The Angelic Hierarchy
Below are attempts at assembling the Angelic Hierarchy as given in the Enochian sessions.
In the Spirit Actions
The five archangels:
Annael: The angel or intelligence predominant in the entire world. (In 1582.)
Michael: Fortitudo Dei /134 (Lib. 500: DLQ, Burning—as in burning sword?)
Lat. Michael / 47 (Foolish, silly [Aleph], weeping [Binah], cloud, waves, high place, fortress [Chesed? or Aethyr 11], clutch/hold [Kaph])
Heb. מִיכָאֵל/ 281 (A crown, ashes [Kether/Binah] / Attire, adorned)
Gr. Μιχαήλ / 149 (Living gods, beating of breast, noisy striking)
Ar. ميخائيل
Michael occupies a primary place in Liber Primus and Secundus, acting as the head initiator into the Mysteries, with Uriel in a subserviant helper role. He directs the lesser spirits and blesses or activates (?) them with his flaming sword.
Michael appears in the Books of Daniel and Revelation.
Daniel 10:13-21 KJV
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.
17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
18 Then there came again and touched me one like the appearance of a man, and he strengthened me,
19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.
21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
Daniel 10:13-21New King James Version (NKJV)
13 But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.
14 Now I have come to make you understand what will happen to your people in the latter days, for the vision refers to many days yet to come.”
15 When he had spoken such words to me, I turned my face toward the ground and became speechless.
16 And suddenly, onehaving the likeness of the sons[a] of men touched my lips; then I opened my mouth and spoke, saying to him who stood before me, “My lord, because of the vision my sorrows have overwhelmed me, and I have retained no strength.
17 For how can this servant of my lord talk with you, my lord? As for me, no strength remains in me now, nor is any breath left in me.”
18 Then again, the one having the likeness of a man touched me and strengthened me.
19 And he said, “O man greatly beloved, fear not! Peace be to you; be strong, yes, be strong!” So when he spoke to me I was strengthened, and said, “Let my lord speak, for you have strengthened me.”
20 Then he said, “Do you know why I have come to you? And now I must return to fight with the prince of Persia; and when I have gone forth, indeed the prince of Greece will come.
21 But I will tell you what is noted in the Scripture of Truth. (No one upholds me against these, except Michael your prince.
Daniel 10:13-21New International Version (NIV)
13 But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia. 14 Now I have come to explain to you what will happen to your people in the future, for the vision concerns a time yet to come.”
15 While he was saying this to me, I bowed with my face toward the ground and was speechless.
16 Then one who looked like a man[a] touched my lips, and I opened my mouth and began to speak. I said to the one standing before me, “I am overcome with anguish because of the vision, my lord, and I feel very weak.
17 How can I, your servant, talk with you, my lord? My strength is gone and I can hardly breathe.”
18 Again the one who looked like a man touched me and gave me strength. 19 “Do not be afraid, you who are highly esteemed,” he said. “Peace! Be strong now; be strong.”
When he spoke to me, I was strengthened and said, “Speak, my lord, since you have given me strength.”
20 So he said, “Do you know why I have come to you? Soon I will return to fight against the prince of Persia, and when I go, the prince of Greece will come;
21 but first I will tell you what is written in the Book of Truth. (No one supports me against them except Michael, your prince.
[Here Michael is identified as a "chief prince" rather than an angel, and says he will fight the prince of Persia.]
Daniel 12.1 KJV
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
[As savior of Israel; presages Revelation?]
Revelation is of course far more pertinent to Enochian:
Revelation 12:7-9 King James Version (KJV)
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8 And prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
NKJV
7 And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought,
8 but they did not prevail, nor was a place found for them[a] in heaven any longer.
9 So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him.
NIV
7 Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back.
8 But he was not strong enough, and they lost their place in heaven.
9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.
Vulgate
7 et factum est proelium in caelo Michahel et angeli eius proeliabantur cum dracone {54} et draco {37 Banner, flame} pugnabat et angeli {44 - 220/5 elements or archangels} eius
8 et non valuerunt neque locus inventus est eorum amplius in caelo {32 - 32 paths; 2^5}
9 et proiectus est draco ille [magnus serpens antiquus]{263} qui vocatur Diabolus {75 — HYLL, Lucifer, the Herald Star; lamenting/waiting; night Laylah; Pleiades; Nuit} et Satanas {67 - Understanding/Binah; debased} qui seducit universum orbem proiectus est in terram et angeli eius cum illo missi sunt
Greek
7 καὶ ἐγένετο πόλεμος ἐν τῶ οὐρανῶ, ὁ μιχαὴλ καὶ οἱ ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ,
8 καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῶ οὐρανῶ.
9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος διάβολος καὶ ὁ σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην _ ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ᾽ αὐτοῦ ἐβλήθησαν.
Wiki:
Separately, in the Epistle of Jude 1:9 Michael is specifically referred to as an "archangel" when he again confronts Satan:[12]
Michael the archangel, when contending with the devil he disputed about the body of Moses
A reference to an "archangel" also appears in the First Epistle to the Thessalonians 4:16
the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first
This version is from the American Standard Version of 1901, a version that uses the definite article, "the archangel", absent in the original Greek and in English translations (such as the English Standard Version of 2001, which has:
the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.
This archangel who heralds the second coming of Christ is not named,[12] but is probably Michael.[13]
Michael (Arabic: ميخائيل, Mikhail ميكائيل, Mikael ), is one of the two archangels mentioned in the Quran, alongside Jibreel (Gabriel). In the Quran, Michael is mentioned once only, in Sura 2:98: "Whoever is an enemy to God, and His angels and His messengers, and Jibreel and Mikhail! Then, God (Himself) is an enemy to the disbelievers."[14] Some Muslims believe that the reference in Sura 11:69 is Michael, one of the three angels who visited Abraham.[14]
[Note my immediate association of Michael with Satan as the Upright/Averse attributions of the element Fire in Ultraculture Journal]
According to rabbinic Jewish tradition, Michael acted as the advocate of Israel, and sometimes had to fight with the princes of the other nations (cf. Daniel 10:13) and particularly with the angel Samael, Israel's accuser. Michael's enmity with Samael dates from the time when the latter was thrown down from heaven. Samael took hold of the wings of Michael, whom he wished to bring down with him in his fall; but Michael was saved by God.[15][16] Michael is also said to have had a dispute with Samael over the soul of Moses.[17]
Michael in Hebrew
The idea that Michael was the advocate of the Jews became so prevalent that in spite of the rabbinical prohibition against appealing to angels as intermediaries between God and his people, Michael came to occupy a certain place in the Jewish liturgy. There were two prayers written beseeching him as the prince of mercy to intercede in favor of Israel: one composed by Eliezer ha-Kalir, and the other by Judah ben Samuel he-Hasid. But appeal to Michael seems to have been more common in ancient times. Thus Jeremiah is said to have addressed a prayer to him.[18] "When a man is in need he must pray directly to God, and neither to Michael nor to Gabriel."[19]
The rabbis declare that Michael entered upon his role of defender at the time of the biblical patriarchs. Thus, according to Rabbi Eliezer ben Jacob, it was Michael who rescued Abraham from the furnace into which he had been thrown by Nimrod (Midrash Genesis Rabbah xliv. 16). It was Michael, the "one that had escaped" (Genesis 14:13), who told Abraham that Lot had been taken captive (Midrash Pirke R. El.), and who protected Sarah from being defiled by Abimelech. He announced to Sarah that she would bear a son and he rescued Lot at the destruction of Sodom.[20]
Christianity
The early Christians regarded some of the martyrs, such as Saint George and Saint Theodore, as military patrons; but to St Michael they gave the care of their sick and he was first venerated as a healer in Phrygia (modern-day Turkey).[24] The earliest and most famous sanctuary to Saint Michael in the ancient Near East was also associated with healing waters. It was the Michaelion built in the early 4th century by Emperor Constantine at Chalcedon, on the site of an earlier Temple called Sosthenion.[10]
A painting of the Archangel slaying a serpent became a major art piece at the Michaelion after Constantine defeated Licinius near there in 324, eventually leading to the standard iconography of Archangel Michael as a warrior saint slaying a dragon.[10] The Michaelion was a magnificent church and in time became a model for hundreds of other churches in Eastern Christianity which spread devotions to the Archangel.[25]
In the 4th century, Saint Basil the Great's homily (De Angelis) placed Saint Michael over all the angels. He was called "Archangel" because he is the prince of the other angels.[24] Into the 6th century, the view of Michael as a healer continued in Rome, when after a plague the sick slept at night in the church of Castel Sant'Angelo (dedicated to him for saving Rome), waiting for his manifestation.[26]
In the 6th century the growth of devotions to the saint in the Western Church was manifested by the feasts dedicated to him, as recorded in the Leonine Sacramentary. The 7th century Gelasian Sacramentary included the feast "S. Michaelis Archangeli", as did the 8th century Gregorian Sacramentary. Some of these documents refer to a no longer extant Basilica Archangeli on via Salaria in Rome.[24]
The angelology of Pseudo-Dionysius which was widely read as of the 6th century gave Michael a rank in the celestial hierarchy. Later, in the 13th century, others such as Bonaventure believed that he is the prince of the Seraphim, the first of the nine angelic orders. According to Saint Thomas Aquinas (Summa Ia. 113.3), he is the Prince of the last and lowest choir, the Angels.[24]
Catholicism
Catholics often refer to Michael as "Holy Michael, the Archangel"[27] or "Saint Michael", a title that does not indicate canonisation. He is generally referred to in Christian litanies as "Saint Michael", as in the Litany of the Saints. In the shortened version of this litany used in the Easter Vigil, he alone of the angels and archangels is mentioned by name, omitting Saint Gabriel and Saint Raphael.[28]
In the Roman Catholic teachings Saint Michael has four main roles or offices.[24] His first role is the leader of the Army of God and the leader of heaven's forces in their triumph over the powers of hell.[29] He is viewed as the angelic model for the virtues of the spiritual warrior, with the conflict against evil at times viewed as the battle within.[30]
The second and third roles of Michael in Catholic teachings deal with death. In his second role, Michael is the angel of death, carrying the souls of all the deceased to heaven. In this role, at the hour of death, Michael descends and gives each soul the chance to redeem itself before passing, thus consternating the devil and his minions. Catholic prayers often refer to this role of Michael. In his third role, he weighs souls in his perfectly balanced scales (hence Michael is often depicted holding scales).[31]
In his fourth role, St Michael, the special patron of the Chosen People in the Old Testament, is also the guardian of the Church; it was thus not unusual for the angel to be revered by the military orders of knights during the Middle Ages. This role also extends to his being the patron saint of a number of cities and countries.[32][33]
Roman Catholicism includes traditions such as the Prayer to Saint Michael which specifically asks for the faithful to be "defended" by the saint.[34][35][36] The Chaplet of Saint Michael consists of nine salutations, one for each choir of angels.[37][38]
Eastern and Oriental Orthodoxy
The Eastern Orthodox accord Michael the title "Archistrategos", or "Supreme Commander of the Heavenly Hosts."[40] The Eastern Orthodox pray to their guardian angels and above all to Michael and Gabriel.[41]
The Eastern Orthodox have always had strong devotions to angels, and the trend continues to date with the term "Bodiless Powers" applied to them.[42] A number of feasts dedicated to Archangel Michael are celebrated by the Eastern Orthodox throughout the year.[42]
Archangel Michael is mentioned in a number of Eastern Orthodox hymns and prayer, and his icons are widely used within Eastern Orthodox churches.[43] In many Eastern Orthodox icons, Christ is accompanied by a number of angels, Michael being a predominant figure among them.[43]
In Russia many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael, and most Russian cities have a church or chapel dedicated to the Archangel Michael.[44][45]
The place of Michael in the Coptic Orthodox Church of Alexandria is as a saintly intercessor, where he is seen as the one who presents to God the prayers of the just, who accompanies the souls of the dead to heaven, who defeats the devil. He is celebrated liturgically on the 12th of each month.[46] In Alexandria, a church was dedicated to him in the early fourth century on the 12th of the month of Ba'unah. On the 12th of the month of Hathor is the celebration of Michael's appointment in heaven, where Michael became the chief of the angels.[47]
Protestantism
Many Protestant Christians (excluding Anglicans) do not call upon the intercession of saints.[48] However, an unofficial Anglican prayer of preparation before Mass includes a confession to "Michael the Archangel" as well as other saints such as John the Baptist.[49]
Protestant denominations generally recognize only two archangels, Michael and Gabriel, usually emphasizing Michael, unlike Judaism, Roman Catholicism, and Eastern Orthodoxy which may at times recognize seven (and in rare cases eight) archangels, with Michael, Gabriel, and Raphael generally regarded with an elevated status, e.g. being the only archangels honored by name in Catholicism.[50][51]
Citing Hengstenberg, John A. Lees, in International Standard Bible Encyclopedia, states: "The earlier Protestant scholars usually identified Michael with the pre-incarnate Christ, finding support for their view, not only in the juxtaposition of the 'child' and the archangel in Rev 12:1-17, but also in the attributes ascribed to him in Daniel."[13] Charles Haddon Spurgeon, a Trinitarian,[52][53] stated that Jesus is Michael “the only Archangel”,[54] and that he is God the Son, and co-equal to the Father.[52] In Spurgeon’s view, "archangel" means "head of the angels" rather than "head angel," and is a title similar to "Prince or Leader of the host." (Daniel 8:11)[55][56][not in citation given]
Within Anglicanism, Bishop Robert Clayton proposed that Michael was the Logos and Gabriel the Holy Spirit.[57] Controversy over Clayton's views led the government to order his prosecution, but he died before his scheduled examination.[58][59] Michael continues to be recognized among Protestants by key churches dedicated to him, e.g., St. Michaelis Church, Hamburg and St. Michael's Church, Hildesheim, each of which is of the Lutheran Church and has appeared in the Bundesländer series of €2 commemorative coins for 2008 and 2014 respectively.
At Bach's time, the annual feast of Michael and all the angels on 29 September was regularly celebrated with a festive service, for which Bach composed several cantatas, for example the chorale cantata Herr Gott, dich loben alle wir, BWV 130 in 1724.
Esoteric traditions[edit] The French occultist, Eliphas Levi, the German philosopher Franz von Baader, and the Theosophist Louis Claude de St. Martin spoke of 1879 as the year in which Michael overcame the dragon. This is confirmed by the esoteric writer Rudolf Steiner in a lecture in Zurich on November 13, 1917, where he states: "in 1879, in November, a momentous event took place, a battle of the Powers of Darkness against the Powers of Light, ending in the image of Michael overcoming the Dragon".[77]
[Fugging new agers]
"Quis ut Deus?" https://en.wikipedia.org/wiki/QuisutDeus%3F {142} Who is like God? [CHAPTER TITLE]
Gabriel: Prevalescentia—siue praepotentia—siue Fortitudo praevalescens—Dei {620} (The Superior expert of God or the very powerful or most influential strength of God)
[Prevalescentia Dei {153 [∑1-17]} / Praepotentia Dei {144 [12^2, Sandal]} /Fortitudo praevalescens Dei {259 [Throat, Nitre, Reuben?]}]
Raphael: Medicina Dei {72 [Quinaries of Zodiac/Shem-Ham-Mephorasch]}
Uriel: Lux Dei {67 [Understanding, Binah; Zayin]}
Uriel (אוּרִיאֵל "El/God is my light", Auriel/Oriel (God is my light) Standard Hebrew Uriʾel, Tiberian Hebrew ʾÛrîʾēl) is one of the archangels of post-Exilic Rabbinic tradition, and also of certain Christian traditions.
At the Council of Rome of 745, Pope St. Zachary, intending to clarify the Church's teaching on the subject of angels and curb a tendency toward angel worship, condemned obsession with angelic intervention and angelolatry, but reaffirmed the approval of the practice of the reverence of angels. This synod struck many angels' names from the list of those eligible for veneration in the Church of Rome, including Uriel. Only the reverence of the archangels mentioned in the recognized Catholic canon of scriptures, Michael, Gabriel and Raphael, remained licit.
Where a fourth archangel is added to the named three, to represent the four cardinal points, Uriel is generally the fourth.[2] Uriel is listed as the fourth angel in Christian Gnosticscitation needed,[citation needed] by Gregory the Great,[citation needed] and in the angelology of Pseudo-Dionysius.[citation needed] However, the Book of Enoch clearly distinguishes the two Angels; Uriel means "the Light of God" while Phanuel means "the Face of God". Uriel is the third angel listed in the Testament of Solomon, the fourth being Sabrael.
Uriel appears in the Second Book of Esdras[3] found in the Biblical apocrypha (called Esdras IV in the Vulgate) in which the prophet Ezra asks God a series of questions, and Uriel is sent by God to instruct him. According to the Revelation of Esdras, the angels that will rule at the end of the world are Michael, Gabriel, Uriel, Raphael, Gabuthelon, Beburos, Zebuleon, Aker, and Arphugitonos. The last five listed only appear in this book and nowhere else in apocryphal or apocalyptic works.
In Christian apocryphal gospels Uriel plays a role, differing between sources, in the rescue of Jesus' cousin John the Baptist from the Massacre of the Innocents ordered by King Herod. He carries John and his mother Saint Elizabeth to join the Holy Family after their Flight into Egypt. Their reunion is depicted in Leonardo da Vinci's Virgin of the Rocks.
Uriel is often identified as a cherub and angel of repentance.[4] He "stands at the Gate of Eden with a fiery sword",[5] or as the angel who "watches over thunder and terror".[6] In the Apocalypse of Peter he appears as the Angel of Repentance, who is graphically represented as being as pitiless as any demon. In the Life of Adam and Eve, Uriel is regarded as the spirit (i.e., one of the cherubs) of the third chapter of Genesis. He is also identified as one of the angels who helped bury Adam and Abel in Paradise.
At the Council of Rome of 745, Pope St. Zachary, intending to clarify the Church's teaching on the subject of angels and curb a tendency toward angel worship, condemned obsession with angelic intervention and angelolatry, but reaffirmed the approval of the practice of the reverence of angels. This synod struck many angels' names from the list of those eligible for veneration in the Church of Rome, including Uriel. Only the reverence of the archangels mentioned in the recognized Catholic canon of scriptures, Michael, Gabriel and Raphael, remained licit.
In the first half of the 11th century Bulgarian followers of the dualist heresy called Bogomilism who lived in the dukedom of Ahtum in present day Banat invoked Uriel in rituals. This is witnessed by Gerard Sagredo, Catholic bishop of the area after 1028.
[General trend of invalidating Angelology]
Possibly Uriel's highest position is that of an Angel of Presence, Prince of Presence, Angel of the Face, Angel of Sanctification, Angel of Glory. A Prince of the Presence is an angel who is allowed to enter the presence of God. Uriel along with Suriel, Jehoel, Zagagel, Akatriel, Metatron, Yefefiah, Michael, Gabriel, Raphael, and Nathanel (Zathael) holds this position. The Angel of His Presence title is often taken to mean Shekinah but it and the other terms mentioned are also often used as alternate names for the angel Metatron. R. H. Charles comments in his translation of The Book of Enoch that in later Judaism "we find Uriel instead of Phanuel" as one of the four angels of the presence.
A scriptural reference to an angel of presence is found in Isaiah 63:9:
In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.[9]
In Enoch[edit]
Main article: Book of Enoch
The Book of Enoch, which presents itself as written by Enoch, mentions Uriel in many of the component books. In Chapter IX which is part of "The Book of the Watchers" (2nd century BCE) only four Angels are mentioned by name, these are Michael, Uriel, Raphael, and Gabriel (though some versions have a fifth angel: Suryal or Suriel). However the later Chapter XX lists the name and function of seven angels, these are "Uriel, one of the holy angels, who is over the world and over Tartarus", Raphael, Raguel, Michael, Saraqâêl, Gabriel, and Remiel.
The Book of the Angels as a whole tells us that Uriel, Raphael, and Gabriel were present before God to testify on behalf of Humankind. They wish to ask for divine intervention during the reign of the Fallen Gregori (Fallen Watchers). These fallen take human wives and produced half-angel, half-human offspring called the Nephilim. Uriel is responsible for warning Noah about the upcoming Great Flood.
Then said the Most High, the Holy and Great One spoke, and sent Uriel to the son of Lamech, and said to him: "
The Anglican intercessional prayer to Saint Uriel the Archangel is as follows; Oh holy Saint Uriel, intercede for us that our hearts may burn with the fire of the Sacred Heart of Jesus. Assist us in co-operating with the graces of our confirmation that the gifts of the Holy Spirit may bear much fruit in our souls. Obtain for us the grace to use the sword of truth to pare away all that is not in conformity to the most adorable Will of God in our lives, that we may fully participate in the army of the Church Amen[14]
In the Vision and the Voice
V&V posits a Thelemic cosmology that is progressively unveiled by the calls of the 30 Aethyrs.
- Heru-Ra-Ha
- Chaos
- Babalon, Queen of City of Pyramids The Beast Nuit/Hadit
(Revise from V&V notes.)