Mathetic Pathworking of the Tetractys

Alright, time to actually talk practice again.  The past few posts were heavy on number theory, but the end of the last post touched on how it impacts our traversal of the Tetractys and how we can start thinking of numbers in terms of how we can actually use them for our spiritual progression.

So, disclaimer, guys: although this post is going to be on pathworking, astral/clairvoyant exploration, and similar topics, I make no claims to being an expert on this.  Although pathworking is not something foreign to me, it’s something that I underutilize in my work, if not outright ignore, even though I recognize the usefulness of it.  I’m geared more towards physical ritual, but astral exploration is something I’d like to get more into.  To that end, Tetractyean pathworking, yay!

The idea behind pathworking is actually fairly simple, and I’ve employed it before when doing meditations on the geomantic figures waaaay back in the day, but also more recently when meditating on the letters of the Greek alphabet.  The technique I use for “astral contemplation” is straightforward:

  1. Sit or lie in a comfortable position.  Clear the mind and regulate the breath.
  2. Visualize the symbol to be contemplated as clearly as you can.  Focus on the symbol becoming as real as possible in the mind.
  3. Vizualize a door, gate, veil, or curtain on which the symbol is written, engraved, embroidered, or whatever.  Let the symbol to be contemplated mark the gate as the entry to the “world” of that symbol.  You might picture the same door each time, or let the door form on its own around the symbol.
  4. Once both the symbol and the gate are fully realized in the mind, open the gate (or have it open) and step through it.
  5. Explore the world of the symbol.  Take note of all you perceive, and interact with the world as desired.
  6. When ready to leave, exit the world by taking the same path backwards, passing by each thing that was encountered on the way in until you reach the gate.
  7. Exit through the gate back into your own headspace, and close the gate.
  8. Visualize the gate dissolving into the symbol itself so that only the symbol remains.
  9. Visualize the symbol disseminating into one’s own sphere to as to retain the power and lessons learned from the contemplation.

You can use this with any set of symbols, from the seals of spirits to the geomantic figures to the planetary sigils from Agrippa to Greek letter or Tarot cards.  It’s a very malleable process that doesn’t rely much on ritual, if at all, though it can certainly be augmented by it through the use of mind-enhancing incenses, consecrated candles or oils, preliminary chants, and the like.

However, what this process best benefits from is preliminary study of the symbol.  What is the symbol’s name?  What spirits is it associated with?  What planets, elements, animals, plants, stones, forces, stars, and numbers is it associated with?  What mythic figures from different religions does it connect to?  In other words, it’s a vital, crucial part of the process to understand the correspondences of the symbol first.  You don’t need to see how they all interact with each other; I can hardly tell you how or why the twelve tribes of Israel are associated with the Zodiac signs the way they are, but they’re there for a reason.  It’s the astral exploration and contemplation that help with understanding the subtle interactions of everything, and give one a deeper knowledge of the symbol by means of experience.

So, let’s review our map, the Tetractys with the paths of letters.  As before, there are two main sets of paths, the Gnosis Schema with its Mitsubishi-like turns, and the Agnosis Schema with its hexagram-hexagon set.

The difference between the Gnosis and Agnosis Schemata involve the kind of force associated with each schema, as well as what sphairai they reach.  The Gnosis Schema is based on the twelve signs of the Zodiac, one step for every sign, as the student travels around the Tetractys.  The Agnosis Schema, on the other hand, contains the non-zodiacal forces: the seven planets and the four elements plus the quintessence of Spirit.  This is where one can get trapped in the cycles of this world, buffeted around by the archons and cruel fate; the Gnosis Schema, on the other hand, indicates the natural, fluid, smooth passage through all aspects of the cosmos up to and including purest Divinity, where we take the reins of our chariot and proceed on our true path to accomplish our One Thing.

tetractys_paths_gnosis_signs

Let’s focus first on the twelve paths of the Gnosis Schema.  Each path has an associated letter, and each letter with a sign of the Zodiac.  If we use Agrippa’s Orphic Scale of Twelve, we already have a wealth of symbolic knowledge on each path, to say nothing of what Liber 777 or other books of correspondence can get us.  However, the number 12 isn’t strictly given to the Zodiac, even in Hellenic reckoning.   There’s also the notion of the Twelve Labors of Heracles (of which the Thelemites have a fascinating view), and some medieval alchemists considered the Great Work to be composed of twelve stages, such as the Gates of George Ripley or the Keys of Basil Valentine.  All these can be considered as a single group, quest, set of paths, tasks, or transformations required to traverse the entirety of the Tetractys by means of the Gnosis Schema.

What of the Agnosis Schema, then?  The Agnosis Schema isn’t just one set of forces; in fact, according to how things are set up on the Tetractys, we can divvy these twelve forces up into three groups of four.  The first set, known as the Ideal forces, are the four elements themselves: Fire, Air, Water, and Earth.  The second set, the Empyrean set, are the two luminaries, the planet Mercury, and the quasi-element quasi-planet quasi-force Quintessence, aka Spirit.  The third set, the Ouranic forces, are the other four non-luminary planets of Venus, Mars, Jupiter, and Saturn.  The four elements and the seven planets all have their usual correspondences (cf. Agrippa’s Scale of Four and Scale of Seven plus, like, literally everything else written in the Western and Near Eastern occult corpus for 5000 years, give or take a millennium), but it’s that last force of Spirit that kinda confuses things a bit.  Spirit wasn’t really considered a separate force way back when; sure, as there are five Platonic solids mentioned in Plato’s Timaeus, there was a notion of a fifth…something out there, but it wasn’t considered to be an element like how Fire or Water was.  Nor was it a visible object in the night sky like the planets or stars, however Plato claims that this force decorated the entire cosmos.  I claim that Spirit is best seen as a median between the elements and planets, or a substrate underlying any other force out there, a type of non-materialized metaforce required for the materialization of anything else.  It’s like how, in order for an object to exist, there must exist a space for it to be present.  That kind of thing.  You can figure out the rest.

However, in addition to the zodiacal, planetary, and elemental forces, each path on the Tetractys is given one of the 24 Greek letters (indeed, this was really the whole impetus for having the paths to begin with).  Each Greek letter can be viewed in different ways.  The first three of these are fairly mundane: the name, the glyph, and the sound of the specific letter, all of which are given on a post way back when I first started considering the Greek letters as a vehicle for theurgy.

Okay, so.  At this point, I’d normally provide a table listing all the correspondences I’ve just mentioned to recap them all, but…the format of my blog would have this table run off the column of this text into the wild unknown, and gods only know what havoc it’d wreak on any number of RSS feeds, so I’m going to refrain from doing so this once.  I mean, if you wanted a table of correspondences that big, just get a copy of Skinner’s Complete Magician’s Tables.  Maybe, one day, I’ll publish my own focusing more on the Greek letters than Hebrew, but that’s not now.  Instead, go ahead and take a gander at all the links I’ve posted above and feed your hungry mind on the connections of the paths to the letters and to the forces and to everything else.

Why study all this?  Because the more information that is accessible to us in our minds, the more tools we’re providing our spirits for when we begin astral exploration and contemplation of these symbols.  It’s a commonly-heard refrain in some circles that “the limits of my language are the limits of my world” (cf. Sapir-Whorf hypothesis); if you don’t have an appropriate symbol set to work with, you can’t communicate, hold onto, or receive information that could use those symbols.  The more symbols we become familiar with, the more our minds and spirits have to work with, which expands the possibilities of vision and clairvoyance.  After all, it’s as my favorite comic seer Dominic Deegan says:

When a seer looks into a crystal ball and spouts some cryptic message, it’s not because second sight is inherently mysterious.  It’s because the seer doesn’t know what he’s looking at and he’s probably disguising his ignorance with cliché mysticism.  To master second sight you must have knowledge, which is found in books, which is why we have so much required reading for this class. (January 5, 2007)

Second sight is hard.  It requires a solid knowledge of history, politics, religion, arcane theory and even geography to really be of any use.  Otherwise it’s just looking at pictures. (January 11, 2007)

Study hard, kids. That’s important, no matter what you do in the occult.

Okay, so, say you’ve got a good grasp of the symbols, correspondences, associations, and affiliations of the letters with everything else.  What now?  We tap into that with pathworking, which is ritualized contemplation within a specific theurgical context.  Taking into account what’s commonly done in Golden Dawn and related orders, we would first mentally place ourselves within a particular sphaira as its own separate “temple”, envisioning a path leading to it (the one we used to enter) and other paths leading away from it (the possibilities of egress from the temple along the other paths).  Taking Alex Sumner’s brief discourse on qabbalistic pathworking, there are several steps to this process (rephrased from Sumner’s approach):

  1. Preparation of the physical temple and the pathworker.
  2. Visualization of the origin of the pathworking.
  3. Invocation of the forces of the path to be worked.
  4. The departure onto the path from the origin.
  5. The vision of the path.
  6. The arrival from the path unto the destination.
  7. The return to the world and normal consciousness.

Now, we can’t simply replace all the qabbalistic elements with mathetic ones; in many cases, I simply haven’t developed all the same things, and in others, I have no need to.  However, the underlying idea is the same, and many of the same methods can be adapted to this.  The important part that needs to be figured out first, however, is…where exactly do we start?

The whole point of undergoing initiation into the Gnosis Schema is to bring us from wherever we might be on the Agnosis Schema to the central sphaira on the Gnosis Schema.  Before that point, we don’t know where we are or how we got there; we need to be brought to a point of balance so as to be able to grow from that point, rather than trying to catch our bearings while we’re lost adrift on stormy seas.  After initiation, we find ourselves at the central sphaira, which has six paths leading to it all, all equally spread apart.  Thus, we begin at the sphaira of Mercury, and thence proceed onward to the path of Beta, which leads us down to the sphaira of Jupiter/Air.  We repeat the process time and again, periodically returning to Mercury, and continue along our paths.

So, if we begin at Mercury, how do we envision a “temple” or world for this sphaira?  That…well, I don’t really know what it would look like.  I do not know whether I can slip in my own visions of the planetary sphere of Mercury, and I doubt I could very easily, though it might make sense.  I do not know if the image I already have in mind can work, since I haven’t actually gone and explored what this sphaira looks like yet (to my own great shame).  But, if I were pressed to come up with a simple (if not simplistic) view based on what we already know and what we’ve already developed, I suppose we could always go with this little imagining I came up with:

Around you is a forum, a marketplace, filled with stalls and tents and shops all around you.  For some, these stalls are each manned and staffed with heaps of all sorts of foods, spices, riches, and goods; for others, the marketplace is deserted and dilapidated, with it looking more like a shantytown full of ghosts.  In either case, you stand at the center of three roads crossing each other in six directions.  The sky has the usual weather, the air balmy and breezy, and the road is full of dust sweeping in from each of the roads to the center where you now stand.  At the very center of the marketplace, in the exact middle of this six-way crossroads, stands a tall brazier atop a round altar.  This brazier has a fire lit of pure white gold flame, gently warming but weak.  Each road is lined with stalls and shops, though they start becoming fewer and farther between the further you look down each road.  Looking down one of the roads in the direction of the morning sun, you see at the far end of it, where the shops and buildings and tents give way to grass and rocks and dirt roads, a tall stone arch glittering in the light of the sky.

As you walk down this path, the bustle and business of the marketplace (or, alternatively, the whispers of wind and loose tentcloth) die down to silence, almost in anticipation of you reaching the arch.  As you get closer to the arch and further from the tents, you see that the arch leads onto a bridge crossing a deep chasm, heading off around you to both the left and the right.  The whole marketplace is on a large island, cut off from the surrounding lands yet connected by means of these six arches and their bridges wide enough to carry travelers, merchants, pilgrims, warlords, princes, paupers, and others of all kinds and nations.  Yet, these bridges are all but empty.  Beyond, however, you can see a whole new world through the arch, hearing all sorts of new voices and sounds, yet somehow it was not apparent to you until you looked through the arch itself.

The arch is elaborate, delicately engraved with repetitive motifs echoing long-lost languages that yet look familiar to you, mixed in with baroque depictions of cities, wars, crops, livestock, wildlands, gods above and below, and so many other scenes that could never be descried except at close distance, and at a close enough distance, you see all these patterns forming an infinitely-detailed fractal building upon and within itself endlessly.  At the very top of the arch, you see that the whole arch has been engraved with the ancient Greek letter Β; under it, suspended by gilded iron chains, is a brightly-gleaming lantern.  It has not been lit, though you can tell from the slow way it sways that it is full of oil and ready to be ignited at a moment’s notice.  Just above where the flame would be is a rope, tied to both columns supporting the arch, and from that rope a gate that, although fine and delicately-wrought, prevents you from passing through the arch proper.

Light the lamp and let its light beckon to those who would seek to enter, guided and amplified by the white gold flame in the crossroads.  Burn the rope, and bring down the gate.  Open the path to this new road and to this new world.  Leave the town as you are, and return when you are not.

…a bit of fancy prose, sure, but why not?  I don’t have much else to go on at the moment.  Besides, when I do get around to actually exploring the central sphaira, I’ll be able to get a better vision of the place and use that as the preliminary setup for a “mathetic temple”.  The use of the “gate blocking the arch” bit was to show that one cannot simply proceed immediately without doing work to earn the right of passage upon the path; in the Golden Dawn style of pathworking, each path had its own guard that needed to be appeased or tested first before one could go along the path.  Similar things should apply here, I figure, though the methods of testing would likely be different.  Plus, I might actually become inspired enough to give the damn thing its own proper name and title, as opposed to just calling it the “central sphaira” or “sphaira of Mercury”.

Revisiting the Revelations of the Numbers

I didn’t expect to write this post so soon after the last one.  After months of nothing new happening, suddenly I write two posts on mathesis and Iamblichean number theory on the Tetractys?  It’s good to be back, that’s for sure.  I suppose this downtime since last year has done me good and given me time to internally process a lot more than I expected.  Get a drink, dear reader, because I’m gonna go on at length for a bit here.

Okay, so, last time, I started (again) contemplating this mathesis stuff I started developing back in 2014.  Mathesis literally means “teaching”, and is the style of theurgy and ritual I’m developing as an exploration of Neo-Pythagorean, Neoplatonic spirituality based more on Hellenic philosophy than the Jewish philosophy inherent in Kabbala, mangled beyond recognition into Hermetic Qabbalah, and which has unfortunately formed a procrustean bed of occultism to which so much (maybe even too much) has been chained down by.  To be fair, there’s a decent amount of Pythagoras in QBLH (regardless of whether it’s Jewish Kabbala, Christian Cabala, or Hermetic Qabbalah), but nobody really knows what Pythagoras actually taught.  We know he was A Thing, but we don’t know which Things he was.  And…well, I find lots of issues that’ve collectively poisoned the well for me in Hermetic Qabbalah, and I find it hard for me to go back to it anymore.  Yeah, I still use the stuff when it’s called for in Western Hermetic ritual, but I want to find something better, hence my exploration of this system I’m (slowly) developing.  A crucial aspect of it is focusing on the Tetractys, the sacred triangle of ten points that represent the fundamental ideal for all things in the cosmos.  Yes, this path involves a lot of meditation on Pythagorean number theory, handed down to us by the Neoplatonists such as Iamblichus, so let’s go back to the basics and recall what we’ve discussed before about the numbers themselves.

In this sort of Pythagorean Tetractyan math, there are ten numbers plus a special “zero” non-number liminal amount that we should concern ourselves with.  Each of these numbers has a special attribute given to it:

  1. Mēden: Emptiness
  2. Monad: Individuation
  3. Dyad: Relation
  4. Triad: Harmony
  5. Tetrad: Form
  6. Pentad: Growth
  7. Hexad: Order
  8. Heptad: Essence
  9. Octad: Mixture
  10. Ennead: Realization
  11. Decad: Wholeness

Moreover, we noted before that there are special relationships between pairs of these numbers if you take the whole Tetractys and reflect it around a central horizontal axis:

  • Being: Mēden/Decad
  • Becoming: Monad/Ennead
  • Variation: Dyad/Octad
  • Accordance: Triad/Heptad
  • Structure: Tetrad/Hexad
  • Growth: Pentad

tetractys_decad

These relationships are, in a sense, a more “ideal” version of each of their correspondent numbers, and form a sort of meta-Tetractys.  For instance, the Monad has the secret of individuation (a thing in the process of becoming a single thing), while the Ennead has that of realization (a thing in the process of becoming real); both reveal the secret of becoming, but do so in different ways.  The numbers after the Pentad are reflections of the numbers going before, both reflecting off an ideal numerical concept.

As a sort of exercise, let’s now take another look at that picture above.  If you take the lower inverted Tetractys, it implies the existence of two boundary “hidden” tetractyes, such that the Hexad is really just a tetrad plus two monads, the Heptad a triad plus two dyads, and so forth.  If we were to keep this all truly reflective, and if there are two “upright but hidden” tetractyes bounding the lower tetractys, then we should also envision two “inverse but hidden” tetractyes bounding the upper tetractys.  Thus, the Monad is just an ennead minus two tetrads, the Dyad an octad minus two triads, and so forth.

tetractys_decad_full

This can then imply another set of mutual relationships between the numbers:

  • Monad and Tetrad
    • Upper Monad/Lower Tetrad = Monad and Hexad
    • Lower Monad/Upper Tetrad = Ennead and Tetrad
  • Dyad and Triad
    • Upper Dyad/Lower Triad = Dyad and Heptad
    • Lower Dyad/Upper Triad = Octad and Triad
  • Pentad

I list the Pentad here as well, but it has no relationship to anything else, as it is not properly part of the Tetractys (either one, upper or lower, upright or inverse), and also because it is “hidden” as something apart, a balance around which the other two tetractyes stand.  That said, if anything, the Pentad is part of a relationship with the Decad, being exactly half of it, and also thus in a relationship with the Mēden, nothingness and emptiness which is nothing more than the flip side of the same coin as the Decad.

However, this all implies that the Monad is not truly just the Monad that is built with nothing before it, but that it is formed from subtracting from the Ennead.  If we treat all numbers as equally and c0-eternally present, then sure, that would work, but that’s not how the ancients thought about these numbers.  To them, the Monad was first, and underlies all other numbers without relying on them for existence.  Thus, it is the Ennead that relies upon the existence of the Monad and not vice versa, so perhaps we shouldn’t rely on this way of conceiving relationships between the numbers.  Alternatively, we might say that the “ideal” concepts of Becoming, Variation, Accordance, and Structure are identical to those of Individuation, Relation, Harmony, and Form in all ways, simply being another set of terms for the same exact things.  This would mean then that the other four ideas of Realization, Mixture, Essence, and Order are reflections of the “pure” or “true” upright Tetractys, and not that they are on the same level being reflected from the “ideal” concepts.  We might then conceive of Mixture being a higher “register” of Relation, that the Octad is a higher “evolution” of the Dyad, much as people claim Uranus is a higher “octave” of the forces of Mercury, or how 20 is a higher base of the number 2.

Thinking of the numbers in this sense means that, every time we proceed from the concept of Monadic Becoming to Tetradic Structure, we then hit the concept of Pentadic Growth, then proceed back up from the Tetrad to the Monad to…well, the Mēden or Decad, take your pick, depending on how you want to conceive of it.  Then you bounce back down from the Monad through the Tetrad, grow upon the Pentad, then back up, then back down, and so forth.  If we use an expanded version of the Tetractys, going from the Monad to the fifteenth rank, we can see this in action, as below:

tetractys_pendedecad

We first proceed from the Monad to the Dyad to the Triad to the Tetrad, then hit the Pentad.  Then, upon reaching the Hexad (really the first higher register of the Tetrad), we go to the Heptad (higher register of the Triad), then the Octad (higher register of the Dyad), then the Ennead (higher register of the Monad), and then we hit the Decad, which you might consider to be a higher register of the Mēden.  After that, we hit the eleventh rank (the Hendecad if you want to be fancy about it), which as we see is an even higher register of the Monad.  Thus, the Dodecad (rank 12) is an equally-high register of the Dyad, the Tridecad (rank 13) of the Triad, and so on.  Note, though, that just as the lower tetractys has two hidden upright tetractyes supporting it on either side, the tetractys of the ranks higher than twelve has four hidden tetractyes, two on each side of each type.

Every time we finish one Tetractys of evolution (Becoming through Structure), we bring all of that with us each step of the way along the next time.  And, every time we finish the next Tetractys, we also bring that one with us, too; note how the third Tetractys in the picture above, ranks 11 through 14, is nestled between both upright and inverse tetractyes, one of each on each side of the central tetractys that we’re developing.  Each time we progress, we build upon and bring with ourselves all that we have done before, again another way to describe the “everything eternally flows” concept of the Gnosis Schema mentioned last time.

So, consider the Hendecad, rank 11.  This row is composed of the Monad, plus two hidden upright monads and two hidden lower tetrads.  The upper monad (rank 1) is associated with the pure concept of Becoming, i.e. Individualization, and the lower tetrad is really another way to describe the Hexad (rank 6), which is associated with Order.  We know that Order is a higher register of the same concept as Form, i.e. Structure, and since we now have both Structure and Becoming together, we now have joined the Monad and Tetrad again in the same relationship we foresaw with our little mental exercise above.  So the relationship between the Monad and Tetrad still stands, as does that of the Dyad and Triad.  Good to know I didn’t have that little mental exercise or Adobe Illustrator use go to waste after all.

So, let’s revisit the relationship between the Monad/Tetrad and Dyad/Triad and flesh those out a bit more.  If we combine the numbers of these relationships and take the median of the sum, we can tease out some finer points of the relationships these numbers have amongst themselves.

  • Monad and Tetrad.  This pairing overall combines the concepts of Becoming with Structure, the formative beginning and end of all things that allow us to discern why we come into being, and as what we come into being.
    • Upper Monad/Lower Tetrad = Monad and Hexad= 1 + 6 = 7, whose median is 4.  Individuation and Order, with Form as the balance.  As a thing comes into being for the first time, it focuses on its place in the overall order of the cosmos and universe into which it finds itself becoming.  However, being initially without form, it thus requires one; the first thing anything requires in order to begin to achieve its goal is a form conducive to its goal and purpose.
    • Lower Monad/Upper Tetrad = Ennead and Tetrad = 9 + 4 = 13, whose median is 7.  Realization and Form, with Essence as the balance.  As a thing becomes manifested and completed, it focuses on its form and how it will help it achieve its goal.  With a form and a manifestation, what becomes the focus of investigation is now purpose, our essence, our telos within the overall cosmos.  We reflect upon ourselves and our forms, having come into being, to question why and for what we come into being.
  • Dyad and Triad.  This pairing overall combines the concepts of Variation with Accordance, the principles of difference and similarity that relate to all things so as to learn what and how to achieve our desired ends.
    • Upper Dyad/Lower Triad = Dyad and Heptad = 2 + 7 = 9, whose median is 5.  Relation and Essence, with Growth as the balance.  As a thing comes into being and realizes what is around it and, moreover, what things are not itself, it learns to discern the essences of things, including its own, by means of comparison.  This is not for idle sophistry; this very act of “know thyself” is a way of growing into ones own essence.  We cannot escape our essence, but we can learn how to grow into it in a way conducive to its purpose.
    • Lower Dyad/Upper Triad = Octad and Triad = 8 + 3 = 11, whose median is 6.  Mixture and Harmony, with Order as the balance.  As we fall into place and amongst our peers and all the other things in the cosmos, we learn how to get along with them.  The sheer power of being mixed among things is the catalyst for attaining harmony, for the overall sake of creating an overall order so as to help us and all other things achieve all our purposes.

All this leaves the issue of the relationship between the Pentad, Decad, and the Mēden.  We see that, just as the Hendecad is a higher register of the Monad, and that the Hexad is a higher register of the Tetrad, we can say that the Decad is a higher register of the Pentad.  But…this is a little weird.  I mean, yeah, it logically follows, but we also know that the Decad is also a higher register of the Mēden, as both reflect a different state of Being.  I mean, right?  The Mēden is Being by Emptiness, where a thing that exists is empty of independent existence and relies entirely on all other things to exist; the Decad is Being by Wholeness, where a thing that exists is full of all things that exist, containing everything else.  And yet, the Decad is nothing more than the liminal point between one iteration of the full Tetractys counted out and another; just as we started with the Mēden before the Monad, we start with the Decad before the Hendecad.  In a sense, the Decad and Mēden are equals in their own relationship.

What of the Pentad, then?  The Pentad is the balance point between the Mēden and the Decad, and we associate the Pentad with the idea of Growth.  Growth is a distinct concept from any of Becoming, Variation, Accordance, and Structure, as it builds upon and enhances them all.  Consider that the Pentad is the only one of the numbers that can be formed in two distinct ways using distinct numbers in the sum: the Pentad can be formed by adding either the Monad with the Tetrad or the Dyad with the Triad.  All the other numbers in the Decad have only one way to use distinct numbers to form the sum (9 = 4 + 3 + 2, 6 = 4 + 2, etc.)  Even the Decad itself cannot lay claim to this little fact.  The only other number that can be considered as special is the Mēden, which isn’t even a number according to the Greeks; it has no sum because it has no value, because it is nothing.  Thus, in a sense, the Decad is conceptually equal to the Mēden, even if not arithmetically equal, because they are both Being in contraparallel ways.

The Pentad represents growth because it affords the cosmos a power of balance, reciprocity, distribution and flow in a way utterly unlike any other number.  It is neither static nor dynamic, neither oppositional nor reinforcing, neither varying nor assimilating, neither complete unto itself nor utterly and only part of everything else.  In a way, it is Growth (Pentad) and Being (Decad/Mēden) that are also part of their own relationship, and if we’re to be proper about it, we would say that the Decad is a higher register of the Pentad, and not that the Decad is a higher register of the Mēden, because the Mēden doesn’t actually exist except as everything else (being completely empty of independent existence, like a kind of hypostasis or substratum of all numbers, as it were).

So, let’s put this all together in a table for clarification, shall we?  As above, we can identify Individuation with Becoming, Relation with Accordance, Harmony with Accordance, and Form with Structure; thus, all these concepts have the same number.  However, we can distinguish between Individuation and Realization by saying that the former is “manifesting” and the latter “manifested”, like with our geomantic mental exploration of the Tetractys from before.

Concept
Ideal Manifesting Manifested
Monad Becoming Individuation Realization
1 9
Dyad Variation Relation Mixture
2 8
Triad Accordance Harmony Essence
3 7
Tetrad Structure Form Order
4 6
Pentad Growth Being
5 Emptiness Wholeness
0 10

All this is well and good, but how do we think of this in terms of a more practical manner?  I mean, it’s good to understand the numbers and their relationships for their own sake, but where does it get us?  Well, consider again the Gnosis Schema:

alchemical_planetary_tetractys_paths_circuit1

Every time we traverse one of the three systems on this schema (Hot, Cold, or Cosmic), although there are four distinct paths and four distinct sphairai, there are actually five different steps.  Consider the Hot System: we begin at Mercury, proceed to Jupiter/Air, then to Mars/Fire, then to Sun/Sulfur, and then back to Mercury.  We proceed from the Monad to the Dyad to the Triad to the Tetrad to the Pentad…which then becomes the Monad for the next system.  As we proceed from our starting point, we undergo a process of analysis and synthesis; as we return to our starting point, we complete this process and prepare ourselves for the next process.  This completion/initiation point is the liminal sphaira of Growth, the Pentad, which is hidden from but implied by the numerical structure of the Tetractys itself.

Okay, but then this leaves two issues.  The first is that the process of the Gnosis Schema doesn’t take four steps, nor does it take ten steps; it takes twelve.  To use the astrological correspondences of the sphairai:

  1. Mercury → Jupiter
  2. Jupiter → Mars
  3. Mars → Sun
  4. Sun → Mercury
  5. Mercury → Moon
  6. Moon → Saturn
  7. Saturn → Venus
  8. Venus → Mercury
  9. Mercury → Fixed Stars
  10. Fixed Stars → The One
  11. The One → Earth
  12. Earth → Mercury

The fourth, eighth, and twelfth steps are where we leave one system to return back to Mercury so as to proceed to the next system on the Gnosis Schema.  If we elide the first two of these steps by considering that we only “pass through” Mercury, we can get down to ten:

  1. Mercury → Jupiter
  2. Jupiter → Mars
  3. Mars → Sun
  4. Sun → (Mercury) → Moon
  5. Moon → Saturn
  6. Saturn → Venus
  7. Venus → (Mercury) → Fixed Stars
  8. Fixed Stars → The One
  9. The One → Earth
  10. Earth → Mercury

This way of reckoning the transitions between one system and the next as seamless might be considered ideal, thinking of the whole process of traversing the Tetractys as a Decad unto itself, although a bit forced in my opinion.  Yes, if we start at Mercury, then we may not need to consider it as a distinct sphaira that we need to reckon again.  However, this thought leaves a funny taste in my mouth.  If we undergo the process of analysis and synthesis within one system after leaving Mercury, then when we return, we’re not the same person anymore, and Mercury will have new lessons to teach us before we proceed on to the next system.  As we change, so do the lessons we must learn.  After all, παντα ρει.  Besides this, having twelve distinct steps to traverse the Tetractys is a pleasant echo of the twelve signs that the Sun passes through during the course of the year (and, additionally, is the fundamental thought behind associating these paths with the signs of the Zodiac and the rest of the letters of the Greek alphabet onto the paths of the Tetractys).

alchemical_planetary_tetractys_gnosis_paths

So much for that issue, which turned out to be moot in the end.  The other is actually more notable, and goes back to our analysis of the first four numbers of the Decad before the Pentad (Monad through Tetrad) as “manifesting” and the second set after the Pentad (Hexad through Ennead) as “manifested”, the Upper and Lower Tetractyes, respectively, and how they relate to the three systems.  Say that we start at Mercury, and proceed around the Gnosis Schema along the twelve paths.  We know that every time we complete a system, we have gone through five sphairai, beginning with and ending at Mercury.

  1. Hot System
    1. Mercury
    2. Jupiter
    3. Mars
    4. Sun
    5. Mercury
  2. Cold System
    1. Mercury
    2. Moon
    3. Saturn
    4. Venus
    5. Mercury
  3. Cosmic System
    1. Mercury
    2. Fixed Stars
    3. The One
    4. Earth
    5. Mercury

Note how we attain the Decad, the Wholeness of Being, after only having completed the second Cold System without having gotten to the third Cosmic System.  When we come back to Mercury after the Cosmic System, we end up at the Pendedecad, rank 15, which is not a completed decad.  This is awkward, since it means that one trip around the Gnosis Schema is not enough.  Additionally, if we consider that the upper “manifesting” tetractys numbers (Monad through Tetrad) and the lower “manifested” numbers (Hexad through Ennead) are different experiences, then it means that we’ve only experienced half of each system by going through it only once.  So, to be a completionist and perfectionist about this, we’d need to go through the Gnosis Schema twice:

  1. Manifesting Hot System
    1. Mercury
    2. Jupiter
    3. Mars
    4. Sun
    5. Mercury
  2. Manifested Cold System
    1. Mercury
    2. Moon
    3. Saturn
    4. Venus
    5. Mercury
  3. Manifesting Cosmic System
    1. Mercury
    2. Fixed Stars
    3. The One
    4. Earth
    5. Mercury
  4. Manifested Hot System
    1. Mercury
    2. Jupiter
    3. Mars
    4. Sun
    5. Mercury
  5. Manifesting Cold System
    1. Mercury
    2. Moon
    3. Saturn
    4. Venus
    5. Mercury
  6. Manifested Cosmic System
    1. Mercury
    2. Fixed Stars
    3. The One
    4. Earth
    5. Mercury

In this way, we get to experience both a manifesting and manifested version of each system, going through both the yin/yang, masculine/feminine, active/passive aspects of each force in turn.  The first pass through the Gnosis Schema has us go through the manifesting/yang/masculine/active Hot system, composed of active and hot sphairai, then through the manifested/yin/feminine/passive Cold system, composed of passive and cold sphairai, and then through the manifesting Cosmic system so as to bring about divinity in our lives and worlds.  However, this is only half the equation for a complete experience of everything.  We would then need to undergo, maybe even “undo”, what we’ve done by continuing on the paths: we’d then undergo the manifested Hot system, then the manifesting Cold system, then the manifested Cosmic system so as to complete the process, and allow the divinity we’ve accomplished to become fully realized both within, through, and by us.

I make this sound like going through the Gnosis Path once is pointless until you do it a second time, but it’s not.  As we complete one iteration of the Gnosis Schema, we have gone through the ten states of the cosmos, the ten sphairai of the Tetractys, and have brought about completion.  However, in doing so, we prepare ourselves by this very completion to continue along this path in another, more natural, more intuitive way.  It’s akin to what’s said about one attaining K&CHGA in modern Western traditions: once you are under the tutelage of your Holy Guardian Angel, you complete your initiatory phase and begin your actual Work, since your HGA would lead you henceforth as teacher and tutor.  What happens after that is continuing along the Lightning Path of the Tree of Life, but in different ways above the Veil of Paroketh that mimic what was done below it but in a greater, grander magnitude.

To offer a parallel about this, I propose to think that that the first iteration of one’s trip around the Tetractys on the Gnosis Schema is meant to intentionally manifest one’s paredos or Agathodaimon by undergoing initiation in the three Systems, and the whole cosmos generally.  It is only after that, under the direction of the Agathodaimon, that one allows what was intentionally manifested before outside oneself to naturally manifest within oneself, and vice versa, to the cumulative effect that one not only brings God down into this world (first iteration), but that we become God ourselves in all worlds (second iteration).  I mean, I only propose to think this; I don’t yet claim that that’s what would actually happen, but it’s a useful way to think about it.  If true Gnosis is to be attained, then one must experience both sides of all coins, not just the shinier side; the darker, more hidden side would be impossible to experience without the aid of the divinity we’ve worked to manifest, and to become manifested as divinity ourselves would be even less likely.  If the manifesting and manifested aspects of the Tetractys are different, then going through each of the systems in its different aspect is as important as returning to Mercury after each individual system, since we are ourselves different after each individual process of analysis and synthesis.

Reviewing Old Notes and Looking Into Mirrors

It’s been a hell of a time, guys.  But I survived and now I’m back in the game, though it took me a bit to get rolling again.  Commissions and requests for readings are still closed for the time being, but I hope to get going again with those in July; I’ll keep you posted.

In the meantime, after nearly going homeless, finishing closing on a house at the knife-edge nick of time, and dealing with internet connection issues for a month, I’ve been getting myself back in order with my life.  Yeah, I’m definitely relishing in the ability to sink some time back into online gaming now that I’m not stuck on half-available mobile internet, but I’m also talking about the Work and all.  Though…honestly, after several months of stress and letting things shift under my feet, a lot is different than where I was a year, or even half a year ago.  My life seems to be picking up around me and taking me for the ride, which is awesome but a challenge to keep up with.  At least, now that I don’t have the threat of homelessness positioned at my neck anymore, my stress levels have dropped precipitously and I can focus on shit again with renewed clarity.

So, yeah.  I bought a house (rather, me and the boy and our friend did).  I have my shrines set up, some already made permanent and some still waiting permanent relocation; I have my altars set up; and I finally, thank heaven and hell, have my computers in an office with no shrines or altars or holy images in it so I can finally look at porn without giving my People a lewd show.  Now that everything’s set up again, I’ve been easing myself back into practice here and there, making offerings to the ancestors and gods, meditation and energy work, and the like.  But…these are all really tiny bits and pieces of things, maintenance-level stuff, without any real initiative.  These aren’t projects, they’re upkeep.  So I decided to get back into the groove with my mathesis work again after dropping the ball, but…

Jesus, do I feel bad for anyone who has to dig through my blog.  I wrote a lot more back in 2014 than I thought.  At least my notes are copious, and they’re helping me to remember who I was and what I was doing back then.  It’s pleasant, though, and long overdue.  Mathesis is something I’ve wanted to keep up, given its novelty and promise that it holds to afford a new way to proceed in theurgy in addition to or instead of the Hermetic Qabbalah.

alchemical_planetary_tetractys_gnosis_paths

So, where was I with this mathesis stuff?

  1. I developed a “cosmic map” using the Tetractys of Pythagoras, augmented with alchemical and astrological concepts to form a set of 10 sphairai and 24 odoi, one for each of the 24 letters of the Greek alphabet, based on their stoicheic principles.
  2. I developed the Gnostic and Agnostic Schemata to act as two ways one can live life theurgically or atheurgically.
  3. I developed a method for self-initiation onto the Gnostic Schema, and did it.  (The process left a faint but permanent stain on the ceiling of the room in my old house from all the incense.)
  4. I developed a set of protocols for purification, making offerings, and simple meditations on the letters of the Greek alphabet and the Tetractys.
  5. I developed a set of daily practices, but this needs review badly to see what works and how it can be made to work better.

It’s certainly a good start, and it being my baby, it’s what I’m proud of.  But it’s just only a start, and it’s time to get back into the review of everything I wrote before and see how well it stands now, and how well it can continue to stand.

First things first.  What’s the point of using this map of the Tetractys?  What did it get me?  Well, it got me the Gnosis and Agnosis Schemata, the ways of traversing the cosmos in a way that, respectively, provides intimate knowledge of all things in a dangerous but constantly evolving way, or locks one into a cyclical existence that holds one apart and isolated from true knowledge.

Moreso than the Lightning Path of the Tree of Life, the Gnosis Schema of the Tetractys suggests that exploration and constant return is a crucial aspect to this mathesis work.  Sure, there are plenty of ways you can make a one-shot path starting at one sphaira and ending at another while passing through all the others along the way, but the Gnosis Path with its Mitsubishi-logo-esque shape is something of a different beast entirely.  We start at the central sphaira, given to Mercury, and proceed outwards in three loops: the Hot System of Mercury → Jupiter  → Mars → Sun → Mercury, the Cold System of Mercury → Moon → Saturn → Venus → Mercury, and the Cosmic System of Mercury → Fixed Stars → The One → Earth.  The Hot System leads into the Cold System, the Cold into the Cosmic, and the Cosmic into the Hot.  In this way, a full traversal of the Tetractys takes twelve steps, since we arrive in the sphaira of Mercury three times, once at the beginning of each system before we take our thirteenth and final step back into the sphaira of Mercury after the Cosmic System.  A full traversal of a single system takes five steps across four sphairai, starting and ending at the same sphaira of Mercury.

Thus does this Tetractys divide up the whole of the universe into three “realms”, one hot and light and transformative, one cold and dark and preserving, and one balanced and cumulative and whole.  Within each system, we undergo a process of analysis (literally “loosening up”) and synthesis (“putting together”), as we begin at the sphaira of Mercury, work our way out to the extreme sphaira, then work our way back inward to Mercury once more.  Each system reflects a complete alchemical process, and the three systems combined reflect the entire Great Work, the Magnum Opus.  That said, just because we complete one full loop around the Tetractys doesn’t mean we’re done with the whole thing; it’s an explicitly iterative, repetitive process, but each time around is never the same.

Consider this another way: to go from the Monad to the Decad, we simply count the numbers from 1 to 10.  Trivial, right?  So it is in Greek numerals, where we go from Α (alpha = 1) to Ι (iota = 10).  What comes next?  the next letter is Κ (kappa), which is given the value of 20.  Thus, to use the Greek alphabet as numerals, we go from 1 to 9, then from 10 to 90, then from 100 to 900.  Even using numerology, though, 100 and 10 are simply higher “registers” with a core “heart” of 1.  In other words, even if we go from 1 to 9, 10 to 90, 100 to 900, 1000 to 9000, or however many more powers of ten we want to use, we’re still going around the same cycle over and over.  That cycle is the progression from the Monad to the Decad, but since the Decad is just a higher register of the Monad, we’re starting the process anew each time we complete it.

The Gnosis Schema suggests…nay, demands that we constantly keep in motion around the Tetractys in this way.  We never stop, except to process according to analysis and synthesis (or, to use the more standard alchemical phrase, solve et coagula), which themselves take place along the path.  As the philosopher Heraclitus says, παντα ρει, “everything flows“.  Moreover, as energy in the body or waters in a river, it is good for us to flow ever onward, directly and smoothly, never breaking course or getting stopped or split.  This is why the Gnosis Schema is preferred to the Agnosis Schema; not only does the Agnosis Schema cut one off from the three extreme and one central sphairai, but the paths in this schema cycle around in multiple, chaotic, and confusing ways.  Sure, you might always be in motion, but you’d be in erratic motion, bumping into sphairai randomly without guidance, swept along by the whimsy of fate and the gods with no say in your own growth.

I may have performed the work to open the gate to cross into the sphaira of Mercury, but this is only one step along the path, and it itself is not without its dangers.  The sphaira of Mercury can act as a bridge, but it can also act as island, and the process of getting to even this sphaira can be akin to crossing an abyss of sorts.  Maybe the whole string of nonsense that’s gone on since that self-initiation has been following the path of the Gnosis Schema and the resulting BS in my life my own analysis and synthesis among the sphairai, maybe not (which is the more likely of the two).  Either way, it’s about time for me to revisit my place in the Tetractys, and to get back to that center sphaira and start taking the steps I should’ve been taking this whole time.

Also, perhaps in the process of all this, maybe it’s good to come up with names for the sphairai besides saying things like “sphaira of Mercury” or “the Tetrad” or whatnot.  It’s a little odd to refer to them specifically as astrological spheres or alchemical states of being, despite that they work for now.  Perhaps it’s time for me to revisit the meanings of each of the numbers from the Monad to the Decad, and see where that leads me.

A Division of Studies in Mathesis

Based on the revamp of the Tetractys of Life with all its newly relettered paths, I had a thought about what the differentiation of forces between the Gnosis Schema (paths associated with the zodiac signs) and the Agnosis Schema (paths associated with the elements and planets) would mean.  From the post redoing the lettering of the paths, I commented that:

Thus, while we’re trapped in this world, we cycle chaotically and confusedly around the cosmos without real understanding of how it works, no matter how much we jive with the planetary and elemental forces.  It’s only once we recognize them for the powers that they are that we break free of them, traveling among the fixed stars themselves.  Even in agnosis, there is learning; we need to be aware of what the elements and planets do to us before we can truly break free of them and shed ourselves of their influence.  Once we know how to work them and how to get rid of their influence while remaining in control of them, we then proceed to rise above them to gnosis and understand what the whole cosmos is really about.  Planetary and elemental magic can only get us so far; they cannot get us to the most extreme parts of the cosmos (or, in this model, the outermost spheres of the Tetractys) nor can they get us to a point where we’re balanced and able to go in any direction we want (the sphere of Mercury).  It’s only by making the leap from agnosis to gnosis that we can do that, but even then, we must be on our guard; we can slip and fall back into agnosis by dwelling too much on any one energetic force, allowing it to entrap us once more.

In other words, we should only make the leap from Agnosis to Gnosis once we understand what it is we’re dealing with.  In order to fully be able to reap the benefits of the powers of the zodiacal paths and make the trips from sphaira to sphaira, we need to already have the powers of the elements and planets supporting us in a way that we control them and not the other way around, or at least on such a level where we’re at least equals with their forces.  This is no easy task; it took me several years of conjuration of the elements and planets, scrying and harmonizing and understanding the forces, before I even dared attempt a conjuration of the angel of the fixed stars to gain a glimpse into that sphere.  Without the planetary and elemental work behind me, I could not have been able to successfully parse together the new information and power I received, as well as understanding how it manifests through all the lower forces.

In that sense, perhaps this jump into scrying the odoi (paths) and sphairai (spheres) on the Tetractys isn’t meant as an introductory or novice activity.  In fact, if I were to teach mathesis as a lineage or as a school of occultism, the division between the powers of the Agnosis Schema and those of the Gnosis Schema suggest an outer circle and inner circle of students.  The outer circle would be those who have not yet made the jump from Agnosis to Gnosis, still remaining in the paths of the elements and planets.  They would be focusing on rudimentary magical skills, understanding the basics of divination and conjuration, understanding the spirits of this world in all their forms, education on the various forces of the cosmos and how to work with them, and the like.  All this would prepare them for the real work of the Gnosis Schema, the theurgy and ascension and subtle powers that they can only really understand after they have all the basics down.

In some ways, it’s a lot like martial art training.  Sure, you start with a white belt and proceed up the ranks to a black belt, and from the perception of non-black-belted people, getting your black belt is like a crowning achievement.  It is huge and a notable thing to obtain, don’t get me wrong, but it’s certainly not the be-all-end-all of the work.  In fact, all the training and testing leading up to the black belt is mere preparation; with the black belt, you finally become a real student and the real education begins, but only once you get that first rank in being a black belt.  In a similar way, being in the outer circle focused on the powers of the Agnosis Schema is a lot like working towards your black belt, just trying to learn the basic moves and motions that allow you to do more complex and natural motions and forms later on.  The initiation into the Gnosis Schema is like being presented with the black belt, but only the first degree of it; the real meat of mathesis lies in the Gnosis Schema, where the more profound power and knowledge lies.

Sure, you might have that black belt, but how good of a black belt are you?  As a black belt in a martial art, there’s always more training to do, more perfection of techniques, more refinement of motion, more fluidity and grace to be developed.  There truly is no end, and even the founder of a martial art themselves will constantly practice.  Hell, even the Buddha Shakyamuni was constantly in meditation after he achieved nirvana; yes, he was enlightened completely and utterly, but he still felt the need to meditate.  Even though he had attained the end of samsara and dependent arising, he still meditated.  Why?  Because there’s always more Work to do; he still needed better ways to teach, more things to delve into, more things to know beyond knowing or not knowing.  Even in his death and passing into paranirvana, the Buddha is thought of to have gone past all going-past into a state of gods-know-what.  It’s not an ending.  There’s never an ending.

Likewise, the process of going through the Gnosis Schema is cyclical.  You might have made one complete circuit around the Gnosis Schema, or you might have made a hundred; that hundred-first time can still get you more power, more knowledge, more gnosis that you didn’t get the first hundred times around.  And this isn’t limited to the schemata of mathetic theurgy, either; even in qabbalah with the Tree of Life, once you attained Ipsissimus and reached the sephirah of Kether, you could either keep going up into the Infinite Light and discovering more of the Infinite, or you could bring that light back down to Malkuth and start the process all over again.  It’s cyclical.  There is never truly an ending, neither in qabbalah nor in mathesis, neither in martial arts nor spiritual arts.  Trying to ascend to the gods or to the Divine Source itself is the most important and gravest undertaking, and to try to attempt it while alive is even more difficult.

So, if (on the off, distant, and unlikely chance) I were to start up a school that could teach people magic and the occult, let’s say I call it the Disciples of Hermes, or simply the Mathetai (from the Greek phrase οι Μαθηται του Ερμου, hoi Mathetai tou Hermou).  The mathetai, collectively, are those who study the occult science and philosophy under the overarching framework of mathesis.  I might actually divide it into three circles, not just two, based on the topic of study and where they are in relation to the schemata of the Tetractys, along with an extra division for people who aren’t involved at all:

  • The Agnostai (οι Αγνωσται, lit. “the unknowing”, sing. agnostes) are those who aren’t involved in mathesis, the occult, religion, or spirituality generally.  They’re on their own and are outside the reach and teachings of the Mathetai, either willingly or circumstantially, and are not initiated or educated in any sense of mathesis.
  • The Hypognostai (οι Υπογνωσται, lit. “those who are under knowledge”, sing. hypognostes) are those who have begun studying magic and the occult generally.  The focus here would be on an understanding of basic occult philosophy, the forces, spirits, and how to work with all of the above.  This covers all the basics, from conjuration of spirits and proper worship of gods to talismany and divination.  Basic meditation and prayer work would be taught as well, but only as a simple practice in simple ways to help the development of the Hypognostai in their other studies.  In this stage, one is still on the Agnosis Schema, but they begin their awareness of being caught up in it despite being prohibited from being taught about the schemata or deeper mysteries of the Tetractys.  Most of the material here can be taught from books, prepared documents, and demonstrations, usually under the direction of a teacher or more advanced student.
  • The Epignostai (οι Επιγνωσται, lit. “those who are approaching knowledge”, sing. epignostes) are those who have shown enough skill with the skills of the Hypognostai and have begun the process of synthesis and analysis (putting together and taking apart) in order to reform themselves into a proper stage of purity and self-awareness.  The focus here is on developing the skills of meditation and prayer and using them to continue the mastery of the skills of the Hypognostai, as well as developing them for their own sake to develop a firmer mastery of the mind and body itself.  Although still on the Agnosis Schema, the stage of epignosis is the process of forming the bridge from the middling sphairai around that of Mercury so as to begin the process of gnosis itself.  At the end of this stage, when the epignostes is ready, they are prepared for initiation into the Gnostai and the process of traveling the Gnosis Schema.  This stage is marked by more intense oral and practical teaching and less on books, although some research may be required for more difficult refinement of the skills of the Hypognostai.
  • The Gnostai (οι Γνωσται, lit. “the knowing”, sing. gnostes) are the ones who have entered into the mysteries of the Gnosis, having demonstrated enough mastery of the skills of the Hypognostai and Epignostai to be fit to travel along the Gnosis Schema with or without guidance.  A special connection between them and the gods, as well as of the Monad, is forged and they are allowed to penetrate into the deepest mysteries of the Tetractys.  Deeper meditation, theurgic rituals, and astral travel and inhabitation of the gods within the body is explored as well as to begin teaching other mathetai, as well as other mysteries that would never be told to anyone who hadn’t already attained a particular level of spiritual development and growth.

In a sense, the three circles are modeled after the “three parts of wisdom” as described by Hermes Trismegistus in the Emerald Tablet: the three sciences of alchemy, astrology, and theurgy.  In this instance, the science of alchemy would be given to the Hypognostai through the transformation of lower materials into higher ones, either metaphorically or actively; the science of astrology would be given to the Epignostai, who must understand the connections between above and below in order to ascend between and around the worlds while harnessing their power; the science of theurgy would be given to the Gnostai, who work towards the Source and Divinity itself by building upon both astrology and alchemy.  In a sense, though, alchemy is also given to the Gnostai, since the twelve signs of the zodiac (and, correspondingly, the twelve paths on the Gnosis Schema) are associated with twelve common processes of alchemy, and thus the cycle begins anew.  Being inducted into the Gnostai, after all, is by no means the end of the journey, but truly the start; everything before that is just preparation.

While there’d be no formal levels beyond that of the Gnostai (though a fifth and hypothetical circle could be proposed, the Metagnostai, those who are beyond knowledge, could be set up for divine or heroic entities who guide and nurture the school as a whole akin to the Secret Chiefs of the Golden Dawn), I’m sure it might arise that there’d be an Archegnostes (ο Αρχεγνωστης), a “first gnostes” or teacher of teachers in the Mathetai, or the Aristognostai (οι Αριστογνωσται), the “best gnostai” or council of senior gnostai who govern and instruct the school as a whole, both in terms of judging the capabilities of particular students as well as organizing teaching and management for the school.  Of course, parts of these responsibilities might be delegated to the Epignostai, but the teachers (bless their hearts) have to both manage spiritual and worldly responsibilities with this.

Of course, I’m letting my imagination run freer than a tabletop RPG gamer drawing up a new character sheet just before a campaign.  Mathesis is still brand new and largely unexplored as a magical system, I’m still barely into my own practice generally and mathetically, and here I am already planning on not just taking a few students but setting up a whole school for it.  I have plenty on my plate before I even try to attempt any of this sort of dissemination of wisdom to the world who so badly needs it, but at the same time, who can say what’ll happen but the gods?  Maybe in another ten or twenty years or so, secret societies and orders will be a thing again, and maybe I’ll have just enough under my belt to actually start helping others in studying this.

Mercury as Abyss, Island, and Bridge in the Tetractys

Last time we discussed how we might traverse the Tetractys of Life in pathworking through two sets of paths, collectively termed schemata:

  • The Gnosis Schema consists of 12 paths that link every sphaira on the Tetractys in a pattern not unlike the Mitsubishi logo, looping around through three systems of four spheres each, passing through Mercury multiple times.
  • The Agnosis Schema consists of 12 paths that link all but the Mercury, Monad, Fire, and Earth sphaira together in two cycles, the hexagon and hexagram paths around the Mercury sphaira.

The big difference between these schemata is that the Gnosis Schema allows one to see into the deepest and highest reaches of the cosmos, as well as the Source of the cosmos itself, for theurgical and henosistic purposes, allowing us the choice of reincarnation as we desire until we reach our final henosis with the Monad.  The Agnosis Schema, however, keeps us trapped in a Hermetic samsara of sorts, always flitting around like bats in a cave around real Life and yet just out of reach of real Truth.  In other words, as long as we’re trapped in the Agnosis Schema, we’re not making progress to the real ends of the cosmos where the real treasure lies.  We need to make that schematic leap from Agnosis to Gnosis, and as we discussed before, it all starts with Mercury.

alchemical_planetary_tetractys_paths

The question is, though, how do we make that leap?  Mercury is at the center of the Tetractys of Life and is connected to all the sphairai but the most extreme ones, that of the Monad, Fire, and Earth.  However, it’s only in the Gnosis Schema that we can get from any of these “middling” sphairai (Darkness, Salt, Water, Air, Sulfur, and Light) to Mercury.  The Agnosis Schema has these middling sphairai all connected to each other but not to Mercury, Monad, Fire, or Earth.  As long as we’re on the Agnosis Schema, we’re barred from attaining access to those spheres, and if we can’t even get to Mercury which is the closest and most easily accessible of them all, how can we even consider being able to get to the Monad?

Thus comes in an idea that’s also present in the Tree of Life, though I’ve seen it far more in Hermetic qabbalah than Jewish kabbalah.  That idea is that of the Veils, though there are two sets in qabbalah, one of two and one of three.  The former set is the one I’m talking about: the Veils of Paroketh and of the Abyss.  In the Tree of Life, the Veil of Paroketh separate the sephiroth from Tiphareth and up from Netzach and below.  The Veil of the Abyss (or, more commonly, the Abyss) separates the sephiroth of Binah and above from Chesed and below, often with the Abyss itself represented by the “false” sephirah (se-faux-rah?) of Da`ath.  The former veil of Paroketh is illusory; there is no real separation between the personal world (represented by the lower four sephiroth) and the interpersonal world (represented by the higher sephiroth), except that of our own making.  By tearing down the veil of our own making, or at least by temporarily parting it, we gain access to higher spiritual truths.  As long as we continue thinking that the world must follow the rules we conceive to be law, and as long as we refuse to accept the universe and the cosmos on its own terms, the veil remains firmly in place.  Leave all that behind, and the veil is easily parted.  The comic series Promethea by Alan Moore gives this scene in bloody detail: on the Kircher Tree, the path that links Tiphareth with Netzach (transcending the Veil) is associated with the letter Nun, given to Scorpio and Tarot trump XIII, Death.  In order to attain new life in the Sun, the protagonists must die, literally rent apart and completely dissected.  It was all an illusion, however, but a painful one all the same to dismember.  By dismembering our preconceptions, we remember the truth of the world.

The Abyss, on the other hand, is much more of a problem on the Tree of Life.  To keep it very simple and brief, almost to the point of a lie, the Abyss is the division of the mundane and the spiritual; it’s the gulf between what the world should be and the world that is damned to be, the mirror between what is and what Is that cannot normally be transcended.  It’s the purpose of the magician or theurgist to transcend this gulf and attain divine understanding, wisdom, and finally the crown of all that exists and not-exists.  It’s a dangerous thing, especially since the Lightning Bolt Path on the Kircher Tree doesn’t actually have a path where it should between Chesed and Binah.  All the same, the Abyss must be transcended and crossed over, and it’s no easy thing.  Some people never do and get lost in it, while others spend a long time in dark places only to come out a completely different person (which is quite the goal of the whole thing).  Going back to Promethea, as opposed to a few pages where Promethea and Barbara crossed the veil of Paroketh, a whole issue was devoted to their crossing the Abyss, and it wasn’t a pleasant or rational part of their journey.

A similar case exists with making the jump from the Agnosis to the Gnosis Schemas.  While we’re stuck in our cycle of mindless and uncontrolled rebirth, we lack the ability to achieve true life, power, and knowledge.  At any stage on the Agnosis Schema, we have the option of going to the sphaira of Mercury or to the nearest extreme sphaira (the one of the same system which belongs to the one one is already in, e.g. if one is in the sphaira of Salt, the nearest extreme sphaira is that of Earth).  However, making the jump from the Agnosis Schema to Mercury on the Gnosis Schema is most important, even though one could feasibly start their path at any point on the Tetractys.  Mercury is the most preferable starting point, because Mercury is a figure of balance and allows one to start with equal footing and a clean spiritual slate; further, given the road-opening, guiding, and quickening abilities of this sphaira, starting with Mercury is arguably the best choice and continuing along the Gnosis Schema paths as normal.

Still, the process of getting from any of the middling sphairai to Mercury is, itself, crossing an abyss of sorts.  It’s not because there’s no path that exists (because Mercury is connected to all the middling spheres), but because the types of path are so divergent from the normal roles of Mercury.  The Agnosis Schema seeks to circumvent Mercury however it can, while the Gnosis Schema leads right to Mercury time and again.  The first abyss we must cross in order to get to Mercury from any of the middling sphairai is that of desire: we must first seek out Mercury, we must first seek the path to take before we even take it.  Once there, we have suddenly jumped to the Gnosis Schema.  As one of the prayers in my gnostic work goes, “in order for us to understand the gnosis, we must first seek a firm foundation”; Mercury provides us with that foundation.  We must first seek our guide, our protector, our initiator to assist us in our real work.  Finding that guide and opening the door is just the beginning to it all; it might be that your guide is Hermes, your Holy Guardian Angel, a yidam, or some other tutelary spirit, but something that guides you along the Gnosis Schema as it applies to you is just about crucial to starting the Work.

But, once we get to Mercury, what then?  If we stay where we are, we’ve crossed the abyss only to be stranded on an island.  If we forget that, hey, we have a cosmos to explore (and then some), reveling in our initiation and fact that we can go anywhere without actually doing so, we end up back on the Agnosis Schema.  But wait!  There are no paths connecting the sphaira of Mercury to anything on the Agnosis Schema, so we end up trapped there.  We end up in a one-node loop; rather than running around in circles, we end up twisting in the wind.  Being trapped in Mercury is always dangerous, not just after our first initiation into the Gnosis Schema, but because we risk this every time we return to Mercury on the Gnosis Schema.

  • We go through the Hot System and we return to Mercury, thrilled that we’ve overcome our obstacles on that part of the cosmos, yet end up burning up too much with joy and think we’ve accomplished and are in charge of everything.  Only by recognizing our inability to act fully within the cosmos and our ultimate nature as finite, non-omniscient, and manipulatable creatures and allowing ourselves to be acted upon can we free ourselves from the Agnostic sphaira of Mercury.
  • We go through the Cold System and we return to Mercury, feeling confident that we understand how things are affected by others in the cosmos, and end up passively waiting for true action to happen to ourselves when we need to accomplish it ourselves.  Only by realizing that we still need to play an active role in the cosmos do we free ourselves from the Agnostic sphaira of Mercury.
  • We go through the Cosmic System and we return to Mercury, catching a glimpse of the Source and really grokking important truths about creation as a whole.  After this, we end up with what Fr. Rufus Opus elegantly calls “insufferableprickitis”, or “Moses Off The Mount Syndrome”.  After all, when Moses came down from the Mount and jamming with the Lord, his face was so radiant and glowing from the divine interaction that he wore a veil to mask himself.  Without wearing the veil (and this isn’t like the veils we discussed above), we come across as a holier-than-thou (even if it’s true) douchebag who thinks they know everything because they had one brush with God.  In this state of pride, we think we’ve done everything there is to do and are confident that we’ve attained the Great Work, when all we’ve done is made a loop around the cosmos once.  We end up stuck at the Agnostic sphaira of Mercury until we realize that there’s still so much more, that no finite amount of practice can truly equate infinite gnosis.

All that being said, while getting to Mercury can be a bitch of an abyss in and of itself, and while visiting Mercury has its own dangers that turn it into a deserted island isolated from the rest of the cosmos, when approached properly and respectfully, Mercury becomes a bridge from something into its complement.  That’s Mercury’s role, after all; to balance things out between opposites.  Mercury is placed between Sulfur and Salt, Light and Water, and Darkness and Air.  We continue on our path of the Gnostic Schema by traversing Mercury and transforming ourselves from one thing into its opposite.  Mercury is not only our beginning but our constant transformation; it is only in the extreme sphairai of the Monad, Earth, and Fire do we have no choice but to continue along our path of Gnosis and keep going in one direction or another without immediate recourse to Mercury.  Mercury, in a sense, is our “home away from home”, our place of respite between systems as well as our nexus of transformation between systems.

We can fall into the Agnosis Schema at any stage of the Gnosis Schema if we linger too long or if we lose our way; with Mercury as our guide leading us away from and towards our cyclical destination, that shouldn’t ideally pose a problem, but we humans (and, for that matter, all entities) are constantly fighting against what we should do, even if it’s a subtle and instinctual reaction.  If we stray from our path even a little bit, we lose our way; if this happens at the Monad or the sphairai of Fire, Earth, or Mercury, then we end up stranded until we loosen ourselves up and make ourselves capable of further progress, or until we strengthen our resolve and continue along the path of transformation.

It’s not that we fall by fate from Gnosis into Agnosis or vice versa, but it’s a choice we make, even if we’re unaware we’re consciously making it and the repercussions of doing so.  Tying the sphaira of Mercury back to its mythological counterpart, Hermes is the god of guides and guide of gods, men, spirits, souls, and heroes.  If we choose to progress along the Gnosis Schema to accomplish the divine imperative given to us, then ouranic (heavenly) Hermes will lead us on; if we choose to linger or abandon that quest, then chthonic (underworld) Hermes will lead us to Styx and leave us there until we dig ourselves out again.  It’s dangerous falling back into Agnosis, especially if we’re at one of the extreme spheres, since we may not be able to find our way back.  Of course, the rules change a bit once we achieve henosis and union with the Monad, where we can freely choose to leave the Tetractys completely and enjoin what becomes of us with the Infinite and Simple, at which point we’ve completed our path and ended up exactly where we need, and no longer need a guide to continue our path.  That said, that’s the endgame, and chances are we’re nowhere near that stage of spiritual evolution yet.  If you were, then I hope your divine prerogative includes something more than reading one magician’s ramblings on the Internet.

Traversing the Paths on the Tetractys of Life

There hasn’t been much talk here about the paths themselves on the Tetractys since we figured out a way to associate letters to them.  Largely, this is because I’ve had a hard time figuring out where to start.  I mean, I developed the whole mathesis thing out of a need to work with a Greek system of paths between the spheres on the Tree of Life, yet never actually did much pathworking or meditation on the paths themselves on the Kircher Tree (which, though it goes against my usual advice, I think was justified here).  I know that the paths describe a means of change and evolution from one emanation to the next, yet beyond that…it was hard to say.  Since then, I’ve been looking at the Tetractys and trying to figure out where to start.  Unlike the Tree of Life in qabbalah that so conveniently gives us Malkuth as the starting line for our Work, the Tetractys doesn’t have anything so readily apparent.  Then again, the answer was literally staring out at me from the middle of the whole thing, and it’d be a shame for me to ignore my own patron god Hermes at this point.  Starting with that brief moment of inspiration, I started from the middle of the Tetractys and worked my way out, and now I’ve ended up developing a way to traverse the sphairai on the Tetractys of Life in an ordered and coherent way.  Bear with me guys, because this post is going to be a little lengthy to get all my thoughts out.

So, we have our Tetractys of Life.  For simplicity’s sake, let’s ignore the letters on the paths and focus just on the existence of the paths:

alchemical_planetary_tetractys_paths

First, let’s talk about having a single “path” (really, a network of paths between individual sphairai) that traverses the whole Tetractys sphere by sphere.  I propose the following schema:

  1. Mercury
  2. Air/Jupiter
  3. Fire/Mars
  4. Sulfur/Sun
  5. Mercury
  6. Salt/Moon
  7. Earth/Saturn
  8. Water/Venus
  9. Mercury
  10. Light/Fixed Stars
  11. Monad
  12. Darkness/Earth

Graphically, the paths on the Tetractys selected between these sphairai look like this:

alchemical_planetary_tetractys_paths_circuit1

I’ll bet you’re confused.  For one, we have twelve spheres listed, with Mercury being listed three times; shouldn’t we have to go through each sphere only once?  Second, we’re starting with Mercury and not the Monad; shouldn’t we start with the Monad being the All and the Source of all?  Well, sorta.  I’ll admit, my background in qabbalah was inhibiting me from running with this sequence of paths, but then, mathesis is not qabbalah, and the Tetractys is not the Tree.  In Hermetic qabbalah or Jewish kabbalah, we have a clearly defined start and end, a Source and a Destination, and either of them will be Kether or Malkuth depending on whether you’re going up or down the Tree.  However, while the Tree is like an elaborate map, the Tetractys presents us with something different, like a blueprint.  Instead of showing how things come to be in a linear fashion, the Tetractys shows the presence and building blocks of life present in all things; the Tetractys shows how things come to be in a nonlinear fashion.  There is no single end goal with the Tetractys; the Monad descends into the Tetrad, not any one of the four elements alone.  All the parts of the Tetractys must be constantly and repeatedly traversed to become complete both of ourselves and of the cosmos, encompassing all aspects of the act, process, and result of Creation.

As for passing through the sphaira of Mercury, let’s talk about what we’re doing on the paths first.  We start with what looks like the Mitsubishi logo around the Tetractys: three rhombuses each with one acute corner at the Mercury sphaira and the other acute corner at one of the distant corners of the Tetractys.  I’ll call each of these three sets of four sphairai a system, and each system focuses on a particular theme:

  • The Hot System involves the active principles of Air, Fire, and Sulfur.  Processes of power, actively causing change.
  • The Cold System involves the passive principles of Salt, Earth, and Water.  Processes of reception, passively receiving change
  • The Cosmic System involves the encompassing principles of Light, the Monad, and Darkness.  Processes of cosmic stasis and unity.

In each case, we both start and end at Mercury, both astrologically and alchemically, being the center and present in nearly all things except the purest and most extreme of all elements: Earth, Fire, and the Source itself.  Everything else is connected with Mercury, so it makes sense that it’s the only one that can reasonably allow us to translate between the three systems. Yes, we can go from Water to Air (traversing the Cold and Hot Systems directly), Sulfur to Light (Hot and Cosmic), or Salt to Darkness (Cold and Whole), but a better balance can be preserved and future progress can be assured by always returning to Mercury.  If we spend some time in the Hot System, we should pass from Sulfur through Mercury to Salt, because Mercury is what naturally balances the two forces.  At the end of the Cold System, we pass from Water/Venus to Light/Stars; though it’s not immediately apparent how Mercury balances these two, consider the myth of Aphrodite being born from Ocean (Water) from the remains of Ouranos (Sky); the ability to create physically comes from supercelestial impetus and the latter is accomplished by the former, but also consider the endless horizon is the meeting point of the two realms.  At the end of the Cosmic System, we proceed from Darkness to Air; again, an awkward comparison to make, but recall that in the Poemander myth of creation, air is what separated the heavens from the mixed mass that would eventually become the Earth, and the ability to begin the process of rising and falling through the spheres is accomplished by means of air as an intermediary.  Mercury is a symbol of strong change, but not in a way that changes something into its direct opposite; rather, Mercury changes something into its complement, something that completes and links the two systems together.

The use of systems here isn’t just to provide a way to go through all the sphairai of the Tetractys in one go.  Rather, within each system are four sphairai and four paths, forming a kind of mini-tetractys within each system in a mini-cycle.  While one can traverse each system once to complete the whole Tetractys, I see it being worthwhile to cycle through each system several times to really grok and complete the work that needs to be done in each.  If we consider the three phases of alchemy (nigredo, albedo, rubdeo), then each system can be viewed as one of these stages, and it may take time for the Work from each phase to settle in.  Going through each stage of the work thoroughly requires several iterations; for instance, cycling through the Hot system four times would yield a pass each to focus on the ideas of Hot, Hot-Air, Hot-Fire, and Hot-Sulfur.  By cycling not only through the Tetractys as a whole but within each system on the Tetractys, we can begin to fully understand each force in its entirety and on its own terms.

All this leads to the cycle of paths that this “Mitsubishi” arrangement forms.  We start with Mercury then descend into the Hot System by progressing to Air, drying ourselves into Fire, and rarefying ourselves into Sulfur.  From there, we return to Mercury, cooling down and becoming pure Salt, degrading into Earth, then quickening into Water.  After that, we return to Mercury, ascend into the Light, achieve union or the image of the Source, then descend back down to Darkness.  From there, we repeat the process over again, returning to Mercury and heating up again into Air, cycling through the Tetractys infinitely and repeatedly, each time becoming more powerful with each sphaira and each time achieving more and more of the henosis that is the Great Work.  So, a full set of iterations to proceed throughout the whole Tetractys in this manner would involve a total of four stages that I tentatively call Initiations, progressing through the different systems or within the same system to obtain a deeper understanding of each force.  Keeping the same order within each system, the whole schema looks like this:

  1. Hermetic Initiation
    1. Hot System (Mercury → Air → Fire → Sulfur)
    2. Cold System (Mercury → Salt → Earth → Water)
    3. Cosmic System (Mercury → Light → the Monad → Darkness)
  2. Hot Initiation
    1. Hot System with a focus on Mercury (e.g. a deeper acquaintance of the Hot forces)
    2. Hot System with a focus on Air (e.g. seeing Air and how it relates and acts throughout the Hot forces)
    3. Hot System with a focus on Fire (e.g. same as above but with Fire)
    4. Hot System with a focus on Sulfur (e.g. etc.)
  3. Cold Initiation
    1. Cold System with a focus on Mercury
    2. Cold System with a focus on Salt
    3. Cold System with a focus on Earth
    4. Cold System with a focus on Water
  4. Cosmic Initiation
    1. Cosmic System with a focus on Mercury
    2. Cosmic System with a focus on Light
    3. Cosmic System with a focus on the Monad
    4. Cosmic System with a focus on Darkness

And, after this, we’d repeat the whole thing over again as many times as desired or as necessary until we achieve the Great Work.  Besides, by completely cycling through the whole Tetractys (at least in the Hermetic Initiation) starting and ending with Mercury, we hit Mercury four times, and four is a number mythologically sacred to Hermes.  And, if we consider all the Initiation passes together, we pass through the entire Tetractys a total of five times.

So, in this manner, we have a set of twelve paths traversing three systems within the Tetractys.  Each system is composed of four sphairai, all starting with and ending with Mercury; Mercury is then a liminal point between the three “worlds”, both starting and ending each set of paths within an system.  We constantly proceed from and return to Mercury as a central hub or nexus.  However, with our twelve Mitsubishi paths, we leave another set of twelve paths unused.  What are these paths?

alchemical_planetary_tetractys_paths_circuit2

These twelve paths never touch central Mercury or the extreme Earth, Fire, or Monad sphairai at all, but instead connect the six “middling” sphairai of Darkness, Salt, Water, Air, Sulfur, and Light.  Two cycles are presented here, shown by the hexagram paths (inner cycle) and hexagon paths (outer cycle).  Instead of having systems, we have one group of six sphairai that are each connected to everything but their complement (e.g. Salt and Sulfur, Water and Light) and four leftovers that are unconnected which would link everything else together.  Rather than getting us to henosis and the Monad, or alternatively to a fundamental understanding of how our cosmos works through Earth and Fire, these cycles keep us trapped, never able to each any extreme and never having the ability to reasonably transform ourselves into anything we need to progress.

Between the Mitsubishi paths and hexagram/hexagon paths, I think we have a distinction of how things progress within the cosmos as shown by the Tetractys.  The hexagon and hexagram paths indicate a cycle of reincarnation, always stuck hovering around and just under the things that truly break them out but never quite within reach; the one thing that can do that is Mercury, which they constantly rely on but never call upon. We’ll call these set of paths the Agnosis Schema, as opposed to the Mitsubishi paths which I’ll call the Gnosis Schema.  The Gnosis Schema connects all the sphairai together and in a way that encourages, well, enlightenment in almost a Buddhist sense of extinguishing the process of forced rebirth and reincarnation, freeing ourselves from the trap of maya or ignorance that keeps us in the cycle of being reborn without our control.  In other words, the Gnosis Schema allows us to be reborn by choice and free ourselves from this Hermetic samsara, which is a world of difference from the Agnosis Schema; we can deliberately choose to go to places that we’d never end up in involuntarily or by accident.  We continue around the Gnosis Schema as long as we need or desire to until that last iteration where we go to the sphaira of the Monad and stay there, never returning to Darkness to continue the cycle.  (And, of course, metempsychosis or reincarnation was indeed a belief of Pythagoreanism and Neo-Platonism, so I’m in the right here to bring that beast of a topic into this.)

So, going back to the Gnosis Schema of paths, we can use the order of them to figure out a numerical assignment from 1 to 10 of the sphairai on the Tetractys of Life.  Again, if we start with Mercury as the start, we assign it the number 1 and proceed along the Gnosis Schema paths in order, skipping over where Mercury is repeated:

  1. Mercury
  2. Air/Jupiter
  3. Fire/Mars
  4. Sulfur/Sun
  5. Salt/Moon
  6. Earth/Saturn
  7. Water/Venus
  8. Light/Fixed Stars
  9. Monad
  10. Darkness/Earth

This system of numbers is grossly different from that of the qabbalistic scheme of things, and rightly so.  We’re not describing a path of linear descent from the Source to the World, but a means of cyclical progressive process that continually builds one up further and further until they reach the Highest without having to go down lower anymore.  Described numerically, the Tetractys looks like the following:

numerical_tetractys_gnosisBear in mind that, although each of the sphairai are associated with some celestial heaven (from the Prime Mover to the World we live in), these numbers do not describe their level.  The celestial numbers of the heavens stay as they are, such that Saturn is still the third heaven (from the Top), and so forth.  If we were to compare the cosmological number of each of the sphairai (based on their planets) with the Gnosis Schema numbering (based on their alchemical force), we end up with the following table (which is an exercise in polyvalent thinking):

Sphaira Gnosis Schema Cosmological
Alchemical Planetary
Mercury 1 8
Air Jupiter 2 4
Fire Mars 3 5
Sulfur Sun 4 6
Salt Moon 5 9
Earth Saturn 6 3
Water Venus 7
Light Fixed Stars 8 2
The Monad 9 1
Darkness The World 10

Note that two of the sphairai, the Monad and Mercury, are essentially the same when it comes to what their force is: the planetary force of Mercury and the alchemical force of Mercury are so close that they’re conceptually synonymous.  Likewise, the Monad is…well, the Monad.  There’s literally only one Monad in any system of thought here.  However, look at the numbers: we see two of the sphairai, those of Venus/Water and Darkness/World, have the same number in both systems.  While these are the exceptions to the rule, they’re exceptions worth noticing.  That Darkness/World is 10, the final stage in the emanatory process, is unsurprising; it is completion, it is the ending, it is the goal of creation to create the World.  Although it is present in the Dyad in contrast to Light/Fixed Stars and thus “comes first” before anything lower, the entirety of the World can only exist when all the other forces are present to give it life, animacy, and agency.  As for Water/Venus, it’s interesting that it’s kept the number seven between the two, that of essence and quality of life.  It’s low down on the Tetractys as part of the Tetrad, but all the same it’s vital to giving things animacy, as opposed to Darkness/World which is what is given animacy.

Personally, I feel it appropriate to comment on what the Gnosis/Agnosis Schemas mean for the individual letters of the paths themselves.  For instance, note that all the Air paths (letters Υ, Φ, Ψ, Σ, Δ, Μ) are all part of the Agnosis Schema, as well as the other fixed signs (letters Φ, Κ, Ν) as well as the other elemental paths (letters Χ, Ξ, Θ).  The twelve letters that belong to the Gnosis path are Ο, Ζ, Π, Ε, Η, Λ, Τ, Ω, Α, Β, Ρ, and Ι, which are the six non-fixed non-Air signs and the six non-Jupiter planets.  However, all I’ve done so far is figure out which abstract paths to take regardless of their letters; I fully expect my Tetractys of Life to have its letter-path assignments change over time as I fine tune and explore the system deeper.  The system, as of now, is coherent and structured, which I like, but who knows whether it’s actually valid and practical to use.  That’s what further writing and scrying is for, and now that I have an actual path to pathwork, I think that process should begin soon.