(The following is taken from In the Continuum Vol. III, Number 3, page 3. This periodical was published through The College of Thelema from 1973-1996. It has since been replaced by their new periodical, The Black Pearl. All back and current issues of both periodicals are available at the College of Thelema’s website).
No later than 1913, when The Book of Lies was published, Aleister Crowley had written what he termed “a new and more elaborate version of the Banishing Ritual of the Pentagram… an official ritual of the A.’.A.’..” Later, during the Cefalu period when Magick in Theory and Practice was written, he modified this ritual, called it the “Star Ruby”, to bring it more into conformity with other strongly Thelemic rituals such as Liber Reguli. Both versions are given on the preceding pages [excluded here, ed.] Despite the apparent importance of this ritual (and the Star Sapphire, “the real and perfect Ritual of the Hexagram”), little attention seems to have been paid to it in the years since.
Part of this has to do with obscurities in the ritual, such as what have long appeared to be archangelic names (Junges, Sunoches, Teletarchae, and the more recognizable Daimones) whose origins and symbolism were never clearly stated by A.C. The key to these names has been found through recent scolarship and qabalistic analysis.
Many students have suspected that this revamping of the standard Pentagram Ritual was (along with the Star Sapphire) part of a grand joke on his readers which Crowley claims to have perpetuated while writing The Book of Lies. Therefore, let’s take a moment and demonstrate the Beast’s sincere opinion on the importance of this ritual.
First, in Magick in Theory and Practice, Chapter 13, “Of the Banishings: And of the Purifications”, we read: “It is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. Let the banishings therefore be short, but in no wise slurred – for it is useful as it tends to produce the proper attitude of mind for the invocations. ‘The Banishing Ritual of the Pentagram’ (as now rewritten, Liber 333, Chapter XXV) is the best to use.” Liber 333 is The Book of Lies, and Chapter XXV is the Star Ruby.
Another source of information is not generally available to students. During his Cefalu period, in the 1920s, Crowley chartered a magical order called The Order of Thelemites, under the imperatorship of Fra. Semper Paratum (James Thomas Windram), 6=5 A.’.A.’.. This order, not to be confused with a certain “Order of Thelema”, was primarily based on the lines of the A.’.A.’.. The constitution of the order is available to us. In assigning practices to the grades of this order, To Mega Therion wrote that all members of the order “shall use the daily invocations given Liber CC, the Rituals of Liber XXV, Liber XXXVI, and Liber XLIV, and Will before meat, as taught them in their initiation.”
Besides Will and Liber Resh (Liber CC), he was assigning the use of the Star Ruby (Liber XXV), the Star Sapphire (Liber XXVI), and the Mass of the Phoenix (Liber XLIV). At least during the ’20s, we can then reasonably assume that Therion considered these among the most important practices for students of Thelemic magick – of any grade.
The remainder of this article is an analysis of the elements of this ritual, particularly qabalistically as suggested in Crowley’s Book of Lies note quoted above. In particular, we’ve emphasized the section where”the guardians invoked” are mentioned. This was an exciting adventure for us as it required gaining familiarity with a philosophy and magical terminology we had not previously explored.
The Cross Qabalistic
Notice that the basic form of the Star Ruby is essentially the same as that of the more familiar Lesser Pentagram Ritual. There is a Qabalistic Cross at the beginning and end which establishes the Tree of Life in the Magical Body of the Magician. Between the opening and closing there is the placing of the pentagrams at each of the four quarters, charging them with Divine Names; and the invoking, again at the quarters, of some sort of magical guardians. The traditional four parts of the Pentagram Ritual are joined in the Star Ruby by a fifth (just as there are five points to the pentagram). The fifth portion, dropped into the middle of the ritual even as Shin descends upon the center of Tetragrammaton, might be termed the Summons of the Supernals, and is the invocation of the Night of Pan (more on this below).
In the familiar pentagram ritual, the Qabalistic Cross consists of vertical and horizontal bars (see Liber O). In formulating these balanced currents within himself or herself, the magician vibrates the words: ATEH, MALKUTH, ve-GEBURAH, ve-GEDULAH; that is, “Thou art (ATEH) the Kingdom (MALKUTH), and the Strength (ve-GEBURAH), and the Majesty (ve-GEDULAH = Chesed). This then is sealed with the words L’OLAM, difficult to translate, meaning variously “time immemorial”, “time past”, “eternity”, “distant future”, “everlasting time”; that is “throughout the entire range of the arbitrary dimension called time”; or, as a declaration, “As it was, is, and shall be”.
The Qabalistic Cross in the Star Ruby is fundamentally the same. The cross itself is drawn with the same motions, but with the words, SOI, O PHALLE, ISChUROS, EUChARISTOS, IAO.
SOI, (SOI) means “Unto Thee”. This is an address to the Most High, Kether aspect of one Self. Curiously, its numerical value, 280, is that of the Name of the Archangel of Malkuth, Sandalphon, reminding us that “Malkuth is in Kether, and Kether is in Malkuth”. Sandalphon’s name has been translated to mean “the sound of sandals”, the sound of passage of Him That Goest. In Greek, the number 280 is written Sigma-Pi, equivalent to Samekh-Peh. It is at the intersection of these two paths on the Tree of Life, before the Veil of Paroketh, that one symbolically stands in performing the traditional Pentagram Ritual. It seems likely that this symbolism is to be maintained in the Star Ruby. This is emphasized by another significance of 280: it is the number of squares on the walls of the Vault of the Adepti wherein the initiates of the Golden Dawn were raised to full adepthood. That psyche of the pronouncement of the word SOI is none other than the highest manifestation of one’s own Holy Guardian Angel.
W FALLE, (O PHALLE) means, “O Phallus”. Notice that Crowley could have simply said “Phallus”, but instead sang a brief praise to that part of the body coresponding to the lower spheres of the Tree of Life, appending the exclamatory “O”. The numerical value of this word couplet is thus 1369. This number is the square of 37! Thirty-seven is the value of the word YECHIDAH, the aspect of conciousness assigned to Kether. Remarkably, we have not only placed the Archangel of Malkuth in Kether, but the consciousness of Kether in Malkuth. No other formula would be so complete. In Greek, 1369 is written Alpha-Tau-Xi-Theta: the primal Life-breath (A), the phallic Cross (T), the phallic Cross (C), and the phallic serpent (F). It would seem this number is most appropriate for “O Phallus”.
A link has been established between the Spirit Supernal and the Spirit Incarnate (see Liber Tzaddi, especially verses 33-34). The magician is balanced vertically, and prepared to be balanced horizontally.
ISCUROS, (ISChUROS) literally means “strong, mighty”, corresponding to Geburah. It’s value is 1580. Advanced students of Qabalah may wish to study this as 20 x 79. In Greek, 1580 is written Alpha-Phi-Pi, Phi and Pi both being equivalent to the Hebrew Peh, Mars; and Alpha again representint the Primal Energy of Life.
EUCARISTOS, (EUChARISTOS) is the root of our word “eucharist” and essentially indicates a blessing, clearly corresponding to Chesed, the Sphere of Jupiter. Its letters total 1886, or 2 x 23 x 41; where 23 is most notibly the value of ChIH, “life”; and 41 fo AM, “mother”. This balances against the masculine quality of Mars in Ischuros. (NOTE: These numbers – 2, 23, and 41 – are the prime factors of 1886.)
In the place of L’OLAM is the Gnostic versicle IAW. IAO can be studied at length in Magick in Theory and Practice (Chapter 5). At the risk of oversimplification, it may be regarded in this ritual as a mantram of Tiphareth, declaring the central balance and equilibration that has been established by the four-armed cross, as well as the Light which springs forth in the center of the cross (in the heart region) in the completion of Pentagrammaton. Its value is 811, hinting at the union of Hadit (8) and Nuit (11). These three letters, Iota, Alpha, and Omega, are the exact letters used to write the number 881 in Greek. That is, they are the essence of the number in themselves.
This cross is preceded by the command, APO PANTOS KAKODAIMONOS (APO PANTOS KAKODAIMONOS). This means, “Completely away (from here), Evil Spirits”. The word KAKOS literally means “bad”, which is to be taken in a functional, rather than moralistic sense, as “that which is contrary to the performance of my True Will”. In fact, KAKODIAMON means “evil genius”, or the shadow side of one’s H.G.A. (KALODAIMON, “beautiful genius”.)
The phrase APO PANTOS KAKODAIMONOS is exactly equivalent to HEKAS, HEKAS, ESTE BEBELOI, or to PROCUL, O PROCUL ESTE PROFANI. Both mean, “Away, away, that which is profane”.
Divine Names of the Quarters
Notice that between 1913 and circa 1929, Crowley modified the Divine Names vibrated at each quarter. In each case, the movement is widdershins (counter-clockwise).
In the earlier version of the Star Ruby, the Names are: CAOS (ChAOS), East; BABALON (BABALON), North; ERWS (EROS), West; and YUCH (PsUChE), South.
CAOS is the name of Chokmah. The word means much the same as it does in English, but in the sense of “that which was the nature of the Universe before order was established”. It represents the infinite, unordered expanses of existence. With sublime perfection, its numerical value (871) is written in Greek as Omega-Omicron-Alpha. O-mega is the “big O”and O-micron (O) the “little O” of the Greek alphabet; while Alpha (Aleph a) is the Fool, whose number is 0. We thus have declared in this name the Trinity as Nothing, the unbounded openness of space. This may also be read as “from Alpha to Omega, with Nothing (0) between”.
BABALON is the Sublime Manifest Aspect of Nuit described at length in The Vision and the Voice. Her number, in Greek as in Hebrew, is 156. See I.T.C., Vol. 1, No. 7 for some meanings of this number.
ERWS is the name of the god whom the Greeks called “Cupid”. The word literally means “love” or “desire”, and is here assigned to the West, the place of death. This word, unlike most in Greek, can be spelled with the “O” either as Omicron or Omega. The latter gives it a value of 1105; but the former totals to 375, the value of Solomon.
YUCH is familiar to us as “psyche”. The Greek letter Upsilon, though the letter “u”, looks like “y” in its capital form. Most Greek words with an Upsilon have it transliterated as “y” when the word is brought into English.The correct, original pronunciation is closer to the English “u”, however; identical to the French “u” (as in tu). PsUChE is most commonly translated as “soul”; but its earliest use is identical with the Latin spiritus, “breath, life”.
Its numerical value is 1708. This is written in Greek as Alpha-Psi-Eta. This provides us with a powerful formula of attainment! The Psi and Eta remain from the original word, but Upsilon (400) and Chi (600) have been unidted to produce a large Alpha (1000). Upsilon is equivalent to Vau, the Son, and Chi (X) is the Cross. In their conjunction they become the Breath of Life, the Babe in the Egg matured into Pangenator Pamphage (the large A, not the small; compare Therion’s analysis of “The Formula of Agape” in Magick in Theory and Practice where the large Alpha is equated with Dionysus).
This is then a formula of the Rose-Cross. Beside it are twin forms of Receptive Adoration and invocation of the Most High to descend and fulfill one’s vehicle: Psi, the individual (U) standing with arms upraised to Heaven, the Wand upright and keen within the Cup; and Eta, which is Cheth, Cancer, the Holy Graal.
In the later version of the Star Ruby, the Divine Names provided are: ThERION in the East, NUITh in the North, BABALON in the West, and HADITh in the South. These names are much more familiar to the budding Thelemite. Their attributes can be studied in Liber V vel Reguli where the same formula is used. Notice that ThERION (who is the Divine Aspect called “The Beast”, is not by any means the man Aleister Crowley) is assigned to Taurus; NUITh to Aquarius; BABALON to Scorpio; and HADITh to Leo. The correct spelling of these are:
ThERION = Q-H-R-I-O-N = 247
NUITh = N-U-I-Q = 469
BABALON = B-A-B-A-L-O-N = 156
HADITh = A-D-I-Q = 315
N.O.X. and IO Pan
The Signs of N.O.X. are given in Liber Reguli in Magick in Theory and Practice. “Nox” means “night”. The night referred to is the “Night of Pan”. It refers to the Sublime Darkness veiled by the Ineffable Light. We may study this in the early chapters of The Book of Lies, and in Liber Reguli. See also I.T.C., Volume III, Number 2 for an analysis of the number 210.
IO PAN is a hailing exclamation to the God Pan. Pan is written as PAN: “P, the letter of Mars, is a heiroglyph of two pillars, and therefore suggests duality; A, by its shape, is the pentagram, energy, and N, by its Tarot attribution, is death” (The Book of Lies, Ch. I, Commentary).
Invocation of the Guardians
The fourth section of this ritual translates into English as follows: “Before me, Junges; behind me, Teletarchai; on my right hand, Sonoches; on my left hand, Daimones [or Daimonos]. For about me shines the Pentagram [literally, “star of five”] and in the column is the six-rayed star [literally, “star of six”].
The word translated as “column” is STHLHI (STELE), exactly as in “Stélé of Revealing”. It means a block of stone, often as a monument or declaration of a covenant, frequently in the form of a pillar or post. Notice that one version lists “Daimonos” and the other, “Daimones”. This is not a misspelling. There are seperate words, each suitable to the ritual in different ways.
For several reasons, we had assumed that Junges, Sonoches, Teletarchai and Daimones were intended to be archangels postulated by Crowley in his Hellenization of the Pentagram Ritual. After all, they appear to replace the Hebrew archangels of the elements of the latter ritual. They were declared to be “the guardians” of the quarters, and do appear to represent orders of divine or semi-devine beings, provided we define “beings” a little differently than we normally do.
They were not, however, inventions of 666. They come directly from the Pythagorean school as represented in the so-called “Chaldæan Oracles”, often attributed to Zoroaster, but most certainly communicated through spiritual experience to Julianus in the Second Century A.D. These Oracles were considered among the finest philosophical or religious writings of their time. Their exalted eloquence can be found excerpted throughout the rituals of the Golden Dawn. Crowley’s Little Essays Toward Truth is, in some ways, little more than a commentary on these aphorisms. Our authority for quotations that follow is the compilation and translation of these Oralces by Sapere Aude (Wynn Wescott).
In approaching the Oracles, we must purify ourselves of prior conceptions of the meanings of certain words before we may proceed with our Work. Certain words are used in ways misleading to the average student in our circles. For example, “intelligible” and “intellectual” do not in these verses refer to Ruach, or what we call the Intellect. They instead imply the highest reaches of conciousness beyond the abyss, even at the pre-formative levels prior to Kether, in the Ain Soph Aur. “Father”, similarly, should neither be regarded as the Judeo-Christian Demiurgos, nor as the Supernal Father, Chokmah; it is an unfortunately gendered term implying the All, the Undifferentiated. I cannot, for myself, discriminate it from ideas of Nuit or Tao, amd must struggle fiercly to resist sliding into prior Christian conditioning about “Our Father, who art in Heaven”. Such anthropomorphisms are totally destructive to grasping the essence — to truely understanding the meaning of the passages about to be quoted.
The one virtue, and it is a slight one, in retaining the paternal designation of the Naught is that it permits the use of a certain sexual symbolism in the description of the Creation of Things. Kether, “the white Head” to Qabalists, but a White Hole to the physicist, spewing radiant matter into our physical universe from some alternative realm of exsistance, may be likened in this so-called Chaldæan model to the spewing Ejaculate of the Infinite, each seed being in truth a Star.
In what follows, notice also that prior to things there came into [being] a matrix, shall we say, of that Form within which things might come to exsist. Keep in mind Ko Yuen’s (Aleister Crowley’s) words in the introduction to the Tao Teh King:
“The Tao is ‘Reason’ in this sense, that the substance of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws of reason. In other words, the only reality is that which compels us to connect the various forms of illusion as we do. It is thus evidently unknowable, and expressible neither by speech nor by silence. All that we can know about is that there is inherant in it a power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity.”
With these words of preface, we quote from Part II of the Chaldæan Oracles:
“The mind of the Father whirled forth in re-echoing roar, comprehending by invincible will Ideas omniform; which flying forth from that one fountain issued; for from the Father alike was the Will and the End (by which they are connected with the Father according to alternating life, through varying vehicles). But they were divided asunder, being by Intellectual Fire distributed into other Intellectuals. For the King of all previously placed before the polymorphous World a Type, intellectual, incorruptable, the imprint of whose form is sent forth through the World, by which the Universe shone forth decked with Ideas of all various, of which the foundation is One. One and alone. From this the others rush forth distributing and separating through the various bodies of the Universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation.”
“They are intellectual conceptions from the Paternal Foundation partaking abundantly of the brilliance of Fire in the culmination of unresting Time.”
“But the primary self-perfect Fountain of the Father poured forth these primogenial Ideas.”
Speaking further of these “Ideas” (that is, root structuralizations of consciousness of so early a stage as to be beyond comprehension), the text continues: “These being many, descended flashingly upon the shining Worlds, and in them are contained the Three Supernals. They are the guardians of the works of the Father, and of the One Mind, the Intelligible.”
These “guardians” — a word used identically by 666 with reference to the Tylers of the Quadrents — are the Three Supernals. They were called the “Intellectual Triad”. Wescott tells us in his interpolation on the text, “The Second Order of the Platonist philosophy was the ‘Intelligible and Intellectual Triad’. Among the Chaldæans, this order includes the Junges, Synoches, and Teletarchs.”
We deal therefore with Supernal concepts; though, as we’ll see below, these names (all of which, incidentally, are Greek plurals, thus are not the names of individual Beings whatsoever) refer to classes of Beings much like the “orders of angels” of the Hebrew Qabalah. They are correspondant to the Supernals. But they are not the Supernals themselves.
Also, we admit to having but begun to understand these ideas. Our investigation into the depths of Pythagorean and Neo-Platonic thought, which relate closely to these Oracles, is very young. Hopefully these understandings will mature. We appreciate the input of our brothers and sisters in this work, as surely there are others far more knowledgable in these areas than we are.
Notice in preliminary the initial letters of these four orders of Beings. Begining East and moving clockwise, they are:
Iota (I) 10, which is by Aiq Bkr, 1
Sigma (S) 200, which is by Aiq Bkr, 2
Tau (T) 300, which is by Aiq Bkr, 3
Delta (D) 4, which is by Aiq Bkr, 4
In the East we invoke Junges (Iota-Upsilon-Gamma-Gamma-Epsilon-Sigma: in Greek the double “GG” is pronounced like “ng”).
The arithmetic total of these numbers is 621. Writing this number in Greek, we get Chi, the Chariot; Kappa, the Wheel of Fortune; Alpha, the Primal Swirlings, or Swastika, or Thunderbolt of Zeus. Totalling the numbers of the Tarot Trumps corresponding we get 7 + 10 + 0 = 17, a number again representative of the swastika. Every aspect of this suggests a spinning, electrical surge, a primal, swirling power.
Aeschylus used this word metaphorically to mean “a spell, charm, passionate yearning for”; but this is a derivative meaning. The word comes from IUGMOS, a shreaking sound. Junges was the name given to the wryneck, a bird noted for its cry. Once more we find the symbolism of the wheel: for ancient witches used to bind the wryneck to a wheel, believing that, as it turned, it drew human hearts along with it.
Much later the idea of a “spell” took on a specific significance. Psellus describes a specific magical method:
“The Hecatine Strophalus is the Golden Ball, in the midst whereof is a Sapphire; they fold about it a Leather-Thong; it is beset all over with Characters: thus whipping it about, they made their Invocations; these they called Iynges, whether it be round or triangular, or any other Figure; and whilst they are doing thus, they make Insignificant or Brutish Cries, and lash the Air with their Whips. The Oracle advisith to the performance of these Rites or such a Motion of Strophalus, as having an expressible Power.”
Within the Oracles themselves we find symbolism consistent with Chokmah and, even more so, with Alchemical Sulphur. This is most interesting since the Order of Angels of Chokmah are the Auphanim, that is, “Wheels”.
Quoth the Oracles:”The Intelligible Junges themselves understand from the Father; by ineffable counsel being moved to understand.” “Understand” should not be “understood” to be that word which in Hebrew is Binah. The key to the above is that the Supernals were said to be contained within the “sperm” of the Father. They are, we suppose, like chromosomes. This analogy is perfect, explaining precisely the way in which they are “by ineffable counsel being moved to understand”.
Junges are further called “the Operator… the Giver of Life-Bearing Fire… it filleth the Life-producing bosom of Hecate; and it instilleth into the Sunoches the enlivening strength of Fire, ended with mighty Power.” Hecate was an important deity to the Chaldæans. One of the “old gods” (i.e. Supernal), she had originally not only her dark, destructive aspect with which we are most familiar, but was a fertile goddess of generation (as anyone who caught Chris Kimball in MacBeth at the Metropolitan Opera can tell you). She is unquestionably an aspect of Binah, toward which the Junges fulfill a Chokmah function. Similarly, we start to get a hint at the real nature of Sunoches. These conjectures are supported by Pletho saying that Junges are “the Intellectual Species which are conceived by the Father; they themselves also being conceptive, and exciting Conceptions or notions, by unspeakable or unutterable Counsels is as much as unmoved, for speaking consists in Motions“; the meaning is this, “That these Species [Junges] are immovable and have a habitude to Notions not transiently as the Soul.” Psellus adds, “Iynges are certain (Virtues or) Powers, next the Paternal Depth, consisting of three Triads. These understand according to the Paternal Mind, which containeth their Cause solely in himself….”
This word Sunoches (Sigma-Upsilon-Nu-Omicron-Chi-Epsilon-Sigma) has a value of 1525. This is the value in Hebrew of Shem Hamphorash, The 72-fold Name of God. By factoring it we get 5 x 5 x 61. This is interesting, since 61 is the value of Ain, “no-thing”, of KALI the Hindu goddess of destruction, etc.; and the closest correspondance of Sunoches to a member of the Supernal Triad is Binah.
No such Greek word can be found in precisely this form, though enough similar words exsist to allow us to deduce its meaning. SUNOChE means “a being held together”. SUNEChO means “to hold together; to enclose, to encompass, embrace; to keep together, keep from dispersing; to constrain or force one to a thing; to oppress, afflict”. SUNEChES means “holding together” and “continuous” (as in a continuous sequence of things held together), hinting at the idea of “eternity”.
So the root meaning is a holding together, a binding action. Much of the above corresponds to the maternal, form-giving aspect of Binah. Magically, we may say that, if the Junges is the conjuration, Sunoches is the constraint.
The image of Binah, as the compliment to the Chokmah aspect of Junges “instilleth into the Sunoches the enlivening strength of Fire, endued with mighty Power“. To “instill” is to pour into (as a cup), drop by drop. We may recall that in the Scarlet Woman “is all power given”.
The Oracles say, “He gave his own Whirlwinds to guard the Supernals, mingling the proper force of his own strength in the Sunoches“. Again, the idea of strength being established in Sunoches. We recall that the Masons interpret Boaz to mean “strengthening” and Jachin to mean “establishment”.
Some other passages: “But likewise as many as serve the material Sunoches“. The syntax is unintelligable to me, but notice the material Sunoches.
“The Teletarches are comprehended in the Sunoches“. To “comprehend” is a superior translation of the Hebrew BINH , which we render “understanding”. The rest of this sentence is incomprehensible until we understand the Teletarchs.
Knowing that all three of these represent Supernal concepts, I find the Binah symbolism consistent. Alternatively, we can see root ideas of the Alchemical concept of Salt.
DAIMON means “god, goddess”, much like Theos or Thea. In Homer it is interchangeable with the Latin numen. Though it is the source of our word “demon”, it was only in the New Testament times that it came to have “demonic” attributes. Most simply it meant any sort of spirit or “genius”.
The plural of this word is DAIMONOS, the word used in the later version of the Star Ruby. It therefore means Spirits, “Geniuses” or Entities. In the hierarchy of the Chaldæans, the Daimonos were beneath the Demiurges, who were beneath the “Intellectual Triad” (i.e., the Supernals). We therefore have the most “earthly” concept of these four; and it is perhaps significant that Daimonos are assigned to the North, “the place of the greatest darkness”.
DAIMONOS totals to 445. (No, Most Beloved Frater, it cannot be spelled without the A).
A different, but related, word is DAIMONES. Hesiod used this term to mean “the souls of men of the Golden Age, forming a link between gods and men“. That is, Man-God. As what we call the H.G.A. was of old termed the “genius” (Daimon), the Daimones were those who “had their genius”; that is, true aspects.
This word totals to 380. Check Sepher Sephiroth and you’ll see this is the number gotten by multiplying, one-for-one, the value of the letters YHVH by the value of the letters of ADNI. The result is a very complex idea of Deity; that is, one suitable for the evening news. Other words of this value are OTzB OTzBVN, “pain, trouble, misery”; and ORPL, “thick fog, darkness”; but it is also a name of Egypt. Perhaps the hidden meaning to Jewry is “the place of our difficulty”.
We have, by now, come a fair bit down the Tree of Life! These clues certainly fit what we next expected to see, the earthed correspondent to the Divine Triad. This factor fulfills the Trihnity to perfection. The Aspirant (Man of Earth) stands before the Initiator (Teletarchai). We have, it seems, a coherant system in the tetrad.
We may then say that from the Tao came a flood of Ideas; and that of these Ideas, Three were “guardians of the works of the Father“. This Spiritual Triad, Junges, Sunoches and Teletarchai were fulfilled and reflected on Earth, in manifestation, by a fourth, called Daimones or Daimonos.
The Triad corresponds fairly to the alchemical principles of Sulphur, Salt and Mercury, respecrively; and these are fulfilled in the Stone.
IUGGES appears to be the name of an Order of Beings (that is, categories of organization of conciousness) correlative with Chokmah, whose nature is fiery, invigorating, seminal, transmitting by ineffable means the Will of All.
SUNOCES appears to be the name of an Order of Beings correlative with Binah and representing the function of alchemical Salt, whose nature is binding, holding together, uniting in love under will, being instilled with strength and power.
TELETARCAI appears to be the name of an Order of Beings correlative with the Middle Pillar, representing the agent of initiation, the result of the insemination of Sunoches by Junges. As the “Overlord of Initiation” originating in the Supernals, this is not incompatible with Ra-Hoor-Khuit; the only difference in the attribution being that one is placed in the East, the other in the West.
DAIMONOS are Spirits, Divinities below the Abyss. If we take the word to be Daimones then it signifies the energies of departed Adepts, the Inner Plane representatives of the Order, much like the Saints as invoked in the Mass of the Gnostic Catholic Church, the “Sons of the Lion and the Serpent”.
And what is the purpose of this ritual which calls upon the names of Nuit, Hadit, Babalon and Therion, then places at the quarters such Potencies as these? Why, the only purpose for which any magick is suitable at all! As it is described in the Oracles themselves:
“So therefore first the Priest who governeth the works of Fire, must sprinkle with the Water of the loud-resounding Sea.”
“Labour thou around the Strophalos of Hecate. When thou shalt see a Terrestrial Dæmon approaching, Cry aloud! and sacrifice the stone Mnizouirin.”
“If thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the High-Arched Vault of Heaven, when the stars have lost their Light and the Lamp of the Moon is veiled, the Earth abideth not, and around thee darts the Lightning Flame and all things appear amid thunder…”
“A similar Fire flashing extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courier of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a Lion.”
“When thou shalt behold that Holy and Formless Fire shining flashingly through the depths of the Universe: Hear thou the Voice of Fire.”
|Frater A.L.||personal qabalistic notebooks|
|Bennett, Crowley, Jones et al||Sepher Sephiroth|
|Crowley, Aleister||777 Revealed|
|Crowley, Aleister||Magick Without Tears (Letter 35)|
|Crowley, Aleister||The Vision & the Voice (Liber 418)|
|Crowley, Aleister||The Greek Qabalah (Liber 764)|
|Divry, George C. (gen. ed.)||Divry’s Modern English-Greek & Greek-English Desk Dictionary|
|Duncan, Malcolm C.||Duncan’s Masonic Ritual & Monitor|
|Feyerabend, Dr. Karl||Langenscheidt’s Pocket Hebrew Dictionary of the Old Testament|
|Frater H’yitem k-Elohim 1131||“Notes on the Star Ruby”, O.T.O. Newsletter, Volume II, No. 2|
|Ko Yeun||The Tao Teh King (Liber 157)|
|Liddel & Scott||An Intermediate Greek-English Lexicon|
|Soror Meral||“Qabalist’s Corner”, In The Continuum,
Volume I, No. 7
|Soror Meral||“Qabalist’s Corner”, In The Continuum,
Volume III, No. 2
|Perdurabo||The Book of Lies Which is Also Falsely Called BREAKS|
|Regardie, Israel||The Golden Dawn|
|Ronayne, Edmond||Ronayne’s Hand-Book of Freemasonry|
|Sapere Aude (ed.)||The Chaldæan Oracles Attributed to Zoroaster as set down by Julianus the Theurgist|
|Schocken Books||Hebrew-English Lexicon of the Bible|
|To Mega Therion||Magick in Theory and Practice|
|To Mega Therion||The Constitution of the Order of Thelemites|
|Traupman, John C., Ph.D.||The New College Latin & English Dictionary|
|V.V.V.V.V.||Liber Liberi vel Lapidis Lazuli (Liber 7)|