Prior to moving forward, some other interpretations of Teli deserve consideration. Interestingly, the word teli never appears in the Bible, it does however occur in the Bahir where it is discussed as the world axis upon which the celestial globe and world of manifestation hangs. In Hebrew teli means ‘to hang’ or literally ‘that which hangs from one’ begging the question of where did its association to a celestial serpent arise? Definitely by the medieval period the association between Teli and the Pole Serpent (Draco) was concrete. As Kaplan in his translation and commentary on the Sefer Yetzirah discusses, for medieval Kabbalists Teli was seen as one of two Leviathans – the female version being the water serpent of earth, the male corresponding to the Pole Serpent of the sky, Teli. This likely arose from Rabbi Shimon’s exegesis on the creation of the male and female Leviathans as the upper and lower “Waters” in the Zohar. He further states that the world of manifestation “hangs from the fins of the Leviathan” placing this serpent in direct context of the polar axis mundi.

Kapplan and Leonara Leet in her “Secret Doctrine of the Kabbalah” discuss the associations between Teli and the constellation Draco (the serpent/dragon that circles the north celestial pole) in depth and I highly suggest that those interested turn to these sources. The notion of the Pole Serpent that hangs/coils around around the axis mundi sheds a whole new light on the biblical narrative of the Serpent in the Tree and the fall of Man, but this is contemplation for another day. Anyway, these two Leviathans help clarify Isaiah 27:1 where both these agents of the manifest world are said to be destroyed on the day of final judgment :

Keep this verse in mind as we move forward with this discussion. Early Kabbalists referred to Teli by its Arabic name Al Jaz’har meaning “knot” or “node”. This puts the Teli in the astronomical context of the lunar nodes – which in traditional astrology are fittingly called the Dragon’s Head and the Dragon’s Tail (again, see Leet and Kaplan and references therein). These nodes are the ONLY places along the ecliptic where a full solar or lunar eclipse can occur.

Let us take a moment to summarize. So what do we get veiled within the symbol of the Teli?

A celestial Pole Serpent that is in the Universe “like a king on his throne”, an axis-mundi upon which the world of manifestation hangs, a cyclic principle of space-time exemplified by the 12 constellations of the zodiac, a force that devours the Sun in eclipse, and a beast demonized by exoteric biblical religion that upon final judgment must be destroyed with God’s “great sharp sword”.

Hmmm…do these principles not echo another **celestial serpent** of primal importance in magical and esoteric doctrines?

Well, several including Orphic Chronos and the Ouraborous of the Gnostics discussed above; however, the most prevelant in Western Magical currents is Egyptian Apep/Apophis. This celestial serpent is the devourer of the Sun, the dissolving and destructive force of time that Pharaoh as the Solar Hero ( Re/ Osiris) must defeat in the Duat in order to be reborn into immortal existence. He constantly threatens dissolution into Chaos and the ancient Egyptians were reminded of his presence through the astronomical phenomenon of a Solar eclipse. In exoteric Egyptian religion Apep and indeed the majority of serpent deities were demonized, equated with the eternal forces of dark that had to be defeated and cursed in order to maintain Ma’at.

However, the esoteric Pharaonic tradition place serpents in an entirely different light – sure Apep remained as the antithesis of the Solar Hero, but this may have been more of an allegorical reference to the force counteracting the Pharaoh’s path to immortal existence; primarily, the very principle of a cyclic manifestation in the material universe and the terminal state of becoming as opposed to the eternal state of Is. As finite humans we live under the constant threat of Apep, but the “death” and dissolution he represents may instead be an allusion to spiritual death, to forever loosing our sense of Self to the natural rhythms of life and death and to the darkness of the terminal human condition. By defeating Apep and liberating himself from the karmic cycles of the Universe , Pharaoh stands as an immortal Man-God…indivisible and eternal.

From an initiatic point of view both these celestial dragons/serpents represent the binds of the manifest Universe, they are both linked to the Solar Journey, both eclipse the physical Sun, and they both represent the cyclic life and death principle that must be transcended by the initiate aspiring towards union with God and immortal existence. They were both demonized to some extent by the exoteric and uninitiated doctrines of religious hegemony and both must be slain for spiritual Ascension. I am not suggesting that Apep = Teli, merely that when seen through a traditional lens of initiatic traditions these two serpents share many common principles.

Through Wisdom is a house built;

and by Understanding is it established;

And by Knowledge shall the chambers be filled with all pleasant and precious riches.

Proverbs 24:3

Wisdom (Chakhmah) , Understanding (Binah), and Knowledge (Da’at) are three concepts that lay at the foundation of Kabbalistic thought. The ability to manipulate the powers of creation  – understood by Kabbalists as the letters and digits of the Tree-  require mastery of these three principles by the initiate.[1] However, while Chakhmah and Binah are identified as two of the three supernal sefirot (along with Keter),  Knowledge (Da’at) iself is never considered a true sefirah. Few commentaries deny its importance and even fewer posit explanations as to where Da’at fits into the traditional paradigm of 10 sefirot. This is because at base level the sefirot of the Kabbalah compose a decimal system and there are only 10 digits and not 11.[2]

Ten Sefirot of Nothingness
ten and not nine
ten and not eleven

Sefer Yetzirah 1:2

Not being one of the 10 sefirot emanated, Da’at cannot be considered a true sefirah for the same reason that the numeral 11 cannot be considered a digit. Despite this, Da’at is a pivotal and transcendent principle in Kabbalistic literature. The word Da’at literally translates to “Knowledge”, but also carries connotations of joining and intercourse as in the verse “Adam knew his wife Eve”(Genesis 4:1). As such, in Kabbalistic philosophy Da’at represents the same knowledge principle as the gnosis of the classical Philosophers – not relating to epistemological knowledge but rather to experiential Knowledge through union with the object in question… To experience God, is to Know God.

Kabbalah philosophy explains Da’at as the point of union between Wisdom(Chakhmah) and Understanding(Binah) and as a proto-sefirah that acts as the unifying principle  for the entire Tree.[3] Where the Sefirot can be considered “vessels” for the Light, Da’at is the closest approximation of that Light – in fact,  the Zohar identifies Da’at as the “Light of Chakhmah”. [4]

This traditional notion of Da’at along with the geometric paradigm of the Ari Tree is now prevalent amongst the various western magical currents that adopted Kabbalistic pathworking into their practice. Most students of western magic today will quickly identify Da’at as that non- sefirah that fills the void (both philosophically and geometrically) between the Supernal triad of Keter, Binah, and Chakhmah and the lower seven sefirot of the Tree. While this ethos resonates well with the Ari Tree (geometrically speaking), it does not apply to the Gra version of the Tree where the absence of a void does not impart a hidden or lost sefirah (See The Trees).[5] Gra Kabbalists instead focus on Da’at as the unifying principle underlying the workings of the entire Tree.[6] It is not localized as a point, but is instead employed through the balance and unity exemplified by the Middle Pillar as the harmony between the paths of the left and the right.

When we examine the Trees side by side, we find that the non-sephirah Da’at of the Ari corresponds to the placement of Tiferet in the Gra version. Indeed, when Da’at is taken as an underlying principle indicating Knowledge and union of all the sefirot, we find that in the Gra diagram Tiferet is the Da’at between Binah and Chakhmah, as Yesod is Da’at between Gevurah and Chesed, and Malkut is Da’at between Hod and Netzach. Looking at the Ari Tree, we are left to contemplate what is the Da’at of Chakhmah and Binah if not Da’at itself.

The spatial correspondence between the Ari non-sephirah Da’at and the Gra Tiferet  is an interesting concept to work with; particularly for those who employ the vibration of divine names in their practice. In western magical currents the divine name attributed to Tiferet  is YHVH ALVH V DA’AT (“YHVH is Deity and Knowledge”) bequeathing a link between Tiferet and the proto-sefirot Da’at. We also find a similar connection between Da’at and Tiferet in the Zohar, where Da’at is described as the child of the partzuf of Binah(IMA) and the partzuf of Chakhmah(ABA), yet this same “child” role is also assigned to the Microprosopus (Zeir Anpin) symbolized by Tiferet as the sefirah that reflects the common attributes of the lower six. [7] This interchangeable role between Da’at and Tiferet (representing harmony, love, and elevated consciousness) is something to keep in mind as we move forward in the discussion.

It is also interesting to consider that some schools of thought that employ both geometries of the Tree (Work of the Chariot, for example) see in these two diagrams an analogy to the Biblical Fall of Man – the geometry of the Ari Tree pertains to Man in his fallen state without direct access to the supernal triad, while the geometry of the Gra Tree displays pre-fall or resurrected Man with unobstructed access to all levels of truth. The state of “fallen” or “resurrected” describes the position of the Middle Pillar in each geometric paradigm – note that it is simply the sliding down of this central column of the Gra Tree that reveals the void found in the Ari Tree.

We may continue this analogy and parallel the two versions of the Tree with the two Trees of the Garden; the Tree of Knowledge and that of Life (see Concerning the Trees). Immortality, or the fruit of the Tree of Life, is hidden from us because Da’at, the fruit of the Tree of Knowledge, was consumed leaving us in a world of acting duality and separation (i.e. the void present in the Ari diagram). So the question becomes – How can we replant this lost  “fruit” of Knowledge so that we may once again have access to the Tree of Life?

The answer may lie in practice as the venue through which Knowledge is experienced. One common technique in meditative Kabbalah is to map the sefirot to the subtle centers of the human body – visualizing the initiate as a veritable microcosm of the Tree. Through this practice we find that the non-sefirah Da’at (Tiferet in the Gra Tree) corresponds to the region of the throat. It is in this subtle center where sound (as vibration) and light (as the astral imprint of vibration) are united as One.  While the throat may be the source of unity between light and sound as it is the point from which the divine names are spoken and vibrated, this unity between vibration and light happens within each subtle center. For example, the divine name for Yesod vibrates audibly from the Da’at center of the throat, but the imprint of that vibration happens in the Yesod center of the groin. Therefore, in practice,  Da’at indeed manifests  as the source of unity throughout all levels of the Tree. We may note the parallels to the docterine of  logos (“word”, “ratio”, “harmony”) in traditional Philosophy as the means through which gnosis is emparted to the initiate (see Gnosis and Logos). In particular, we are brough to the notion of Da’at as the metaphorical and litteral “word of God”.

The doctrine of Da’at may have always been part of the teachings of the Tree and the 10 Sefirot of Nothingness, but its image was perhaps intentionally hidden from profane eyes only to be revealed to worthy initiates. The “profane” geometries of the Tree containing only the 10 Sefirot reflective of our own 10 digits (the 5 fingers of the left and right hands) and Da’at, the “hidden” 11th digit  as the key by which the initiate could unify and transcends their polarity.

Notes

[1] A rather in depth discussion on the triad of Wisdom, Understanding, and Knowledge in Kabbalistic docterine through the ages can be found in Aryeh Kaplan. Sefer Yetzirah (Boston, MA:Weiser Books, 1997).

[2] As the 11th non-sefirah there are some worthwhile correspondences to examine alonside the numeral 11. In traditional Pythagorean number philosophy – an undisputed influence on Kabbalistic thought – where there are only 10 digits, the integer 11 has merit on its own. It is the first of the double” numbers encompassing the unity of the ten digits (as the union of the first and last digits, 1 + 10)and is interpreted as the reflection of unity (1) upon itself – which fits perfectly into the traditional Kabbalistic interpretation of Da’at as that principle of unity and that point of reflection for the supernals to act upon and manifest the lower seven. Furthermore, through Pythagorean reduction 11 gives us the dyad(1+1=2) – yielding duality and articulating Da’at as the point of separation and, of course, unification between the supernal principles of the Godhead and the manifestation of those principles in the dimensional universe.

[3] Aryeh Kaplan(tran.). Sefer Yetzirah (Boston, MA:Weiser Books, 1997).

[4] Michael Laitman(translator). The Zohar (NY:New York, Laitman Kabbalah Publishers, 2007).

[5] Though of course, through careful observation and reflection of the Gra Tree into three-dimensional space we indeed find evidence of at least two more potential “hidden” sefirah (i.e the Tree as an isometric projection of a double cube). In particular, see Leonara Leet. The Secret Docterine of the Kabbalah(Rochester, VT: Inner Traditions Press, 1999).

[6] Aryeh Kaplan(tran.). Sefer Yetzirah (Boston, MA:Weiser Books, 1997).

[7] “Hesed, Gevura, Tifferet, Netzah, Hod, and Yesod combine into one Sefira, called Zeir Anpin (ZA). ZA itself is sometimes referred to as Tifferet, for this Sefira reflects the common attributes of all of its six Sefirot”. From Michael Laitman. The Zohar (NY:New York, Laitman Kabbalah Publishers, 2007). pp. 43.

Particularly interesting to students of western esoterica is the frequent recurrence of two practical techniques: 1) self-identification with the deity, and 2) the vibratory use of long  “untranslatable” vowel formulas identified as voce magicae or nomina barbara.[2]

Both these techniques remain prominent in the modern currents of western magical traditions under the practice of assuming godforms and the vibration of divine names.[3] Indeed, these practices may be considered universal and likely traced back to the teachings of a primordial tradition preceding all archaeological notions of history, at very least we have early material records of a parallel tradition arising in the east with the vowel mantras of the Vedic schools and practices of becoming the deity during worship.[4] Regarding the voce magicae of the P.G.M specifically, there is a fair amount of historic literature that traces these practices to the rituals and priestly tradition of Ancient Egypt; according to the chroniclers of the ancient world, the priest of the Pharaohs were rumored to perform unparalleled magical acts through invoking the harmonies of the seven vowels.[5]

First origin of my origin, AEHIOYΩ, first beginning of my beginning PPP SSS PHRE, spirit of spirit, the first of the spirit in me, MMM, fire given by god to my mixture of the mixtures in me, the first of the fire in me, EY EIA EE, water of water, the first of the water in me, OOO AAA EEE, earthy substance, the first of the earthy substance in me,  YE YOE…

Magical invocations such as the introductory line of the Mithras Liturgy (P.G.M. IV. 475-829) quoted above drew on the sound of the letters and the sacred science of hermetic vibration to align the practitioner to the metaphysical principles of the operation. Such voce magicae were conceived as the vibrational manifestation of the very principle in question.  In some instances the sounds may have been designed to mimic elements of Nature, such as the sound of wind(i.e. PPP SSS PHRE) or the tune of water (OOO AAA EEE). In others, like the various permutations of the the seven vowels (AEHIOYΩ) and the commonly repeated divine names of IAΩ and IEOU,  the vowel sounds were the magical formula used to invoke the power of the “seven Immortal Gods of the Universe”.[6]

From the writings of Aristotle and Hippocrates we know that as early as the 4th Century B.C.E. the Greek initiates attributed the seven vowels to the seven heavens and planets.[7] Manly P. Hall (1901-1990) in his Secret Teachings of All Ages[8] discusses the correspondences:

The Greek initiates also recognized a fundamental relationship between the individual heavens or spheres of the seven planets, and the seven sacred vowels. The first heaven uttered the sound of the sacred vowel Α (Alpha); the second heaven, the sacred vowel Ε (Epsilon); the third, Η (Eta); the fourth, Ι (Iota); the fifth, Ο (Omicron); the sixth, Υ (Upsilon); and the seventh heaven, the sacred vowel Ω (Omega). When these seven heavens sing together they produce a perfect harmony which ascends as an everlasting praise to the throne of the Creator. (See Irenæus’ Against Heresies.)

However, the actual correspondences used by these initiates were never recorded, so posterity was left playing a guessing game as to which vowel represents which planet.

Considering that Greek astronomy was heavily influenced by the Egyptian and Chaldean astronomers before them, we can safely assume that the planets were arranged in the Chaldean order that predominated the traditional teachings of the ancient world (Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn).[9] We will address the question of whether the order should be taken as ascending or descending shortly. The other assumption taken by most scholars is that the vowels were considered in their alphabetic order, but as Joscelyn Godwin points out a tonal or harmonic order may have been more inline with Pythagorean doctrine of Harmonia. [10]

Hall, while admitting the lack of textual evidence, proposes a Moon-Alpha order based on the alphabetical ordering of the vowels and the Chaldean planets in ascending order from Moon to Saturn.”Although not so stated, it is probable that the planetary heavens are to be considered as ascending in the Pythagorean [Chaldean] order, beginning with the sphere of the moon, which would be the first heaven.”[11] This is the same system proposed by the 18th Century French scholar Abbé Jean Jacques Barthélemy[12] and followed by the majority of vowel-planet correspondence systems .[13]

However, the German occultist and magician Henry Cornelius Agrippa (1486-1535) proposed a different system in his De Occulta Philosophia.[14] Without the textual tradition to preserve the correspondences used by the Greek initiates, Agrippa turned to the Hebrew alphabet and initiatic tradition of the Kabbalah to provide the framework. He had very high regard for the antiquity and symbolism of the Hebrew letters, and in particular of the inherent 3:7:12 division of the alphabet in which (and together with the ten digits) the initiate found the esoteric keys of the universe (see Concerning the Trees). Agrippa’s correspondence was likely influenced by the highly meditative and magical text of the Sefer Yetzirah where the seven Hebrew Double Letters( ת ,ר ,פ , כ ,ד ,ג ,ב) map in their alphabetic order to the seven planets in their descending order of emanation (Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon). This Saturn-Bayt order is the predominate system of correspondence between the seven Doubles and the seven planets in traditional Kabbalah;[15] and, through applying the same formula (alphabetic letters to descending planets) to the Greek vowels and Chaldean planets, Agrippa arrived at the Saturn-Alpha order .

Regardless of the Alpha orientation (Moon-Alpha or Saturn-Alpha), the Sun and the vowel Iota in both systems remain unchanged. The Sun’s position as the fourth and central planet in the Chaldean order defines it as the central pivot between what modern astronomy understands as the inner planets (Venus, Mercury, Moon/Earth) and outer planets of the solar system (Mars, Jupiter, Saturn) . This Central Principle is precisely what we find expressed in traditional glyph of Sol() as a literal expression of the center point (•) within the circle (O).  This concept is reiterated in philosophical assertions such as found in the Corpus Hermetica, “And round about the Sun, and dependent on the Sun, are the eight spheres…” [16] Whether these esoteric teachings of the Sun-Center were interpreted in terms of a modern heliocentric solar system- though interesting and highly suggestive -  is irrelevant.[17] As we have already discussed in Sun: IGNIS CENTRUM, the initiates into the Mysteries would have seen this as a reference to a metaphysical principle beyond the manifested solar orb and pertaining to the traditional doctrine of the sacred Center and the Divine Seed within. [18]

This brings us to question how the Chaldean order was defined in the first place. Seems strange that we would still entertain a system based on a simplistic geocentric model of the universe. Equally perplexing is how this primitive system could seemingly predict a heliocentric solar system through the elegant symbolism of the Central Principle. The answers lie in how this order was created, or rather discovered. The Chaldean Magi derived this order from their empirical observations of the sidereal cycles of the planets. As such, it is perhaps one of the most pure and unbroken traditions of sacred science as the arrangement was learned from the planetary rhythms themselves.

Seen from our vantage point on Earth, the Moon takes the shortest time to complete a cycle around the zodiac and Saturn takes the longest. The sidereal cycle observed for the Sun is actually  the Earth’s periodic orbit around the Sun and acts as the base rhythm of 1-year (365.25 days) by which we identify the outer and inner planets. For this reason whether we assume a heliocentric or geocentric position the principle of Sun-Center holds true. Thus, from our terrestrial orientation we perceive the universe in the Moon-Alpha direction and the orb of the Sun is the fourth and central planet because it is a reflection of our position on Earth.

We must take a moment to observe  the natural synergy between Moon and Saturn as the Alpha-Omega of the Chaldean planets. This speaks volumes in the language of traditional symbolism where Moon is synonymous with  ‘Life’ and ‘Nature’ . [19] Saturn, on the other hand, has been identified with edge of the heavens and the thresholds of space, time, and timelessness (see The Eternal Chronos). Most humans in antiquity would only experience one or two Saturn cycles in their lifetime and the planet was logically equated with ‘Death’ and the Omega point of the mortal human experience. [20] More importantly, however,  Moon and Saturn in their sidereal cycles share the same numerical rhythm (29.5) but at different magnitudes (days/years). This is a truly remarkable and beautiful manifestation of the Alpha-Omega principle  -  it teaches how Unity can be separated and polarized merely through the perception of space and time.

In the Saturn-Alpha order recorded by Agrippa we find an inversion of the human perspective. The orientation reflects the Alpha and Omega axis upon itself, it switches from the perspective of a human looking out at the Heavens to the Creator overlooking His creation…This orientation is a system the promotes the return to Center as opposed to Moon-Alpha that speaks to movement towards the periphery and circumference of the circle. The return to Center is a descending act related to the “entering the cosmic cave” or the “passage through the underworld” in the mythic narrative of the Solar Hero (Osiris, Dionysus, Mithras, Apollo, Christos, etc.). This chthonic act parallels the initiatic practices of descending into one’s own being in order to awaken the Divine Seed of the Heart.[21] In Traditional schools this has been identified as the principial act of initiation, and according to Julius Evola (1898 – 1974)  this act implied by alchemical aphorism of the “Gold hidden within Saturn” is “one of the first and fundamental operations in the initiatic art:  the transferring of the sense of the Self into the region of the heart.”[22] In the two systems of orientation(Moon-Alpha and Saturn-Alpha) we find insights into two branches of spiritual practice; the former best equated with the path of mysticism and dissolution into the All, and the later to that of initiation and spiritual immortality through Unity with the All.

This inversion is not only referenced in the Mysteries of the Greek and Hebrew Alphabets, but we also find it in the rich symbolic language of the Tarot and in particular the 12th trump- The Hanged Man. There is much to contemplate regarding the abundant alchemical and magical symbolism of the trump, but this is beyond the present scope. At a very topical level what we are presented with is a symbol of the initiate reversing his orientation to the natural world. [23] The inversion takes place in the 12th trump representing the 12 constellations of the zodiac (time) and the 12 edges of the cube (space). In older versions of the card such as Le Pendu in the  Tarot de Marseilles, the cross bar from which the figure hangs is supported by two vertical poles each with six stumps, as if their branches have been cut off – a clear metaphor to breaking free from the 12-pronged structure of the universe. We should also note that this trump precedes the 13th and most misunderstood card, Death. The exoteric and ominous nature of this major arcana is a far cry from the esoteric traditional symbolism as representing the “passage through the underworld” and the metaphorical death preceding initiatic resurrection. [24] Playing on the double meaning of the Greek verb τελευτᾷν (‘to die’ and ‘to be initiated’), Plutarch wrote ” to die is to be initiated into the Greater Mysteries.”[25] What we are referring to is not physical death, but rather a philosophic “Death” pertaining to the orientation of one’s sense of Self away from the limits of physical existence and into the realm of transcendent principle; the inversion of perspective as represented by  Saturn-Alpha and The Hanged Man trump is the necessary stage preceding this Great initiation.

This Alpha=Omega inversion and the doctrine of transcending the space-time dimension is preserved(among many other places) in various Medieval and Renaissance paintings and engravings of the Heavenly Spheres- classified as ‘hermetic’ or ‘alchemical’ in nature. These depict an archetypal Man (often depicted as androgynous to illustrate transcendent Unity) standing atop the earth with his head in the Saturnine heavens. Other variations display the figure standing in the 8th Heaven of the fixed stars above the 7th Heaven of Saturn, or even more reduced versions simply depict the figure standing atop the sphere of the heavens. Regardless of the artistic variations all forms of this symbol share the theme of the philosophic Man-God or Solar Hero triumphing over the material world.[26] Resurrected beyond the confines of space-time and liberated from the karmic cycles of life and death, the Solar Hero now peers through the universe with the eyes of immortality… his orientation is none other than Saturn-Alpha.

While the uninitiated masses made offerings to and worshiped the exoteric face of individual deity(ies) and the Solar Hero(s) of the prevailing mythology in an attempt to gain worldly favors and a rewarding afterlife, the initiates of the Mysteries recognized in these mythological images and storylines symbolic concretions of greater esoteric truths.[27] Under the doctrine of Pythagorean Unity and the divinity of the human soul, the initiates of such traditions sought to achieve apathanatismos (‘deification of the Self’) by aligning themselves with – and becoming – the Solar Hero.[28] This was accomplished by a life-long devotion to the Mysteries and their teachings where the mythological narratives of the Solar Hero were revealed as parallel allegories to the spiritual development of man. These Mysteries were committed to instructing the initiate in the disciplinary techniques and practices to silence the desires of material orientation and to experience the subtle realities through awakening the Divine Seed of the Heart.[29] Via the magical and meditative practices of self-identification with the deity and the vibration of vowel mantras and other voce magicae as preserved in the P.G.M., the initiate learned to transform his/her perspective to one of transcendent Unity (read Alpha = Omega) and elevate their consciousness to a higher ontological level of experience …we may say, that such practices were intended to liberate the initiate from the confines of space-time and to evoke a transformation in the initiate’s sense of Self from mere mortal to living God.

While, at a philosophical level,  Agrippa’s Saturn-Alpha system seems to best align with the traditional doctrine of initiation,  we cannot conclude that it was the system used by the Greek initiates in practice. That the Chaldean order from a descending perspective was used is highly likely due to the importance placed on the doctrine of the Center and the centering implication of Saturn-Alpha, but ordering the vowels in alphabetic order is suspect given the musical nature of the sounds produced.

Perhaps in this light, and for practical application we should not correspond the vowels to their alphabetical order, but rather according to their natural acoustic pitch.[30] This would place the vowels in an empirically derived hierarchy based on the frequency of their pitch, letting the vowel sounds themselves dictate their position, and is very inline with the process used to arrive at the Chaldean ordering of the planets. When in doubt let the universe speak for itself.

We find that when the Greek vowels are arranged in Tonal Order the systems cannot be described as Alpha oriented, since both orientations yield Sun-Alpha. Instead we are presented with Moon-Iota and Saturn-Iota orientations depending on whether the initiatic (or inverse) perspective is taken.

As to which system of correspondence is “correct”, it is impossible to say for sure. They all speak to key universal truths and each is valid in its own right. However, in practice, I strongly suspect that the Tonal Order to the descending planets (Saturn-Iota) best aligns with practices of the Greek initiates, particularly when we consider the symbolism of the planets in light of the seven subtle centers of occult corporeity (i.e. chakras). We must remember that as arrays of principles reflect into different states of subtle existence their ordering tends to change, we see this with the arrangement of the Chaldean planets which yield the Saturn-Alpha or Moon-Alpha systems reproduced above. However, when we consider these in terms of harmonics, and in particular the scale of perfect fifths, the order is mixed and yields the harmony of the spheres manifest as time in the ordering of the week (Saturn, Sun, Moon, Mars, Mercury, Jupiter, Venus). This was represented by inscribing the seven planets in a circle connected by the Heptagram, each planet links to the third planet from its position resulting in the seven pointed star connecting the planets in their weekly order.

We are left with various gateways to unravel the Mystery of the Vowels and the power of the “seven Immortal Lords of the Universe”. Through the principles of inversion and reflection, the planets and vowels re-orient themselves as they manifest at different ontological levels; and in each manifestation they yield further insights towards the transcendent principles of our universe. Ever so slightly the Veil is parted for those who have the will and desire to Know.

First origin of my origin, AEHIOYΩ…

Notes

1. Hans Dieter Betz (ed). The Greek Magical Papyri in Translation: Including the Demotic Spells (Chicago, IL: University of Chicago Press, 1992).
2. Laurel Holmstrom. Self-Identification with Deity and Voces Magicae in Ancient Egyptian and Greek Magic
3. See Aleister Crowley. Magick: Book 4, Liber Aba (York Beach, ME: Weiser Books, 1994) and Israel Regardie. The Golden Dawn: The Original Account of the Teachings, Rites & Ceremonies of the Hermetic Order (St. Paul, MN:Llewellyn Publications, 2002[1971]).
4. Julius Evola. The Yoga of Power (Rochester, VT: Inner Traditions, 2005).
5. Joscelyn Godwin.The Mystery of the Seven Vowels (Phanes Press,1991).
6. Hans Dieter Betz (ed). The Greek Magical Papyri in Translation: Including the Demotic Spells (Chicago, IL: University of Chicago Press, 1992):48-50.
7. Kierren Barry. The Greek Qabalah (York Beach, ME: Weiser Books, 1999):  35 -50.
8. Manly P. Hall. Secret Teachings of All Ages (New York, NE:Tarcher/Penguin, 2003[1928]).
9. Anthony Aveni. Behind the Crystal Ball: Magic, Science and the Occult from Antiquity through the New Age (New York, NY: Crown Publishing, 1996).
10. Joscelyn Godwin.The Mystery of the Seven Vowels(Phanes Press,1991).
11. Manly P. Hall. Secret Teachings of All Ages (New York, NE:Tarcher/Penguin, 2003[1928]).
12. Abbé Jean Jacques Barthélemy. Les voyages du jeune Anarchasis en Gréce(1787)
13. Kierren Barry. The Greek Qabalah (York Beach, ME: Weiser Books, 1999):  35 -50.
14. Henry Cornelius Agrippa.Three Books Of Occult Philosophy. Trans. J. F. Edited by Donald Tyson (St. Paul, MN: Llewellyn, 1993).
15. See table in Concerning the Trees and Aryeh Kaplan’s translation and commentary on the Sefer Yetzirah (York Beach, ME: Weiser Books, 1993)
16. Corpus Hermetica, Libellus XVI.
17. See argument in Rene Schwaller de Lubicz. Sacred Science: The King of Pharaonic Theocracy (Rochester, VT: Inner Traditions, 1982)
18. In particular see René Guénon. Symbols of Sacred Science (Hillsdale, NY: Sophia Perennis, 2004) and Julius Evola. The Hermetic Tradtion:Symbols and Teachings of the Royal Art (Rochester, VT: Inner Traditions, 2005).
19. See Moon: The Hook of Consciousness and Julius Evola. The Hermetic Tradtion:Symbols and Teachings of the Royal Art (Rochester, VT: Inner Traditions, 2005).
20. Anthony Aveni. Behind the Crystal Ball: Magic, Science and the Occult from Antiquity through the New Age (New York, NY: Crown Publishing, 1996).
21. René Guénon. Symbols of Sacred Science (Hillsdale, NY: Sophia Perennis, 2004).
22. Julius Evola. The Hermetic Tradtion:Symbols and Teachings of the Royal Art (Rochester, VT: Inner Traditions, 2005) and quote with original italics from UR Group. Introduction to Magic Rituals and Practical Techniques for the Magus (Rochester, VT; Inner Traditions, 2001): 55
23. See Arthur E. Waite. The Pictorial Key to the Tarot:XII The Hanged Man [1911] and Paul Foster Case. The True and Invisible Rosicrucian Order (York Beach, ME: Weiser Books, 1985).
24. Arthur E. Waite. The Pictorial Key to the Tarot:XII Death [1911].
25. Plutarch. Fragments also see Albert G. Mackey.The Symbolism of Freemasonry (1882).
26. See Joseph Campbell. The Hero’s Journey: Joseph Campbell on His Life and Work, 3rd edition, Phil Cousineau, editor.(Novato, CA: New World Library, 2003). and  Joseph Campbell. The Hero with a Thousand Faces (Princeton, NJ: Princeton University Press, 2008).
27. Manly P. Hall. Secret Teachings of All Ages (New York, NE:Tarcher/Penguin, 2003[1928]).
28. In particular see René Guénon. Symbols of Sacred Science (Hillsdale, NY: Sophia Perennis, 2004) and Julius Evola. The Hermetic Tradtion:Symbols and Teachings of the Royal Art (Rochester, VT: Inner Traditions, 2005).
29. ibid.
30. Joscelyn Godwin.The Mystery of the Seven Vowels (Phanes Press,1991).

	Pure Sulfur  >>>>>>> This Sulfer – which shares its glyph with the constellation Aries -is not to be confused with the impure form of Sulfer () that is still attached to, and weighed down by, the elements. This “Sulfur of the Wise” is in a pure and incombustible state as the active principle of every generation and of direct manifestation. It is the Red Sulfur of the Rubido stage.
	Impure Sulfur  >>>>>>> This symbol gives us the condition of Philosophic Fire in domination over the four elements ( over +). It is essentially the same principle and power as only in an impure state since it is still attached to matter and form. In some texts this impure form of Sulfur is the White Sulfur corresponding to the Albedo stage of the Great Work.
	Lunar Mercury  >>>>>>> This entirely liquid form of Mercury is driven by the Lunar Waters with little direction or focus. The symbol is of dominion over the elements under the passive crown of Taurus () – the Prima Materia(Ο) with the lunar horns of Moon (). This is the Mercury of the Albedo stage in Traditional Alchemy.Mercury is traditionally identified as androgynous partaking in both masculine and feminine qualities. This notion is tied to the dual Solar and Lunar forms of alchemical Mercury, but can also be found clearly expressed in its planetary geometry. In the conjunction cycles with the Sun, Mercury’s ecliptic geometry yields the perennial symbols for active Philosophic Fire (), passive Philosophic Water(), and their harmonious union in the Hexagram (). Additionally, Mercury’s conjunction cycle yields the ratio 22/7 – a close approximation of the irrational number Pi and the transcendent principle that defines the circle. See Mercury:Gateway to the Heavens.
	Solar Mercury  >>>>>>> This form of Mercury is a subtle fluid, less corporeal, and more focused through its infusion with the Central Solar Principle. The symbol is Prima Materia(Ο) over the elements (+) crowned by the active Solar horns of Aries (). In spiritual alchemy we are discussing the elixir composed of Spirit () and Soul() but still attached to matter and form, the “porous Gold” of the Philosophers. Depending on the source, this form of Mercury either corresponds to the intermediate Citrinitas stage of the Great Work, or the Rubedo Stage if the Citrinitas stage is not specified.
	Sun :: Gold  >>>>>>> Sun or Gold is symbolic of the Central Principle, it is the orientation of the Prima Materia to the transcendent ignis centrum. The glyph betrays its meaning as it displays the central point(•) found within the Prima Materia(Ο). In traditional Alchemy, Gold refers to the highest of the purified metals, while in spiritual practices it is intended as an allegorical reference to the spiritual center as the human Soul in which the acting principle is Sulfur(). While Moon is concerned with the absorbing and reflective functions of the subconscious, Sun functions as the driving force behind consciousness.  Sun::Gold in its manifestation as the Solar orb is an expression of Philosophic Fire. See Sun:IGNIS CENTRUM for a more detailed discussion of Sun in the context of Sacred Astronomy.
	Moon :: Silver  >>>>>>> Moon in alchemy corresponds to  Silver,  a malleable and ductile metal considered alongside Gold to be of purest nature. As the Moon reflects the light of the Sun, so is seen as the reflection of the principles of . In spiritual practice relates to the passive subconscious waters of Spirit. We should note that has close association to the planet Earth as in the geocentric view of the cosmos she occupies the place that our planet does in a heliocentric solar system. As such, is intrinsically tied to the laws and manifestation of Nature,  and in her various phases reflecting the light of the Sun, she represents the contracting and passive principle of Philosophic Water. See Moon: The Hook of Consciousness.
	Saturn :: Lead>>>>>>> Saturn corresponds to the metal Lead, the elemental separating force of Salt(), and the imprisonment of the Spirit and the Soul . The glyph alludes to this “fallen” state of man as the elements (+) are displayed in dominion over the passive Lunar consciousness of  Spirit (). It is what the Orphic mysteries called the titanic corporal body and the “tomb” of the Spirit  >>>>>>> Unlike the other classical planets, Saturn’s synodic cycle does not produce a coherent geometric form- it is always in fractional state continuing for 360 years at which point the 360-pronged geometry of the Saturn ecliptic cycles completely engulfs the ecliptic circle into a black mass of connecting lines. This in one sense represents the bindings and restrictions of the karmic universe and the human condition of being entombed in the  life-death cycles, and in another sense is equated with the Philosopher’s stone as hiding the principle by which the initiate can unshackle the bonds of terminal existence and obtain true spiritual immortality (“Gold hidden in Saturn”). The dual nature of Saturn relates to the Greek Khronos as the syncretic form of the Titan Kronos (temporal and material Demiurge) with the Orphic Æon Chronos (timeless and incorporeal). Thus, in Saturn we find the sacred black stone of the Alchemist said to have fallen from the heavens. Isaac the Hollander writes: From Saturn proceeds, and from Saturn is made, the Philosopher’s Stone….There is no greater secret that this: that is found is Saturn, since in the Sun [the vulgar Sun, that is to say in the intellectual faculties of external consciousness] we do not find the perfection that we find in Saturn. In its interior, and in this all the Philosophers agree, it is a most excellent Sun…In truth, Saturn is the stone that the ancient philosophers did not want to name. (as quoted in Evola, 1995:80). See The Eternal Chronos for a more in depth treatment of the time and timelessness principles of Saturn. Additionally, more information on Saturn in the context of Sacred Astronomy can be found in the corresponding section in Sun:IGNIS CENTRUM.
	Jupiter :: Tin  >>>>>>> Jupiter rules over the preservative metal Tin. Surprisingly, despite the planets prominence in astrology and Sacred Astronomy, the metal Tin is rarely discussed in alchemical texts and when done so it usually pertains to the creation of alloys (i.e. Bronze as Tin + Copper).  The glyph alludes to the triumph of Lunar Consciousness () over the elements (+) and is in many ways a reflection and resurrection of the “fallen” state of . Of course, we can put this in mythological context as the act of Jupiter (gk. Zeus) killing and overthrowing his father the Titan and  Demiurge Saturn (gk. Kronos).  In its inferior qualities, acts as the preserver of external consciousness, that which binds our subconscious sense of Self to the tellurian body represented by the cohesiveness of the four elements (+). This meaning draws on Jupiter’s association to Philosophic Water as the transcendent contracting force that functions as a preservative layer for the maintenance of Universal order. However, in Jupiter’s higher manifestation and in an initiatic sense is the preserver of consciousness in the face of the cyclic karmic rhythms of life and death. It symbolizes spiritual resurrection while maintaining one’s sense of Self instead of succumbing to the natural course of dissolution into the All. This notion is clearly expressed in the planetary geometry of Jupiter that creates a Hendecagram () in its conjunction cycle with the Sun.  The 11 points of the Hendecagram symbolize the union of the Pentagram of the Microcosm () with the Hexagram of the Macrocosm (), this union is synthesized in Plutarch’s Macroanthropos as the Celestial Man poised to overthrow the binds of the cyclic universe. This Man-God stands face to face as an equal opposed to his Creator/Destroyer as the number 11 displays unity reflected upon itself (1:1). See the relevant Jupiter discussion in Sun:IGNIS CENTRUM.
	Mars :: Iron  >>>>>>> The Mars:: Iron correspondence is one forged in Philosophic Fire. Of the seven alchemical metals Iron is the most Earth-bound – it is the most predominant metal on our planet, it aligns to the Earth’s magnetic field, and it  is subject to rapid decomposition and rust. Yet,  it is the only one of the seven that is flammable and can thus be instantly purified – fire purified with Fire. The glyph displays Prima Materia(Ο) directed by the active forward-slash diagonal (/) that in turn is driven by Philosophic Fire (). It symbolizes the potential to transform through the expansive, combustive, and active force. If is not ignited by the principles of Philosophic Fire his active nature remains as a lost a potential to settle and eventually rust; thus, in alchemy the drive of must be realized through his desire for . >>>>>>> Mars’ planetary geometry yields the Heptagram(), it’s seven points representing -among other correspondences-  the seven planets/metals, seven musical notes, and seven directions of force (up, down, north, south, east, west, and central) in action. >>>>>>> See the relevant Mars section in Sun:IGNIS CENTRUM.
	Venus :: Copper  >>>>>>> Venus::Copper is a union of opposites as discovered through the receptive and conductive abilities of the metal Copper. In her symbolic role as the Virgin, exudes the passive nature of femininity along with the active desire for her union. The glyph is the primordial womb of Prima Materia(Ο) above the manifestation of the elements (+). As such, she is the giver of life  – balancing the chaos of the Prima Materia within the physical form of manifestation. We can draw analogies to the Egyptian Ankh that shares the same glyph and indeed parallel meaning as a symbol of life. Venus::Copper is the agent of passion and is thus a lesser manifestation of the Philosophic Fire as the active and expansive principle in matter but acting within the receptive realm of Nature and under the principle of Philosophic Water. She is to be understood as the sexual and alchemical catalyst. Her planetary geometry speaks to this notion, as in here conjunction cycles we find the symbol of the Pentagram(), the  5:8 ratio, and a manifestation of the transcendent irrational number Phi- Phi, the spiral force of Nature, being that which sets the circle (Pi) in vertical motion.  See Venus: The Divne Feminine. Thus saith Venus: I beget light, nor is the darkness of my nature, and if my metal be not dried all bodies desire me, for I liquefy them and wipe away their rust, even I extract their substance. (Section IV from Aureus or the Golden Tractate of Hermes)
	Elemental Fire/Philosophic Fire  >>>>>>> Elemental Fire is the agent of heat, dryness, energy, assertiveness, and passion in Nature. It is governed by the constellations of Aries, Leo, and Sagittarius. >>>>>>> Philosophic Fire is not to be confused with the classical element of Fire. Rather Philosophic Fire is the is the active and expansive principle of creation. This is also to be understood as the upper “Waters” of Traditional cosmology.
	Elemental Water/Philosophic Water  >>>>>>> Elemental Water is the classical  cold,moist, and liquid element that is found in all fluids in Nature. It is governed by the constellations of Cancer, Scorpius. and Pisces. >>>>>>> Like Philosophic Fire, Philosophic Water is not the classical element of Water, but rather a philosophic principle. Philosophic Water is the passive and contracting principle of creation. This is the lower “Waters” of Traditional cosmology.
	Elemental Air  >>>>>>> Elemental Air is the classical scheme is the least dense of  the four elements manifest in Nature. It is both hot and moist and is present in all vaporous forms of matter (i.e. smoke, oxygen, steam, etc.). The constellations of Libra, Aquarius, and Gemini govern this element. The sign is the symbol of Philosophic Fire () in horizontal stasis (-).
	Elemental Earth  >>>>>>> Elemental Earth is the cold, dry and most dense classical element of Nature. It governs all forms of solid matter on our planet. Capricorn, Taurus, and Virgo are the constellations that rule over this element. The glyph displays the horizontal stasis (-) of Philosophic Water().
	Philosophic Air  >>>>>>> Again, not to be confused with the element Air (). This Philosophic Air is that which transcends, separates, and unifies both the Philosophic Fire () and Philosophic Water () principles – it is the expression of prana and as such should be considered as the Ruach (‘Divine Breath’) of Hebrew Kabbalah or the Logos of Gnostic Christianity. This is also the symbol used to denote the Macrocosm as the union of the lower and upper “Waters” under the transcendence of Universal Harmonia.
+	Philosophic Earth>>>>>>>  Philosophic Earth is the cohesive force of all the classical elements – as such it can be understood as the principle and governing laws of Nature as experienced in our  planet Earth. It represents the binding power and manifestations of Elemental Fire, Elemental Water, Elemental Air, and Elemental Earth. >>>>>>> The cross and the crucifixion are symbolic of the initiates orientation to the Center Principle; however, once the Center is found (•) the goal is to liberate it from the quadratic bonds of the cross.
	Salt  >>>>>>> Salt is the crystallizing agent of shape and form. It is the state of physical matter and the illusion of duality in the natural world. The symbol displays the Prima Materia(Ο)  in horizontal stasis (-) resulting in the separation of the upper and lower “Waters”.
Ο	Prima Materia  >>>>>>> This is the primitive formless base of all matter. It is the primordial Chaos devoid of all shape, form, and manifestation, but housing the un-refined principles for the potential of creation. The symbol is of a circle without a center alluding to the Oroborous dragon biting its own tail, it represents that which is both beginning and end – the Alpha and Omega of creation.

Sources:

René Guénon. Symbols of Sacred Science. (Hillsdale, NY: Sophia Perennis, 2004).

Julius Evola and the UR Group. Introduction to Magic Rituals and Practical Techniques for the Magus (Rochester, VT; Inner Traditions, 2001).

Julius Evola. The Hermetic Tradition: Symbols & Teachings of the Royal Art. (Rochester, VT; Inner Traditions,1995).

Johannes De Monte Snyder. Commentario sul Farmaco Universale. (Milan: Arché, 1974). [commentary and Italian translation of the Latin De Pharmaco Catholico]

Unknown Philosopher and Adept. Hermaphroditisches Sonn- und Monds-Kind, das ist… (Maintz, Germany: John Frederick Krebs, 1752) [translated by Mike Brenner,1997]

Frank Modica (trans.). “Aureus:” The Golden Tractate of Hermes Trismegistus. Concerning the Physical Secret of the Philosopher’s Stone. (Bath: Private Publication, 1886).

And round about the Sun, and dependent on the Sun, are the eight spheres, namely, the sphere of the fixed stars, and the six planet-spheres, and the sphere which surrounds the earth.

(Corpus Hermetica, Libellus XVI)

Whether the ancients believed the sun to be the physical center of our solar system as in the heliocentric notion of modern astronomy is irrelevant, for those initiated into the esoteric mysteries Sol was beyond the fiery orb in the heavens, it was a representation of the Divine Central Principle, the Philosophic ignis centrum, that reigns ablaze in the center of all creation. It was through Sol, in one of its physical manifestation as the Sun of astronomy that those initiated into the mysteries came to comprehend the workings of Cosmos. Through observing the basic rise and set patterns of the Sun and its yearly oscillation across the horizon and its path across the zodiac the early Philosophers armed themselves with the base  geometries and principles by which to probe at the sacred nature of our heavens.  These geometries and principles exhibited by the Sun (or rather the Earth’s position to the Sun) stood as the standard by which early astronomers began to examine the cycles and nature of all other celestial bodies. As such, the Sun in the context of Sacred Astronomy cannot be examined without first outlining the basic empirical methods by which the ancients divided, measured, and understood the sky.

Domification, The Celestial Sphere, and The Great Circles:

The circle, the dome,  and the sphere are the basic geometric models of the heavens. As we watch the rise and set of the Sun, Moon, planets, and stars we see that each celestial body follows an arched trajectory overhead. Called the Celestial Sphere, this dome is essentially a projection of the Earth’s sphere out towards the Cosmos. Onto this sphere are mapped three Great Circles of importance:

1. The Celestial Equator: A projection of the Earth’s own equator onto the Celestial Sphere, it divides the sky into a northern and southern hemisphere. As seen from Earth, all celestial bodies traverse the sky on arched trajectories parrallel to the Celestial Equator.
2. The Meridian: The Great Circle that connects the north and south celestial poles (NCP and SCP) to the point directly above (zenith) and the point below (nadir) the terrestrial observer. The Meridian divides the sky into an eastern and western hemisphere.
3. The Ecliptic: This is the plane of the earth’s orbit around the Sun. In the Celestial Sphere it is the Great Circle that lies at an inclined angle relative to the Celestial Equator. This angle is the Obliquity of the Ecliptic, which at present day is approximately 23.4°. All the Planets in our solar system stay relatively close to the ecliptic, thus this Great Circle has been used to chart the movement of the Sun, Moon, and Planets relative to a band of distant stars. These distant stars became the zodiac of 12 constellations as a result of the ecliptic being divided into 12 segments of 30 degrees to represent the 12 months of the year.

The Great Circle of the Celestial Equator intersects the Ecliptic at two points. These points are called Vernal Equinox (VE) and Autumnal Equinox (AE) as they mark the location of the Sun on the mid cross-quarters. Vernal Equinox is the traditional beginning of the solar cycle…it is the Astrological New Year, heralding the transition when the Sun begins to stay longer and higher in the sky bringing extended periods of warmth and light.

Ecliptic Astronomy:

Ecliptic Astronomy is purely two-dimensional and geometric. It entered the Western traditions through the Assyro-Babylonian tablets of the Chaldean Magi. Today it is mainly used in mundane astrology for creating horoscopes, and modern astronomers continue to use it to chart planetary orbits.

The underlying principle is that the motion of the Sun, Moon, and planets projected onto a distant background of fixed stars (the Zodiac) is circular around the Earth. Indeed, due to the vast distances involved this geometric model holds true even though the planetary orbits are more elliptical than circular and our solar system is heliocentric. In Ecliptic Astronomy, the four solar stations (solstices and equinoxes) occur at right angles from each other as a result of the Earth’s position in its slightly elliptical orbit.

Winter solstice in the northern hemisphere occurs when the north end of the Earth’s polar axis points away from the Sun and we experience colder months and longer nights. Summer solstice occurs when the north end is pointing towards the Sun bringing warmer and longer days. The Equinoxes are the mid-points in the cycle when there is equal night and day.

All variations of the Solar Wheel symbol (,,,) are a manifestation of the geometry of Ecliptic Astronomy. The number of prongs relate to the cross-quarters plus additional divisions of the cycle (i.e. intervals of time or divisions of space). Note, that despite the naming convention,  this family of symbols does not constitute direct representation of the celestial body ‘Sun’ , but rather represent the Divine Central Principle and principial orientation to the cycles of the universe. Consequently, they  can be associated with the universe as a whole or any number of planets or stars including, but not limited to, our Sun. The Egyptian hieroglyph Re and astrological glyph for Sun () also used to denote the ‘Gold’ of Hermetic Alchemy directly relates to this notion of Sol- the Central Principle as derived from Ecliptic Astronomy.

Positional Astronomy:

Based on terrestrial observations against the local horizon, Positional Astronomy is the oldest system for measuring the movement of celestial bodies. Neolithic monuments such as Stonehenge stand as a testament to our ancestors marking the position of the Sun and Moon rise and set in the local horizon on dates of seasonal importance. This method of astronomy can also be used to cast shadows with an upright pillar, obelisk, or stick in order to divide the day into hours. Such practices were adopted by the Greeks from the Horary Priests of Ancient Egypt.

In Positional Astronomy the solar cycle orchestrates a slightly different geometry than in the two-dimensional ecliptic. This is because the Sun will never rise or set due north or due south as a result of the Obliquity of the Ecliptic. Thus, all solar movement is constrained to an arc that extends 23.4° north and south of the east-west axis. Observing the sunrise and sunsets against the local horizon, we see that the Sun oscillates back and forth from a northern extreme (summer solstice in the northern hemisphere) to a southern extreme (winter solstice). A curious thing happens on the solstices. After six months the sunrise or set positions begin to creep along the horizon at shorter intervals until the motion literally stops (hence the term ‘solstice’, Latin for “sun standstill”). After a few days (~3days) of rising and setting in the same location the sun reverses its movement and begins to backtrack against the horizon as it moves towards the opposite solstice. In Positional Astronomy the four cross-quarters are measured as three spatial positions whereby the vernal equinox Sun rises and sets in the same positions as the autumnal equinox.

The twelve months as observed in Positional Astronomy constitute seven positions. Thus, the integers 3,7, and of course, 12 are intrinsically related to the solar cycle. When sunsets are considered along sunrises, the four solar stations constitute a six-pointed geometry; thus as we move from  two-dimensional zodiacal/ecliptic space to three-dimensional terrestrial space 4=6. This should also be examined alongside the two most popular forms of the Tree in Traditional Kabbalistic philosophy and the inherent 3,7,12 structure there within(see Concerning the Tree), the perceptive reader will notice that Tifferet – the sefirah traditionally associated to the Sun – emanates as the fourth sefirah in the Gra Tree and the sixth in the Ari version.

Solar Year:

The Solar year is the 365.25 day period it takes the earth to circle around the Sun. Because there is an average of .25 days (or 6hrs) remainder to the solar year, the solar cycle amounts to one extra day every four years . If this subtlety in the cycle is not accounted for after 30 years the months will be completely out of sync with the solar cycle and Chaos will ensue. Several cultures using the geometric Ecliptic form of Astronomy kept 360 day calendars adding 5 intercalary days to total 365 (this was the basis of the Babylonian calendar). Then, every four years an extra day was inserted into the year totaling 366, this maintained the calendar in sync with the celestial rhythms of the Sun. These extra 6hrs of the solar cycle is also the reason that the modern Gregorian calendar has leap years.

32 Year Equinoctial Cycle:

A curious thing happens around equinox in Positional Astronomy. As a result of the Earth’s proximity to the Sun, the sunrises and sets moves at the greatest intervals across the horizon during the weeks nearest equinox. Though the Sun rises near due east each year on Vernal Equinox, a careful observer will notice minor fluctuations. These fluctuations occur for 32 years whereby different portions of the solar disc align to true east. On the 33rd year, the Vernal Equinox Sun rises and sets in the exact position it did 33 years earlier. Thus, we find a greater “solar year” cycle related to the Traditional New Year and “rebirth” of the sun in Positional Astronomy. This likely influenced the myths of the Solar Hero who after 32 years of physical life is reborn to eternity on his 33rd year (i.e. Christ, Mithras, etc.). In Hebrew Gematria, 32 yields בל (‘heart’) indicative of the center of the subtle body (the central heart chakra ) and Sol principle as the practitioner’s orientation to his own Center.

Precessional Cycle:

A tiny wobble in the earth’s axis shifts the solar position of Vernal Equinox to a new zodiacal constellation every 2,160 years, taking the Vernal Equinox Sun 25,950 years to complete one full cycle around the zodiac. This means that Vernal Equinox, the supposedly “fixed” reference point used to measure the movement of the Sun across the zodiac and initiate ‘time’ as the traditional New Year, is not fixed at all but rather subject to the precession of the equinoxes. From an initiatic standpoint these astrological Ages- known by the constellation in which the  Vernal Equinox Sun rises – reflect shifts in mass consciousness as evident in the prevailing philosophical and spiritual thought of the Age.

Many authors have pointed out that during the Age of Taurus bovine cults predominated the ancient world (i.e. the Apis Bull of Egypt, the Ba’al worship of the Canaanites, the Minotaur of the Crete, etc.). The practices involving the sacrifice of the bull or the tauroctony were the means by which those initiated into the mysteries expressed the precessional cycle, the slaying of the bull being a direct allusion to the Sun moving out of Taurus and into the constellation of Ares. Following the Age of Taurus we see a global shift over to the ram-headed deity, the symbol of fecundity and creation became associated with the ram (goat or lamb) of Ares; the ram-headed Egyptian Amun, the goat of Mendes, Pan, and a plethora of others became the cult focus across the ancient world. Around the 1st Century C.E the middle east saw the development of a new apocalyptic Jewish sect that symbolized their hero and savior as the fish. The rise of Christianity coincided with the precessional shift from Ares to Pisces (the ‘fish’), and consequently Christ came to represent slain lamb of Ares and in resurrection he became the fish of our current Age.  As we approach the next precessional age, that of Aquarius the water bearer, religious thought is once again going through a major transformation – we are now at the helms of our own spiritual vessels able to navigate the divine waters without the need of  mediating institution. The flood gates are opening and that which was once esoteric  is becoming exoteric- consequently, more  people today have access to doctrines and practices to unveil transcendent truths than ever before.

Knowledge of this precession cycle was instrumental in esoteric religious philosophy as it articulates a power greater than the Sun and alluded to the invisible omnipresent and omnipotent God that turns the wheel of Time. Moreover, evidence of this Precessional Cycle could be observed at a much smaller scale – every 72 years the Sun and all other stars are seen to shift 1 degree across the sky. This integer 72 along with 32 (as the number of years it takes the Sun to complete its Equinoctial Cycle) are of primal importance to the esoteric traditions following the unseen and unknowable God. This is primarily evident in the 72 names of God and the 32 paths of wisdom in traditional Kabbalah. Both 72 and 32 articulate solar cycles that are for the most part beyond the confines of human experience and turn the initiatic Mind away from the solar orb and towards the greater transcendent principles of our universe.

We discuss the importance of the Preccesional Cycle and in-particular its manifestation in the Aeon Chronos and the Gnostic interpretation of Christ through analyzing the inherent geometry of the Chi-Rho symbol  in The Eternal Chronos.

23, 666, and the Obliquity of the Ecliptic:

The integers 23 and 666 have a long history of association with the Sun and the Solar principle. As we will demonstrate, these integers among their various interpretations were also the venue through which knowledge of the Obliquity of the Ecliptic was transmitted to initiates of the mysteries. Throughout the life of our planet this angle has ranged from about 22° to 24° ; however, in human history the angle has been bound closely to the numeral 23 ranging from  23.9° to 23.4°. Throughout the Biblical and later Classical periods of our history, the obliquity of the ecliptic was around 23.6°, or in fractional form 23 and 2/3 .It is during this time period where we find a rather curious correspondence between the numbers:

2 x 3 = 6 (the emanation of the Kabbalistic sefirot Tiferet in the Ari sequence, and the number of spokes formed by the geometry of the solar cycle in Positional Astronomy)

2 / 3 = .666 (the fractional approximation of the obliquity angle in antiquity,a reference to the Biblical number of Man or the Beast )

We can further elaborate on this by examining a variation of a  family of symbol commonly used by early Christians, the chrismon. These six-pronged symbols had various manifestation, the two most popular being: 1) The simple chrismon () formed by the crossed Greek letters Iota(I) and Chi (X) as a monogram for Ιησους Хριστος(‘Jesus Christ’) and also shorthand for Iχθυς (‘fish’) and, 2)The Chi-Rho or Cross of Constantine () formed by the crossed Greek letters Chi (X) and Rho(P) as the monogram of Christos (Χριστός).  We examine both these forms in relation to the solar cycles in the post The Eternal Chronos; however, here we present another variant formed by the Chi (X) and an inverse numeral 4.

This rather enigmatic form of the chrismon may have been intended to be comprehended outside the Greek alphabet and instead through the Sinatic form of the Hebrew alphabet. As such it yields a cross of the Sinatic letters Aleph () and Tav(X) – thus representing the first and last letters of the Sinatic alphabet, the Alpha – Omega principle whereby the beginning is the end, a fitting symbol for the eternal Christ. Needless to say,  the six-points of the geometry echoes the six-pronged geometry of the solar cross-quarters in Positional Astronomy.

Aleph is the central axis and thus corresponds to the east-west Equinoctial Axis, Tav represents the Solstitial Axis – the  northern and southern limits of the Sun as seen from earth (the angle bound by the Obliquity of the Ecliptic). Considering that Vernal Equinox is the traditional New Year, Aleph = Beginning = Equinoctial Axis is a rather seamless correspondence. Similarly, the solstices are the limits and thus the ends of the solar cycle where the Sun at either extreme represents the completion of a polarity (i.e. the longest day of the year, or the shortest day of the year,etc.) giving us the Tav= End = Solstitial Axis correspondence.

Moreover, Aleph is the first letter of the Sinatic alphabet and Tav is the 22nd and last letter. Together their alphabetical positions give us 23 (1 + 22) the very numeral at the heart of this discussion. 23 is the numerical inverse of 32 – a number discussed above in the Equinoctial Cycle and representative of the 32 paths of wisdom and liberation in Kabbalah doctrine. In Hebrew Gematria 23 yields הוט (‘to bind’) indicative its role as the bounding principle of the solar extremes (versus the “liberating” role of 32).

Other pertinent recurrence of 23 and 666 include the 6×6 Magic Square of Sol, a variation of which was first published in the Arabic astro-magical text Rasa’il Ikhwan al-Safa. The actual workings of the Magic Square of Sol are beyond the scope of this post; however, it should be noted that the sum of all the digits in the square totals 666. Also, in the grid of the Magical Square the number at the coordinate 2,3 (second horizontal number, third vertical number) is 23.  In terms of music and the science of harmonics .666 or 2/3 is the ratio of the perfect fifth, considered by the Pythagoreans as the most powerful harmonic interval – naturally the ratio of the perfect fifth was to be understood as the harmonia of Sol.

Sun and Moon:

The ancients went to great depths to synchronize the lunar and solar cycles. These two celestial orbs being the manifest reminders of the transcendent male/+ and female/- polarities of the universe. The Sun is a direct symbol of the central, combustive, and active agent (), while the Moon in her nature as the luminary reflecting the light of the Sun reminds us of the passive, liquid, and mutable agent (). In their celestial union-  what we may term the celestial Bridal Chamber- we find a symbolic allusion to the creation of the macrocosmic universe ().

We address the Moon, her various cycles, and her role as “mother” of Sacred Astronomy in the post Moon:The Hook of Consciousness.

Sun and Mercury:

Traditionally Mercury is the planet associated with initiation, magic, and the various paths of Sacred Science. In its relation to the Sun we find that Mercury’s cycle alongside the solar year is represented by the fraction 22/7. This fraction being the approximation of the irrational transcendent number Pi, the underlying ‘circle’ principle through which the heavens can be measured and interpreted. In ecliptic astronomy Mercury’s rhythms within the context of the solar year traces out the geometry of the two primordial polarities  (,) and of course, when two cycles are plotted together, the union of those polarities in the Hexagram( ).

Mercury’s patterns present us with the manifestation of many universal truths, he/she/it is truly to be understood as the initiator into Sacred Astronomy. We barely scratch the surface of Mercury initiatic meaning in the post Mercury:Gateway to the Heavens.

Sun and Venus:

With Venus, the second of the internal planets, we find yet another venue into transcendent universal principles. Her conjunction cycles with the Sun are represented by the ratio 8/5 – a fraction that yields an approximation of yet another transcendent and irrational number, Phi. Like Mercury, Venus not only yields a fundamental principle in her relation to an irrational number, but her very geometry in Ecliptic Astronomy transmits one of the perennial symbols of the initiatic tradition. In her 5 conjunctions every 8 solar years, Venus hands us the symbol of the Pentagram ().

We treat Venus in more depth in the post  Venus:The Divine Feminine.

Sun and Mars:

Mars is the first of the outer planets. Traditionally attributed to the god of war it is a planet symbolic of action in all its martial, intellectual, and sexual manifestations. In its opposition cycle with the sun Mars is exemplified by the ratio 7/15, forming 7 conjunctions every 15 solar years. This opposition cycle plotted in Ecliptic Astronomy yields heptagonal geometry, more specifically the seven-pointed star or Heptagram(). In this symbol the initiate finds the operating active powers of all the planets in the solar system, in Kabbalah the Heptagram points are representative of the seven planets in ascending or descending order. By drawing the Heptagram the practitioner recreates the order of days in a week thereby putting the planets in action in terms of their temporal manifestation.

Sun and Jupiter:

It takes Jupiter approximately 12 years (11.9years) to complete one cycle around the zodiac ;therefore, the annual patterns of the Sun’s 12 months around the zodiac are reflected at a higher magnitude of 12 years by Jupiter. Jupiter’s orbit around the Sun takes 399 days yielding a Sun:Jupiter ratio of 12/11. This means that, as measured from Earth, every 12 Solar Years Jupiter completes 11 opposition cycles with the Sun. The geometry traced by this cycle is that of a eleven-pointed star, or the Hendecogram.

The Hendecogram is symbolic of the Man-God (union of the Pentagram of the Microcosm with the Hexagram of the Macrocosm).In Pythagorean number theory 11 is seen as the attempt to better perfection (10);  it is thus symbolic of the initiate who retains his sense of Self in the face of perfection(10 + 1), in it there as also an implied duality (11 = 1+1 = 2) since this Man-God now exists separate – having overthrown the confines of  demiurgic creator. Of course, we may look at this in terms of the Greco-Roman myths attributed to Zeus or Jupiter as the One who slays his own father (Titan Kronos) in order to bring forth a new Age. This is not to be interpreted as complete dominion and liberation over the universe, mainly due to the implied duality , but is instead representative of the realization of Macroanthropos, where the initiate is now poised to break free of all bonds.

Furthermore, throughout Jupiter’s astronomical cycle the planet disappears from the night sky for 32 days reflecting the Sun’s Equinoctial Cycle. As the equinox Sun is “reborn” into the Greater Solar Year on the 33rd year; Jupiter is reborn into the night sky on the 33rd day after 32 days of living in darkness. The same mathematical rhythm, but at different magnitudes.

Sun and Saturn:

Saturn takes 29.5 years to orbit around the Sun, thus the Sun:Saturn ratio gives us 29.5/30. Based on its periodicities, Saturn can be said to be more closely aligned to the Moon that the Sun considering it mimics the Moon’s synodic cycle of 29.5 days at a higher magnitude. However, the relationship between Sun and Saturn is fundamental in Hermetic alchemical workings as Saturn represents the dual nature of Man, the potential for spiritual eternity locked in the tellurian tomb of matter. It is through transcending Saturn that the initiate can surpass the limits of the universe and leave behind the dual nature of our terminal existence. In the words of Isaac the Hollander :

From Saturn proceeds, and from Saturn is made, the Philosopher’s Stone….There is no greater secret that this: that is found is Saturn, since in the Sun [the vulgar Sun, that is to say in the intellectual faculties of external consciousness] we do not find the perfection that we find in Saturn. In its interior, and in this all the Philosophers agree, it is a most excellent Sun…In truth, Saturn is the stone that the ancient philosophers did not want to name.

Unlike the other classical planets, Saturn’s synodic cycle does not produce a coherent geometric form- it is always in fractional state continuing for 360 years at which point the 360-pronged geometry of the Saturn:Sun cycles completely engulfs the ecliptic circle into a black mass of connecting lines – an act that can be described as the Philosophic “squaring of the circle”. This perfection of Saturn in one sense represents the bindings and restrictions of the karmic universe and the human condition of being entombed in the  life-death cycles, and in another sense is equated with the Philosopher’s stone as hiding the principle by which the initiate can unshakle the bonds of terminal existence and obtain true spiritual immortality.

The Moon promised to give light after the Sun had run his diurnal course; and she said also that she had already given birth to Silence and Sleep.’

Compared to the relatively simple annual oscillating motion of the Sun, the apparent motion and cycles of the Moon are complex. The ancients spend much time and effort trying to capture the precise lunar cycles. Unlike solar observations that required long-term observations from one determined location, the lunar phases can be observed by everyone and from anywhere – it is a truly universal index. Despite the complex movements of the Moon, lunar observation and lunar calendars predate all solar forms of astronomy. Long before the solar year was recognized, prehistoric man had awoken to the lunar month as evident in Paleolithic bone and stone artifacts that display notches for tallying the days between successive new moons. The Moon in this sense was the mother of astronomy, the “hook of  consciousness” that turned the Paleolithic mind upward towards the sky in an attempt to better understand one’s role and place within the universe.

Like the Sun, the diameter of the Moon disc is 32 arc minutes seen from Earth. This is a truly wondrous phenomenon in our solar system; the Sun and Moon as seen from our vantage point are the same size, when in fact the Sun’s diameter is about 400 times that of the Moon.

Lunar Phases and the Synodic Cycle:

The most obvious lunar cycle is the 29.5 days it takes to complete a lunation (from New Moon to New Moon, or from Full Moon to Full Moon). This lunation (or synodic) cycle is the reason that our months average 30 days…after all the etymology of the word ‘month’ derives from ‘Moon”. The 4 weeks in a month are also related to this cycle since each quarter of the Moon (New, First Quarter, Full, and Last Quarter ) lasts approximately 7 days.

The phases themselves result from the exposure of the terrestrial observer to different percentages of the sunlit portion of the moon. The diagram below demonstrates how the reflected sunlight contributes to the lunar phases (the outer circle is the Moon position relative to the Sun, and the inner circle are the phases as seen from earth).

Lunar months and Solar Years – Lunisolar synchronization:

Since twelve synodic months (354 days) are about eleven days shorter than the solar year (365¼ days), a thirteenth moon accumulates roughly every three years. For the cultures that attributed lunar months to agricultural seasons, this thirteenth blue moon created a potentially catastrophic problem.

Without the insertion of an intercalary period of extra days added to the calendar to account for the difference between the solar and lunar cycles, the seasons would arrive “earlier” with each passing year, resulting in a disjunction between the months and the solar periods they are intended to approximate. Important agricultural events would then occur out-of-season (i.e., harvesting or planting too early). The ability to calculate and insert intercalary periods is essential in all lunisolar calendars to maintain the anticipatory nature of the calendar, which otherwise would  become random and chaotic. For early man, knowledge of this intercalary period was a source of esoteric knowledge guarded by the religious-political elite  and was disseminated to the populace during luni-solar festivals as a means to re-assert the power of the ruling elite over the cosmos.

The intercalary period can take the form of 11-days added to each year, or an entire 33-day month added every three years. The Hebrew, Greeks, and pre-Julian Roman calendar opted for the extra month every third year.

A continuous 12 lunation calendar with no intercalary periods, such as Islamic calendar, will re-coincide with the solar year every 33 years. Thus, every 33 years the luni-solar cycle is completed bringing the lunar months back in sync with the solar seasons. This system functions for the Islamic calendar because the religious lunar calendar is kept alongside a separate civic solar calendar.

Sidereal Lunar Cycle:

The interval between successive passages of the moon by the same star is called a sidereal month (from Lat. siderus , ‘star’). This cycle measures months by stars, in many respects it is the lunar version of the solar cycle measured by the zodiacal constellations. The sidereal period is approximated at 27.33 days as the amount of time it takes to Moon to return to the same star. Because of the fractional number of days, the Moon returns to the same star at different hours in the day (1/3 day, or 8hrs, later). So, if the Moon is observed passing the bright star Aldebaran at midnight, the following sidereal month, the Moon will pass Aldebaran at 8 a .m. when it is not visible due to sunlight. For this reason, the sidereal month was often measured as a fixed period of 28 days to ensure that the Moon has passed the star in question by the time of sunset.

28 Mansions of the Moon – the Lunar Zodiac:

Ancient astronomers also defined a lunar zodiac similar to the solar zodiac of 12 constellations. The lunar zodiac divided the lunar ecliptic into 28 equal constellations, each corresponding to one day in the sidereal period of the Moon(27.33 days). These lunar constellations were called the Mansions of the Moon, and each corresponds to approximately 13 degrees (12.86) of the lunar ecliptic circle. The mansions are further divided into four quarters, called the Quarters of Heaven, that approximate the sidereal movement of the Moon in a week.

In Islamic traditions, the 28 Mansions of the Moon were marked by prominent stars and each mansion corresponds to the 28 letters of the Arabic alphabet. Early Islamic divisions of the 28 Mansions were not uniform, each Lunar Mansions ranged from 3 to 27 degrees.

The Picatrix discusses the use of Lunar Mansions for Talismanic Magic. The relevant section can be viewed by following the link: Picatrix on Talismanic Magic and the 28 Mansions.

Lunar Ecliptic, the Lunar Nodes, and the Draconic Year:

While the ecliptic of the Sun lies at an approximate 23.5 degree angle from the Celestial Equator, the lunar ecliptic is further inclined by 5.1 degrees. The points where the lunar ecliptic intersect the solar ecliptic are called the Lunar Nodes. The Nodes take a period of 18.6 years to complete one cycle around the ecliptic. This period is called a Draconic Year (18.6 years or 6,794 days) since the ancients identified the ecliptic (both solar and lunar) with a dragon or serpent. Hence, the north node is called the Dragon’s Head () and the south node, the Dragon’s Tail ().

Twice every Draconic Year the Lunar Nodes coincide with the vernal and autumnal equinox points of the Solar ecliptic (VE and AE in diagram above). This event happens around winter and summer solstice when the Moon achieves a maximum (+/- 28.6 degrees from the east/west axis) and minimum (+/- 18.4 degrees) extreme as seen in Positional Astronomy. These extremes are also called lunar standstills and are the Moon’s equivalent to the Sun’s solstices.

The Moon and Saturn:

The Moon and Saturn are synergistic in a way, ruling the Capricorn/Cancer axis in Traditional Astrology. Thus, the extremes of the solar cycle are thereby governed by these two planets as the Moon rules the constellation of the summer solstice, while Saturn rules the constellation of winter solstice. Furthermore, of the classical planets and depending on the perspective taken Saturn can be the first or last planet…same with the Moon. This brings us to the basic principle whereby the Alpha is the Omega and underlines the synergy between Moon and Saturn.

Saturn’s cycles mimics the Moon’s but at different magnitudes. While it takes the Moon 29.5 days to complete a lunation, Saturn takes 29.5 years to complete a cycle around the zodiac. Because Saturn spends approximately 2.46 years in each of the twelve constellations of the zodiac, one Saturn “month” (or period it takes Saturn to traverse one constellation) happens every 29 to 30 lunations. Thus the 29 to 30 day lunar months of the solar cycle are reflected at a higher magnitude in the 29 to 30 lunation “months” of the Saturnine cycle. A Saturn “year” brings us full circle as it is composed of 360 lunations.

The Moon and the Rabbit:

For many ancient cultures (Egyptians, Romans, Chinese, Ancient Americans. and others) a rabbit or a hare adorned the face of the moon. This association likely resulted from the parallel gestation period for rabbits/hares and the length of the lunation cycle. The Egyptian word for hare, Un, meant “opener” and “cycle”. This was also related to the fact that hare’s are born with there eyes open. But from an initiatic standpoint we find a direct allusion to the Moon as the “hook of  consciousness”; comprehending the lunar cycles being the first step towards realizing (“opening” our consciousness to)   greater astronomic truths.

Modern day Easter, in all its material trappings  of Western capitalism is nonetheless a reminder of the Traditional associations between the Moon and the Rabbit/Hare. What is the Easter Bunny, if not a direct reference to the Rabbit on the Moon, which of course is visible on Easter since the holiday corresponds to the first sunday after the full Moon closest to equinox.

II. Govern your tongue before all other things, following the gods. Here Pythagoras warns us that words have a tendency to misrepresent our true Self. If a thought or argument cannot be articulated clearly and properly without sentimental bias or emotional clouding, it is best to remain in silence.

III. The wind blowing, adore the sound. We are reminded to take a moment to appreciate the “voice” of the elements. All things in Nature manifest through harmony, rhythm, and order and through attuning ourselves to Nature’s expressions we are confronted with the very principles of Divine law.

IV. Assist a man in raising a burden; but do not assist him in laying it down. This aphorism instructs the initiate to help those who despite their failings are industrious in attempting to better themselves or their situation, but to never assist those who seek to evade and hide from their problems. In other words, aid the diligent and not the indolent.

V. Speak not about Pythagoric concerns without light. A simple warning to not attempt to interpret the mysteries of God and embark on the initiatic path without first seeking spiritual and intellectual illumination. Furthermore, all of the initiate’s Great Work must operate in spiritual and moral alignment with the Divine.

VI. Having departed from your house, turn not back; for the furies will be your attendants. Pythagoras here warns us that once the initiatic path is taken, it must be completed to fruition. Turning back from the path of spiritual enlightenment and returning to our former ways of bestial vice and ignorance will cause one to suffer exceedingly; as stated by Iamblichus, ” it is far better to know nothing about Divinity than to learn a little and stop without learning all.” There is no place for dabblers on the initiatic path.

VII.   Nourish a cock, but sacrifice it not; for it is sacred to the sun and moon. Here the cock is to be understood as a symbol of our body as well as our worldly ambitions. At face value this aphorism warns us against sacrificing living things to the gods. Life is the sacred product of the union of the masculine(Sun) and the feminine (Moon) principles of Divinity and should not be destroyed by man. As such it is also a plea against suicide. It is also an instruction for the initiate to continue to nourish his physical body and worldly ambitions and actions and not to “sacrifice” these along his journey. Giving up or sacrificing the cock is symbolic of foregoing our desire to wake in the morning, our desire to live. Even when we have reached the point to where the Universe has unveiled its mysteries and all that is physical seems trivial we should continually strive to understand the mystery of life.

VIII. Receive not a swallow into your house. This aphorism instructs the initiate to not allow drifting thoughts to flutter into his mind, nor shiftless people enter his life. The symbolism of the swallow can be interpreted as either a good or bad omen, but at all levels relates to rather material and shallow sentiments.

IX. Offer not your right hand easily to anyone. Pythagoras warns us to keep our own counsel and not offer wisdom (our right hand) to those incapable of appreciating it. Be prudent with whom you share the wisdom of the mysteries with, for, let us not forget that there are those who will indeed bite the hand that feeds them.

X. When rising from the bedclothes, roll them together, and obliterate the impression of the body. This aphorism is directed to those who have awoken from the sleep of ignorance. It instructs the awoken individual to eliminate from their recollection all memory of their former spiritual darkness. Iamblichus writes that “a wise man in passing leaves no form behind him which others less intelligent, seeing, shall use as a mold for the casting of idols.”

** The bold italic phrases are attributed to Pythagoras while my commentary following the 10 aphorisms is based on Iamblichus’ interpretation.

Part 1: Introduction

Part 2: Square Root of 3 in Geometric Form

Part 3: Square Root of 3 in Molecular Structure

Part 4: Close Packing and Conclusion

Geometrically speaking, Pythagorean Unity is the radius of our allegorical ripple, whether it be 1 or 1 billion, or 1 infinity; the unit itself is arbitrary. This first circle is a purely conceptual abstraction, it is only veiled in the symbol “circle” for us to understand it as the source for transmitting certain universal geometric Principles. The area of such a circle with a radius of Pythagorean Unity will always measure Pi; it is here where we are presented with our first transcendent principle of universal geometry, the relation of any ray to its origin and radial extent through Pi. This potential for primordial “circle” and the encoded principles of Pi and Pythagorean Unity corresponds to the Kabbalistic world of Atzilut, the realm of divine Principles.

The emanation process begins with the reflecting of the radius of Pythagorean Unity from the source point to the implied circumference of the conceptual circle. As a result of the reflection, the polar axis of the ray is shifted so that the source point is no longer the origin of the ray, it is instead a radial limit. It is the inversion of the compass so that the needle is now at the circumference instead of the center.  From here a second circle is created replicating the first. This reflection of “circle principle” to create “circle symbol” is the first stage of creation occurring in the Kabbalistic world of Beriah, the realm of Creation. This process is repeated a total of  three times resulting in four interlinked circles, or the four Kabbalistic worlds (Atzilut, Beriah, Yetzirah, and Aziyah). Each progressive circle is in principle less “pure” than the preceding one as it moves further and further away from the source.

The formation of the material universe takes place in Yetzirah, the third emanated world. Our geometric allegory represents this with six equal circles formed from their intersections along the circumference of the central Yetzirah circle. These six circles centered on the circumference of Yetzirah are to understood as the six dimensions of space in the universe.

From the center of Yetzirah a bounding Macro-Circle is formed, this is the circle and cycle of the formed universe. This Macro-Circle encompasses the three lower worlds reflected from Atzilut, and the circles along the circumference of Yetzirah. Taken together the seven circles encased within the Macro-Circle are understood as the seven days of creation, the seven planets, and the seven alchemical metals of the formed universe.

Since the inner circles measure a radius of Pythagorean Unity (1), the Macro-Circle doubles the inner circles and measures a radius of Pythagorean Dyad (2). This is symbolic of the universe where the One expresses itself through polarity and multiplicity. The diameter of the circle is 4 representing the totality of the four worlds as well as the bounding forces of the four classical elements within the formulated universe.

The process of creation is further symbolized by the macrocosmic Hexagram formed by the intersection of the inner circles to the Macro-Circle and repeated again at a microcosmic scale within the Yetzirah circle. The Hexagram is the first perfect polygon that can be inferred and created from purely circular geometry, it is a process akin to the “squaring of the circle” and is only fitting that it happens in the circle attributed to Yetzirah as the world of Formation.

Note that the first conceptual circle of Atzilut is not encased within this Macro-Circle; however, this outer circle connects the source to the circumference of the final circle of Aziyah. This exemplifies the Alef-Tau (or Alpha-Omega) principle whereby the source and final manifestation are, despite the perceivable polarities and multiplicities, One.  In Kabbalistic terms, while the source Point is Keter, it’s very realization implies Malkut as the beginning cannot exist without the end, nor can a Crown exist without a Kingdom.

At this stage the central axis mundi, or Middle Pillar, is realized in the vertical diameter of the Macro-Circle connecting Keter to Malkut and extending through the four worlds. Within the Macro-Circle, the four “worlds” intersect at six locations. These six intersections are the six Sefirot of the left and right pillars (Chokmah, Binah, Chesed, Gevurah, Netzach, and Hod). This leaves the centers of the lower circles as the Sefirot of the Middle Pillar.

The center of the second circle (Beriah) heralds the point of separation of the lower worlds from Atzilut, it is the abyss that divides the realm of pure Principles from the manifestation of those  principles in Symbol(Beriah), Form (Yetzirah), and Action (Aziyah). This center is therefore the non-sefirot Da’at. The center of the Yetzirah circle, and center of the Macro-Circle and consequently the formed universe, and also the only point  that the three lower circles  share, corresponds to Tiferet as the Solar Principle of the Kabbalistic Tree. This leaves the center of the Aziyah circle as Yesod, the foundation of the formed world and entry point into the Yetzirah circle.

The creation of the four worlds, results in three places of convergence between the worlds. These Vesica Pisces articulate yet another principle of Sacred Geometry. Given that the radius of each circle measures 1, the width of each of the Vesica Pisces measures the irrational sacred number √3.  In traditional Kabbalah these three horizontal “paths”  correspond to the three Mother Letters of the Hebrew alphabet (Shim, Alef, Mem)  and consequently with the three elements of creation (Philosophic Fire, Ruach/Logos, and Philosophic Water).  These three Mother paths are also the three planes over which the source point is reflected to create the four “circles” of the Kabbalistic worlds. In our geometric metaphor, as in Kabbalistic philosophy, these three Mothers/Elements are the very principles through which the One structures creation.

Moreover, the Mother letter paths and consequently the Sefirot connected by these paths relate to the Macro-Circle through yet another irrational and sacred number, Phi. For example, Netzach falls at the Phi ratio between  Hod and the point where the plane of the Mim path intersects the outer Macro-Circle. Each Sefirah of the left and right pillars shares this transcendent relationship between its opposite Sefirah and the Macrocosmic circle.

This brings us to the end of this post. There is nothing to wrap up as this geometric meditation on the process of creation is not intended to be an explanation of anything. It is what it is; an exploration of transcendent geometric principles within a Kabbalistic framework. It is one of many ways to unveil the transcendent truths of our universe.

The Lesser Hexagram Ritual is designed to invoke or banish the elemental influences of the traditional zodiac while aligning the initiate to the seven planetary forces. Generally speaking the operation deals with macrocosmic energy and through practice the initiate will realize it functions at a higher ontological level than the Pentagram rituals.

Kabbalah cosmology identifies the hexagram as God’s kingdom representing the six-days of creation and the six-directions of space (up, down, left, right, front, back) with an implied seventh day of rest and spatial center. As such it also represents the seven planets of classical antiquity (Saturn, Jupiter, Mars, Venus, Mercury, and Moon), with the Sun acting as the active Central Principle amidst the six planets.

For the Pythagorean philosophers the hexagram represents the alchemical marriage of opposites; the fusion of Philosophic Fire  and Philosophic Water, and creation of the macrocosmic universe. In terms of Theurgical practice, this is the allegorical union of Man and God within the initiate. In Kabbalistic Merkavah mysticism and in the majority of Gnostic gospels this is the discussed metaphorically through the rites of the “Bridal Chamber” and the spiritual marriage of the central Fire of Messiah/Chreistos () with the divine Waters of Shekhinah/Sophia().

The Lesser Hexagram Ritual made its way into the Western Magical tradition as the ritual taught to Golden Dawn  initiates into the Grade of Adeptus Minor. To properly and safely wield the macrocosmic forces drawn upon in the operation, the initiate is required to have mastery of the Lesser Pentagram Ritual and a full understanding of elemental principles, Kabbalistic pathworking (at least to Tiferet), Sacred Astronomy, and alchemical theory. It is intended to be practiced after the Lesser Pentagram ritual as it is  symbolic of the unification between the initiate as the microcosm (the centering that takes place during the LPR)  and the greater macrocosm.

The version of the Lesser Hexagram Ritual presented here operates on the Principles exemplified by the three Magical Formulas: I.N.R.I, IAO, and ARARITA.

I.N.R.I., is the acronym for the Latin IESVS·NAZARENVS·REX·IVDÆORVM (Jesus Nazarenus, Rex Judaeorum), or “Jesus of Nazareth, King of the Jews”. In Christian tradition this is the inscription that Pontius Pilate placed over Jesus during the crucifixion.The keyword is analyzed by first substituting Hebrew letters for the Latin. I.N.R.I. = Yod — Nun — Raysh — Yod (ינרי). Each of these letters has a correspondence pertaining to Sacred Astronomy, and as a cyclic formula is a metaphorical allusion to the life patterns of the initiate.

In the Golden Dawn system I.N.R.I yields Virgo — Scorpio — Sun — Virgo. In the Gra or Sefer Yetzirah systems the planetary attribution can be Mercury or Saturn . The substitution of Mercury(or Saturn ) for Sun has some  fundamental alchemical implications regarding the purification of Mercury (from lunar passive Mercury to the solar active Mercury) or the extraction of Gold from Saturn. Regardless of the planetary correspondence however, we are looking at the initiatic stages of Birth, Death, Initiation/Transmutation, and Resurrection. This same cyclic Principle of Life, Death, Resurrection is echoed in the Greco-Egyptian Magical Formula IAO as representative of the mythological narrative of the deities Isis, Apophis, and Osiris.

The Magical Formula ARARITA expresses  the underlying unity of the entire operation. This word, which first appears in 17th Century Kabbalistic texts, is a notaricon formed from the first letters of the Hebrew phrase: Achad Rayshethoh, Achad Resh Yechidathoh, Temurathoh Achod. It translates to “One is His beginning, One is His individuality, His permutation is One”, and essentially sums up the Kabbalistic doctrine of Unity.  Note, that the seven letters or ARARITA correspond to the seven planets and as such can be attributed to the points and center of the Hexagram.

Whether banishing or invoking, the Hexagrams are drawn from two points . For basic daily practice of the ritual, these points are  Saturn and Moon as the beginning and end of the planetary spheres.   The two triangles of the Hexagram are either drawn clockwise (Invoking) or counter-clockwise (Banishing) depending on the intention of the operation. The center point, Sun, serves as the balancing Principle betwen the polarities of first and last, and as the mediation between the outer and inner planets.

As with the Pentagram Ritual, I have slightly modified the Hexagram Ritual to be performed in lotus asana and completely in the astral. I should stress that while at first it may be worthwhile to “visualize” and “imagine” yourself performing the ritual as you would physically, overtime you will be able to focus your Will towards the very principles of the ritual and manipulate the ethereal light into the various poses and signs of the practice.

By “entering” the signs I am referring to the practitioner ordering the ethereal light into the basic geometric shapes. These geometries echo the postures used in the Thelemic versions of the rite, and are intended to draw upon the same principles. Naturally, the anchors for the geometry are the Sefirot centers themselves, which at this point should be seen and felt as pulsating orbs.

Note, that together the four God-form signs connect all of the Sefirot and draw on the structural power of the three horizontal paths. In traditional Kabbalah these paths are the three Mothers and represent the three elements of creation (Fire, Ruach/Logos, and Water). Furthermore, the only Sefirah that is prevalent in all four of the God-forms is Tiferet, which is the Kabbalistic plane principally addressed by this operation.

All the formula are “recited” and vibrated in the “Great Voice”. Each letter and concept of the formulas must be etched in the initiate’s heart and projected to the very depths of the Universe.

——————————————————– Lesser Hexegram Ritual—————————————————

i.    Recite the following:

I.N.R.I
Yud – Nun – Resh – Yud
Virgo, Isis, Mighty Mother.
Scorpio, Apophis, Destroyer.
Sol, Osiris, Slain and Risen.
Isis, Apopis, Osiris. IAO.

ii.     Enter the sign of Osiris Slain. Contemplate the sign.
iii.    Enter the sign of Isis Mourning. Contemplate the sign.
iv.    Enter the sign of Apophis. Contemplate the sign.
v.    Enter the sign of Osiris Risen. Contemplate the sign.
vi.    Draw the Hexagram of Fire before you. Vibrate ARARITA as you penetrate the depths of the East with the Hexagram.
vii.    Draw the Hexagram of Earth to your right. Vibrate ARARITA as it penetrates the depths of the South.
viii.    Draw the Hexagram of Air behind you. Vibrate ARARITA as it penetrates the depths of the West.
ix.    Draw the Hexagram of Water to your left. Vibrate ARARITA as it penetrates the depths of North.
x.    Repeat steps i – v.