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.

Internumeric Relationships by Addition on the Tetractys

It’d be rude and vulgar of me to leave the Tetractys as some simple geometric diagram used for plotting paths or meditations.  I mean, the Tetractys is a meditation tool, yes, but to use it merely for working with the Greek alphabet with in a mathetic framework is to ignore the deeper meaning of the Tetractys.  For the Pythagoreans, especially, the Tetractys was more than a set of ten dots; it was the key to all creation and all cosmos.  There’s no evidence that anybody’s used it to plot paths on like I did, which is probably because this is an innovative use for an already heavily used tool based purely on number.  As we’re all aware by now, the Tetractys is a representation of the Monad, Dyad, Triad, and Tetrad to yield the Decad: 1 + 2 + 3 + 4 = 10.  All these numbers are holy to the Pythagoreans and to Western occultists generally, but there’s so much more to the Tetractys than this.

One of the traditional ways of understanding the mysteries of the Tetractys was to take the different ranks of numbers present and add them together to yield a particular number.  For instance, the Monad plus Tetrad yields the Pentad (1 + 4 = 5), while the Monad, Dyad, and Triad together yield the Hexad (1 + 2 + 3 = 6).  All these numbers have their own meaning, all of which are based ultimately on the Monad and, in succession, the meanings given to the other numbers built upon the Monad.  I’d thought I’d investigate what some of these properties are and see what the Tetractys represents in building the numbers of the Decad together based on these relationships between the ranks of the Tetractys.  Specifically, these relationships are based on the arithmetical operation of addition, the straightforward aggregation of two numbers by combining their distinct magnitudes into a single one.  Other operations exist, but those are for another time.

So, to start off with, we have four basic numbers, starting with the Monad and ending with the Tetrad.  We can say that, with the exception of the Monad, all numbers are just collections of Monads in a particular relationship:

  1. Monad = individuation, undifferentiated, undifferentiatable
  2. Dyad = two Monads in relation
  3. Triad = three Monads in harmony
  4. Tetrad = four Monads in form

Note that some of these can be broken down further into simpler groups.  Without repeating any particular number (such as saying that the Dyad is two Monads or the Tetrad is two Dyads), we end up with two extra identities:

  1. Triad = Monad + Dyad
  2. Tetrad = Monad + Triad

It’s crucially important to note that the Dyad, Triad, and Tetrad are more than just a collection of monads.  Number in the esoteric sense is more than just a magnitude or amount, but also a relationship formed between the individuals in the collection.  The only number in this set that has no relationship is the Monad itself, since it exists as a unity unto itself without anything to relate to.  The Dyad is the first number that has a relationship, but can be said to be relationship itself; without the Dyad, relationship cannot exist.  In a more arithmetic sense that the Pythagoreans preferred, all numbers can be divided into two partially overlapping groups of odd (able to be divided into unequal parts only) and even (able to be divided into two equal and unequal parts).  Four, for instance, is even because it can be split up into groups of 1/3 and 2/2.  Five, however, is odd, because it can be split into 1/4 or 2/3, and neither of those are equal splits.  However, the Monad cannot be split at all into anything, and the Dyad can not be split into unequal parts, so neither the Monad nor Dyad are even nor odd, and are thus not true number, though they are sources of number.

Thus, based on the individuation of the Monad and relation of the Dyad, all other numbers can be made, such as the Triad.  It is because of this that the Triad is considered by the Pythagoreans to be the first true number, since the Monad and Dyad are something rarer and rawer.  All amounts can be formed from the Monad, but it’s the relationship (Dyad) between individual Monads that produce a number.  Thus, as the Triad is the first true number, it is also the first odd number, and the Tetrad is the first even number.

So, based on the six above identities, we can form the rest of the numbers from the Pentad (5) to the Decad (10).  If we omit the identities from above and reduce all things to a collection of Monads, Dyads, Triads, and Tetrads, we end up with two ways to form the Pentad, and one way each to form the Hexad, Heptad, Octad, Ennead, and Decad:

  1. Pentad = (Monad + Tetrad) or (Dyad + Triad)
  2. Hexad = Dyad + Tetrad
  3. Heptad = Triad + Tetrad
  4. Octad = Monad + Triad + Tetrad
  5. Ennead = Dyad + Triad + Tetrad
  6. Decad = Monad + Dyad + Triad + Tetrad

Yes, this is all basic arithmetic that we’ve been able to do since kindergarten.  Of course, it’s always the simplest things that hide some of the more profound secrets.  I won’t go over all the associations and theologies behind the numbers for that; you can get a copy of the Theology of Arithmetic by Iamblichus for cheap (or even, dare I say it, for free), and you can read about what the Pythagoreans thought about the numbers of the Decad way back when.  What I want to point out is, at a high level, what these additions of the numbers mean based on the four concepts of monadic individuation, dyadic relation, triadic harmony, and tetradic form.

Monad
The Monad is an individual, unchanging, static, and stable.  It is the only thing that exists, and thus cannot be differentiated from anything (since there’s nothing to differentiate it from).  While we can say that it contains all opposites and extremities within itself, it’d be more proper to say that no concept of opposition or extremity exists within the Monad.  While the Monad exists, nothing exists within the Monad; it can become all and any qualities, but it itself has no qualities.  It is the source of all nature, but is itself beyond nature.  It cannot be divided since it is a unit, an atom, the core of existence itself.  The Monad cannot move, as there is nothing within which it can move (which would imply something that is Monad and something that is not-Monad).  The Monad has no shape, consisting only of a single point that indicates both all sizes and all angles but without anything else to connect to.

Dyad
The Dyad is relation and difference.  Between two Monads, we now know of two things that can be compared as equals, but as different equals.  The Dyad is representative of differentiation, distinction, opposition, and motion, all of which can be thought of as different types of relation.  The Dyad represents a line defined by two points, but is still without shape; it can possess direction and magnitude, but is as yet without definition.  The Dyad allows for things to exist within, around, and outside of other things, since it creates space between and among other things.  While the Monad is pure potential for creation (and all other things), the Dyad is the act of creation itself, since it distinguishes a Creator from the Creature, or the Acted from the Actor.  The Dyad is space, change, action, and relativity.

Triad
The Triad is harmony and proportion, formed from a combination of individuation and relation.  It is the first odd number, and the first number that can be added from other distinct numbers.  The Triad gives the first shape of something, as three points can define an enclosed space.  The Triad indicates actuality, the Creature made through Creation (Dyad) from the Creator (Monad).  However, it is also indicates harmony, since two distinct and different things are linked to and joined by a third.  With the Triad, there is real existence as opposed to potential existence or becoming existence.  Quoth Iamblichus, “‘this’ belongs to the Monad, ‘either’ to the Dyad, and ‘each’/’every’ to the Triad”.  With Triad, there is time: beginning, middle, end; there is communication: speaker, listener, message; there is work: actor, action, acted upon. However, like the Monad, the Triad is static, since it provides for space and size but not change, since it is construction and creation that brought a static shape to being.

Tetrad
The Tetrad is the root of form, formed from a combination of individuation and harmony.  With three points we can define a two-dimensional shape, but with four we can define a solid three-dimensional object.  Moreover, the Tetrad is dynamic, since it is even; while the Triad measures static quantity, the Tetrad measures dynamic quantity, since it provides for motion and change while the Tetrad does not.  Further, the Tetrad allows for forms present in relationship to each other; while the Triad offers a two-dimensional form, the Tetrad allows for two-dimensional forms next to each other as the Dyad allows for Monads to be next to each other.  With both individuation and harmony, one can choose to be part of a harmony or break away from it, acting either inside or outside a given group, and allows for distinct existence apart from, aggregated with, or in conjunction with others.

Pentad
Alone among the numbers, the Pentad is the only one that can be formed in two distinct ways: from the Monad and Tetrad (a combination of individuation and form) and from the Dyad and Triad (a combination of relation and harmony).  In a way, it’s fitting; between all the numbers of the Decad, the Pentad is the middle of them.  Consider that any two numbers that add up to 10 have 5 as the mean (9 + 1, 8 + 2, 7 + 3, etc.); the Pentad is halfway to the Decad, and itself is vital to life.  It is the combination of pure potential and discrete aggregation (Monad and Tetrad), as well as of relation and harmony (Dyad and Triad); it is the combination of an even and odd number in either case, and considered to unify opposites in a dynamic way that allows for growth and change as opposed to the static way of the Triad.  If we consider the Pentad as the sum of Monad and Tetrad, we obtain a view of eternality and potentiality combined with and suspended among temporality and discretion (the four changeable elements acting under unchanging Spirit); if we consider the Pentad as the sum of Dyad and Triad, we obtain a view of motion and action mixed with and changing stasis and relationship.  In either case, the Pentad is where life and concrete reality itself begins, since in the Pentad there is balance, reciprocity, distribution, and especially of growth.

Hexad
The Hexad is the combination of relation and form, producing a dynamic harmony.  Unlike the Pentad, which is dynamic growth, the Hexad is a balance between things in motion.  The presence of distinct qualities bestowed by the Tetrad in relation of the Dyad allows for various dynamic forces to exist dynamically, moving with and acting, co-acting, or reacting together without destruction.  As the Tetrad represents a body and the Dyad represents motion, the Hexad represents a body in motion and can move in six ways, or three sets of two ways: up/down, left/right, forward/backward.  Seen the other way, as the Tetrad represents qualities and the Dyad represents opposition, the Hexad represents an ordering and balance of opposites.  Further, as two Tetrads, the Hexad represents what we commonly see as “Merkava stones”, two interlocked tetrahedrons that represent a combination of bodies and opposites that together unite to form a whole.  While the Pentad is the number of life, the Hexad is the number of order.

Heptad
The Heptad is the combination of harmony and form, producing foundation.  This is hard to describe in a single word, but within the Heptad there are all things finally present to create everything, yet is short of actively creating everything; all manifest sources are present in the Heptad (seven planets of astrology, seven vowels of Greek speech, etc.), though they are as yet too unmanifest on their own.  As a combination of Triad and Tetrad, the Heptad represents the four elements and three reagents, or the three processes that transform the four elements so as to create all things.  As an odd number that cannot be divided, the Heptad is similar to the Monad in that it provides for potential creation, but unlike the Monad, the Heptad is a collection of seven entities that provide the foundation of all manifest things, while the Monad is an undifferentiatable source from which all manifest and unmanifest things come.  If the Hexad represents order, then the Heptad are the things that are ordered within the cosmos provided for by the Hexad, the meat to fill out the Hexad’s bones.  The Heptad is that which essentially exists; the Heptad is essence.

Octad
The Octad is the first addition that involves three numbers: the Monad, Triad, and Tetrad.  Thus, the Octad combines individuation, harmony, and form.  As the Heptad is the combination of the Triad and Tetrad, we can say that the Octad is that which results from the essences of creation into which they flow.  However, as we saw with the Pentad, we can also say that the Monad and Heptad combine such that the Heptad is mixed in within the Monad, as the seven planets are within the eighth sphere of the fixed stars, as the four elements are within the Quintessence.  However, we can also say that the Octad is the combination of two Tetrads, allowing for mixtures and combinations of that which otherwise could only relate to each other by processes; although Sulfur combines and transforms Air into Fire and vice versa if we use the Tetrad + Triad view, we end up with dry air or cool fire between Air and Fire if we use the Tetrad + Tetrad view.  The Octad represents solution and combination of qualities, a single entity produced from essences or qualities and their interquality transformations.  The Octad is mixture.

Ennead
The Ennead is the combination of relation, harmony, and form.  Based on how we might conceive of this, we can say that the Ennead combines the Tetrad and Pentad, the Triad and Hexad, the Dyad and Heptad, or the Monad and Octad, but at its root it combines the Dyad, Triad, and Tetrad.  At its core, it lacks the Monad and possesses the Dyad, indicating that the Ennead is an active number related to creating but not as creator or creature.  In the Ennead is all creating of manifest things, combining tetradic body, triadic intermediation, and dyadic motion.  In the number nine are all the other numbers brought together, the final single-digit whole number.  As there were nine Muses who lead to all Art and nine Curetes who watched over the infant Zeus, the Ennead brings things to completion and perfection without itself being perfect.  The Ennead is realization.

Decad
At long last, we finally reach the Decad, the combination of the Monad, Dyad, Triad, and Tetrad; of individuation, relation, harmony, and form.  In the Decad are all the basic numbers of the Tetractys, and there are many ways to add to the Decad using the lesser numbers, but at its core it is the number formed from 1, 2, 3, and 4 summed together.  Just as in the Ennead there is the process of realization and completion but without something to realize or complete, the Decad augments this with the Monad, allowing for something to be filled with the Ennead.  The Decad represents a discrete entity (Monad) that is distinct from other things (Dyad) that is stable unto itself (Triad) given physical a body (Tetrad).  Moreover, it is also something that can grow (Pentad) while maintaining itself in an order (Hexad) that combines all ethereal essences (Heptad) and concrete mixtures (Octad) being brought together (Ennead).  Without any other number preceding it, the entity represented by the Decad would be lacking and could not be fully realized.  Whether it is the universe we live in or the individual people we live as, we are all representative of the Decad and the journey it has taken to get here.  The Decad is the Whole.

I think it goes without saying that this Pythagorean analysis of the ten numbers of the Decad can easily be mapped onto the Tree of Life in Jewish kabbalah or Hermetic qabbalah, and indeed, I recall seeing many of these things present in the explanations given in works like Alan Moore’s Promethea series.  It makes sense, too, since Pythagoreanism is one of the fundamental philosophies underlying Western occult thought, deep enough to not clearly be distinguished as Pythagorean but also profound enough to affect everything that’s built upon it.  While numerology has never quite been my strong suit, this little exploration of the basic numbers has considerably helped.

Emanation in Qabbalah versus Mathesis

So, in the meantime of developing the Tetractys of Life and starting to use more Pythagorean and classical Neoplatonic ideas in my studies of the occult, I think I’ve finally found a word that accurately captures what I want to name this system.  The broader system in Hermeticism and Western occulture is qabbalah (or Jewish kabbalah or Christian cabala, to use different spellings to indicate different traditions).  All these words have the same root in Hebrew: קַבָּלָה‎, meaning “tradition” or “reception”.  I’ve been using a Greek transcription of this word, καμπαλα or “kampala”, to describe my Pythagorean-Neoplatonic system, but this is still basically the same word, and I’m developing it to a point where it doesn’t really fit into the qabbalistic scheme anymore.  After thinking about the thing I’m developing and going through some Greek dictionaries, I think I’ve found a word to name this new system of occult thought: μαθησις, or “mathēsis”, which means “the act of learning” or “obtaining knowledge”.  This word is related to our word “mathematic“, which itself comes from Greek meaning “scientific, disposed to learn”, itself from Greek μαθημα, or “that which is learnt”.  While this Tetractys of Life and everything are things to be learned, sure, they’re all tools to learn more.  Hence, the broader system I want to call is appropriately mathēsis, a term that’s been used before in the pre-modern and modern Western world by philosophers such as Descartes and Leibniz to describe a hypothetical universal science modeled on mathematics.  And, well, since Pythagoras established that everything is number and (in our modern sense) mathematical, this isn’t too bad a term.  To that end, I’ve gone through and labeled all the Towards a Greek Kabbalah posts (which are their own blog project in their own right) under the category of mathesis.

Alright, so, labels and terms are out of the way.  I want to talk about emanation in mathēsis and how it compares to qabbalah, because there’s a critical difference between the two that really should be understood.  While I originally set out to develop a qabbalah-like system based on Greek mathematical and grammatomantic principles that essentially shared the same ideas, I ended up with a much different beast of a cosmology than I had anticipated.  For instance, consider the idea of emanationism, where successively more complex forms of existence and reality develop or flow forth both within and from a higher and more primitive source.  This is distinct from creationism, where things are made as they are without successive steps by an external creator, and from materialism, where things come about from other things without a metaphysical origin.  The idea of emanationism is replete throughout many forms of the occult, not least in both Pythagorean, Neoplatonic, and mystic Jewish thought.  It can be seen in both the kabbalistic Tree of Life as well as in this new mathetic Tetractys of Life, but not in the same way.

For instance, consider the Tree of Life in qabbalah.  There are ten sephiroth, each assigned a particular number from 1 to 10 and descending from the top to the bottom.  Each sephirah represents a different attribute or aspect of the one God, or a different way God expresses his will.  There exists a particular set of paths, collectively termed the Lightning Bolt Path, that hits each sphere in sequence from Kether to Chokmah to Binah all the way down to Malkuth.  This describes the emanation of the cosmos from God in successive forms, ultimately culminating in our existence down here on Earth.  This also ties in (or perhaps founded?) the notion of an Idea of God descending through the many spheres of Heaven, hitting each planet in turn, building up more form and density until it hit our lowest Earth-plane, finally becoming a manifest Thing.  There is one Source and one Goal, clearly marked out with clearly defined stages in between.

The Tetractys of Life also describes emanation, but not in the same way.  Like the Tree of Life, there are ten spheres or units, each representing an aspect of creation in a different manner.  Like the Tree of Life, there is one Monad at the top, the undifferentiated and divinely simple source of all things.  Like the Tree of Life, the Tetractys of Life describes an emanatory or development of creation from the top down.  However, that’s where the similarities end.  Instead of having each sphere on the Tetractys represent a different emanation or stage in existence, the Tetractys shows emanation based on the rank of the Tetractys; instead of going One-Two-Three-…-Ten, it goes Monad-Dyad-Triad-Tetrad.  In other words, there are only four stages of emanation in the Tetractys compared to the ten in the Tree.  The emanatory dyadic principles of Light and Dark  occur simultaneously and as two parts of a whole, not in a sequence.  They are different, but they are in a kind of super-alchemical marriage as One, since they both come from One.  Likewise, the emanatory triadic reagents of Salt, Mercury, and Sulfur occur simultaneously as a result of the marriage between Light and Dark, as do the emanatory tetradic substances of the four elements from the harmony of the three reagents.  And, from these four substances, all of material creation is made.

Why is this significant?  Because we have different notions of a “starting point” when working with the Tree and with the Tetractys.  With the Tree, we can all safely agree that we’re down here in the tenth sephirah of Malkuth, and it’s our job to rise through the sephiroth in the reverse order compared to how we got here.  With the Tetractys, however, there is no single starting point; our starting point is below the Tetractys, in the unnumbered and implied pentad of all the things that exist, the symbol of which is the pentagram and which represents the Divine Proportion (φ).  In that sense, our starting point is below the Tetrad working within as a Pentad, itself not represented on the Tetractys.  The Tetractys is the source of life but is not itself life in the same sense that the Monad is the source of existence but is itself neither existence nor nonexistence.  We must first understand how the Pentad comes forth from the Tetrad, then the Tetrad from the Triad, then so forth back to the Monad.

tetractys_pentad

So, rather than thinking of each of the ten spheres in the Tetractys as a separate stage of emanation, it’s more proper to understand mathetic emanation as occurring in four stages (divine simplicity, differentiation, system, embodiment) compared to the qabbalistic ten.  And, within each stage, there are different forces at work that represent how that emanation of the cosmos takes place.  While the Tetractys of Life illustrates the different types of forces within each rank of the Tetractys, this is only an ideal representation, much as the Bohr representation of atoms is convenient to understand ideal spatial relationships between an atom’s nucleus and electrons, but in reality the electrons move in indeterminate electron clouds where either the speed or location of a subatomic particle may be known but not both at the same time.  In other words, Light and Dark take place at the same time and interchangeably within the Dyad, as do the three reagents within the Triad, as do the four elements within the Tetrad.  We may find it easy to focus on one element, reagent, or principle at the same time, but this is a hyperfocused and ultimately false distinction that isn’t true on a fundamental level.  That said, on a fundamental level, everything is already part of One and is One, much as the distinction between the sephiroth in qabbalah is only apparent from the point of view of the Created and not of the Creator.

So why am I clarifying the notion of emanation when studying mathesis in using the Tetractys of Life?  Because it requires a different sort of understanding of the cosmos than what we’re used to thinking based on the Tree of Life in qabbalah, which is arguably the starting point for much of Western occultism today.  Why does this matter?  Because I ran into the practical problem of trying to assign numbers from 1 to 10 to each of the spheres in the Tetractys.  I wanted to link the spheres on the Tetractys to the sephiroth in some way, or find some sort of numerical sequence for the forces in the Tetractys, so I could link these spheres to other types of magical technology and techniques.  For instance, consider magic squares, the qameas of the planets.  If the planet Saturn is corresponded to the sephirah of Binah, and Binah’s number in the order of emanation is three, then three is the qabbalistic number of Saturn.  Thus, the magic square or qamea of Saturn is a 3 × 3 grid of numbers from 1 to 9 (or 3²), upon which we can plot qabbalistic names and sigils of various spirits and concepts related to the sphere of Saturn.  I personally like the use of magic squares in magic, and I wanted to find a particular way to develop a set of magic squares to each of the forces in the Tetractys of Life.  However, after a good amount of reflection and late-night thinking, I couldn’t find a way to suitably number the spheres on the Tetractys outside their non-sequential lambdoma numbering.  Because I can’t (yet?) think of a way to sequentially number the spheres in the Tetractys, this makes it cut off from systems such as qabbalah and much of qabbalah-influenced magical tech; at the same time, trying to force on a numbering system like this seems ill-advised, like trying to square the circle when the two cannot be done except at a higher level.

In this case, if we have a collection of points that themselves are unordered, are we up Styx creek without a paddle?  Not at all.  The use of algebra and arithmetic weren’t the preferred means of mathematics back in Pythagorean thought, but rather geometry.  And, understanding the four ranks of the Tetractys to refer to geometric forms, we have a 0-dimensional figure as the Monad (a single point), a 1-dimensional figure as the Dyad (two points form a line), a 2-dimensional figure as the Triad (three points form a plane or a triangle), and a 3-dimensional figure as the Tetrad (four points form a solid or a tetrahedron).  Geometry, then, might be a better route to go to understand the various forces represented within each rank of the Tetractys than number squares or knocking on an altar a particular number of times.  The Tetractys is slowly but surely showing me a new way to understand the cosmos and how to apply myself within it and to it both theurgically and thaumaturgically; what new tech it’ll lead me to, I don’t yet know, but I’m excited to find out.

The Sash of Powers, or a Fancy New Magical Thingie

So, beading and jewelry making has been a recent hobby of mine ever since my good friends in some ATRs got me hooked on them.  The use of colored seed beads and semiprecious (or precious!) stone beads really opens up a lot of avenues for occult crafting and designing.  After all, my carcanets aren’t too bad an innovation, reducing the need for drawing intricate pentacles and expanding on the powerful uses and correspondences of color to various forces.  Still, although having beaded necklaces to represent the forces is nice, I decided one night to make something fancy, something grand, something awesome with these supplies I have on hand.  To that end, I ended up making a large beading project, what I fancifully call the Cingula Potestatum, or the Sash of Powers:

Sash of Powers

It’s a pretty long thing, worn as a sash over one shoulder and down the opposite hip, measuring about 6′ 6″ in length total, which is a surprisingly good fit for someone my height.  I could, of course, wrap it three times around my neck and wear it as an exceptionally elaborate necklace, but having a sash in ceremonial work is surprisingly comforting and empowering.  Basically, the sash represents all the powers I work with: the celestial, supercelestial, subcelestial, elemental, abstract, and divine powers of the cosmos, world, and universe.  After all, other magicians use the lionskin belt from Golden Dawn-style Solomonic work for much the same purpose, and finding ways to jazz up my white ceremonial robe and indicating the powers I call upon is always something I enjoy and support.

The design for the sash can be broken down into seven major sets representing different levels of manifestation or cosmic power in the Hermetic paradigm I work within, each set being separated by a particular kind of bead; the major sets use gold/blue tiger’s eye (solar/lunar or light/dark), the zodiac signs use labradorite, the planets use onyx, the elements use bone, the banners use quartz, and the geomantic figures use dark agate.  I also threw on some skull and eye beads at the end with a crucifix to mark this as an instrument and sign of life, death, wisdom, protection, and holiness; a pentacle of Solomon, or the grand hexagram of Solomon, would work equally well.

  1. The Prime Mover (white, clear, 10 pairs)
  2. The Fixed Stars (silver, grey, 12 pairs)
  3. The Zodiac Signs
    1. Aries (white, red, 6 pairs)
    2. Taurus (emerald, green, 6 pairs)
    3. Gemini (bright orange, orange, 6 pairs)
    4. Cancer (ruby, purple, 6 pairs)
    5. Leo (gold, yellow, 6 pairs)
    6. Virgo (black, orange, 6 pairs)
    7. Libra (white, green, 6 pairs)
    8. Scorpio (black, red, 6 pairs)
    9. Sagittarius (gold, blue, 6 pairs)
    10. Capricorn (ruby, black, 6 pairs)
    11. Aquarius (bright orange, black, 6 pairs)
    12. Pisces (emerald, blue, 6 pairs)
  4. The Seven Planets
    1. Saturn (black, maroon, 3 pairs)
    2. Jupiter (blue, purple, 4 pairs)
    3. Mars (red, orange, 5 pairs)
    4. Sun (yellow, pink, 6 pairs)
    5. Venus (green, orange, 7 pairs)
    6. Mercury (orange, purple, 8 pairs)
    7. Moon (purple, blue, 9 pairs)
  5. The Four Elements
    1. Fire (red, green, 4 pairs)
    2. Air (yellow, purple, 8 pairs)
    3. Water (blue, orange, 20 pairs)
    4. Earth (black, white, 6 pairs)
  6. The Creator: The Twelve Banners of the Tetragrammaton (white forIod, yellow for Heh, red for Vav, black for final Heh in groups of 4 as needed)
    1. IHVH
    2. IHHV
    3. IVHH
    4. HVHI
    5. VHIH
    6. HHIV
    7. VHIH
    8. VHHI
    9. VIHH
    10. HIHV
    11. HIVH
    12. HHVI
  7. The Creation: The SixteenGeomantic Figures (white for active elements, black for passive elements in groups of 4 as needed)
    1. Via
    2. Cauda Draconis
    3. Puer
    4. Fortuna Minor
    5. Puella
    6. Amissio
    7. Carcer
    8. Laetitia
    9. Caput Draconis
    10. Coniunctio
    11. Acquisitio
    12. Rubeus
    13. Fortuna Maior
    14. Albus
    15. Tristitia
    16. Populus

The color choices and number of beads might need a bit of explaining.  The geomantic figures use white and black, fitting enough for their binary and abstract nature, using the order of the beads to indicate the figure (e.g. white-black-white-black is Amissio).  The planetary beads use the Queen and King scale colors of their corresponding sephiroth in as many sets as corresponds to their sephiroth, so Jupiter (associated with Chesed, the fourth sephirah) gets four blue beads alternating with purple beads.  The elemental beads are similar, using the flashing colors of the elements, with the numbers coming from the number of sides of their corresponding Platonic solids (fire/tetrahedron/four, air/octahedron/eight, etc.).  The zodiacal beads use two sources for the colors: the first color given in each set comes from Agrippa (book I, chapter 49), though each color represents two signs; the second color comes from the Queen scale of the sign’s ruling planet.  Thus, Agrippa’s color for Aries and Libra is white, and Aries is ruled by red Mars and Libra by green Venus, so Aries is white and red while Libra is white and green.  I made the Agrippa colors a little brighter or flashier (using reflective red or ruby beads instead of solid red) to help differentiate the beads a bit more.  The pairs of the zodiacal beads come out to 6, each pair representing 5° of that particular sign.  The colors for the sphere of the Prime Mover and of the Fixed Stars as a whole come from the Queen scale of the Tree of Life, though instead of using light blue beads for Chokmah I used clear grey beads; instead of using sets of 1 and 2 for these spheres, respectively, I used 10 (1 × 10) and 12 (2 + 10) since I wanted some substance there, and also since these numbers also work well for their corresponding forces.  The Twelve Banners simply used four earthy colors, representing the faces of Divinity apparent to us down here throughout creation.

Of course, no bit of ceremonial regalia is complete without an accompanying prayer, and the grander the regalia, the grander the prayer, amirite?  Trying to come up with a prayer that hits all the forces that this sash represents, however, would take a lot of doing, except there’s actually something that’s already been written up that fulfills this purpose.  Many of my readers will be familiar with the Circle of Art from the Lemegeton Goetia, especially the version that Crowley and Mathers produced.  This Circle has, around the space where the magician stands, a series of words that are basically the correspondences of the ten sephiroth of the Tree of Life.  Crowley and Mathers “explained” these names, not as a series of correspondences, but rather as a series of prayers to be said when writing out the names.  In effect, the prayers consecrate the circle by connecting the circle and the magician to the sephirah being invoked through the prayers.

Lemegeton Circle of Art

 

Since this Sash of Powers represents, in a more colorful fashion, all the same forces as the Lemegeton Circle of Art, I figured I may as well appropriate the prayers for my own purposes, adding on a bit more to invoke the corresponding angels of the forces invoked.  The resulting set of prayers for the sash then becomes something like this:

God Almighty, God Omnipotent, hear my prayers and the cries of your servant N.!  You, whose dwelling is in the highest heavens, the great King of Heaven and all the Powers therein, and of all the holy hosts of Angels and Archangels, hear the prayers of thy servant who puts his whole trust in You.  Let the holy Angels command and assist me at this and all times; command thy holy Angels above and below the fixed stars to assist and aid thy servant that I may command all the spirits of the air, fire, water, earth, and hell so that it may tend unto Your glory and Man’s good.  O God who is with us, be always present with me; strengthen me and support me both now and forever in these mine undertakings which I do as an instrument in Your hands, o God of Hosts.  Great God, governor and creator of all the planets and the hosts of heaven, command them by Your almighty power to be now present and assist me, your poor servant, both now and forever.  Most Almighty, eternal, and ever-living Lord God, command thy seraphim to attend to me now at this time to assist me and defend me from all peril and danger.  O Great God of Hosts, all-seeing and almighty God, be present with me both now and forever, and let Your almighty power and presence ever guard and protect me at this present time and forever. Great God of Hosts, let Your almighty power defend me and protect me both now and forever.  Come and expel all evil and danger from me both now and forever.  O great God of all wisdom and knowledge, instruct thy poor and most humble servant by thy holy cherubim.  Direct me and support me at this present time and forever.

God Almighty, God Omnipotent, hear my prayers!  May your holy angels of the stars, planets, and elements Metatron, Iophiel, Malkhidael, Asmodel, Ambriel, Muriel, Verkhiel, Hamaliel, Zuriel, Barbiel, Advakhiel, Hanael, Cambriel, Barkhiel, Tzaphqiel, Tzadqiel, Kamael, Michael, Haniel, Raphael, Gabriel, Sandalphon, Michael, Raphael, Gabriel, Uriel, and Raziel attend to the work of your servant.

May the angelic choirs of the Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels, and Angels attend to the work of your servant.

May the seven archangels Michael, Gabriel, Uriel, Raphael, Jehudiel, Barachiel, and Sealtiel who stand before the August Throne attend to the work of your servant.

May Your holiest of holy Names resound throughout all creation, and may all creation of Your divine hand be at mine own to aid me in this work.

Is the use of this sash traditional?  Yes and no; there are parallels between other magical practices, such as that of the bandera of Palo Mayombe, elekes of Santeria, the lionskin belt of the Golden Dawn, the stole of Christian priests, and the like.  It’s certainly its own kind of innovation, but it’s one that makes sense, especially as a kind of badge of office when presenting myself to spirits in formal ritual, or if I ever get together and form a temple with others (a laughable notion!).  Still, making use of this kind of crafting is just ongoing development of the spiritual work and work I’m doing.  Who knows?  It may even become part of a new tradition handed down over time.