I never just accept what my web research tells me... so I tend to discard all that "mercy" and "severity" denotations and try to find something better that fits with current linguistic context.
What works for me is actually turning the tree on its side, with the mercy-masculine pillar as the top row.
Instead of focussing on the "climbing" apsect of the tree/ladder, putting it on its side helps me see the movement of energy as it "falls" from the top row directly to its bottom row partner. The first sephira is unity, duh. It's the universally manifested all sides-of-time God. Next, it's the column of universal divine abstractions, of things that work in the use of the "it" pronoun. Chokmah is the Change of IT while Binah is the Shape of IT. More importantly, the top row is about WHY a things is, and the bottom row is about HOW a thing is.
Compare this with the second column in the sideways tree, Chesed-Geburah. This is the column of abstractions that exist in the context of a people, a group or a collective... of things that work in the use of the "we" pronoun. Chesed is the Work/Giving of WE while Geburah is the War/Judging of We. Work and Giving is WHY, and War and Judgment is HOW -WE exist.
Next is the Sephira of the Self, the Holon of the Ego, the sephira that denotes how we are both one whole and yet a single part amongst many. Thus, Tiphereth HAS to exist between the column of the WE, and the column of the ME.
The third column is the two abstractions that exist within each individual. The first is WHY the me exists, infinite star of emotion and love that constantly heats and flavors thought. The second is HOW the me exists, by building truth and reasoning that allows for us to commune with other individuals.
Sephira Nine is the interface that the ME has with its singular experience in Sephira Ten, the Manifested Reality. |