📜 Introductory Note to the Reader      I must clarify that I am not a scholar in religious history but rather an enthusiast in mythology. Having been raised in the Catholic tradition, I have always found the Jewish and Catholic angelic narratives fascinating in how they blend linguistics, theology, and mythic imagination. This essay, therefore, approaches the topic as a reflective exploration, not as a doctrinal or theological treatise.      My intention is to recognize the significance of Moncure Daniel Conway’s Demonology and Devil Lore (1879) as a foundational work that sheds light on how the Elohim, once part of a divine council, evolved through reinterpretation into the more dichotomous figures of angels and demons known today. Understanding Conway’s argument helps us grasp how mythology and theology continually interact, redefining the boundaries between the sacred and the profane.

Angels, Elohim, and the Shadowed Names: A Comparative Study

	📜 Abstract This essay examines the linguistic, theological, and mythological significance of the “-el” suffix in angelic names within Hebrew and Christian traditions, as well as Moncure Daniel Conway’s interpretation of how ancient deities (Elohim) were redefined through the lens of monotheism. By analyzing examples such as Michael, Gabriel, Raphael, Uriel, Jophiel, Fanuel, Samael, and Azazel, the paper reveals how divine attributes—strength, light, beauty, and even exile—are embedded in angelic nomenclature. Drawing upon Conway’s Demonology and Devil Lore, the essay explores the demonization of figures like Dagon, Astaroth, Chemosh, and Milcom as part of a historical process of theological reclassification. Ultimately, this comparative approach underscores how naming conventions, mythology, and religious reinterpretation together illuminate humanity’s evolving conception of divinity.	📜 Keywords: Angelology, Elohim, Moncure Daniel Conway, Demonology, Theophoric Names, Hebrew Mythology
	📜 Resumen El presente ensayo examina el significado lingüístico, teológico y mitológico del sufijo “-el” en los nombres angélicos dentro de las tradiciones hebrea y cristiana, junto con la interpretación de Moncure Daniel Conway sobre la transformación de los antiguos dioses (Elohim) a través del monoteísmo. A partir de nombres como Michael, Gabriel, Raphael, Uriel, Jophiel, Fanuel, Samael y Azazel, se muestra cómo los atributos divinos —fuerza, luz, belleza e incluso exilio— se integran en la onomástica celestial. Basándose en Demonology and Devil Lore, el texto explora la demonización de figuras como Dagon, Astaroth, Chemosh y Milcom como resultado de un proceso histórico de reinterpretación teológica. En conjunto, este análisis comparativo resalta cómo los nombres, los mitos y la evolución religiosa revelan la manera en que la humanidad redefine lo divino.
	📜 Resumo Este ensaio analisa o significado linguístico, teológico e mitológico do sufixo “-el” nos nomes angélicos das tradições hebraica e cristã, juntamente com a interpretação de Moncure Daniel Conway sobre a transformação dos antigos deuses (Elohim) no contexto do monoteísmo. A partir de exemplos como Michael, Gabriel, Raphael, Uriel, Jophiel, Fanuel, Samael e Azazel, observa-se como atributos divinos —força, luz, beleza e exílio— são incorporados à linguagem dos nomes celestes. Com base em Demonology and Devil Lore, o texto discute a demonização de figuras como Dagon, Astaroth, Chemosh e Milcom como parte de um processo histórico de reinterpretação teológica. No fim, esta leitura comparativa mostra como a mitologia e a linguagem refletem a evolução da ideia humana do divino.

Introduction

In religious and mythological traditions, names often encode belief about power, identity, and relationship with the divine. In Hebrew and Christian angelology, many celestial beings’ names end in “-el”, linking them to El (God). But some names such as Samael, Azazel, etc., bear darker connotations. Simultaneously, in Demonology and Devil Lore, Moncure Daniel Conway argues that many gods once counted among the Elohim were later reinterpreted as demons in monotheistic tradition we see today in religion nowadays. The sole intention of this essay, my blog post #486, intends to shallowly explore how angelic names function theologically, to examine particular names (e.g. Uriel, Jophiel, Fanuel), and to situate Conway’s perspective on the transformation of other Elohim (such as Dagon, Astaroth, Chemosh, Milcom) into demonological beings.

Theophoric Names and the “-el” Suffix

In Hebrew, El (אֵל) is a common term for “God” or “mighty one.” In the context of angelic names, “-el” functions as a theophoric suffix, that is, a marker that ties a name to God. Thus, names like Michael, Gabriel, Raphael, Uriel, Jophiel, Fanuel etc., can be read as short expressions or “sentences” about God:

●       Michael (מִיכָאֵל) = “Who is like God?” (a rhetorical question implying none)

●       Gabriel (גַּבְרִיאֵל) = “God is my strength”

●       Raphael (רְפָאֵל) = “God heals”

●       Uriel (אוּרִיאֵל) = “Light of God” or “God is my light”

●       Jophiel / Iophiel (יוֹפִיאֵל) = “Beauty of God”

●       Fanuel / Phanuel (פְּנוּאֵל) = “Face of God” or “God has turned / turned toward”

These names not only designate beings but also express a function or attribute (“healer,” “light,” “beauty,” etc.). The suffix “-el” anchors their identity to the divine; they are not autonomous gods but beings whose authority or being is derived from God.

Special Cases: Samael, Azazel

●       Samael (סַמָּאֵל) is commonly interpreted as “poison / venom of God,” or “blindness of God.” This negative-sounding element reflects his more ambiguous or adversarial role in some Jewish and mystical sources (angel of death, accuser).

●       Azazel (עֲזָאזֵל) has a more complex etymology: sometimes rendered “strong one of God” or connected to the Hebrew azael, azazel, meaning “scapegoat.” In Leviticus 16, one goat is sent by the community “for Azazel” into the wilderness (symbolically carrying away sins). In later Jewish lore (e.g. Book of Enoch), Azazel becomes a fallen angel who teaches forbidden knowledge, and in Christian/demonological tradition he becomes a demon leader.

Because their names still include “-el,” we see that in early mythic/angelic cosmologies, even adversarial beings were originally part of the same Elohim structure before later being recast as demonic forces.

The Elohim, Demonization, and Moncure D. Conway

Moncure Daniel Conway (1832–1907) was a 19th-century American writer, thinker, and scholar who, in his two-volume Demonology and Devil Lore (1879), traces how beliefs in gods, demons, and spirits evolved across cultures over the centuries.

A central claim of Conway’s is that many gods or divine beings (Elohim) of earlier polytheistic or henotheistic systems were eventually reinterpreted as devils or demons once monotheism became dominant. In his publications, Conway uses historical, comparative, and folkloric evidence to show that the gods worshiped by nations neighboring Israel, such as Dagon, Astaroth, Chemosh, Milcom, were originally divine Elohim in their own traditions. Over time, in the theology of Israel and later Christianity, these figures were recast or re-interpreted as false gods, evil spirits, or demonic powers.

This transformation is not merely a shift in classification, but a reorientation of theological meaning:

●       What was once a god of fertility (Baal), war (Milcom), or foreign worship (Chemosh) becomes a demon or devil in polemical narratives.

●       The names survive, but their status is inverted: once an Elohim, now a demon.

●       This supports Conway’s broader thesis: demonology is the history of defeated gods, as monotheism asserts supremacy, the pantheon is reinterpreted.

Thus, when we see angelic names ending in “-el,” it evokes a prior cosmological structure in which many beings, good, neutral, or evil, were part of the heavenly council of Elohim. Only later do we see the strict bifurcation (angel = good; demon = evil) more fully enforced.

Comparative Dynamics: Biblical, Mystical, and Demonological Traditions

To make the shift clear, let us consider three layers:

1.    Biblical / Canonical tradition

o   The Hebrew Bible introduces “Elohim” plural in grammar, occasionally used to denote gods of other nations or divine council members (e.g. Psalm 82:1).

o   Names like Michael and Gabriel appear (e.g. in Daniel) as positive, divine agents.

o   Figures like Azazel (in Leviticus) appear in ritual contexts.

2.    Mystical / Apocryphal expansions

o   In the Book of Enoch, Uriel, Fanuel, and others become archangels, while Azazel and Samael are fallen.

o   Kabbalistic and medieval angelology elaborate dozens more names, functions, and hierarchies (e.g. Metatron, Raziel, etc.).

o   The “-el” suffix remains standard in new angelic names, underscoring the continuity of the divine-name tradition.

3.    Demonological reinterpretation (as per Conway)

o   Former gods become devils (Dagon, Astaroth, Chemosh, Milcom).

o   Angels are purified; adversarial beings are vilified.

o   The narrative of divine testing (e.g. Satan in Job) is recast as theological mythology rather than literal cosmic warfare.

Implications & Reflections for Comparative Theology

●       Name as theology: Angel names are not random; they encode a claim about how those beings relate to God.

●       Continuity beneath change: The persistence of “-el” in names like Samael and Azazel reveals a deeper surfeit; these beings, even in their corruption, remain tied to God’s sphere, not independent deities.

●       Demonization is interpretive: Conway’s approach reminds us that labeling something as “evil” is often a religio-cultural reclassification rather than an ultimate ontological judgment.

●       Comparative reading: By comparing the ideology of the Hebrew Bible, later Jewish mystical texts, Christian tradition, and Conway’s historical anthropology, we can see how the tradition shifts categories, from polytheistic or henotheistic cosmos to strict monotheism with a dichotomy of angels and demons.

Conclusion

The prevalence of “-el” in angelic names provides a linguistic window into early theologies: these beings were understood as participants in a divine order, not independent gods. The names Uriel, Jophiel, Fanuel (and even Samael, Azazel) show how attributes (light, beauty, presence, poison, exile) were integrated into that divine vocabulary. Moncure Daniel Conway’s work highlights how, as monotheism ascended, many other Elohim (Dagon, Chemosh, Milcom, Astaroth) were reinterpreted as demons, thus rearranging the cosmic taxonomy. Studying names, mythic shifts, and theological reclassification together helps us trace how human religious imagination transforms divine plurality into monotheistic unity.

📚 References

Conway, M. D. (1879). Demonology and Devil Lore (Vols. 1 & 2). Henry Holt & Company. Retrieved from Project Gutenberg.

Conway, M. D. (2012). Demonology and Devil Lore: Volume 1 (Reprint ed.). Cambridge University Press.

“Demonology and Devil Lore.” (n.d.). In Archive.org. Retrieved from https://archive.org/details/demonologydevill00conw

Angels, Elohim, And the Shadowed Names by Jonathan Acuña

🪶 Introductory Note to the Reader      After having an enriching conversation with my colleague and partner, Jabib Haghiran, Head of Digital Platforms at the Centro Cultural Costarricense-Norteamericano, it suddenly occurred to me that AI voice recognition technologies and files stored in OneDrive accessed through Copilot could be leveraged in ways that go beyond administrative or operational use. These tools, if thoughtfully integrated, could support teacher coaches and academic coordinators in identifying instructional trends, “gray areas” in planning, and patterns in classroom interaction—whether in virtual or face-to-face modalities.      The insights gathered from scholars such as Schön (1983), Farrell (2019), Healey (2018), Cutrim Schmid (2017), and Reeves and Lin (2020) strongly suggest that the next evolution in teacher professional development may not lie in choosing between reflection and technology but in integrating both. As this essay proposes, AI-powered reflection can help operationalize what we already know about reflective teaching, making it evidence-informed, iterative, and contextually adaptive. Perhaps this is the next natural step in the pursuit of continuous, meaningful professional development in English Language Teaching (ELT).

From Reflection to Analytics: Integrating AI Tools into Reflective Practice and Teacher Growth in ELT

	🪶 Abstract This essay explores how Artificial Intelligence (AI) can be integrated into reflective practice to enhance professional growth in English Language Teaching (ELT). Building upon Schön’s (1983) model of reflection and the evaluative framework of Kirkpatrick and Kirkpatrick (2006), it argues that AI-driven analytics—such as voice recognition, classroom data tracking, and automated feedback systems—can transform traditional reflection into a dynamic, data-informed process. Drawing on the work of Farrell (2019), Healey (2018), and Reeves and Lin (2020), the essay discusses how AI tools can help teachers and supervisors identify patterns in teaching behavior, support evidence-based decision-making, and design personalized development paths. It concludes by emphasizing the importance of ethical considerations, human mentorship, and emotional intelligence in ensuring that AI serves as a tool for empowerment rather than surveillance in both virtual and face-to-face teaching contexts.	🪶 Keywords: Reflective Practice, AI in ELT, Teacher Professional Development, Digital Pedagogy, Learning Analytics, Kirkpatrick Model
	🪶 Resumen Este ensayo analiza cómo la inteligencia artificial (IA) puede integrarse en la práctica reflexiva para potenciar el desarrollo profesional en la enseñanza del inglés como lengua extranjera (ELT). Basándose en los modelos de reflexión de Schön (1983) y en el marco evaluativo de Kirkpatrick y Kirkpatrick (2006), se argumenta que las herramientas impulsadas por IA, como el reconocimiento de voz y los sistemas de retroalimentación automatizados, permiten transformar la reflexión tradicional en un proceso dinámico y basado en datos. A partir de los aportes de Farrell (2019), Healey (2018) y Reeves y Lin (2020), se propone que el uso ético y pedagógicamente informado de la IA puede fortalecer la toma de decisiones, la observación docente y la creación de trayectorias personalizadas de desarrollo profesional, sin perder de vista la dimensión humana del aprendizaje.
	🪶 Resumo Este ensaio examina como a inteligência artificial (IA) pode ser integrada à prática reflexiva para aprimorar o desenvolvimento profissional no ensino de inglês como língua estrangeira (ELT). Com base nos modelos de reflexão de Schön (1983) e no modelo avaliativo de Kirkpatrick e Kirkpatrick (2006), argumenta-se que o uso de ferramentas de IA, como o reconhecimento de voz e as análises automatizadas de desempenho docente, transforma a reflexão em um processo contínuo e fundamentado em evidências. A partir das contribuições de Farrell (2019), Healey (2018) e Reeves e Lin (2020), o texto destaca que a IA, quando aplicada com ética e sensibilidade humana, pode apoiar professores e mentores na identificação de padrões de ensino e na construção de percursos personalizados de crescimento profissional.

 

Reflective Practice Series 3 - Training Handout

The Kybalion in Light of Western Esotericism: Principles, Critique, and Contextualization

	🪶 Abstract The Kybalion (Three Initiates, 1908) presents itself as a summary of Hermetic philosophy through seven guiding principles: Mentalism, Correspondence, Vibration, Polarity, Rhythm, Cause and Effect, and Gender. Although a modern synthesis rather than an ancient Hermetic text, it draws on concepts central to Western esotericism and symbolic thought. This essay critically examines each principle in light of contemporary academic approaches to esotericism, particularly through the frameworks proposed by Antoine Faivre and Wouter J. Hanegraaff. The analysis situates The Kybalion as a work of reflective synthesis, bridging spiritual speculation and philosophical interpretation, rather than as a repository of secret doctrine. The essay concludes that the enduring appeal of The Kybalion lies in its metaphorical power to stimulate critical reflection and self-awareness in the reader.	🪶 Keywords: The Kybalion, Hermeticism, Western Esotericism, Faivre, Hanegraaff, Symbolic Philosophy, Reflective Reading
	🪶 Resumen The Kybalion (Three Initiates, 1908) se presenta como una síntesis de la filosofía hermética a través de siete principios fundamentales: Mentalismo, Correspondencia, Vibración, Polaridad, Ritmo, Causa y Efecto, y Género. Aunque es un texto moderno y no un tratado hermético antiguo, retoma ideas centrales del pensamiento esotérico occidental. Este ensayo analiza críticamente cada principio a la luz de la investigación académica contemporánea sobre el esoterismo, en especial las propuestas de Antoine Faivre y Wouter J. Hanegraaff. Se interpreta la obra como un ejercicio de reflexión simbólica más que como un manual de conocimiento oculto. La conclusión sostiene que la relevancia de The Kybalion radica en su capacidad para inspirar la introspección y el pensamiento crítico en el lector contemporáneo.
	🪶 Resumo The Kybalion (Three Initiates, 1908) apresenta-se como uma síntese da filosofia hermética por meio de sete princípios fundamentais: Mentalismo, Correspondência, Vibração, Polaridade, Ritmo, Causa e Efeito e Gênero. Embora seja um texto moderno, e não um tratado hermético antigo, ele retoma conceitos centrais do esoterismo ocidental. Este ensaio analisa criticamente cada princípio à luz dos estudos acadêmicos contemporâneos sobre o esoterismo, especialmente as contribuições de Antoine Faivre e Wouter J. Hanegraaff. A obra é compreendida como um exercício de reflexão simbólica, não como um manual de doutrina oculta. Conclui-se que o valor duradouro de The Kybalion reside em seu poder de despertar a consciência crítica e a autocompreensão filosófica no leitor moderno.

The Kybalion (Three Initiates, 1908) presents itself as a “digest” of Hermetic wisdom, organized around seven key principles: Mentalism; Correspondence; Vibration; Polarity; Rhythm; Cause and Effect; and Gender. While it is a modern text rather than one of the classic Hermetica, its claims and structure draw heavily on the Hermetic tradition and related esoteric forms of thought. Using frameworks from modern scholarship in Western esotericism, especially the works of Antoine Faivre, Wouter J. Hanegraaff, and others, this essay intends to explore each principle in turn, to evaluate its strengths and limitations, and to suggest how readers today might use them more critically and effectively. No esoteric, hermetic, or gnostic claim is made around this book but a simple exploration of its content from a literary point of view.

🪶 Mentalism

The Kybalion’s principle that “The All is Mind; the Universe is Mental” posits consciousness or thought as foundational. In Western Esotericism scholarship, similar notions and ideas occur in late antique Hermetism and in the esoteric revival of the Renaissance, where “nous” or divine intellect is central (Hanegraaff, 2022). Hanegraaff’s book Hermetic Spirituality and the Historical Imagination describes how practitioners sought to heal the soul of mental delusion by cultivating a mind aligned with cosmic intelligence. This resonates with Mentalism as a pathway towards spiritual transformation.

On the contrary, scholars caution that such claims are often metaphoric or symbolic rather than empirical (Faivre, 1994; Hanegraaff, 2013). The danger is in reifying “Mind” or “Consciousness” without sufficient differentiation between mental phenomena: subjective, intersubjective, physical, etc. For readers of The Kybalion, the principle is most fruitful when treated as a metaphorical framework for psychological awareness rather than a scientific hypothesis.

🪶 Correspondence

The maxim “As above, so below” in The Kybalion matches one of the four intrinsic characteristics of Western esotericism identified by Antoine Faivre: the concept of correspondences. According to Faivre, the idea that different levels of reality mirror each other is foundational to many esoteric systems (Faivre, 1994). For example, rituals, symbols, and intermediary beings serve as mediators between cosmic and human planes.

Hanegraaff also emphasizes how Hermetic texts use correspondences to structure cosmology and ethics (Hanegraaff, 2022). Yet the critical challenge is distinguishing when the analogy holds and when it becomes misleading. Overextension of correspondence may lead to magical thinking or overinterpretation of coincidence. Thus, the principle should be employed with disciplined discernment: looking for pattern, analogy, and symbolic insight, while maintaining rigorous distinctions between metaphor and fact.

🪶 Vibration

While “Vibration” in the Kybalion is not as explicitly discussed in esoteric scholarship under that name, related notions are recurrent such as energetic dynamics, hidden forces, spiritual “light” or “fire” moving through nature (Faivre’s “Living Nature,” see below; Hanegraaff, 2022). Modern esoteric texts often adopt “vibration” language, especially in New Age derivatives, to express change, resonance, or the dynamic movement of reality.

Scholarly critiques pointed out (e.g. in studies of the New Age movement) that such terms are frequently metaphorical, borrowed from science (physics, vibration, frequency) but used loosely and without the empirical apparatus of science (Hanegraaff, 1997). For readers, Vibration is valuable as a symbol of change and flux, how thought, feeling, spirit, and matter interrelate in movement, but one should avoid conflating spiritual vibration with literal physical frequency without clarifying what is meant.

🪶 Polarity

Polarity in The Kybalion, that opposites are extremes of the same and that many dualities exist on a continuum, corresponds to long-standing esoteric ideas of duality, unity, and the resolution of extremes. Hermetic traditions often teach that what appear as opposites (light/dark, male/female, heat/cold) can be reconciled at a higher level of awareness. Esoteric scholarship notes that such polar dualities are ritualized and symbolized, for example in alchemy, or in gendered metaphors (Faivre, 1994; Hanegraaff, 2022).

The critical issue is that polarity may be psychologically tempting as an either/or, or as justification for relativism or moral ambiguity. A more nuanced view treats polarity as field of tension rather than as fixed binary: one can move between poles, find balance, or see them as complementary. The Kybalion offers this flexibility, but readers benefit from the awareness that some oppositions are more qualitative than quantitative and may not map neatly onto each other.

🪶 Rhythm

The principle of Rhythm, “everything flows, tides, cycles,” finds echo in esoteric traditions wherein temporal cycles (cosmic, astronomical, psychological) serve as metaphors for spiritual development. In Faivre’s framework, “Living Nature” includes the sense that nature has rhythmic cycles and that time or seasonality is meaningful, not purely mechanical (Faivre, 1994).

Hermetic practitioners often perceive spiritual ups and downs, moral or emotional oscillations, which experientially validate rhythm. However, scholars caution that not all change is cyclic or predictable; history, psychology, and culture also exhibit novelty and irreversibility. Thus, the Kybalion’s Rhythm can help readers situate themselves within recurring waves of mood, social change, or personal growth but should not be used to deny singular events or unique transformations.

🪶 Cause and Effect

The Kybalion’s strong causality, “every cause has its effect; every effect its cause; no such thing as chance,” aligns with esoteric ideals of spiritual responsibility and moral order. Western esotericism often emphasizes karmic ideas or the effect of inner states on outer reality (Hanegraaff, 1997; Faivre, 1994). Yet, academic treatments note that causal claims in esoteric literature are seldom tested in the way scientific causation is. They may be symbolic, moral, or mythic rather than empirical.

Additionally, there is a tension with free will: if all is effect of prior causes, what space is left for spontaneous agency? For readers, this principle is most powerful when it reminds of the moral weight of one’s inner life and choices, while retaining a sense of freedom and agency within causal patterns.

🪶 Gender

Finally, The Kybalion’s idea of “Gender in everything,” active/projective masculine and receptive/creative feminine, is reflected in esoteric literature’s gender metaphors and mythic archetypes. Hermetic and occult traditions (including alchemy, Kabbalah, Rosicrucianism) often speak of polar gender principles, anima/animus, yin/yang (in later syncretisms), etc. Esoteric scholarship, including Faivre’s work, acknowledges gender metaphors as intrinsic to how many esoteric systems understand creativity, manifestation, and spiritual balance (Faivre, 1994).

A critical approach recognizes that such metaphors are culturally conditioned and risk reinforcing stereotypes. Modern scholarship (Hanegraaff 2022) also emphasizes how experiential practice (imagination, ritual) mediates these gendered ideas, making them flexible rather than rigid. Readers gain more by seeing Gender in The Kybalion as symbolic vectors in experience rather than prescriptive roles.

🪶 Conclusion

Incorporating esoteric studies into the reading of The Kybalion strengthens our understanding of its principles: it situates them historically, connects them with living traditions of symbolism, ritual, imagination, and also offers tools for critique.

The scholarly frameworks of Faivre and Hanegraaff remind us that Western esotericism is not simply mystical or occult fluff, but a field with internal coherence, symbolic logic, and ethical dimensions, but also one that must be approached with critical thinking, distinguishing metaphor from literalism, and acknowledging cultural conditioning.

For contemporary readers, The Kybalion can be more useful when read not just as dogma, but as invitation: to awareness, to imaginative practice, and to personal transformation grounded both in tradition and in reason.

📚 References

Faivre, A. (1994). L’ésotérisme [Esotericism]. Presses Universitaires de France.

Hanegraaff, W. J. (1997). New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought. State University of New York Press.

Hanegraaff, W. J. (2013). Western Esotericism: A Guide for the Perplexed. Bloomsbury.

Hanegraaff, W. J. (2022). Hermetic Spirituality and the Historical Imagination: Altered States of Knowledge in Late Antiquity. Cambridge University Press.

Reader’s Comprehension and Reflection Worksheet