Names as Maps

As we have already discussed, from the perspective of the Myth we are considering, the transition from “manifest” reality to the “underside” is not only a transition from the field of phenomena to the field of possibilities, from an actualized environment to a set of potencies, but also a transition from phenomenal reality to semantic reality.

In other words, the Interspace, the Interworld, is not only a chaotic ocean of possibilities; it is also an ocean of meanings, where phenomena do not exist separately or independently from the ideas that generate them. It is precisely at this level that the power of names is most evident; it is in the Interworld that lie the foundations and causes of the fact that names determine essences, and that “as you name your yacht, so shall it sail.” In the Interspace, any island of definiteness, any partly ordered subspace, is the product and manifestation of some mind, some essence, and in this sense beings and spaces there are inseparable.

And when the Egyptian “Books of the Dead” and the “Amduat” insist that knowing the names of the inhabitants of the Interworld is mandatory for passing through it, what they are in fact implying is that in the Duat, to know the Name means to know the Path, because the name of an essence simultaneously signifies a characteristic of the subspace generated by that essence.

Starting with the “global” regions of the Interworld — the Aeons/Aethyrs — and ending with individual “halls” or “arites,” each region is interdependent with the essence that produced it; therefore a mind wandering through the Interspace is constantly “visiting” someone, and can perceive and describe something more or less clearly only when one of the “aborigines” has built their own island of stability.

That is precisely why Magi devote so much attention and effort to the practice of notarikon, reading, and interpreting names, especially the names of the inhabitants of the Edge.

We have already said that from the standpoint of their own vortical nature, the names of the beings of the Interworld describe their structure and the functions they perform. However, from the standpoint of the subspaces generated by these beings, names can also provide useful information both about their features and about the effects on the mind that enters these subspaces, the directions they impart, and the obstacles they present.

Consider, as an example, the lower two Aeons (in Valentinus’ tradition) and the corresponding aethyrs (in the system of J. Dee, elaborated by A. Crowley).

Although the names of the “Enochian” aethyrs do originate from combinations of letters in the “tables” and tablets given by the “angels” to Dee and Kelley, and may seem “meaningless,” traditional approaches such as notarikon are entirely applicable to them; therefore, these names can be read and interpreted both with the help of Hebrew and Greek decodings (and, probably, also Old English ones, since Dee and Kelley spoke that language, and the “angels” sought to be understood by them).

Aethyr 30. TEX (תאקס/ ΤΕΞ). A possible notarikon in Hebrew, expanding the abbreviation ת, א, ק, ס with consideration of the interpretations given by Crowley: תעשה קבע סגולה – “Make (of yourself) an unchanging treasure.” This expression emphasizes the properties of TEX as an aethyr that, in a positive sense, personifies freedom and courage. The nature of this subspace can also be associated with the idea of declaring oneself a treasure, expressing limitation, silence, and fear, which are also associated with TEX in a negative sense.

If we compare the Hebrew and Greek notarika, we can find the reading: ΤΕΞ – Το Έντονο Ξύπνημα – Strong awakening; תאקס – תעורר עז קיץ – Strong awakening;

Thus, it becomes clear that this space is characterized by the idea of awakening to strength, awareness, and activation of inner forces. In the context of the aeon/aethyr, this may indicate a transition from one state of mind to another, an awakening of the spiritual aspects of the being.

The aethyr TEX (ΤΕΞ) corresponds to the Aeon Sophia (Wisdom). At the same time, the notarikon Τελετου Εξοδου Χριστου (Perfection of Christ’s Exodus) may also be correlated with Sophia, since this aeon is connected with the idea of liberation of the soul and ascent to the Divine, which is also reflected in the concept of the “Christ’s exodus”: ascent to the Divine presupposes the acquisition of wisdom and penetration into the depths of spiritual knowledge. Another notarikon — Το Έντονο Ξύπνημα (To Entono Ksipnima) — Strong awakening — can likewise be associated with Sophia, since in the Gnostic tradition wisdom is often associated with awakening of spiritual mind and awareness of the truth about the world and a person’s place within it. It is precisely such an awakening, according to the Gnostics, helps the soul free itself from ignorance and become closer to the Divine.

Thus, passing through this aethyr/aeon is connected with awareness of one’s true nature and ascent to the Divine. Overcoming fear, limitation, and silence allows the being to open its spiritual essence. This prepares for the next stage, at which the being can actively engage in its spiritual development.

Accordingly, the spirit or deity personifying this aethyr/aeon can be represented as a guide to truth and wisdom, helping the individual become aware of their spiritual essence and directing them on the path of ascent to the Divine. This essence can also be associated with enlightenment and self-awareness.

Since the aethyr TEX represents the process of beginning and foundation, and also, according to Crowley, a harbinger of the advent of a new Aeon, the “angels” of this aethyr reflect various aspects of this process:

TAOAGLA – “The one who becomes the first beginning“: this spirit expresses the force capable of initiating the beginning of a new path or epoch.

GEMNIMB – “The one who exists only for a time“: this “angel” represents temporal changes and the understanding that all events have their beginning and end.

ADVORPT – “She who silently observes“: this spirit reflects the ability to remain an observer and see the world without prejudice and expectations.

DOXMAEL – “The one who establishes night“: this “angel” embodies transitions and cyclical processes in life, implying periods of rest and introspection.

Thus, the names belonging to the semantic field of this subspace indicate the striving it awakens in the mind that enters it: toward liberation, overcoming limitations, and ascent to higher states.

It is characterized by overcoming limitation, silence, and fear, and by the acquisition of courage and ascent to the Divine through wisdom and awareness of one’s true nature.

Aethyr 29. RII (ראי /ΡΙΙ) and the Aeon Teletus (Perfect)

Greek notarika: ΡΙΙ – Ροή Ισχύος Ισορροπίας, Flow of balancing power, ΡΙΙ – Ρήση Ιερού Ιδιώματος – Voice of the holy language.

Hebrew notarikon: ראי – רזון אלוהי ידיע – Divine will for knowledge.

The general idea of this aethyr is the acquisition of wisdom and perfection through justice, determination, and divine mercy, accompanied by overcoming indecision and injustice; liberation of the soul and ascent to the Divine through courage and freedom, while limitation and fear are obstacles on this path.

This interpretation can be linked to the idea of Teletus, since attaining perfection implies finding harmony and balance in one’s spiritual life.

Another notarikon — Ρήση Ιερού Ιδιώματος (Voice of the holy language) — can also be associated with Teletus, since perfection may be achieved through understanding and comprehension of sacred texts and spiritual teaching. In this context, the holy language can be an instrument for attaining spiritual perfection.

Thus, at the heart of the subspace’s energy lies a connection with divine knowledge and wisdom, expressed through the holy language or divine will. In the context of the aeon/aethyr, this may symbolize reaching a higher level of understanding and communication with the divine. Its descriptions reflect the idea of justice, order, and balance, which are disrupted or overcome.

Within the aethyr, there occurs an overcoming of indecision, delays, and injustice, and an acquisition, accordingly, of determination, justice, and spiritual development thanks to divine mercy.

The spirit or deity personifying this aethyr/aeon can be an embodiment of justice, determination, and perfection. This deity can be a stern yet just teacher, who teaches one to make decisions and find balance, inspires spiritual development, and supports one on the path toward perfection and harmony.

Since the aethyr RII is associated with mercy, determination, and justice, the “angels” of this aethyr express these qualities:

VASTRIM – “…who is merciful“: this spirit expresses compassion and forgiveness granted to those who need them.

ODRAXTI – “…who opens the east“: this “angel” represents insights and new possibilities opening before the mind that finds itself in this subspace.

GOMZIAM – “…who only knows himself“: this spirit carries energies of self-knowledge and inner wisdom, which lead to justice and mercy.

According to Valentinus’ views, the Aeons form pairs, “syzygies.” Thus, overall the syzygy of Teletus (Perfect) and Sophia (Wisdom) / RII and TEX is connected with the idea of attaining spiritual perfection and awareness of one’s true nature. In the pair Teletus and Sophia, what is common is the striving toward perfection and wisdom through overcoming fear, limitation, and silence. In the aethyrs RII and TEX, the common idea lies in overcoming indecision and injustice and ascending to the Divine through divine mercy.

As “vertical” subspaces, the Aethyr TEX / Aeon Sophia are connected with awareness of one’s true nature and ascent to the higher layers of the mind. Overcoming fear, limitation, and silence allows the being to open its spiritual essence, to “see” itself. This prepares for the next stage, the level of the aethyr RII / Aeon Teletus: after awareness of its true nature, the being can work on perfecting its spiritual development. Overcoming indecision and injustice, as well as gaining justice and determination, makes it possible to move to the next level of spiritual transformation.

A similar analysis can be carried out with the names of other spaces, as well as with the names of the spirits that form these spaces. Such an understanding of names, the semantic layers and levels contained in them, is not merely an “intellectual exercise”; it helps not only in the development of the mind, but is also an important component of mapping the spaces and subspaces of the Interspace, necessary for a deep understanding of the laws and energetic processes occurring in the Universe — both at the “physical” and at the “semantic” levels.