetypal Adam, which means that God is you.

The image you make of yourself in your own consciousness is your power of God, and we call it the ego when we are thinking of it in terms of our ability to experience or to look into ourselves in order to make the image or images.

So the Qabalistic Redeemer, the mystical Redeemer in Qabalah, is none other than, number one, God, the I AM, which you are.

Number two, which is still number one, the reflection of God, God's self-image of self, which is you, a true ego, seated in the hearts of men.

What else can the mystical Redeemer be? And then, finally, number three, the anointed. That's finally. And what is the anointed? Actually, you know, Redeemer means basically anointed. In Greek it's called Christus, in Latin it's called Christ. I think it's Christ or Christ.

And in Hebrew, it's what it always was, the Mashiach.

You know, the other languages gave their translations. And this is the anointed. This means the anointed, which also has to do with being the saviour. Because the redeemer, what does what? It saves. In other words, when we redeem something, we save it from whatever it was. So if we start redeeming all of this wastrel consciousness, we start redeeming all of this creativity, in other words, the making images that have been all haywire, that have not been in accordance with the beauty. Remember beauty? What we're doing is learning how to create images in harmony with beauty. So that central redeemer in Qabalah is also called beauty, it's called harmony, it's called the mediating influence. Incidentally, it's called the separating influence, you know, the separative influence. Because our capacity to experience self as something individual has to do with this. But then it also has to do with attaining the ability to know how to separate the gross from the fine, the subtle from the gross, knowing what we have to do with ourselves to return unto the Father, redeeming our whole thinking, feeling nature, and thereby really taking up the role which the Divine has been growing us for.

And what is that role? To become King. So King is the other name of that center. You see how Qabalah gives us all of these elements and aspects when we know how to interpret them and how it holds the consciousness and where we must be. But to become the king consciously, the ruler of the thinking, feeling levels, this is our destiny.

And what we decide to hold of ourselves in our consciousness, so we start to act. We express what we are you know what you are speaks so loudly I cannot hear what you say and what you are speaks so loudly what you are is what influences what you do if I am loving I act loving so if I am the incarnation of love and I am I am how do you think I developed the capacity to love you?

How do you think?

By declaring the truth about myself I am love incarnate I am God incarnate I am the redeemer I redeem all my old sins of separateness and false images about myself I am the begotten offspring of God. I am one with all that lives. I am love incarnate.

I nourish all that lives. I am the mother of all living. You are love incarnate. You are the redeemer you are the begotten of god you you are start building your images and living them and let me point out as one last vital aspect you look at that qabalistic tree of life Tarot key number O, the fool, brings the father into being. You see, from the number one to the number two.

Then via tarot key number one, the magician, the one indivisible self brings the mother into being.

But notice the very next tarot key is tarot key number two the high priestess which brings the begotten humanity Adam the son of God into being do you realize what this is saying and incidentally it says in Qabalah all three were emanated at the same time do you realize what that's saying saying, you, son of God, image of the Most High, of the Divine, you were brought into being at the same time Divine Mother, Divine Father.

Do you realize what that's saying?

And it's true. This is truth about the Self. You are the center of the universe you are the begotten that begotten came into being before any of the other sefiroth were able to be active because remember those of you who have studied the tree know this by now before the cosmic father poured the other two pounds before the other three pounds before the cosmic mother poured her pounds before that you were already potentially just like a baby is potentially an adult you were already potentially everything that you're destined to be the divine I am brought you into being before the movement of the father and the mother was able to really function through the channels of force So you, my darlings, were before anything.

Before Abraham was, I am.

Abraham is Ab the father Chokmah.

You.

Do you realize that's you? Before Abraham was, I am.

Before anything was, you.

Were, will be, and are. I am.

And this I am that you are, my beloveds, is stirring in the depth of your soul because you are the center of all. It is stirring to come into its powers, to start expressing its beauty.

Beauty is your name. Begotten is your name.

Divinity is your name. Capacity to truly hold images and act the images that are the clear, pure images of the divine. You are born of the virgin of the high priestess and of none else.

You are from forever to forever. Forever be it.