A New Model of Elemental Assignments to the Geomantic Figures

We all know the basic four elements of Western occult cosmology, don’t we?  Of course we do!  We know that there’s Fire, Air, Water, and Earth, in order from least dense to most dense, or from most subtle to least subtle, whichever you prefer.  They’re even described in the Divine Poemander, the opening chapter of the Corpus Hermeticum as being fundamental (even in this same order!) to the creation of the cosmos:

And I saw an infinite sight, all things were become light, both sweet and exceeding pleasant; and I was wonderfully delighted in the beholding it. But after a little while, there was a darkness made in part, coming down obliquely, fearful and hideous, which seemed unto me to be changed into a certain moist nature, unspeakably troubled, which yielded a smoke as from Fire; and from whence proceeded a voice unutterable, and very mournful, but inarticulate, inasmuch as it seemed to have come from the Light.  Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire from the moist nature upwards on high; it was exceeding Light, and sharp, and operative withal. And the Air, which was also light, followed the Spirit and mourned up to Fire from the Earth and the Water, insomuch that it seemed to hang and depend upon it.  And the Earth and the Water stayed by themselves so mingled together, that the Earth could not be seen for the Water, but they were moved because of the Spiritual word that was carried upon them.

According to long-standing doctrine, going back to the time of Aristotle and before him even unto Empedocles, the four elements are considered to be arranged according to the two qualities each element has.  One pair of qualities exists on a spectrum from Hot to Cold, and the other from Dry to Moist.  If you take both Hot and Dry, you end up with Fire; Hot and Moist, Air; Cold and Moist, Water; Cold and Dry, Earth.  In this way, each element pertains to two qualities:

Hot Cold
Dry Fire Earth
Moist Air Water

This sort of arrangement has classically been described graphically with a kind of diamond-square diagram, showing how the four elements arise from combinations of these two qualities.  In the below diagram, Fire is represented by the upwards-pointing triangle in the upper left positioned between Hot and Dry, Air by the upwards-pointing triangle with a horizontal bar in the upper right between Hot and Wet, and so forth.

The thing about the four elements is that, while they are combinations of two qualities, they’re not necessarily static combinations thereof.  Some philosophers have specified that the elements are primarily of one quality and secondarily of the other that allows them to change into each other or react with each other in a more fluid way.  Fire, for instance, is both hot and dry, but in this fluid system, is specifically considered to be primarily hot and secondarily dry.  In the diagram above, we can see this in that, going clockwise around the diagram, the primary quality of an element is clockwise from that element’s corner, and the secondary quality is counterclockwise; in this sense, the primary quality is what that element is headed into, and the secondary quality is what that element is leaving behind.  Thus:

  • Fire is primarily hot and secondarily dry.
  • Air is primarily wet and secondarily hot.
  • Water is primarily cold and secondarily wet.
  • Earth is primarily dry and secondarily cold.

From this, let’s say that the four qualities themselves—even if they’re proto-elemental—can be ascribed to the four elements themselves, such that Heat is basically the main characteristic of Fire, Moisture of Air, Cold of Water, and Dryness of Earth.  (This offshoot of the Empedoclean-Aristotelian system is in opposition to the Stoic system, which gives Heat and Coldness to Fire and Air, and Moisture and Dryness to Water and Earth, but that doesn’t matter for the purposes of this system which is effectively unrelated.)  So, although Heat is part of both Fire and Air, Heat is more aligned towards Fire than Air.

We also know that certain elements—more properly, certain qualities of the elements—cannot be together lest they cancel each other out because of their inherent opposition.  Heat and Cold cancel each other out, as do Moisture and Dryness.  Thus, when we say that Fire and Water cancel each other out, it’s really their elemental qualities that cancel each other out, leaving behind a mess.  What remains when different elements cancel each other out, or some combination of elements reinforcing each other in some ways or reducing each other in other ways, can be instructive in how to alchemically understand these elemental reactions from a basic principle.

Now consider the 16 geomantic figures.  Each figure, as we all know by now, is represented by four rows, each row having one or two dots.  Each row represents one of the four elements: from top to bottom, they’re Fire, Air, Water, and Earth.  A single dot in a row signifies the presence or activity of that element in the figure, while two dots in a row signifies its absence or passivity.  Thus, Laetitia (with only one dot in the topmost Fire row and two dots in the other rows) has only Fire active, and so forth.  We know that there are many different ways to assign the elements to the figures, some being more recent than others, and the way I like to assign them has the benefit of being one of the oldest used in Western geomancy…mostly, with the figures Laetitia and Rubeus swapped around so that Laetitia is ruled by Fire and Rubeus by Air.  Moreover, my way of assigning the elements also has a benefit of giving each figure both a primary and a secondary elemental ruler, which has come in use in various techniques more often than I had originally anticipated.

Still, what would happen if we used a different method beyond overall signification to assign the figures to the elements?  What would happen if we took the structure of the figures themselves as the sole key to understand their elemental affinities based on what’s present, what’s absent, what cancels out, and what reinforces each other?  Knowing that certain elemental qualities do just that when put together, what would happen if we took that structural approach to the elements active within a geomantic figure?  For instance, Puer has Fire, Air, and Earth active; we know that because of their opposing qualities, Air (Hot and Wet) and Earth (Cold and Dry) cancel each other out, leaving only Fire behind, giving Puer a basically fiery nature.  What if we took this approach to all the figures, seeing what came out of such elemental interactions amongst the elements present within a geomantic figure?

Fire First
Row
Second
Row
Third
Row
Fourth
Row
Remainder Result
Laetitia Hot
Dry
Hot
Dry
Fire
Fortuna
Minor
Hot
Dry
Hot
Wet
Hot ×2 Hot
Amissio Hot
Dry
Cold
Wet
Ø Null
Cauda
Draconis
Hot
Dry
Hot
Wet
Cold
Wet
Hot
Wet
Air
Puer Hot
Dry
Hot
Wet
Cold
Dry
Hot
Dry
Fire
Rubeus Hot
Wet
Hot
Wet
Air
Coniunctio Hot
Wet
Cold
Wet
Wet ×2 Wet
Acquisitio Hot
Wet
Cold
Dry
Ø Null
Puella Hot
Dry
Cold
Wet
Cold
Dry
Cold
Dry
Earth
Via Hot
Dry
Hot
Wet
Cold
Wet
Cold
Dry
Ø Null
Albus Cold
Wet
Cold
Wet
Water
Populus Ø Null
Carcer Hot
Dry
Cold

Dry

Dry ×2 Dry
Caput
Draconis
Hot
Wet
Cold

Wet

Cold

Dry

Cold
Wet
Water
Fortuna
Maior
Cold
Wet
Cold
Dry
Cold ×2 Cold
Tristitia Cold
Dry
Cold
Dry
Earth

Note the overall results we get:

  • Eight figures end up with an actual element that represents them, four being a result of that element being the only active one in that figure (e.g. Laetitia, being Fire, because only Fire is active), and four being a result of that element being active, its opposing element being inactive, and the other two elements that cancel out being active (e.g. Puer, being Fire, because Fire is active but so is Air and Earth, which cancel each other out).
  • Four figures end up with being not an actual element, but a single quality, because it contains the two elements active in that figure that have that quality, with the other qualities of those elements canceling out (e.g. Fortuna Minor is pure Heat, because Fire and Air are active within it, both elements of Heat, though the dryness of Fire and moisture of Air cancel each other out).
  • Four figures end up with being null and void of any element or quality.  One is trivial, Populus, because it just has nothing active in it to begin with, but the other three (Via, Amissio, and Acquisitio) are combinations of only opposing elements that all cancel each other out somehow.

If we separate out those eight figures that end up with an element into a “pure element” group (where the figure consists of only that single element itself) and a “muddled element” group (where the figure consists of that element plus two other elements that oppose each other and cancel out), we end up with a neat grouping of four groups of four figures.  Even nicer is that the Pure Element, Muddled Element, and Single Quality groups all have each figure representing one of the four elements (the Single Quality representing elements by means of their most closely associated quality, e.g. Fire by Heat, Water by Cold).  That leaves us with a convenient scheme for assigning the figures to the elements in a new way…

Fire Air Water Earth
Pure
Element
Laetitia Rubeus Albus Tristitia
Muddled
Element
Puer Cauda
Draconis
Caput
Draconis
Puella
Single
Quality
Fortuna
Minor
Coniunctio Fortuna
Maior
Carcer
Null
Quality
…?

…mostly.  The Null Quality group of figures (Via, Populus, Amissio, and Acquisitio) don’t fall into the same patterns as the rest because…well, they’re all null and void and empty of any single element or quality.  We’ll get to those later.

First, note that the Pure Element, Muddled Element, and Single Quality groups, we see a process of descension from one element to the next.  Descension is the process by which the elemental rows of a geomantic figure are “shifted” downwards such that the Fire line gets shifted down to the Air line, Air down to Water, Water down to Earth, and Earth cycles back up again to Air; I discussed this and the corresponding reverse technique, ascension, in an earlier post of mine from 2014.  Moreover, note that all these groups descend into the proper elements ruling that figure in lockstep, so that if we take the Fire figure from one group and descend it into the Air figure of that same group, the other Fire figures from the other groups also descend into the Air figures of those groups.  That’s actually a pretty neat reinforcing of this new system of assigning elements to the figures, and in a conveniently regular, structural way.

It’s with the Null Quality figures (Via, Populus, Amissio, and Acquisitio) that that pattern breaks down.  We know that Amissio and Acquisitio descend into each other in a two-stage cycle of descension, while Via and Albus descend into themselves without a change.  We can’t use the process of descension like we did before to make a cycle of elements within a quality group of figures, and because of their null quality, we can’t just look at the elements present in the figures themselves to determine what element they might be aligned with as a whole in this system.  So…what next?

Take a close look at the figures we already have charted, and follow along with my next bit of logic.  For one, we know that all the odd figures are either in the Pure Element or Muddled Element group, which means all the even figures must be in the Single Quality or Null Quality group.  On top of that, if we look at the figures that are already charted to the elements, we can note that Fire and Air figures are all mobile, and Water and Earth figures are all stable.  This suggests that Via and Amissio (the mobile Null Quality figures) should be given to Fire and Air somehow, and Populus and Acquisitio (the stable Null Quality figures) to Water and Earth somehow.  We’re getting somewhere!

The Null Quality figures share more similarities with the Single Quality figures because they’re both sets of even figures.  Even though the Single Quality figures follow a process of descension between one element and the next, we also see that figures that belong to opposing elements (Fire and Water, Air and Earth) are also inverses of each other (inversion being one of the structural transformations of geomantic figures, this one specifically replacing odd points with even points and vice versa).  This can be used as a pattern for the Null Quality figures, too, such that inverse Null Quality figures are given to opposing elements. This means that we have two possible solutions:

  1. Via to Fire, Amissio to Air, Populus to Water, Acquisitio to Earth
  2. Amissio to Fire, Via to Air, Acquisitio to Water, Populus to Earth

At this point, I don’t think there’s any structural argument that could be made for one choice over the other, so I shift to a symbolic one.  In many Hermetic and Platonic systems of thought, when it comes to pure activity or pure passivity (though there are many other alternatives to such terms!), Fire and Water are often thought of as perfect examplars, so much so that the Hexagram is literally interpreted as a divine union of masculine/ejective/active Fire (represented by the upwards-pointing triangle) and feminine/receptive/passive Water (represented by the downwards-pointing triangle).  Taking it a step further, in some interpretations of this mystical formation of the hexagram, this combination of Fire and Water produces the element of Air.  If we translate this into geomantic figures, we can consider “pure activity” (Fire) to best be represented by the figure Via (which could, I suppose, be taken as the simplest possible representation of the phallus, being a single erect line, or as the number 1 which is also historically considered to be masculine or active), and “pure passivity” (Water) as Populus (which, likewise, could be seen as the walls of the birth canal or vulva, as well as the number 2 which is considered feminine or passive).  If we give Via to Fire and Populus to Water, this means that we’d give Amissio to Air and Acquisitio to Earth.  Note how this actually works nicely for us, because the Null Quality figure we give to Air is itself composed of Fire and Water, matching with that mystical elemental interpretation of the Hexagram from before.

Now we can complete our table from before:

Fire Air Water Earth
Pure
Element
Laetitia Rubeus Albus Tristitia
Muddled
Element
Puer Cauda
Draconis
Caput
Draconis
Puella
Single
Quality
Fortuna
Minor
Coniunctio Fortuna
Maior
Carcer
Null
Quality
Via Amissio Populus Acquisitio

Next, can we impose an ordering onto the figures given these elemental assignments and quality groups?  Probably!  Not that orders matter much in Western geomancy as opposed to Arabic geomancy, but it could be something useful as well, inasmuch as any of this might be useful.  The order I would naturally think would be useful would be to have all sixteen figures grouped primarily by element—so all four Fire figures first, then the four Air figures, and so on—and then, within that group, the most representative of that element down to the least representative, which would suggest we start with the Pure Element figure and end with the Null Quality figure.  So, which comes second, the Muddled Element or the Single Quality?  I would suggest that the Single Quality figure is more like the element than the Muddled Element figure, because the Single Quality is representative of the…well, single quality that is representative of that element and, though it has some things canceling out within the figure, those things that cancel out based on their corresponding elements active within the figure are still harmonious and agreeable to the overall element itself.  Meanwhile, the Muddled Element is more removed due to the presence of other opposing elements that fight within itself, dragging it down further away from a pure expression of its overall element.  These rules would get us an order like the following:

  1. Laetitia
  2. Fortuna Minor
  3. Puer
  4. Via
  5. Rubeus
  6. Coniunctio
  7. Cauda Draconis
  8. Amissio
  9. Albus
  10. Fortuna Maior
  11. Caput Draconis
  12. Populus
  13. Tristitia
  14. Carcer
  15. Puella
  16. Acquisitio

So, what does this leave us with, and where does this leave us?  We have here a new way to associate the geomantic figures to the traditional elements in a way that’s substantially different from either the usual structural method that I prefer or a more zodiacal method that’s also in common use by authors like John Michael Greer and those immersed in Golden Dawn-like systems, though there is still a good amount of overlap between this kind of elemental assignment and the structural method with eight of the figures retaining their same element (all four Pure Element figures plus Fortuna Minor, Coniunctio, Carcer, and Populus).  This is not a method I’ve encountered before in any geomantic text I’m familiar with, and I’m inclined to say it’s pretty much a novel approach to assigning the elements to the figures, though considering how straightforward the process was, or at least how simple the idea behind it was, I’d be honestly surprised that such a thing hasn’t been thought of before now.

I don’t mean to supplant the major two existing systems of elemental assignments of the geomantic figures (the planetary-zodiacal method or the structural method) or their variations as found throughout the literature; personally, I’m still inclined to keep to my structural method of elemental assignments instead of this combinatoric method, as it’s what I’ve most closely worked with for years, and I’ve gotten exceedingly good mileage out of it.  To me, all the above is something like a curiosity, a “what if” experiment of potential.  Still, even as an experiment, this combinatoric method could have more interesting applications outside pure divination, and I’m thinking more along the lines of alchemy, magic, or other such applications where it’s truly the action, nonaction, interaction, and reaction of the elements themselves among the figures is what matters.  We can alchemically-geomantically view the cosmos as arising from:

  • 4 base substances
  • 16 base entities (the 16 = 4 × 4 different combinations of the elements to form the figures)
  • 256 base interactions (the 256 = 16 × 16 = 4 × 4 × 4 × 4 different addition-pairs of the figures)

So, consider: if you add pure Fire and pure Water, that’d be Laetitia + Albus = Amissio, which gets you a Null figure of balance that leads to an overall condition of Air.  (Fitting, given our explanation of why Amissio should be given to Air at all.)  If you add simple Heat to pure Air, that’d be Fortuna Minor + Rubeus = Laetitia, which also makes sense because, as a figure of Air, Rubeus is primarily wet and secondarily hot; if we reinforce the heat, it becomes primarily hot, and the wet condition gets dried out by the overabundance of heat, transforming Air into Fire.  If we add simple Cold and simple Heat, which would be weird to think about even in alchemical terms except unless we’d isolate those qualities from simpler bases (which we do in geomantic terms), that’d be Fortuna Maior + Fortuna Minor, which would become Via, a technically Null figure given to balanced, ideal, spiritual Fire; how odd!  But we wet the same result when we add any of the opposing Single Qualities, which to me would be like a geomantic division by zero.

I think that this combinatoric model of elemental assignments, what I’m going to call the “alchemical model” as opposed to my usual “structural model” or the Golden Dawn-style “zodiacal model”, could be useful for more mystical, philosophical, or magical meditations on the figures.  It’s not one I’ve completely fleshed out or can immediately agree with given how different it can be from the models I’m used to working with, but I think it does hold some promise and is worthy of exploration and testing, especially in a more magical and less divinatory context.

Tying the Tetractys to the Qualities of the Numbers

This post is going to be a little winding and wending around several topics we’ve gone over recently about the Tetractys, paths, and the like, so I apologize if it’s not as coherent as the others; this is half-exposition, half-exploration, so I hope you have some caffeine handy.  Not too long ago, I had an idea of analyzing the internumeric/arithmetical relationships of numbers as presented by collections of the Monad, Dyad, Triad, and Tetrad in the Tetractys.  This was combined with a geomancy-influenced approach to analyze specific combinations of these numbers which resulted in a deeper understanding of the principles and qualities of the numbers 0 through 10:

  1. Emptiness
  2. Individuation
  3. Relation
  4. Harmony
  5. Form
  6. Growth
  7. Order
  8. Essence
  9. Mixture
  10. Realization
  11. Wholeness

Each of these has a whole explanation about how they’re arrived at and what they mean on a deeper level, but the one-word name for each works pretty well.  However, we could link pairs of these principles or qualities together, balanced around the number 5.  In a deep sense, both the upper number (less than 5) and lower number (more than 5) reflect the same attribute, with the upper qualities reflecting more of an internal nature and the lower qualities more of an external nature.  Those metaqualities are:

  • 0/10: Being
  • 1/9: Becoming
  • 2/8: Variation
  • 3/7: Accordance
  • 4/6: Structure
  • 5: Growth

The diagram illustrating this from before can serve as a good reminder of how these things are all linked together:

tetractys_decad

In a deep sense, the ten qualities described by the ten numbers of the Monad up through to the Decad can be described in another Tetractys: instead of eleven qualities (Monad through Decad plus Mēden, or Nothing/0), we end up with six metaqualities: Becoming, Variation, Accordance, and Structure, preceded by Being and succeeded by Growth.  However, I personally feel that Being and Growth themselves, as metaqualities, are the same: one cannot be (being) without coming to be (growth), nor can one become (growth) without existing enough to become (being).  So, in reality, we have four qualities assigned, yet again, to the Monad, Dyad, Triad, and Tetrad, with another quality given to the “hidden pentad” which forms the threshold between one iteration of the Tetractys and the next.  In essence, we end up with a fractal of meaning for the Tetractys, with tetractyes within tetractyes, tetractyes all the way down.

Anyway, backing up again to the Decad from the Tetrad, I think I figured out a connection between these qualities and the order of the sphairai established from the Gnosis Schema discussed from before.  In case you’ve already forgotten and don’t like rereading old posts, the Gnosis Schema is a series of 12 paths that lead to every sphaira on the Tetractys, first starting at Mercury, then Air, then Fire, then Sulfur, then down to Earth and back to Mercury, then up to the Monad and back again to Mercury.  It’s like the Lightning Bolt Path on the Tree of Life in qabbalah/kabbalah, although this Gnosis Schema is cyclical instead of linear.  This is in contrast to the Agnosis Schema, the set of twelve paths formed by the hexagon and hexagram in the Tetractys that eternally circle but never connect to Mercury, as well as the extreme sphairai of the Monad, Earth, and Fire.

Looking at the Gnosis Schema, the sphairai can be uniquely numbered in the same order as the paths lead to them, skipping over Mercury as it’s 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. The Monad
  10. Darkness/World

The only annoying thing is that the numbering in this manner isn’t contiguous; you can’t go from 4 to 5 without passing over 1 again.  It’s not ideal, but it’s one possible system all the same, and I make no claim to any of this being ideal or correct right out of the gate of development.

So, here’s a different idea.  Instead of just limiting ourselves to counting the sphairai uniquely, why not count them contiguously?  In other words, on the Gnosis Schema, after we go from Mercury (1) to Air (2) to Fire (3) to Sulfur (4), we go back to Mercury (5) to Salt (6) to Earth (7) to Water (8), then back to Mercury (9) to Light (10) to the Monad (11) to Darkness (12), then return to Mercury (13) to begin another cycle.  Since we like numbers 10 and less, let’s reduce them all by taking the remainder of a number larger than 10 when we divide it by 10.  So, if we have the Monad given the number 11, the remainder of 11 ÷ 10 is 1, the remainder of 13 ÷ 10 is 3, and so forth.  So, when we started out with Mercury at 1 when we began our first pass through the Gnosis Schema, we ended up with Mercury at 13 (3).  If we try it again, we end up with Mercury at 25 (5), and again at 37 (7), again at 49 (9), and the next schema would start it at 61 (1).  It takes five complete passes around the Gnosis Schema for us to return to the same number (or reduced number, which is the same in this line of thinking).

So, if we were to chart out a comparison between the schematic numbering of the spheres compared to the pass number of the spheres, we’d end up with the following chart (ignore the System column for now):

Sphaira Schema Continuous Passes System
Pass 1 Pass 2 Pass 3 Pass 4 Pass 5
Mercury 1 1 13 (3) 25 (5) 37 (7) 49 (9) 1
Air 2 2 14 (4) 26 (6) 38 (8) 50 (10) 2
Fire 3 3 15 (5) 27 (7) 39 (9) 51 (1) 3
Sulfur 4 4 16 (6) 28 (8) 40 (10) 52 (2) 4
Mercury 1 5 17 (7) 29 (9) 41 (1) 53 (3) 1
Salt 5 6 18 (8) 30 (10) 42 (2) 54 (4) 2
Earth 6 7 19 (9) 31 (1) 43 (3) 55 (5) 3
Water 7 8 20 (10) 32 (2) 44 (4) 56 (6) 4
Mercury 1 9 21 (1) 33 (3) 45 (5) 57 (7) 1
Light 8 10 22 (2) 34 (4) 46 (6) 58 (8) 2
The Monad 9 11 (1) 23 (3) 35 (5) 47 (7) 59 (9) 3
Darkness 10 12 (2) 24 (4) 36 (6) 48 (8) 60 (10) 4

Incidentally, as it takes five complete passes around the Tetractys for us to reach the same number we started at, I had suggested earlier that we go through Four Initiations (Hermetic, Hot, Cold, Cosmic) that would collectively focus on each force within its own system, or a tetrad of forces extending from the Mercury sphaira out to one of the outermost sphaira:

  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

In other words, the Hermetic Initiation would be one whole pass through the Tetractys (12 sphairai).  The Hot Initiation would cycle through the first third of the Gnosis Schema four times (4 sphairai × 4 = 16 sphairai, 12 + 16 = 28); the Cold Initiation would cycle through the second third of the Gnosis Schema four times (another 16, so 28 + 16 = 44); the Cosmic Initiation would cycle through the last third of the Gnosis Schema four times (another 16, so 44 + 16 = 60).  All told, we’d hit sixty sphairai before returning ultimately to the Mercury sphaira at 61, itself reduced to 1.

However, notice that as we’re undergoing the Hot, Cold, and Cosmic Initiations, we’re simply looping around four of the sphairai four times, always starting at and passing through Mercury before going to the next set of initiations.  We can assign the numbers 1 through 4 to each of the spheres within each system, which is what the System column in the table above shows.  And, if we can assign certain groups of sphairai to a certain number, then we can see what comparisons and qualities come out of that analysis:

  1. Mercury
  2. Air, Salt, Light
  3. Fire, Earth, the Monad
  4. Sulfur, Water, Darkness

It’s interesting to note that, although Mercury is central to the Gnosis Schema and the Tetractys generally, it forms its own group, always in the worlds but never of the worlds; this, to me, only reinforces its liminal nature as both abyss/boundary and bridge/transformation even more.  The second and fourth groups should look similar to us: they’re the paths we’ve assigned to the letters associated with Air, based on planetary, elemental, or zodiacal symbolism.  The Dyadic systemic group is connected by Air, Jupiter, and Spirit; the Tetradic systemic group is connected by the zodiacal signs of Libra, Aquarius, and Gemini.  Since the Dyad is more about relation/mixture (which speaks to me more strongly of the fixed stars and the zodiac signs) and the Tetrad more about form/structure (more about discrete forces that constitute bodies and action), I question now whether I should swap these associations so that that the Dyadic system is given to the signs of the Zodiac and the Tetradic systemic group is given the forces.

The Triad systemic group, however, is composed of the three outermost and extreme sphairai of the Monad, Earth, and Fire.  They cannot be connected to each other without going through either Dyadic or Tetradic systemic sphairai, nor can they be connected to central Mercury.  However, the Triad is based on harmony and essence, and if nothing else, these three sphairai represent the ultimate foundations (in their own ways) of the cosmos: pure active manifesting force (Fire), pure passive manifested matter (Earth), and the Source of everything and everything in between (the Monad).

Anyway, all this is getting away from the main point I wanted to make: is there a way to link the ten sphairai of the Tetractys with the qualities of the Decad?  Well, the straightforward way would be to associate the ten qualities with the ten sphairai as we numbered them uniquely based on the Gnosis Schema:

  1. Mercury — Individuation
  2. Air/Jupiter — Relation
  3. Fire/Mars — Harmony (??)
  4. Sulfur/Sun — Form (?)
  5. Salt/Moon — Growth (???)
  6. Earth/Saturn — Order
  7. Water/Venus — Essence
  8. Light/Fixed Stars — Mixture (?)
  9. The Monad — Realization
  10. Darkness/World — Wholeness

Some of these make sense, and some really don’t.  I mean, what really catches my eye that sets me off is the association with the Pentad (Growth) with the sphaira of Salt.  I mean, sure, in its astrological sense of the Moon, this sphaira can reflect the notion of growth as much as it would atrophy, increase as well as decrease.  However, the alchemical notion of Salt is not what I’d consider resonant with growth; on its own, Salt is fixed, stable, and dead.  Without either Sulfur to cause change or Mercury to receive it within the vehicle of Salt, growth is simply a moot point.  Then again, without the body provided by Salt, growth can’t happen, either; growth can only happen after a body is present.  And, as our Tetractyean studies indicate, growth (Pentad) can only arise in things with bodies made from the four elements (Tetrad).  So maybe this does make sense.  Maybe the other sphairai with question marks have similar occult reasons as to why they can correspond to the quality of their numbers, but it requires some thought.

Another way to consider the qualities as related to the sphairai is not the “essential quality” of the sphairai (based on their unique schematic numbering), but based on the number we arrive at a sphaira based on the passes through the Tetractys using the Gnosis Schema.  For instance, on our first pass through, Mercury is sphaira #1 and thus associated with Individuation; on the second pass, it’s #3 and associated with Harmony; on the third, it’s #5 and associated with Growth, and so forth.  After five passes, we start over again.  Note how the sphairai of Mercury, Fire, Earth, and the Monad (the Monadic and Triadic systemic sphairai) only ever receive odd (active) numbers in this method, while the middling sphairai (the Dyadic and Tetradic systemic sphairai) only ever receive even (passive) numbers.  This system is much more complicated than the straightforward one we just discussed, but it also reflects a system of constant evolution and development that requires several passes through the Tetractys in order to fully grasp the entirety of each sphaira, both in terms of its alchemical/planetary force as well as its numerological qualities.  I might contrast this with the preceding method as how a planet in astrology has both essential dignity (determined solely by its degree in the Zodiac) and accidental dignity (what else is going on around the planet relative to itself).

Well, if we were to use the essential qualities of the sphairai, we also know that we can combine pairs of the qualities into metaqualities that subsume them, like how Relation and Mixture are both aspects of Variation.  In that sense, we can combine pairs of the sphairai as below:

  • 1/9: Mercury/The Monad — Becoming
  • 2/8: Air/Light — Variation
  • 3/7: Fire/Water — Accordance
  • 4/6: Sulfur/Earth — Structure
  • 5: Salt — Growth
  • 10: Darkness — Being

Thus we have four pairs of sphairai and two sphairai left over.  Coincidentally, these leftover ones have the qualities of Growth (Pentad) and Being (Decad), and I mentioned above that I feel like these two numbers (with Mēden/Nothing as 0) could be paired together as well as one metaquality, say “Reality”.  Of the other four pairs, only one pair has a path between themselves (Air and Light); as both these sphairai fall under the banner of Variation, it could indicate that it is by means of Air (which gives sense to sound, distance, and sight) and Light (by which we see, are seen, and Work) that such variation can be reckoned and worked with.  The other three pairs (Mercury and the Monad, Fire and Water, Sulfur and Earth) lack such a path.  Moreover, these three pairs lack a path in different ways:

  • There’s a clear space for a connection between Mercury and the Monad, but this connects the central sphaira with one of the outermost, which is not allowed.  However, the geometry of this path would mimic that between Darkness/Water and that between Light/Air.  I interpret this to indicate that although the motion needed is possible to make for this path (geometry exists elsewhere), the “distance” to the Monad from Mercury is too far to make.  They’re both Becoming, but at such different stages; one is conception, the other manifestation.
  • Fire and Water are on the same rank of the Tetractys (within the Tetrad), but are separated from each other by the sphaira of Air between them.  No direct connection can be made; either one goes directly through Air, or rises to and falls from Sulfur to get to the other.  Both these forces represent the metaquality of Accordance, and thus need something else to accord with, since these two forces are diametrically opposed to each other.
  • There’s a clear space for a connection between Sulfur and Earth, but this would connect one of the outermost sphaira with one of the middling ones on the far side of the Tetractys.  No other path like this exists, and the disparity between the two is great enough to be geometrically disallowed.  This indicates that, although they both represent Structure, they represent them in two completely different and unrelated ways, an internal, dynamic, and spiritual way (Sulfur) and an external, static, and material way (Earth).  I’d compare these two things to the cardiovascular system and the skeletal system; both are needed to organize and arrange the human body just so, although the former is fluid and quick while the latter is fixed and solid.

alchemical_planetary_tetractys_paths

While I’m not sure how far to take this analysis of numerological qualities/metaqualities and the sphairai on the Tetractys, it does offer me more food for thought as I explore them and the paths that connect them more.  Besides, these give me interesting ways to think about the sphairai on the Tetractys; it’s not inconceivable that these qualities can be used as names for the sphairai themselves, much as the qualities of God are used as names for the sephiroth on the Tree of Life; instead of Victory, we have Essence (or, in Greek, Ουσια).  Alternatively, they could just be called by their force (Water, Υδωρ) or their systemic number (Heptas, Επτας).  While this post seems, in retrospect, to be more mental exercises in analysis rather than digging out occult secrets, there’s still plenty here to chew on as I contemplate and delve deeper into this system-in-development.

Towards a Greek Kabbalah: Letters on the Paths of the Tetractys

Where do we stand on our system of kampala, or Greek kabbalah?  We have letters, we have spheres, we have paths.  We’ve combined the paths with the spheres, and now we need to combine the paths with the letters.  This is the last big thing we have yet to do in order to fully develop our use of Greek letter-number-stoicheia mysticism into a full-fledged theurgic framework, turning simple grammatomancy into grammatotheurgy.  Last we checked in on our Tetractys of Life, we have the following ten spheres linked together with a set of 24 paths: alchemical_planetary_tetractys_paths Each sphere is associated with a particular alchemical concept as well as a cosmic heaven, all coming down from the single, divinely simple, undifferentiated, all-generating Monad.  Seven of the ten spheres are moderate enough in their forces to be connected as completely as they can, while three are too extreme to be connected to any except their closest two forces.  So far, so good.  Now, let’s talk about the letters of the Greek alphabet.  It’s hard to assign the letters to these 24 paths based on their symbolic looks alone, and although the Greek letters are number, it’s also difficult to assign pure number to the paths by virtue of their cardinality, parity, or magnitude.  However, we have another route: using the stoicheia, or occult associations, of the Greek letters, which provide many more qualities and concepts on their own which can help us to figure out which path might best be represented on our Tetractys of Life.

Recall that the practice of stoicheia assigns one of the 12 signs of the Zodiac, one of the seven planets, or one of the five elements to each letter of the Greek alphabet.  After all, 12 + 7 + 5 = 24, so this can easily be done.  And, lo, it is!  Recall that there are three groups of letters in the Greek consonants: vowels, simple consonants, and complex consonants.  There are seven vowels (Α, Ε, Η, Ι, Ο, Υ, Ω), twelve simple consonants (Β, Γ, Δ, Ζ, Κ, Λ, Μ, Ν, Π, Ρ, Σ, Τ), and five complex consonants (Θ, Ξ, Φ, Χ, Ψ).  In that case, our division has already been made for us.  We give each of the vowels to one of the seven planets, starting with Alpha as the Moon and Ōmega as Saturn; we give each of the simple consonants to the twelve signs of the Zodiac, starting with Bēta as Aries and Tau as Pisces; we give each of the complex consonants to one of the five elements from most dense to least dense, from Thēta as Earth to Khi as Fire and Psi as Spirit.

The simplest way to assign these forces and their corresponding letters to the Tetractys of Life would be to base the selection on the geometry of the paths itself.  For instance, in the Jewish kabbalah’s Tree of Life which uses the 22 letters of the Hebrew alphabet, there are three sets of paths: twelve diagonal paths, seven vertical paths, and three horizontal paths.  The diagonal paths are given to the zodiac signs; the vertical paths are given to the planets; the horizontal paths are given to the elements (Hebrew mysticism recognizes only Air, Fire, and Water as elements, with Earth and Spirit not being considered).  Kalagni over at Blue Flame Magick describes how he developed his own set of qabbalistic correspondences between the paths and the Hebrew letters based on their stoicheia, finding a closer resonance to the Jewish practice using the Hermetic Kircher Tree, which is different from the traditional Jewish kabbalah Tree of Life.  The Golden Dawn’s use of the Tree simply plots each path in a particular order from 11 at the top to 32 at the bottom, and gives each path a letter based on its order in the alphabet.  Kalagni and I agree in that this doesn’t suit the actual significance of the letters, so I should find some way to assign the Greek letters to the Tetractys of Life based on the geometry of the paths themselves.

Unfortunately, the 24 paths on the Tetractys don’t split up well into groups of 12, 7, and 5, so of course I’m going to have to think about this and figure out deeper connections that aren’t immediately apparent.  However, 24 is a nice number and can be easily and evenly divided into many smaller numbers: 2, 3, 4, 6, 8, 12.  Is it possible to use any of these factors to devise a scheme to divide the zodiac signs, elements, and planets into even groups?  And, if so, is there a coherent way to assign these groups to different groups of the paths? Recall from our meditations on the Greek divine name ΙΑΩ that we were able to divide the paths up into four groups of six: horizontal, right-going, left-going, and hexagram:

The number four immediately brings to mind the lowest rank of the Tetractys, the realm of the four elements: Earth, Water, Air, and Fire.  It might be possible that each of the paths in each set given above shares something about one of the elements in common, but how might we discern what those connections and relationships might be?  Let’s take a closer look at what the paths are actually connecting, again going back to our meditations on ΙΑΩ.

  • The paths that go right increase in activity; they are an expression of the masculine or active principle between levels of manifestation.  The Monad, as it differentiates itself into a Dyad, becomes the active force of Light; as Light differentiates itself, it becomes the active force of Sulfur; as Sulfur differentiates itself, it becomes the active force of Fire.  Fire is the lower-rightmost sphere on the Tetractys, indicating that the active principle as represented by an element is Fire.  The paths that go right are thus best associated with the element of Fire.
  • The paths that go left increase in passivity; they are an expression of the feminine or passive principle between levels of manifestation.  Thus, as the Monad descends into the elemental world, it becomes first Darkness, then Salt, then Earth, which is the lower-leftmost sphere on the Tetractys.  The paths that go left are associated with Earth.
  • The paths that are horizontal change in activity or passivity depending on which direction you’re going, but do not change in a level of manifestation.  The Monad, being undifferentiated, cannot change from itself except into itself; Darkness becomes Light, and vice versa; Salt becomes Mercury, and Mercury becomes Sulfur, and vice versa; Earth becomes Water, Water becomes Air, and so forth.  These horizontal paths demonstrate fluidity in energy while maintaining manifestation, which I understand to be the primary quality of Water, which flows from place to place.  The horizontal paths are associated with Water.
  • The hexagram paths change in diverse ways, some only in manifestation level while preserving the active/passive balance, some in drastic active/passive ways while changing manifestation only slightly.  The ability to change in such dramatic ways that should normally take several paths speaks of the quality of Air to me, since Air allows communication over long distances as well as rising and setting among and filling the gaps between the many heavens.  The hexagram paths are associated with Air.

Okay, so now we have four sets of paths that each share an element.  Thus, there should likewise be a way to divide up the 24 letters of the Greek alphabet into four groups of six by respecting their elemental associations.  We know that there are four letters for the four elements of Earth, Water, Air, and Fire; we also know that there are 12 letters for the signs of the Zodiac, which can be divided up by triplicity (elemental quality) into four groups of three.  Thus, we already have four groups of four letters for a total of 16:

Earth Water Air Fire
Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

This leaves seven planets and the leftover element of Spirit for a total of eight more letters.  Spirit, for the purposes of this analysis, can be considered a planet, since Spirit is not truly an element, nor is it truly a planet or zodiac sign, but a type of meta-force that can fit anywhere and accomplish anything as a foundation for other forces to combine and work with it.  Since Spirit is kinda-sorta higher than an element and kinda-sorta lower than a planet, yet can fit amongst either, we can think of these as a group of eight forces, which can be divided up into four groups of two based on their element.  Happily, by our association of the planets with the elements in our alchemical Tetractys of Life, we already know that Saturn is of Earth, Venus of Water, Jupiter of Air, and Mars is of Fire.  This leaves the Moon, Sun, Mercury, and Spirit:

  • The Moon, being on the direct descent from the Monad along the Earth paths to Saturn is given to the element of Earth.
  • Similarly, the Sun is given to Fire, since it’s on the direct descent from the Monad along the Fire paths to Mars.
  • Mercury is present in the center of the Tetractys, able to change in many ways to many other forces but never in the same ways that the Air paths do, leaving Mercury assigned to Water.
  • Spirit, being leftover, is given to Air.  However, Spirit as a raw force can transform anything into drastically different forces, performing miracles and works that no other element can, so this attribution is also fitting.

So now we have four groups of six forces, zodiacal and planetary and elemental, divided up along elemental lines:

Earth Water Air Fire
Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

Alright, so now we need to find a way to assign the forces to the paths.  Of the four groups of paths, the Air sign is the odd one out (since it doesn’t fit the pattern of the other three), so let’s leave that aside for now and focus on the Fire, Water, and Earth paths.  We know that we can divide up these groups of six paths into a kind of partial-tetractys of their own consisting of three ranks (a trictys?): the first row has one path, the second row has two, and the third row has three.  We know that, among each division of our forces, we have one element, two planets, and three signs:

Element Earth Water Air Fire
Planet Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Sign Capricorn Cancer Libra Aries
Taurus Scorpio Aquarius Leo
Virgo Pisces Gemini Sagittarius

So, based on this 1/2/3 division of both paths and forces, we can assign the single element to the single path of each group, the two planets to the row of two paths in each group, and the signs to the row of three paths in each group.  Assigning the element to the single path is trivial: give Water to the topmost horizontal path, Fire to the leftmost right-descending path, and Earth to the rightmost left-descending path: Tetractys_paths_elements_AWE We know that we have three sets of two planets, and one set is attributed to the elemental spheres directly on the lowest rank of the Tetractys of Life.  The other three appear higher up, indicating a more unmanifest or rarefied nature.  The Fire and Earth planetary paths have an upper path that link the Dyad and Triad and a lower component that link the Triad and Tetrad.  The lower path is given to the “lower” planet, lower as in the sense of manifestation according to the Tetractys, while the upper path is given to the “higher” planet in the same sense.  Thus, the upper path of Fire is given to the Sun, and the lower path to Mars, and the upper path of Earth is given to the Moon and the lower path to Saturn.  The Water path only has two horizontal components within the same rank, though one connects to a passive reagent and the other to an active reagent.  The path that connects to the passive reagent is considered “lower” in the same sense as above, as the path that connects to the active reagent is considered “higher”; thus, the leftward path of Water is given to Venus, and the rightward one to Mercury.

So far, so good.  This only leaves the three paths of each set to be given to the three signs of the Zodiac for each element.  Each of the three Zodiac sign belonging to the same triplicity (element) is assigned a different quadruplicity, also known as a modality: cardinal, fixed, and mutable.  Cardinal signs initiate and begin; fixed signs maintain and hold; mutable signs degrade and prepare for transformation.

Element Earth Water Air Fire
Planet Saturn Venus Jupiter Mars
Moon Mercury Spirit Sun
Sign Cardinal Capricorn Cancer Libra Aries
Fixed Taurus Scorpio Aquarius Leo
Mutable Virgo Pisces Gemini Sagittarius

It’s a staple of astrology that the fixed signs best represent their element, and we know from our meditations before on the name ΙΑΩ that the central path in the row of three paths “maintains” or holds the same essence as the single path on the far side of the tetractys.  Thus, since that single path represents an element, the middle path on the other side of the tetractys should be the Zodiac sign that best represents that element, i.e. the fixed sign.  Thus, the middle path on each side of the Tetractys should be given to Taurus for the Earth paths, Scorpio for the Water paths, and Leo for the Fire paths: Tetractys_paths_elements_FWE_fixed From this, it remains to assign the cardinal and mutable signs.  Much as how we assigned the “active” planet to the upper or leftward-horizontal path and “passive” planets to the lower or rightward-horizontal paths based on whether they were more manifest or unmanifest in the Tetractys, we can apply a similar method here based on whether a zodiac sign is cardinal (more active) or mutable (more passive).  Thus, as we read the Earth zodiac sign paths from the Monad down to the bottom, we read Capricorn, Taurus, Virgo; as we read the Fire zodiac sign paths from the Monad down to the bottom, we read Aries, Leo, Sagittarius.  The Water paths are more active on the right and more passive on the left, so if we read the Water zodiac sign paths from left to right, we read Pisces, Scorpio, Cancer: Tetractys_paths_signs_FWE Alright!  That covers it for the Fire, Water, and Earth paths of the Tetractys.  That only leaves the confusing hexagram paths of Air, where we can’t use the above system as cleanly anymore.  For one, instead of having three groups of 1, 2, and 3 paths, we have two cyclical sets of 3 paths each.  Both of these cycles have one vertical path, one right-going path, and one left-going path, so neither of them have an imbalance of passivity or activity.  We know that there are three signs of the Zodiac, though, so we can say that the Zodiac signs should all belong on one triangle and the element and two planets (really, the one planet Jupiter and the one meta-element of Spirit) go on the other.  So which should be which?  And, moreover, how do we figure out which line of the zodiac triangle paths is cardinal, fixed, or mutable?

Remember that, in our meditations on the name ΙΑΩ, we linked the long hexagram paths to the different sides of the Tetractys based on how the middle path of the side of the Tetractys linked to the single apex path on the far side.  These long paths then shared the same letter of ΙΑΩ as their shorter rectangular-end paths.  We can apply something similar here, too.  Also remember that 24 is divisible by many numbers, and we’ve so far been thinking about it as 4 × 6.  However, if we link the long paths of the hexagram with the Fire, Water, and Earth sets of lines as we did before with the name ΙΑΩ, we end up with 3 × 8, or three groups of eight paths:

Now, instead of thinking about the groups of paths in terms of four elements, let’s think about them in terms of the three modalities: cardinal, fixed, and mutable.  Cardinal signs are the most active; fixed signs are between active and passive; mutable signs are the most passive.  Thus, if we link these notions of activity and passivity to the three non-Air elements, we get cardinal signs associated with Fire (since they increase in activity), fixed signs with Water (since they hold the level of activity or passivity just as Water maintains manifestation across a rank of the Tetractys), and mutable signs with Earth (since they increase passivity).  Thus, on the triangle that gets the zodiac signs of Air, the paths linked to (at right angles with) the paths of a particular element receive that element’s modality.  So which triangle is the zodiac triangle, and which is the element/planet triangle?

Looking at the triangles, we notice that the one that “points” to the left has a “base” (connecting Light and Air) on the right side of the Tetractys, giving it a foundation of activity tending towards passivity.  Similarly, the triangle that points to the right has a base (connecting Darkness and Water) on the left side, giving it a foundation of passivity tending towards activity.  The type of forces that we’re looking at is the key here: the fixed stars do little on their own besides radiate power, while the planets and elements actively manifest and create far down below.  The fixed stars, then, emit power but do not control it, letting their power and presence be used rather than actively using themselves; the planets and elements emit and radiate their power in the ways they find best for them, acting more than being acted upon.  Thus, the zodiac signs are best given to the triangle pointing to the right, since they’re mostly passive with tendencies towards action, while the planets/elements are best given to the triangle pointing to the left, since they’re mostly active with tendencies towards being acted upon.

So, if the Air signs of the Zodiac are given to the right-pointing triangle, and we know that the vertical line is fixed, the right-going line is mutable, and the left-going line is cardinal, we end up with this arrangement: Tetractys_center_triangle_right_signs Therefore, the left-pointing triangle is given to the forces of Air, Jupiter, and Spirit.  These don’t really fall into the scheme of cardinal/fixed/mutable, but we do know that for the Fire, Water, and Earth sets of paths, the path for the element is always on a “higher register” directly above the fixed sign on the far side of the Tetractys.  If we apply that same logic here, we see that the fixed Air sign Aquarius is on the vertical path of the right-pointing triangle, so the element of Air itself should go on the vertical path of the left-pointing triangle.  Between the planet Jupiter and the quasi-element Spirit, we can argue that Spirit is the more malleable, pervasive, and changeable than the firm and lofty power of Jupiter, which would make Jupiter more active than Spirit.  Since the only two choices we have left here are for a cardinal-active path and mutable-passive path, that would set Jupiter on the path opposite Libra and Spirit on the path opposite Gemini, with the result like this: Tetractys_center_triangle_left_forces And that’s it!  All told, now we have all 24 paths assigned to the 12 signs of the Zodiac, the seven planets, the metaelement Spirit, and the four classical elements in a logical and coherent manner.  This means that we can finally associate each path of the Tetractys of Life with a letter, and with it a number and stoicheic force, in a manner like the following:

 

alchemical_planetary_tetractys_paths

You’ll note that there’s some criss-cross of the paths in the center where the hexagram paths overlap with the others.  In cases like this, the path on top is going to have its associated letter’s numerical value odd (if the one on the bottom is even) or greater than the one on the bottom (if they’re both odd or both even).  To determine an odd number or even number, I ignore the magnitude of the number and reduce it to a number 1 through 9; thus, Kappa, given the value of 20, is reduced to 2, so Kappa is even.  Likewise, Tau, given the value of 300, is reduced to 3, which makes Tau odd.

For the more tabularly inclined, here’s a helpful table plotting out each of the 10 spheres and the 24 paths of the Tetractys of Life, along with a bit about the Pythagorean virtues associated with each sphere on the Tetractys:

Sphere Lambdoma Alchemy Cosmological Virtue
1 1 Monad Infinite Light Henosis
2 2 Darkness Mundus Intuition
3 3 Light Fixed Stars Love
4 4 Salt Moon Satiety
5 6 Mercury Mercury Detachment
6 9 Sulfur Sun Submission
7 8 Earth Saturn Fortitude
8 12 Water Venus Prudence
9 18 Air Jupiter Temperance
10 27 Fire Mars Justice
Path Letter Number Stoicheia Spheres
1 Α 1 Moon 3 5
2 Β 2 Aries 1 3
3 Γ 3 Taurus 2 4
4 Δ 4 Gemini 2 6
5 Ε 5 Mercury 5 6
6 Ζ 7 Cancer 9 10
7 Η 8 Venus 4 5
8 Θ 9 Earth 6 9
9 Ι 10 Sun 2 5
10 Κ 20 Leo 3 6
11 Λ 30 Virgo 4 7
12 Μ 40 Libra 6 8
13 Ν 50 Scorpio 8 9
14 Ξ 60 Water 2 3
15 Ο 70 Mars 5 9
16 Π 80 Sagittarius 6 10
17 Ρ 100 Capricorn 1 2
18 Σ 200 Aquarius 2 8
19 Τ 300 Pisces 7 8
20 Υ 400 Jupiter 3 4
21 Φ 500 Air 3 9
22 Χ 600 Fire 4 8
23 Ψ 700 Spirit 4 9
24 Ω 800 Saturn 5 8

As it turns out (and this was entirely unplanned), this is the tenth post in the series on developing a Greek kabbalah, kampala, Pythagorean framework, tetractean theurgy, or whatever.  In Pythagorean mysticism, the number ten itself is holy, being the number of completion and the number of points in the tetractys, as well as being a unity of a higher order (tens instead of ones).  This post then completes the first cycle of this study, where we now have the basic framework, tools, and understanding needed to progress further in working this system and seeing where it can take us.  At the beginning of this project, I wanted a kabbalah-like system of theurgy and mysticism that would replace the use of Jewish kabbalah or Hermetic qabbalah in place of something that felt closer to what I actually study and practice, and outlined a series of goals to that end:

  1. Provide a cosmological framework that allows for the ten spheres of the cosmos (Earth, Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, Fixed Stars, Divinity)
  2. Provide a cosmological map that allows for traversing the spheres of the cosmos with paths that connect them together
  3. Provide a mapping between the paths of the map with the 24 letters of the Greek alphabet
  4. Provide a means of starting from awareness on the Earth sphere (where the majority of us live and operate on a day-to-day basis) and reaching any other sphere by means of the paths, especially that of Divinity
  5. Provide a description of the creation of the cosmos by means of the cosmological framework and mapping
  6. Provide a means of correspondence to link other forces, concepts, objects, etc. to the paths and spheres on the framework and map
  7. Be rooted primarily in Neoplatonic and Pythagorean thought, referencing Hermeticism as necessary without relying on explicitly Jewish principles that are not also present in Hermeticism

How did we do?  For the most part, we hit nearly all of these targets, and most of them dead center in our targets.  The only things that really need to be explored now are, well, the Tetractys itself.  Sure, we’ve analyzed it and meditated on it and written a lot about it, but all this has been an intellectual exercise.  Now that we have a map of the cosmos, we need to start exploring the cosmos with the help of our map.  All this is theoretical, based on relationships between alchemical and astrological principles, and now we need to put the theory to the test.  How is it that we can use the Tetractys of Life to rise through the spheres, both of the heavens as well as of reality itself, and refine ourselves to reach the One?  For that, we now get to apply our meditations and go deeper into new worlds.  In the future, as I discover more about this system and apply any necessary tweaks or refinements, or perhaps come up with a better name than kampala or Greek kabbalah (though I like the ring of “tetractyeon” more and more) I’ll discuss more about it, but I’m going to bring this series to a close for now.  As one of my favorite games has said, perhaps the ending has not yet been written.

Also, I want to give a shoutout to my good friends Rev. Michael Strojan and Kalagni for helping me out with this.  Without them, I’d still be fighting over some of the petty details and quibbling about path arrangement and such, but their vast knowledge and sharp ingenuity really guided me along the way.  Guys, thank you.