Knowledge of self begins with knowledge of one’s body. According to our interpretation of Gnostic mythology, an animating force descends from the Pleroma, or Fullness, into the realms of the World of Forms. It is then divided and distributed by various Archons, arbitrators and creators of the material world. It is possible to comprehend and experience this animating force, to which we refer as “bai,” Coptic for “spirit.”
According to the source material, the legion of archons which comprise the body is divided into the anatomical members of the body, to which we will refer as the “Circuit,” and the activating energies which animate these members, to which we will refer as the “Nodes.” Both the Circuit and the Nodes are centered on the anatomical points listed in the texts. The bai flows through the body via the 72 part Circuit, animated at 31 Nodes within each of five elemental qualities, expressed in 7 ‘souls‘.
Kimetikos for the body is a method whereby the flow of bai through each of the seven souls is brought into balance by aligning the Circuit with its Nodes through the intonation of the names of the Circuit Points (CPs), the Nodes, and their rulers within each elemental quality (EQ), coupled with mindful, gentle movements which serve to stimulate the energies of the body in the proper order, and contemplative practice which serves to allow focused concentration of the consciousness throughout one’s entire body.
Complete alignment of the archonic energies of the body– a “Series“– consists of a total of 35 “Sequences.” A Sequence focuses on one elemental quality of one soul. When all of the elemental qualities have been aligned within a soul, one may move to the next soul, until all of the energies of the body have been aligned and the Series is complete. At this point, the Body is considered “redeemed” and the kimetikon may proceed with the redemption of the Soul.
Attention should be paid to anything that occurs during performance of Kimetikos. It is recommended that the practitioner keep a journal of his or her progress, noting occurances therein. When performing the Sequences, the kimetikon might notice interesting sensations in her body. There might be feelings of warmth or coldness, heaviness or airiness during or after the performance. There might be tingling in some extremities, or even minor discomfort or unpleasantness. The idea is for the kimetikon to recognize these sensations where and when they occur and then move past them. In so doing, the practitioner cannot help but gain an intimate knowledge of the bai within her own body. One may make some interesting discoveries: soreness that had gone unnoticed, unmanifested pain, energy ‘blockages’ that loosen when the name of the Circuit Point is pronounced, or any number of other sensations.
It is also possible that the kimetikon may not notice any immediate physical effects from the Sequences. The changes precipitated by the practice of Kimetikos may be subtle, as they also have a phenomenological facet. The governors of perception discussed above each reside with, and work through, one of the elemental qualities:
The one who governs the perception of things is named Archendekta, who is enthroned with Hotness. The one who governs the reception of things is named Deitharbathas, who is enthroned with Cold. The one who governs the imagination of things is Oummaa, who is enthroned with Dryness. The one who governs the integration of things is Aachiaram, who is enthroned with Wetness. The one who governs all of the impulses is Riaramnacho, who is enthroned with Matter.
In Kimetikos, each Elemental Quality gives rise to, and augments, one of these governors. As the members of the body are what we use to interface with the Kosmos, running the Sequences which redeem the members of the body also redeems the body’s ability to perceive. So, for instance, when one runs the Hot Sequences, one may notice an increased ability to perceive sensations. The Cold Sequence may increase one’s ability to receive sensations which are projected by the World. The Dry Sequence may augment one’s ability to imagine and visualize, and the Wet Sequence one’s analytical abilities. The Matter Sequence, then, is a kind of “Level Up” which consolidates all of the phenomenalogical benefits of the previous Sequences.
The names used in Kimetikos, mostly those found in The “Secret Book of John” with some variations due to lacunae in the text, almost undoubtedly represented to the original authors the names of actual “demons” or spirits, by which the enterprising Gnostic would heal his or her body through exorcism, or “casting out” the being by using this name. Howard M. Jackson, in his essay “The Origin in Ancient Incantatory ‘Voces Magicae’ of Some Names in the Sethian Gnostic System,” demonstrates fairly convincingly that many of these names were derived from, or shared the same sources as, the Greek Magical Papyri. These so-called ‘Voces Magicae,’ also known in the Hellenistic world (especially the Neoplatonic Theurgical tradition) as “barbarous names,” the meaning of which is less important than their resemblance to “Divine realities.” Neoplatonic theurgist Iamblicus, for example, tells us that:
‘Barbarous names’ may be unintelligible to us, but they are meaningful at the Divine level. The precise terms used do count, because they are not formed by conventional agreement and, unlike human language, actually resemble Divine realities. The languages of Sacred Nations are to be preferred because they preserve ancient and hallowed forms inviolate, whereas Greek forms may be spoiled through innovation.
In other words, as I’ve mentioned before, these names could be replaced by the words for various condiments if you’d like, as long as it’s in a language you don’t understand. It’s the intent that matters. We will be discussing what is meant by the names’ resemblance to “Divine realities” in greater detail when we proceed to the Redemption of the Soul.
Kimetikos understands the names as vibrational attributes of subtle energies which the kimetikon can effect via harmonic resonation produced by the voice. The energies of the body resonate at a certain frequency, and the intonation of the names creates acoustic resonance with the energies. One might consider the body a string, and the Nodes and Circuit Points intervals on that string. The vagaries of life in the World of Forms cause the various energies of the body to go “out of tune,” in the way that a guitar which has never been played can go out of tune due to changes in atmospheric influence (moisture, temperature, etc.). Toning the names “tunes” the body in the same way that a tuning pipe may be used to tune said guitar.
Intonation of the names can be vocalized or subvocalized, but as much attention as possible should be given to proper pronunciation. Consider that the names given are attributed to Beings over whom the kimetikon is expressing the inherent power of the Nous. Perfection is in no way required, but some effort should be made to maintain consistency from name to name. Pronoucing “Michael” as “MICK-ay-el” in one Sequence and “MIKE-ul” in another may lessen the effect of the overall process. Pick one pronunciation and stick with it.
A Series progresses as follows:
Bone Soul– Day 1: Hot, Day 2: Cold, Day 3: Dry, Day 4: Wet, Day 5: Matter
Sinew Soul– Day 6: Hot, Day 7: Cold, Day 8: Dry, Day 9: Wet, Day 10: Matter
Flesh Soul– Day 11: Hot, Day 12: Cold, Day 13: Dry, Day 14: Wet, Day 15: Matter
Marrow Soul– Day 16: Hot, Day 17: Cold, Day 18: Dry, Day 19: Wet, Day 20: Matter
Blood Soul– Day 21: Hot, Day 22: Cold, Day 23: Dry, Day 24: Wet, Day 25: Matter
Skin Soul– Day 26: Hot, Day 27: Cold, Day 28: Dry, Day 29: Wet, Day 30: Matter
Hair Soul– Day 31: Hot, Day 32: Cold, Day 33: Dry, Day 34: Wet, Day 35: Matter
When performing each Sequence, special attention may be taken to the atmosphere in which it is held. Using an appropriate incense or scented oil and lighting an appropriately colored candle will greatly contribute to the efficacy of the Sequence. One may even choose to alter the temperature of the room, or use an dehumidifier/atomizer for dryness/wetness. The following table gives some initial suggestions for colors and incenses which may be associated with each EQ:
Hot: Red: Sandalwood, Frankincense, Dragon’s Blood
Cold: Light Blue: Eucalyptus, Lavender, Wintergreen/Mint
Dry: Yellow: Laurel (Bay Leaves), Heliotrope
Wet: Blue/Green: Dill, Seaweed, Tea
Matter: Black: Patchouli, Sage
A Special Note: Always complete the Sequence. Beginning a Sequence without finishing might result in unpleasant sensations and improperly balanced bai in the body, which could have unforeseen consequences. Although completing an entire Series is also advised, an incomplete Series should not produce any ill effects.
Before beginning, it’s advisable to take a look at a basic overview of human anatomy, which will assist in the process of visualization.
The list of series and sequences is pretty long, and I’m not terribly interested in tossing the whole thing up online. So, if you would like the detailed instructions on the performance of the Redemption of the Body, including a pronunciation guide and diagram, please contact me, and I’ll send you the material.
I don’t want anything in return, other than some words on what you experienced during the practice, and recommendations to your pals if you find it beneficial.
As this series continues, it will be more and more important that you complete each exercise prior to proceeding to subsequent sections. I hope I’ll have some takers.
P.S. Be careful. I can’t take any responsibility for anything that happens to you when you start practicing energy/bodywork. Although potential ‘negative’ side effects and unwanted ‘guests’ are far more likely during advanced practice that during this initial body attunement, you should be aware that these possibilities always exist, and take proper precautions to ensure your comfort. I do provide a home-brewed Gnostic Banishing Ritual in the documentation, but if you already have one you like, I recommend using it.
Ready to start? Just let me know….
 See Michael Williams, Rethinking Gnosticism, p 133, where he discusses Plotinus’s criticism of “Gnostics” who practice this form of exorcism to heal sicknesses.
 Vigiliae Christianae, Vol. 43, No. 1 (Mar., 1989), pp. 69-79.
 On the Mysteries, VII, 4-5.
 As Kimetikos recognizes the Macro and Microcosmic, if helpful, the practitioner may also consider these names the names of actual spiritual entities which reside in the energies in question.