magick


 

hilal

When the Sun and Moon are aligned on the same side of the Earth, the moon is “new”, and the side of the Moon facing Earth is not illuminated by the Sun. As the moon waxes (the amount of illuminated surface as seen from Earth is increasing), the lunar phases progress through new moon, crescent moon, first-quarter moon, gibbous moon, and full moon. The moon is then said to wane as it passes through the gibbous moon, third-quarter moon, crescent moon and back to new moon. The terms “old moon” and “new moon” are not interchangeable. The “old moon” is a waning sliver (which eventually becomes undetectable to the naked eye) until the moment it aligns with the sun and begins to wax, at which point it becomes new again.[1] Half moon is often used to mean the first- and third-quarter moons, while the term ‘quarter’ refers to the extent of the moon’s cycle around the Earth, not its shape.

When a sphere is illuminated on one hemisphere and viewed from a different angle, the portion of the illuminated area that is visible will have a two-dimensional shape defined by the intersection of an ellipse and circle (where the major axis of the ellipse coincides with a diameter of the circle). If the half-ellipse is convex with respect to the half-circle, then the shape will be gibbous (bulging outwards)[2] whereas if the half-ellipse is concave with respect to the half-circle, then the shape will be a crescent. When a crescent Moon occurs, the phenomenon of earthshine may be apparent, where the night side of the Moon faintly reflects light from the Earth.

In the Northern Hemisphere, if the left side of the Moon is dark then the light part is growing, and the Moon is referred to as waxing (moving toward a full moon). If the right side of the Moon is dark then the light part is shrinking, and the Moon is referred to as waning (past full and moving toward a new moon). Assuming that the viewer is in the northern hemisphere, the right portion of the Moon is the part that is always growing (i.e., if the right side is dark, the Moon is growing darker; if the right side is lit, the Moon is growing lighter).

In the Southern Hemisphere the Moon is observed from a perspective inverted to that of the northern hemisphere, and all of the images in this article, so that the opposite sides appear to grow (wax) and shrink (wane).

Nearer the Equator the Moon with its terminator will appear apparently horizontal during the morning and evening. Since the above descriptions of the lunar phases only apply at temperate or high latitudes and observers moving towards the Tropics from northern or southern latitudes will see the Moon rotated anti-clockwise or clockwise with respect to the images in this article. The crescent Moon can open upward or downward, with the “horns” of the crescent pointing up or down, respectively. When the Sun appears above the Moon in the sky, the crescent opens downward; when the Moon is above the Sun, the crescent opens upward. The crescent Moon is most clearly and brightly visible when the Sun is below the horizon, which implies that the Moon must be above the Sun, and the crescent must open upward. This is therefore the orientation in which the crescent Moon is most often seen from the Earth’s tropics. The waxing and waning crescents look very similar. The waxing crescent appears in the western sky in the evening, and the waning crescent in the east, in the morning.

When the Moon, as seen from Earth, is a narrow crescent, the Earth as seen from the Moon is almost fully lit by the Sun. Often, the part of the Moon that is not directly lit by the Sun is sufficiently brightly lit by light reflected from the Earth to be easily visible from Earth. This phenomenon is called “earthshine“, and is sometimes picturesquely described as “the old moon in the new moon’s arms” or, as pictured here, “the new moon in the old moon’s arms”.

Non-western cultures may use a different number of Moon phases, for example traditional Hawaiian culture has a total of 30 different Moon phases (one per day)

 

Written by me:

Peter has come and Paul has come

James has come and John has come,

Muriel and Mary Virgin have come,

Uriel the all-beneficent has come,

Ariel the beauteousness of the young has come,

Gabriel the seer of the Virgin has come,

Raphael prince of the valiant has come,

Michael the chief of the hosts has come,

The spirit of true guidance has come,

And the king of kings has come upon the helm,

All to bestow on thee their affection and their love.”

–traditional Scottish

 

When building a conception of reality we arguably need a map or compass. With this we may travel through our inner cosmos and inner planes. This idea of “a direction is a destination” is a perennial teaching found in many major traditions. In the Western tradition we find a 7 directional model. This is based on many things. However one traditional way is to work with what IS there.

This means three dimensional space, the cube, the sphere, physical reality.

The Arch Angelic beings are well known and found in many traditions. In the Western traditions we can find several patterns. We typically relate to Qabalah. There are a few popular patterns and we can examine the overall changes that have occurred, but instead we shall just use a pattern.

Why seven archangels? Often we jump straight to the idea of Chakras. However I will not mention chakras. In the Western path we can see the idea of seven coming from the seven days of creation and thus defining three dimensional space

http://mystica-aeterna.com/rraa-rainbow-rite-arch-angels/

 

 

OSIRIS AND ISIS
When Osiris reigned death was not in the land. Arms were not in men’s hands; there
were not any wars. From end to end of the land music sounded; men and women spoke so sweetly and out of such depth of feeling that all they said was oratory and poetry.
Osiris taught men and women wisdom and he taught them all the arts. He it was who first planted the vine; he it was who showed men how and when to sow grain, how to plant and tend the fruit-trees; he caused them to rejoice in the flowers also. Osiris made laws for men so that they were able to live together in harmony; he gave them knowledge of the Gods, and he showed them how the Gods might be honoured.
And this was what he taught them concerning the Gods: In the beginning was the formless abyss, Nuu. From Nuu came Rê, the Sun. Rê was the first and he was the most divine of all beings. Rê created all forms. From his thought came Shu and Tefênet, the Upper and the Lower. Air. From Shu and Tefênet came Qêb and Nut, the Earth and the Sky. The Earth and the Sky had been separated, the one from the other, but once they had been joined together. From the eye of Rê, made out of the essence that is in that eye, came the first
man and the first woman.
And from Qêb, the Father, and Nut, the Mother, Osiris was born. When he was born a voice came into the world, crying, “Behold, the Lord of all things is born!”
And with Osiris was born Isis, his sister. Afterwards was born Thout, the Wise One. Then there was born Nephthys. And, last, there was born Sêth. And Sêth tore a hole in his mother’s side–Sêth the Violent One. Now Osiris and Isis loved each other as husband and wife, and together they reigned over the land. Thout was with them, and he taught men the arts of writing and of reckoning.
Nephthys went with Sêth and was his wife, and Sêth’s abode was in the desert.
Sêth, in his desert, was angered against Osiris, for everywhere green things that Sêth hated were growing over the land–vine, and grain, and the flowers. Many times Sêth tried to destroy his brother Osiris, but always his plots were baffled by the watchful care of Isis. One day he took the measurement of Osiris’s body–he took the measurement from his shadow–and he made a chest that was the exact size of Osiris.

Soon, at the time before the season of drought, Sêth gave a banquet, and to that banquet he invited all the children of Earth and the Sky. To that banquet came Thout, the Wise One, and Nephthys, the wife of Sêth, and Sêth himself, and Isis, and Osiris. And where they sat at banquet they could see the chest that Sêth had made– the chest made of fragrant and diversified woods. All admired that chest. Then Sêth, as though he would have them enter into a game, told all of them that he would give the chest to the one whose body fitted most closely in it. The children of Qêb and Nut went and laid themselves in the chest that Sêth had made: Sêth went and laid himself in it, Nephthys went and laid herself in it, Thout went and laid himself in it, Isis went and laid herself in it. All were short; none, laid in the chest, but left a space above his or her head.
Then Osiris took the crown off his head and laid himself in the chest. His form filled it in its length and its breadth. Isis and Nephthys and Thout stood above where he lay, looking down upon Osiris, so resplendent of face, so perfect of limb, and congratulating him upon coming into possession of die splendid chest that Sêth had made. Sêth was not beside the chest then. He shouted, and his attendants to the number of seventy-two came into the banquetting hall. They placed the heavy cover upon the chest; they hammered nails into it; they soldered it all over with melted lead. Nor could Isis, nor Thout, nor Nephthys break through the circle that Sêth’s attendants made around the chest. And they, having nailed the cover down, and having soldered it, took up the sealed chest, and, with Sêth going before them, they ran with it out of the hall.
Isis and Nephthys and Thout ran after those who bore the chest. But the night was dark, and these three children of Qêb and Nut were separated, one from the other, and from Sêth and his crew. And these came to where the river was, and they flung the sealed chest into the river. Isis, and Thout, and Nephthys, following the tracks that Sêth and his crew had made, came to the river-bank when it was daylight, but by that time the
current of the river had. brought the chest out into the sea.
Isis followed along the bank of the river, lamenting for Osiris. She came to the sea, and she
crossed over it, but she did not know where to go to seek for the body of Osiris. She wandered through the world, and where she went bands of children went with her, and they helped her in her search.
The chest that held the body of Osiris had drifted in the sea. A flood had cast it upon the land. It had lain in a thicket of young trees. A tree, growing, had lifted it up. The branches of the tree wrapped themselves around it; the bark of the tree spread itself around it; at last the tree grew there, covering the chest with its bark.
The land in which this happened was Byblos. The king and queen of the city, Melquart and Astarte, heard of the wonderful tree, the branches and bark of which gave forth a fragrance. The king had the tree cut down; its branches were trimmed off, and the tree was set up as a column in the king’s house. And then Isis, coming to Byblos, was told of the wonderful tree that grew by the sea. She was told of it by a band of children who came to her. She came to the place: she found that the tree had been cut down and that its trunk was now set up as a column in the king’s house.

She knew from what she heard about the wonderful fragrance that was in the trunk and branches of the tree that the chest she was seeking was within it. She stayed beside where the tree had been. Many who came to that place saw the queenly figure that, day and night, stood near where the wonderful tree had been. But none who came near was spoken to by her. Then the queen, having heard about the stranger who stood there, came to her. When she came near, Isis put her hand upon her
head, and thereupon a fragrance went from Isis and filled the body of the queen.
The queen would have this majestical stranger go with her to her house. Isis went. She nursed the queen’s child in the hall in which stood the column that had closed in it the chest which she sought. She nourished the queen’s child by placing her finger in its mouth. At night she would strip wood from the column that had grown as a tree, and throw the wood upon the fire. And in this fire she would lay the queen’s child. The fire did not injure it at all; it burned softly around the child.
Then Isis, in the form of a swallow, would fly around the column, lamenting.
One night the queen came into the hall where her child was being nursed. She saw no nurse there; she saw her child lying in the fire. She snatched the child up, crying out. Then Isis spoke to the queen from the column on which, in the form of a swallow, she perched. She told the queen that the child would have gained immortality had it been suffered to lie for a night and another night longer within the fire made from the wood of the column. Now it would be long-lived, but not immortal. And she revealed her own divinity to the queen, and claimed the column that had been made from the wonderful tree.
The king had the column taken down; it was split open, and the chest which Isis had sought for so long and with so many lamentations was within it. Isis wrapped the chest in linen, and it was carried for her out of the king’s house. And then a ship was given to her, and on that ship, Isis, never stirring from beside the chest, sailed back
to Egypt.
And coming into Egypt she opened the chest, and took the body of her lord and husband out of it. She breathed into his mouth, and, with the motion of her wings (for Isis, being divine, could assume wings), she brought life back to Osiris. And there, away from men and from all the children of Qêb and Nut, Osiris and Isis lived together.
But one night Sêth, as he was hunting gazelles by moonlight, came upon Osiris and Isis sleeping.
Fiercely he fell upon his brother; he tore his body into fourteen pieces. Then, taking the pieces that were the body of Osiris, he scattered them over the land.
Death had come into the land from the time Osiris had been closed in the chest through the cunning of Sêth; war was in the land; men always had arms in their hands. No longer did music sound, no longer did men and women talk sweetly and out of the depths of their feelings. Less and less did grain, and fruit-trees, and the vine flourish. The green places everywhere were giving way to the desert. Sêth was triumphant; Thout and Nephthys cowered before him.
And all the beauty and all the abundance that had come from Rê would be destroyed if the pieces that had been the body of Osiris were not brought together once more. So Isis sought for them, and Nephthys, her sister, helped her in her seeking. Isis, in a boat that was made of reeds, floated over the marshes, seeking for the pieces. One, and then another, and then another was found. At last she had all the pieces of his torn body. She laid them together on a floating island, and reformed them. And as the body of Osiris was formed once more, the wars that men were waging died down; peace came; grain, and the vine, and the fruit-trees grew once more.
And a voice came to Isis and told her that Osiris lived again, but that he lived in the Underworld where he was now the Judge of the Dead, and that through the justice that he meted out, men and women had life immortal. And a child of Osiris was born to Isis: Horus he was named. Nephthys and the wise Thout guarded him on the floating island where he was born. Horus grew up, and he strove against the evil power of Sêth. In battle he overcame him, and in bonds he brought the evil Sêth, the destroyer of his father, before Isis, his mother. Isis would not have Sêth slain: still he lives, but now he is of the lesser Gods, and his power for evil is not so great as it was in the time before Horus grew to be the avenger of his father.

egypte_louvre_066

 

 

 

Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013

 

 

This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.

 

http://www.sacred-texts.com/earth/amm/amm07.htm

 

http://chasinghermes.com/2009/04/24/08-axis-mundi.aspx

 

“A sense of well-being is achieved not only through the effects of healthful practices but through the very act of taking good care of ourselves. Regimens, by contrast, are nothing but aimless effort and sacrifice, whereas diets mean a new way of life. Diets imply constant change, being constantly on the move.

 

        Changing has to do with being able to free ourselves from conventional attitudes that we repeatedly imitate without realizing it. The more they are repeated, the more vulnerable to the evil impulse we are. And this tendency to form habits—which are something mechanical that is neither thought about nor chosen—ends up blocking us from freeing ourselves. A story about the lighting of candles on the Sabbath exemplifies this fact. Legend has it that when returning home from work or the synagogue on the Sabbath eve, a person is escorted by two angels, one on either side, a bad one and a good one. On arrival, if he finds that the Sabbath candles have been lit, the bad angel will have to humble itself and say along with the good angel, ‘So be it next Sabbath!’ If, however, the candles have not been lit, it will be the good angel who is forced to utter along with the bad one, ‘So be it next Sabbath!’

 

        Every time attitudes are put into action, they reinforce themselves. As depicted in the story, there is no impartiality—we either change or become more the same. Rabbi Aaron of Karlin used to say, ‘Those who do not rise, fall; those who do not get better, get worse.’ One who follows a regimen is like one who follows a recipe without paying attention to what he or she is doing, or taking medicine while repeating again and again the unhealthy behavior that caused the illness to begin with. The one who avoids dealing with real causes and real hungers is sure to suffer a relapse. At every relapse, one gets farther and farther from the goal, for attitudes are never neutral. Relapses reinforce our habits even more, to such an extent that the regimen becomes just another one of our habits.”

 

— Nilton Bonder (The Kabbalah of Food )

 

Here we can see a clear example of why the “Goal” of Magick is to not do Magick, something few Magick practioners know/realize/ approach. Ritual itself of course can lead to madness, arguably we find this in the example of Abraham Abulafia, who’s use of God name permutations changed the face of practical Kabbalah forever. He also thought he had been annointed by God and commanded to kill the pope….. so who knows?

Golden Rose Cross comparison of The Chemical wedding and the Film Dogville

http://www.cesnur.org/2004/waco_gregov.htm

great article!

extract:

On The one hand, the occult type tries to make better the individual conditions of life; on the other hand the ethic human being attempts to make better the collective situation.[4] As a philosopher, Tom organises evening meetings in the mission house (actually, the meetings are therefore serving as church services!), where he encourages everybody to think for himself. And let us point out too that he is a son of a doctor. Philosophy is here to be regarded as the medicine’s daughter, a kind of soul medicine. And Grace works with love for everyone, for the blind old man as well as for the paralysed child. And she really wants anyone lucky.

PRIDE

MYSTIC

TO CONTROL ONESELF AND OTHERS

SELF-ABNEGATION

TO BRING EMOTIONS UNDER CONTROL

TO DENY THE SUFFERING BY CONSENTING HUMILIATION

In the romantic scene on a bank, when Tom tries to declare his love to Grace, he does not succeed because he wants to command his feelings. So he will be the only one who does not abuse Grace, but he will be in the same time horribly frustrated and will commit something that cannot be undone: he calls Mulligan on the rebound and brings about Dogville’s downfall.

PERSONALITY CULT

DEPERSONALIZATION

I-CULTURE[5]

I-DENY

Tai Chi: As an icon the Tai Chi is a symbol, composed of the Yin and Yang circle, surrounded by eight trigrams. It, in terms of function is the underlying philosophy of all Chinese, and ‘classical’ Oriental philosophy. According to the scholar Fung Yu-Lan, ”The History of Chinese Philosophy, Vol 2.” Princeton, 1953, the philosophies of Pythagoras, and the Tai Chi are almost identical. The concept of Chi, and Sophia (wisdom), Logos, and Tao, meaning ”Word,” are identical. The power of male and female polarities in the Tai Chi, resemble the ideas of Pronoia, and Protophanes, in the concept of ”Barbelo.” ( See Barbelo, and Sethian Monadology. See also; ”The Valentinian Exposition.”) The Tai Chi is associated with the ”Book of Changes,” (I Ching), in Chinese Philosophy. Pythagoras is thought to have studied Chinese Philosophy, and obviously did. (See; Bulfinch’s Mythology, Gramercy, Crown Pub.
1979.) The analogy to the Tai Chi, Sethian values are in ”Tetrakys of the
Decad, Monadic Vlaues.”

Tartaros (Tartarus): Keeper of Hades. Also referred to as Tartarucus, Tatrokis, Saklas
and Temeluchus in various Christian texts. (See; ”The Book of Thomas the Contender,” Nag Hammadi Lib. Name is also used by Clement in “Stromata“)

Tatian: (110-180) Pupil of Justin Martyr and author of the “Diatessaron,” and “Letter to the Greeks.” Formed Gnostic sects in Syria called Encratites, meaning literally, ‘Masters of Themselves.’ Qualified the soul, as a special kind of spirit. (”Letter to the Greeks.”)

Tatian the Assyrian.

Tatian the Assyrian.


Tertullian: (160-230) Native of
Carthage who joined literalist Christianity
around 196, after becoming a lawyer in
Rome. Before he became a Montanist in 207, he argued with Hippolytus against Gnosticism. However his work does not reflect a sound knowledge of any of the pre-Christian, Valentinian, or Sethian
epistemologies. (See; Tertullian’s, ”Treatise of the Soul.”)

Tetraktys (Tetractys) of the Decad, The Monadic Values: There is no doubt that Sethian Gnostics applied the principles of this paradigm. ”Pythagorus considered all things relative to numbers… How he conceived this process has never been satisfactorily explained.” (Bullfinch, pg. 289.) Perhaps this is
the secret….

tetraktys

tetraktys

Pythagorus considered the monad as the source of all things. In the case of the tetraktys of the decad, the concepts of form and structure are related in mathematical values. These values work in harmony. They are not just a list, they are a set. The first and most obvious is numerical value is the digital sequence of one through ten. ‘Monad,’ 2. Decad, 3. Triad, 4. Tetrad, 5. Pentad, 6. Hexad, 7. Heptad, 8. Ogdoad, 9. Ennead, and 10. Decad.

Digital sequencing can be done in different base values, like using base six to count on your hands. You count to five on the right hand, and the first digit of the left hand represents six, the next set the left hand finger is given the value of twelve, then eighteen, then the sequence goes up to 35, when you run out of fingers, if you have ten. Another sequencing schema is the Heaven Sequence of the Tai Chi, which is in base eight.

The Pythagorean model showing the tetraktys of the decad is in the form of a triangle, usually shown as only dots, I have placed numbers beside the dots, denoting the digital sequence. Below is a traditional explanation for this sequence, where I have made aditions to show how the Tai Chi, and this sequence
are parallel….

o Monad
o o Decad
o o o Triad
o o o o Tetrad

________________________________These triangles should be equalateral.

1.
2. 3.
4. 5. 6.
7. 8. 9. 10.

1.. The Tetractys represented the organization of space: {Wu Chi, Void, ”Jesus is Silence.” See; ”A Valentinian Exposition.”}
2.. the first row represented zero-dimensions (a point) {Tai Chi, yin and yang are the same.}
3.. the second row represented one-dimension (a line of two points) {Liang Yi, yin and yang are different}
4.. the third row represented two-dimensions (a plane defined by a triangle of
three points) {This is consistent with the San Ti. Man is the same as heaven and earth.}
5.. the fourth row represented three-dimensions (a triangular pyramid defined by four points) {This is consistent with the Si Xiang. This is Yin and Yang seenas two different things, or four types. This parallel to the Tai Chi does not include the Ba Gua (8 trigrams)} Wikapedia source…..
http://en.wikipedia.org/wiki/Tetractys

This triangle represents five, or more different mathematical values, not generally recognized unless you apply the Tai Chi model with the parallel of the Tetraktys. The mathematical values are thought of more like aphorisms, or a mantra, rather than calculations in some respect. Pythagoras put everything in terms of math, and I think the statistical terms below can be adapted to both the Tai Chi and the Tetraktys of the Decad.

The digital sequence of one through ten, connotes the decad. What cannotes the the ‘tetra’ is the number four. In the case of the tetraktys of the decad, the value of four corresponds with the relative value of the mathematical concept of ‘mode.’ One through six, would make the triangle a triad, and if you add a fifth
line, 11. through, 15., to the base, the mode is a pentad. As shown above we have the tetrad. (See; ”The Table of Ten Numbers,” http://www.sacred-texts.com/eso/sta/sta16.htm )

The mode is the value, or set of like units that appear most frequently in a set. As can be seen in the model of the tetraktys of the decad, all three sides of the triangle contain four units. (This is looking at the triangle of dots as an icon like the Tai Chi.) In terms of the triangle there are four levels, or modes (called types in the ”Gospel of Mary,”), Level 1. is one, level two the decad, is 2. and 3., level three the triad, is 4. 5. and 6., level four the tetrad, is 7. 8. 9. and 10.

O monad
O O decad
O O O triad
O O O O tetrad

A set in most science involving polarity, is called a field or pool, which connotes a perimeter of the form, or the unified body of the set, as a whole. Mode connotes the ‘level,’ of the form and structure of the pool. Therefor tetrads, hexads, ogdoads, etc. are thought of as modes and levels, which can be
applied to fields.

As you build the triangle by adding lines of digits to the base, the mode changes in sequence, but the values of mean, and median, also become relative to the model. This is allegorical to how a seed turns into a tree or plant. This same sequence is thought to be extant in the working of the Logos, Pleroma,
Kenoma, and Psyche of man, and collective consciousness of mankind.

This means you are using mathematical terms as points of a contemplation, or meditation, more like aphorism than calculation. Each configuration of the triangle regardless of the mode, retains the value of the monad in the digital sequence. The mode sequence, the mean value in the sequence, and the median
values in the sequence, are not mutually exclusive. They work in harmony.

The mode sequence is determined by looking at the triangle like an icon, and determining the number of units each side of the triangle has. The mode sequence has a different numerical value than the digital sequence value. In the Tai Chi, Wu Chi, is the void or zero, and in the Sethian system Jesus is Silence. Tai Chi, is one, meaning Yin and Yang are the same. Liang Yi is the third in the Heaven Sequence, and means Yin and Yang as seperate or different. The student of the Tetraktys retains the triology, or ‘tripartite,’ as a mindset, in the contemplation of the sequence. “Man’s mind/heart, is the same as heaven and
earth.” (”Kenpo Gokui’.’)

The next stage in the Heaven Sequence, (Use of even numbers) is the Si Xiang, which represents the tetrad or four units. In the Chinese system Wu Chi = 0, Tai Chi equals 2., Liang Yi = 2, and Si Xiang= 4., puting the Tai Chi in a setof eight parts, symbolically aligned with the Ba Gua, or eight trigrams, making
the Tai Chi an organized Ogdoad. The Sacred Tetrad is regarded in the same way, as the Si Xiang, in form, structure, and mechanics. (See; Tai Chi. See; ”The History of Chinese Philosophy,” Vol. 2, Fung Yu-Lan, Princeton, 1953.)

The mean is determined by adding the number of units, in the digital sequence, then dividing that sum by the number of units, the result is an average number of units. That would be the pentad or five, the mean of ten units. In building form and structure in the Monadology, the constant value of the mean is thevalue of one, (Monad) and denotes the value of the monad in each consecutive mode in the sequence. The Monad remains integrated into the form and structure of all mode values. (See; Decalogue.)

The median, is the value where half of the units in a set are larger or smaller than the opposite set of units. The median is the point where the set is divided, and determines balance with the reflective or dual values of male/female, good/evil, light and darkness. The odd numbers where their are more units on one half of the set than the other, represents unbalance. Pythagoreans used the terms square for even numbers, and oblong for odd numbers.
(Ibid.)

In the application of the sequence the consideration of median, is that ‘duality,’ reamains a constant regardless of the level, or mode, as does the power of the Monad. Duality can be meant to be more than one feature, when drawing a monadic paradigm, as duality does not always mean opposite, it can
mean either, or. In some cases it can be implied as an opposite. It can be areflective value, like a mirror image, or reflection. (See; Bythos)

For instance, the pentad can be given five values, with good connotations, and their opposite with negative conotations. Five constructive values, are opposed to the destructive values of opposition. The Chinese use the idea of the Wu Xing, or five constructive, and destructive forces. The reflective value or
median value (duality) is always considered as part of form and structure,
regardless of the mode, or level in the sequence.

The fifth value is the parabolic, more of a geometric adaptation, which has dimensions or perspective, reflection and even vibration. (See; Parables.) The parabolic view is in reference to the higher modes of the Pentad and above, where the structure and form can be seen as multi-dimensional and having
perspective. (See; Parabole, which can be shown as viewing the inside of a
cone. See also; Gematria.)

As a contemplation device, all the values of the tetraktys of the decad, are imagined in unison as a harmony. This unified perception is imperical to the idea of how the natural order of wisdom works in the tripartite vision of man as being psyche, material, and spiritual. The sequence is operational in the realms of man, heaven and earth.

You can see that 1. 2. 3. and 5. form the equalateral cross, common in the first century. There may be more of these parallels, than I mention at this time. The Platonic tetrad, used in the ”Square of Opposition,” a tool of logic, can also be seen in the formation of 2. 3. 5. 8. and 9.

If you look at the triagle of dots you will see that 2. 3. 4. 6. 8. and 9. form a circle with 5. in the middle. 1. 7., and 9. are outside the circle. (See Tripartite) As one contemplates this image the fifth value of the parabolic becomes apparent. The image can look like it is multi-dimensional, where the center (5) as seen as closer and further away, adds perspective. The center dot 5. becomes parabolic point of center, and the middle of the sequence.

In regard to the human figure, you can draw arms going up from 2., and 3., and legs off 8. and 9., and you can imagine the human figure in the gematria within the triangle.

In martial arts, especially those aligned with the classic Tai Chi, the points of the shoulders and hips represent the primary centers of the body’s natural ”primary square of balance,” where 5. is the center of the body the diaphram. Some martial artists use this ‘cone’ image like sights on a gun, aiming at a
target, and using the same grid for defense. This shows the tool (sequence) is useful as both applied in the material world, and applied to the psyche. The entire system of Isshin Ryu Karate can be shown in the ”Heaven Sequence,” as well as the application against opponents.

Kabbalistic Tetraktys illustrating the 72 names of God and  the manifestation of creation

Kabbalistic Tetraktys illustrating the 72 names of God and the manifestation of creation

Thereapeutae: (Therapuetrides) A Jewish sect in Alexandria described by Philo in his “On the Contemplative Life.” They were similar to Essenes, and were mistaken by Eusebius as being Christian. ( “The History of the Church,” Eusebius, Williamson, Penguin, 1989, pg. 422-23)

“the entire interval from dawn to evening is given up by them to spiritual exercises. For they read the holy scriptures and draw out in thought and allegory their ancestral philosophy, since they regard the literal meanings as symbols of an inner and hidden nature revealing itself in covert ideas.”

Philo, para. 28

Theodotus: A student of Valentinus, and Pantaenus in the Alexandrian lineage. Theodotus explains that passions are called spirits: ” The passions that are in the soul are called spirits, not spirits of power, since in that case the man under the influence of passion would be a legion of demons; but they are so
called in consequence of the impulse they communicate. For the soul itself, through modifications, taking on this and that other sort of qualities of wickedness, is said to receive spirits.” ( See; Fragments of Theodotus, Kirby, Criddle.

http://neonostalgia.com/xtian/Extracts_from_Theodotus.htm , and Theodotus )

Theosis: (Theiosis, Theopoiesis, Theōsis) In Eastern Orthodox and Eastern Catholic theology, theosis, meaning divinization (or deification or, to become god), is the call to man to become holy and seek union with God, beginning in this life and later consummated in the resurrection. Theosis comprehends salvation from sin, is premised upon apostolic and early Christian understanding of the life of faith, and is conceptually foundational in both the East and the West. See also; Consecration, Deification, Divine Union, Sanctification. http://en.wikipedia.org/wiki/Theosis

The Ladder of Paradise icon described by John Climacus.

The Ladder of Paradise icon described by John Climacus.


Theudas: (42 CE approx.) Theudas, meaning ‘gift from God’ declared himself a prophet and was executed while attempting to ‘part the
Jordan” for his followers. Years later Valentinus laid claim to some of his teaching. ( Ehrman, “Lost Christianities, pg 193, says Theudas was a disciple of Paul, this is not true.. Josephus, Jewish Antiquities 20.97-98 )

Theurgy: ‘Works of the Gods’ ( See; “Zostrianos”). This refers to human affairs and the effects in the earthly state. ”Theurgy (from Latin: theurgia, Greek: theourgeia) describes the practice of rituals, sometimes seen as magical in nature, performed with the intention of invoking the action of God (or other personified supernatural power), especially with the goal of uniting with the divine, achieving theosis, and perfecting oneself.” http://en.wikipedia.org/wiki/Theurgy

……

In its “original Egyptian” use, the term Theurgy however refers to “becoming a hollow reed. This concept is quite different to the “modern” use employed by modern “Hermeticists.” Although the two concepts may in turn cross over, the fundamental difference is one involves taking from the “Gods” and the other involves opening one’s self up in order to be filled. In theory this may be the same or similar, but the actual process is different. In such that one involves manipulation and the other involves self sacrifice.

https://magdelene.wordpress.com/2008/03/18/more-thoughts-on-ritual/

Torah: The first five books of the Bible, “Genesis,” “Exodus,” “Leviticus,”
Numbers,” and “Deuteronomy,” also referred to as “The Law.”

Transubstantiation: The act of applying or transference of Holy Spirit into wine and bread. The term is common to the Christian and Gnostic Eucharist, Communion, or sacramental ceremonies. ”A change of substance, {transmutation} usually refering to the doctrine of the Eucharist sacrement of the Lord’s Supper, where the bread and wine were declared symbols of the body and blood of Jesus.”( See; ”The Steinerbooks Dictionary of the Psychic, Mystic, and Occult,” Rudolf Steiner, 1973. pg. 219. See also; “Valentinian Exposition,”
Baptism A., B., Eucarist, Chrism, etc. Nag Hammadi Lib. See also; ”Gospel of Philip.”)

Treatise: A book or writing directed toward a specific purpose.

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