Tree of Life
Left side of Man is the masculine side and the right side is the feminine side, as we see the Tree of Life from the front, the macrocosmic man.
Chakras in the Tree of Life
! Face looking out of paper!
The correspondence between the Chakras (see later) and the Sephirots:
- Sahasrara or the Crown Chakra, corresponds to Keter
- Ajna, the Third Eye , or the Brow Chakra corresponds to Chokmah, and the back head chakra with Binah.
- Vishuddha or the Throat Chakra corresponds to Chesed and Ta Chui, The Neck Chakra, with Gevurah.
- Ahanhata or the Heart Chakra corresponds to Tiferet
- Manipura or the Navel Chakra, where Hod corresponds to the Liver and Netzach corresponds to the Stomach
- Svadhistana or the Sacral Chakra corresponds to Yesod
- Muladhara, the base of spine, the Root Chakra, corresponds to Malkhut
From the heart and up the feminine and masculine energies are nearly in Equilibrium with the heart near the center.
5. Chesed ( Mercy, Kindness ), 6. Gevurah (Power, Severity), 7. Chokmah (wisdom), 8. Binah (understanding), 9. Daat (Knowledge), 10. Kether (Crown)
Rudolf Steiner describes the two sides of man as being a kind of fight between Luciferic and Ahrimanic powers, where Lucifer is the masculine power (Yang) and Ahriman is the feminine power (Yin). Both described in the literature as Serpents or Dragons. Lucifer represents The Right Pillar, and Ahriman The Left Pillar. They are on Earth seen as Evil powers, but they are necessary factors in our development, as we both need the Feminine and Masculine influence, but we need to find the balance between them. From The Balance in the World and Man, Lucifer and Ahriman:
The left part of you — your left man, as it were — is the fortification set up by Lucifer, and your right man is the fortification set up by Ahriman. And the whole art of life consists in finding the true balance between them.
See also an extended Collection of Steiner texts about Lucifer and Ahriman(pdf) . The energy flows from the left side to the right side, from the Luciferic or Masculine side to the Ahrimanic or Feminine side.
Yetzer ha Tob and Yetzer ha Ra
From “An Introduction to the Study of the Kabalah” by William Wynn Westcott:
In another form of symbolism the Kabalist tells us a man has two companions, or guides; one on the right, Yetzer ha Tob, to good acts, he is from the higher Sephiroth; and one on the left, Yetzer ha Ra, encouraging the appetites and passions, temptations to evil, is an agent of Samael and of The Beast.
Man is in a very unfortunate position according to the Zohar 95 b, for it is there said that the Evil Angel joins him at birth, but the Good Angel only at the age of 13 years.
The Triangles That Fill Up Space
The importance of the triangle in the structuring of space is demonstrate the five regular figures of three-dimensional or solid geometry by which I in Timaeus (54-57) symbolizes the five elements, earth, air, fire, water, and ether.
Three of these, the tetrahedron (4 sides), the octahedron (8 sides), the icosahedron (20 sides), are made up of equilateral triangles and represent in the order fire, air, and water.
The two other solids are the cube or hexahedron wick six square sides, the symbol of earth, and the dodecahedron with twelve pentagonal sides which represents the 'ether' and orders the whole universe. Johann Kepler in the seventeenth century showed how these five regular solids, each contained in a sphere, fit together within the dodecahedron to create a geometer's world image.
There are two kinds of right-angle triangle. One is the isosceles with rim equal sides and the other, the scalene, with three unequal sides. The first 35 half a square bisected along its diagonal, with angles of 90, 45, and 45 degrees. While the scalene has an infinite variety of shapes. The most perfect of these, said Plato, is half an equilateral triangle, with one side half the length of its hypotenuse and with angles of 90, 60, and 30 degrees. These two triangles, each united with its pair, are the building blocks of creation, forming the first f regular solids which, in the geometer's cosmology, correspond to atoms. As the basic components of fire, earth, air, and water, they are in constant motion, and as they knock and jostle each other they are broken up into separate triangles, which are then sub-divided into similar shapes on different scales. At the same time, the particles are reassembling, small triangles joining with others to make big ones and these combining to form new atoms or geometric solids.
As an essay in physics, Plato's account is strikingly odd, but he persists with ic in detail, describing the interactions of the atoms and elements and illustrating the correspondences between earth, air, fire, and water and the four geo-metric shapes. For example, spicy dishes taste hot and burn like fire because the spice atoms are tetrahedrons, the smallest and most prickly of shapes. Sweet and creamy things, on the other hand, consist mainly of icosahedrons, whose rounded shape soothes and pleases the tongue.
That sounds plausible enough, but no one today would take Plato's account literally, and no one was ever meant to. Plato is here elaborating on the traditional, geometric myth of creation. With high wit and beautiful imagery he is leading his students into the intricacies of solid geometry, not boring them with shapes, numbers, and figures but bringing life to the subject through the allegories attached to it. A noticeable omission from Plato's story is the fifth regular solid, the dodecahedron. It plays no part in the clashing and breaking-up to which the other four are subjected. All that Plato says in Timaeus is that "God used it for arranging the constellations on the whole heaven".
Elsewhere (Phaedrus 110) he indicates that the dodecahedron is the earth's essential form—its etheric envelope perhaps. As a symbol the dodecahedron is uniquely significant, for with its twelve pentagonal faces, it provides an image of the ideal earth, where all twelve types of humanity dwell in harmony under the guidance of the twelve zodiacal gods. The reality of this image, if only on the level of ideals, is apparent in the dodecahedron, the most perfect and noble polyhedron in geometry.