The Seba library treats Tifereth in 9 passages, across 2 authors (including Jung, Carl Gustav, Edinger, Edward F.).
I myself was, so it seemed, in the Pardes Rimmonim, the garden of pomegranates, and the wedding of Tifereth with Malchuth was taking place.
Jung records a visionary first-person experience of the Tifereth–Malchuth hierosgamos as the paradigmatic coniunctio, establishing the term as a lived psychological reality rather than merely a doctrinal abstraction.
, Memories, Dreams, Reflections, 1963thesis
Tifereth belongs to the Sefiroth system, which is conceived to be a tree. Tifereth occupies the middle position.
Jung establishes Tifereth’s structural role as the median sefirah and identifies its function as mediator between En Soph and the lower emanations, connecting the black Shulamite–Malchuth dyad to the theme of restored wholeness.
, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 1955thesis
Malchuth is called the ‘statue’ when she is united with Tifereth… Tifereth the son has come together with the ‘Matrona’ in the hierosgamos.
Jung identifies the Tifereth–Malchuth union as the Kabbalistic equivalent of the alchemical lapis philosophorum, the sacred marriage of masculine and feminine principles producing a new totality.
, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 1955thesis
Kether combined with his emanations of Hokhmah and Binah undergoes personification in Tifereth which will be wedded to the split off Malkhuth ‘when the Messiah comes.’
Edinger presents Tifereth as the personified divine Self on the central pillar of the Tree, whose eschatological union with the exiled Malkhuth constitutes the messianic restoration of psychic wholeness.
, The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image, 1996thesis
How does the self-complex compare with the Lapis Philosophorum in Hermetic philosophy and with the Christ-figure in patristic allegories, with Al Chadir in Islamic tradition, with Tifereth in the Kabbalah, with Mithras, Attis, Odin, Krishna, and so on?
Edinger, following Jung’s comparative method, places Tifereth explicitly within a cross-cultural series of mediating Self-symbols, equating it with the lapis, the Christ-figure, and other archetypes of the reconciling center.
, The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image, 1996supporting
Yesod is called Friend, for he unites two lovers and friends; for through him is effected the Jungian of Tifereth and Malchuth.
Jung examines Yesod’s mediating function as the channel through which the Tifereth–Malchuth coniunctio is accomplished, elaborating the Kabbalistic mechanics of the sacred union.
, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 1955supporting
Tifereth, 220
An index reference indicating that Tifereth appears in Edinger’s Anatomy of the Psyche within the context of alchemical symbolism and psychotherapy, situating it within his broader discussion of the Self’s symbolic representations.
, Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy, 1985aside
Tifereth, 312
An index reference confirming Tifereth’s presence in Jung’s Alchemical Studies, placing the term within the broader constellation of alchemical and Kabbalistic symbolism treated in that volume.
, Alchemical Studies, 1967aside
Tifereth, in Jewish Kabbalah, 105-107, 139, 189
Index entry confirming that Edinger treats Tifereth substantively in The New God-Image as a recurring reference point for the evolution of the Western God-image and its psychological correlates.
, The New God-Image: A Study of Jung’s Key Letters Concerning the Evolution of the Western God-Image, 1996aside