The Book of Supplications & 19-Day Ritual, Revisited

Earlier in my Enochian journey, I did a version of the 19-day ritual prescribed by the angel Ave to Dee & Kelley; essentially I used Dee’s Fundamentalis ad DEVM Supplicatio, et Obtestatio pro Angelorum Bonorum, benigno, habendo Ministerio.

For a few months I have asked the angels if I should re-do this ritual, and I was told no, the previous ritual was sufficient. Yet when I finally realized I hadn’t done this for the zodiacal table & lamen, the angels mentioned that yes, I can perform another 19-day ritual for these tools. This time, I have composed the text myself.

Included in the text are 40 Enochian names of God; the first 14 days pair the 7 names of God from the heptagon on the SDA with the 7 names in the outer triangles of the septagram on the zodiacal holy table:

ZllRHia, Omorphi

aZCaacb, Phacola

paupnhr, Calbria

hdmhiai, Tadgems

kkaaeee, Itediga

iieelll, Prozola

eellMG+, Ohapio+

The next 7 names are along the inside of the same heptagon; the codes (e.g., 21/8.) are spelled out according to the names later associated with the angels which are also contained within the same table:








The next 16 names come from the Great Table of the Watchtowers:









Finally, I included three names of God which I have found particularly beautiful:

IADOIASMOMAR (“God Eternally Crowned,” a long, 12-letter name)

ENAY (“Lord”)

PELE (“Wonder-Worker”).

Together, there are 241 letters, plus the two crosses indicated, for a total of 243 letters, or 3^5.

The 19-day ritual will follow the general format of the original ritual: four days of prayer to God (likely thrice daily). The next 14 days will be devoted to calling three angels each day, the first twelve for the zodiacal kings and the planetary kings and princes associated with the those zodiacal sign’s domicile rulers:

  1. Olpaged -Babalel-Befafes
  2. Ziracah Baligon – Bagenol
  3. Hononol -Bnaspol-Blisdon
  4. Zarnaah -Blumaza -Bralges
  5. Gebabal -Bobogel – Bornogo
  6. Zurchol – Bnaspol – Blisdon
  7. Alpudus – Baligon – Bagenol
  8. Cadaamp – Babalel-Befafes
  9. Zarzilg – Bynepor-Butmono
  10. Lavavoth – Bnapsen -Brorges
  11. Zinggen – Bnapsen -Brorges
  12. Arfaolg – Bynepor-Butmono

The next two days will include their own angelic triads: the first includes the angel Murifri, who revealed the Heptarchy, and the high king and high prince over the Heptarchy, Carmara/Marmara & Hagonel. The final triad includes the angels GaZaVaa, Galvah, & Galethog, very important angels to the SDA & the Watchtowers.

My next post will be about a second gebofal operation I have been inspired to undergo.

The Sum of Creation: Squares and the Additional Mathematics of Enochian

Reflecting on the Enochian system of John Dee & Edward Kelley, the numerical component has always been of interest to me. In particular, the elements strongly reflect the meaning of squares, which can be thought of as the unfolding (as in the mathematical product of two numbers being a pure, Divine form of Creation). This is especially important with the number 19, which is the square root of 361, which seems to represent the number of degrees of a circle or a sphere, plus the center. (Note that the idea of the heavenly sphere(s) is very common in ancient and medieval thinking). As I’ve mentioned in previous posts, 19 is also the sum of the number of signs of the zodiac (itself falling along the 360° ecliptic), plus the 7 planets (whose motion around the zodiac is the subject of astrology).

A shape related to the circle in ancient and medieval thinking is the square. One question that perplexed mathematicians was how to square the circle, which is to say how to create a square with the appropriate side length such that its area would match that of a circle of a given radius. This is quite difficult because one must take the square root of pi (today, of course, is Pi Day) to do so. A square can also be thought of as a self-referential product; a side times itself creating an area (square numbers got their name from the same concept; a square of side length n has an area of n*n).

This idea can be extended to the concept of another product, which is to say all of Creation by the Divine. As we shall see, the squares are integral (heh) to Enochian, but we must consider in advance which numbers may be important, and how far this concept may go. One can make a parallel (ah, how language recapitulates mathematics again!) to the number of days of Creation in the book of Genesis, which is to say, seven, and which is explicitly blessed as holy. Seven is of course a number integral to Enochian, with its Heptarchy and its 49 by 49 (7^2 by 7^2) tables in the book of Liber Loagaeth (more properly called Amzes Naghezes Hardeh). Before continuing, I’ll make the aside that the idea of numbers as being integral to Creation is paralleled in Pythagoreanism (and, I’m sure, many other traditions which I am not aware of). I can’t claim to be an expert on Pythagoreanism, nor of course to the be-all, end-all of the esoteric traditions it’s influenced (the SHWEP is working on that difficult project!), but it’s fair to say that the idea of The One being a Creator of all numbers is important; this concept of the Unity of the Divine is common to Judaism and Islam.

Christianity has this idea but complicates it somewhat with the concept of the Trinity; (Pythagoreanism also held the number three to be very important); because Enochian is in the Christian tradition, the number three will be a guide, but also the number seven, again, as the number of days of Creation. We should also again keep in the back of our minds Matthew 20:16: “The last will be first, and the first will be last,” and consider the possibility of reversal and, by extension, doubling.

The first square integer is 1^2 = 1, the next is 2^2=4, and the next is 3^2 = 9. Together, these sum to 14 = 7 + 7, as if we have gone the length of creation, seven, and then back again. This will be of interest later.

Next three squares (16, 25, & 36) total 77 (the number of times we are to forgive our brother—that or 7*7 = 490), and here we have a palindrome of a number, and repeating the seven again. Together the first six squares total 91, which is the number of Parts of Earth in the Watchtowers, and 7 * 13 as with Christ and his apostles (and Israel and his sons) multiplied by the holy number of 7, in addition to being the reverse of 19.

We can pause here to note that adding the next square of 7^2 = 49 to this–which is to say, the sum of the first seven squares–gives us 140, reflecting the sum of the first three squares again.

Yet continuing with triads of squares, we can sum the three squares of 49, 64, & 81, which sum to 194, which is the number of pages of Liber Loagaeth (front and back), 98, plus the number of pages of the Book of Silvered Leaves, 96.

The next three squares, 100, 121, & 144 sum to 365, the number of days of the year. Finally, we come to the next two squares 13^2 (169) + 14^2 (196) = 365 again. It’s as if we’ve gone from 7 days of the week and back through the trinity, and, in following that first sum of creation, we’ve gone through the 365 days of the year and back again as well.

Summing the first 14 squares, we come to 1015, the digits of which sum to 7. Interestingly, summing the first 14 numbers themselves comes to 105, the number of letters on the last leaf of Liber Loagaeth (dwarfed by those on any of the rest of the leaves, to be sure!). It’s as if the divine unity (1) comes through as a digit via the process of Creation. Both 105 and 1015 are evenly divisible by 35, yielding 3 and 29, respectively, seeing the Trinity coming through again; 29 comes through repeatedly in a previous post.

It’s here that the pattern of triads seems to end, yet we have another sum of squares through 21. 21^2 = 441 is already important on its own in Enochian as both the sum of the numbers in the cells around the Sigillum Dei Aemeth (440 plus 1 for the unity of the Divine as explained by the Archangel Michael) and the number of cells with individual letters on Leaf 1b (9 rows * 49 columns). The sums of squares 1^2 + 2^2 + … 20^2 + 21^ 2 = 1202, which is 1 or 2 more letters than the (main) letters on later leaves of Liber Loagaeth (e.g., Leaf 30b, Glonz alnoptd, & 31a, Gemnarv Hvncol). Or, if one doubles this number to 2404, then it is 3 more than the letters from a table on one of the earlier pages.

Looking again to the sum of squares through 28, we see the total is 7714; through 35, we come to 14910. The patterns seem to end approximately here, but, of course, the reader is encouraged to reach out if they find additional robust patterns.

Scrying the “Inner Aethyr” of TRATOMB

Enochian is an interesting practice because there are many suggestions that it’s intended to be expanded from the source material of John Dee’s diaries. First, it embodies the idea of continuous revelation, which is to say that the Divine continues to reveal itself to us, because Dee and Edward Kelley literally petitioned God for knowledge, understanding, wisdom, etc. Second, because it’s been reconstructed from lost material, we have to make do with the information that we have and fill in the gaps in the material. Third, there are times in the source material itself that the angels hint at additional material, such as the 30 additional Parts of Earth (for a total of 121, or 11 squared) or the hints that a different Holy Table may be ultimately used, which differs from the original one received.

So it was that I found myself looking at the notes on my phone that I took when creating the Book of Silvered Leaves: a 31st “inner” Aethyr that I just forgot about (LOL–remember to take notes, kids!) by the name of TRATOMB. Unlike the first 30 Aethyrs, this one’s name is seven letters long, which means that all the letters in these Aethyrs (so far) total 97. This is an interesting parallel to me between the Book of Silvered Leaves (96 leaves across 48 pages) and the Book Amzes Naghezes Hardeh (commonly known as Liber Loagaeth, which is 98 leaves across 49 pages–though there are 101 tables in all on it).

I recently scried this Aethyr and the pertinent parts from the vision are below:

I began by seeing four separate circles in a row, with the 3rd one offset downward, reminding me of the dip in a ladle. The four circles seemed like the Tetragrammaton to me. Then they arranged themselves as the base of a square pyramid (a symbol which appeared to me during my reconstructed gebofal ritual). They then told me to imagine these five points as a 5-cell rather than a square pyramid.

Next, I saw eight circles at the points of a cube. The circles then continued to increase according to the Fibonacci sequence. I reflected on how adding or subtracting 1 to elements of the Enochian system got you interesting results: 4 watchtowers plus one gets you 5, the fifth Fibonacci integer; the seven kings of the Heptarchia plus the one king over them (Carmara) gets you to 8, the sixth Fibonacci integer. 12 zodiacal kings plus one gets you 13, the seventh Fibonacci integer (Carmara has noted to me that, as Marmara, he also is the high king over the zodiacal kings); note that the dimensions of the watchtowers are 12 by 13. The 21 letters of the Enochian alphabet themselves are the eighth Fibonacci integer, and adding 1 comes to 22, the number of letters in the Hebrew alphabet.

When it comes to reversals (the angels liked to reverse things, quoting Christ in Matthew, and numbers are no exception), 13 is the reverse of 31 (the Gematria value of one Hebrew name for God, El), 21 is the reverse of 12 (the number of apostles, tribes of Israel, signs of the zodiac, etc.).

At this point in the vision, I made an odd error–I added 21 to 8, not 13. I say that this is odd because I very rarely make arithmetic errors or mathematical errors in general (you’ll just have to take my word for it). At any rate, this led me to 29, which is an important Enochian number (see my summary of the number 29 as part of a larger analysis; a possibly easier to read summary, which follows from a more general introduction to Enochian, can be found in my Telicom article reprint). From here I added this to 21 and got 50, which is of course important in Gematria. This got me thinking about a potential alternatives to Fibonacci: 1,1,2,3,5,7 (5+2),12,19,31,50,81,112 (81+31–112 is the original number of letters in the vision given to Edward Kelley for Leaf 49)–every 6th number adds the previous number with the number two places back (rather than one).

Next, the angels pointed to the need to both add and subtract 1; subtracting from 4, you get 3, the number of points need to make a plane (note that Galvah mentioned “The Mystery of the Trinity”). 4 itself is the minimum number of points for the simplest 3D solid, a tetrahedron, while 5 is the minimum number for a hyperspace object, the aforementioned 5-cell. From 8, you can subtract to 7 (the septenary nature of Enochian), or up to 9, the trinity squared. From 13 (Christ and the apostles, Israel and his sons) you can go down to 12 or up to 14 (the number of kings and princes in the Heptarchy). From 21, you can go down to 20–half of 40 (cells in the outer ring of the Sigillum Dei Aemeth, Christ’s days in the desert, Noah’s days on the ark), or up to 22 as mentioned above. From 29 you can go down to 28 (Enochian’s 7 times the 4 watchtowers) or up to 30 (the number of Aethyrs received by Dee, the number of degrees in each sign of the zodiac). Ultimately the angels told me to look up the geometry, which is mostly done here–leave a comment if you find more interesting geometrical parallels.

Next the angels show me a light and a fractal pattern, then a golden ratio, but the angels are specific that I ought to think of this more as a fractal pattern. The golden ratio is an irregular number which converges after a long series, whereas a fractal pattern is regular from the beginning; “As above, so below, and as below, so above.” The angels show me that the light is coming through in this vision, and shows me my “point” along this fractal pattern, and show me that within, the pattern continues in a shrinking fashion, and without, it continues in a growing fashion. It’s up to the heart to rectify itself to the fractal of divinity, to “get out of its stupor” (misalignment of consciousness from the Divine).

When we move ourselves into the clear-light consciousness, because the “outer” world is not yet rectified with the Divine, there is the “skew” that CodyP has talked about, which slightly misaligns us once more out of the fractal of the Divine. The nature of the “Great Work” is to do the difficult thing of compensating for the dynamic skew. I ask, “How do I do this for myself? What is it that keeps me here?” The Divine answers, “It’s partly karma”–in the sense of how every seeker must undo a lot in their ecosystem. Because of the karma, we overly identify with the karma. We need to release ourselves from this thinking, and allow the fact that it’s going to take time. The Divine does what he can, knocking out some obstacles in my head, heart, and in the rest of my system. The Divine repeats to “just be patient, just do the work, just keep doing the work: that’s all you ever need to do,” and laughs gently. The Divine shows me one part in particular with respect to a major recent event in my life, he knocks the obstacle in my heart out there, too–allowing a greater freedom within these circumstances.

I see a large sphere that is being held by a space taken up by a cone, or more precisely a line that is rotating about an axis to create a cone. The xy-axis is not quite able to spin at the appropriate rate for the sphere to stay in the same level; this is a metaphor for the heart not being able to stay in the clear light. How does the heart compensate for this? It needs to find the bias within that is reflected in the bias without and somehow compensate for it. Part of it is working through the “unreality” or misconception or “lower-level” thinking that happens when one tries to armor the heart against the outside world. One also needs to compensate for the fact that not everyone else has done that yet and to allow for that. In that allowing and in that constant work of compassion and wisdom–yet not identifying with or craving a particular end-result of that compassion and wisdom–just allowing one’s heart to be in that space. Wisdom essentially allows one to be as effective as possible at one’s compassion, but the highest wisdom is not getting caught up in the particular results.

The vision ends and I feel very uplifted.

Working with the Throne

One of the things I like to do is learn from and experiment with others’ experiences & techniques. One I recently found was Dean Hildebrandt’s description of the throne in the New Jerusalem in Revelations 21. Recall that “Jerusalem” was the location of the part of the Earth known as HUTMOCS.

I decided to explore this; and received guidance from the angels as to how. First, I was told to use my accounting for the eight letters of the name of the zodiacal king Lavavoth. The first letter, L, is omitted (referring to L/El, which in Enochian means “The First” and the unity of the Divinity); it winds up being used later. This shifts the first of the letters such that the throne is then named: VRVINVNEOCARNOGHCG, which I was later told was then to be followed by L as the name of the Divine, and they were to be used as the substitution for the Aethyr name in the call.

Preceding the call to the throne-as-Aethyr, I was to make the call to LIL, and before each call I was to make a short prayer, O remiges varpax, which may have the meaning of “Lord have mercy,” followed by Kyrie eleison (the Latin translation of same), three times. Finally, I was told to request a question and its answer, and then an empowerment.

I went ahead and did as told, and saw a throne, and the first thing I saw was a figure with a very tall crown, almost as if it were a pope’s hat, but instead was a crown made of intricate gold. “Resplendent” was the word that came to mind, and I became emotional. I was led partway to the throne by the 12 zodiacal king angels, and after a certain point I was to walk, so I did so, but prostrated fully every three steps (seven times/21 steps) along the way. I remained prostrated at the end.

The Divine appeared in feminine form, and reminded me that I was to request both a question and its answer from Her. “Yes,” I replied, and humbly asked Her for these. She smiled, bidding me to be still at first, then allowing me to approach. As I do, I see her seven angels around the throne, briefly appearing armed and as a warning at first with what looked like pikes with vajras at the end. Yet this was merely to show “This is what we can do,” and with the Divine having given Her leave, they now appear to be very soft and no longer appear as guards.

The Divine Herself appeared perhaps to ten to twelve feet tall, and I sat in Her lap, and She held me to her bosom. She thanked me for coming, telling me that it’s been a long journey and that there will continue to be journeys. What’s needed most for me, She continues, is health.

The question she has for me is “close to my heart”: “How does one continue to move with their heart aligned with the Cosmic [i.e., Divine] Heart?” The answer, she says, is in two parts. First, the heart is always aligned with the Cosmic heart: it’s a matter of maintaining awareness of that. Maintaining awareness of that is simply all that one needs to do, but in order to do that, one must be healed.

Next She reminds me that I was to ask for an empowerment, which I humbly do. I feel an energy about my heart, like a golden snake or coil, illuminating brightly a bright golden-white light. My solar plexus is feeling lit up by this, but the Divine instructs me to maintain awareness of my heart. She shows me an intricate, infinite metal tower, like a fleur-de-lis going out/up to infinity, and it is lit up by a brightly lit background, almost blindingly so. It is my heart, and She reminds me to maintain awareness on it, and how vast and how eternal that is, and to allow myself to merge with that. There are many red jewels, (rubies correspond to Mars but Star Rubies to Chokmah in 777) occasionally green also, but mainly red—I am to own the dominance of red jewels on the gold metalwork. She shows me some blue jewels as well (sapphires correspond to Jupiter but Star Sapphires to Binah), and finally to black diamonds (corresponding to the World of Adam Qadmon and Ain/Ain Sof/Ain Sof Aur).

“Now let the healing be complete,” She says. She’s working Her Will that my background awareness always be on my heart being aligned to the Divine Heart. She shows it overcoming areas of tension (such as in my body), and that this will improve in time. She concludes with a kiss, and we end in Union.

First Working: The Parts of the Earth

I always feel blessed with how much I learn from other people. Scott Stenwick is very experienced and always has something to teach, and when I got myself a copy of his Mastering the Thirty Aires, I was impressed. He gives a good analysis and use of the Parts of the Earth, which can be used for political magic, in addition to other uses of the Aethyrs/Aires.

Being an American, I worked the part of the Earth known to Dee mundanely as “Idunia,” which includes most of the U.S. I called on the Zodiacal King Zinggen (associated with the sign Aquarius), and asked for wisdom in asking for things from him (I also invoked and asked for similar things from the 24 elders and the angel Galvah, the former of whom is associated with knowledge & judgment in human affairs, and the latter of whom is associated with wisdom). I also asked to to be reconciled with the energy of, and move better within, the United States, gain wisdom about how to live here, that I and those who move my heart, and for wisdom for our leaders and those who may become our leaders. I aimed on the side of prudence when it came to policies, asking for help for our ecosystems and for peace. The effects were pronounced and almost immediate, as though I were surfing the currents of the U.S. rather than being swept up in them, and the energy around me suddenly felt quite comfortable and pleasant.

I called on King Marmara (AKA Carmara) to work with HUTMOCS, the name given to me when I called on the angel Nalvage for the names of the 30 “missing” parts of the earth, a chapter by Robin Cousins in Elizabethan Magic: The Art and the Magus (included as an appendix to Enochian Vision Magick). I was told that the mundane place associated with HUTMOCS was the city of Jerusalem (as usual, I would say this ought to be verified by other scryers). Note that this city falls within the area bounded by the capital cities of “Egypt,” “Syria,” and “Mesopotamia” (modern day Iraq), which are the three parts of the Earth associated with the Aethyr of LIL. I commented during the vision that I wasn’t sure which Aethyr to use, but was not given one; my guess is that LIL is appropriate, or, barring that, substituting HUTMOCS itself as what should be scried (“MADRIAX DSPRAF HUTMOCS”; O you heavens which dwell in HUTMOCS) or since HUTMOCS is properly a part of the Earth, then a more elaborate phrase such as “MADRIAX DSPRAF QUIIN HUTMOCS TABAORD” (O you heavens which dwell wherein HUTMOCS be governed). I seem to be getting a message that either will do, but perhaps the latter is more appropriate, and that the formal Aethyr name associated with HUTMOCS is not to be known. Note that this would make 31 Aethyrs in total–if it is considered a formal Aethyr.

I saw the point of HUTMOCS above an 11×11 square of all 121 parts of the Earth, creating an apex or pyramidion. I could feel a power coming from this point, almost like a deluge of lightning, flowing out into the world. The angels suggested that I imagine the Great Table, and the power going to all four corners of that table. I asked for simple things here, mainly for wisdom in terms of how to approach them. I requested peace, a fair and equitable treatment of all people who live there, and that people be filled with wisdom and be treated with the highest form of justice. These requests were met with approval. They also suggested that I ask that people be enabled to have their hearts opened (this seemed like a global request) so I requested that as well, and I went on to request that people be liberated from suffering and achieve buddhahood, which was also met with approval. They also asked that I simply request that heaven and earth be reconciled and that the highest wisdom reign, which I did, and that as few people as possible be harmed (as a general request).

That’s all I have. If you experiment along these lines, let me know how it goes; this definitely falls under 21st Century “neo-Enochian” (not to be confused with 19th Century, Hermetic Order of the Golden Dawn neo-Enochian), and I’d be curious as to what people find.

Reflections on Completing the Book of Silvered Leaves

I have completed the Book of Silvered Leaves. Let me start by discussing the book’s general structure as it was transmitted to me:

  • The first 19 leaves had images on both sides, and at least one of the sides of each leaf incorporated one of the 21 letters of the Enochian alphabet into the image (for two leaves, Enochian letters were incorporated into each side’s image; the letter pairs for these were Pa/Gisg (the first and last letters of the Enochian alphabet) and Ger/Pal (the least-used Enochian letters). It should be noted that one of the images that arose was what I was told was the seal of the angel Mapsama, the angel who directed Dee & Kelley to create the book.
  • Nine leaves with moon phases:
    The next two leaves consisted of 49-word Enochian-language messages, while the following seven leaves included 49-word Enochian-language messages, as well as moon phase symbols (2 leaves with full moons, 1.5 leaves waxing crescent, 3.5 waning crescent). This suggested to me that the previous two leaves represented new moons.
  • The next 12 leaves each had one of the glyphs for the signs of the zodiac on both sides, and also had 49-word Enochian-language messages. At times these included the name of some of the zodiacal kings, and all 12 of the watchtower’s names of God were used, often with an IA- (“God”) prefix.
  • The next seven leaves each had an astrological symbol for the seven classical astrological planets (in order) on each side, each with shorter, seven-word Enochian-language messages (which were to be on a single line).
  • The final, 48th leaf was the astrological glyph for Earth. As with the 49th leaf of Amzes Naghezes Hardeh (commonly, but not quite properly, known as Liber Loagaeth), this leaf was to have three 3×7 tables on the front, and two of the same on the back, each cell with one letter.

As far as how I wrote it, sometimes I would see the outline of a shape or letter in the silver borne by the page, sometimes I would hear what I was to write (in Enochian, or in English to be looked up in Enochian).

So we have some parallels between the Book of Silvered Leaves and Amzes Naghezes Hardeh/Liber Loagaeth. While the former has a distinctly lunar quality (indeed, it happens that the cover I bought to bind the book was very dark and reminiscent of the night sky), the latter is quite solar (to be bound in blue silk, with letters of gold, with Bornogo, the prince of the sun, appearing prominently in Leaf 9–the only leaf with numbers in addition to letters).

Now on to the effects. My friend Cody P. mentioned that his view of Amzes Naghezes Hardeh (Liber Loagaeth) that it created, so to speak, the rainbow body on the astral, from which a true rainbow body could ultimately be realized (this is a recollected conversation, not verbatim). There was certainly a lot of symbolism and coming to terms with a lot of my being during my reconstructed gebofal ritual. Although he didn’t say so, it’s like the world of Briah, and probably also Atziluth (and even Adam Qadmon), manifesting into Yetzirah. Note that my making a perfected copy of this book was probably heavily assisted by having previously scried the Aethyrs in this interpretation.

As I was told towards the end of constructing the Book of Silvered Leaves, I scried the word “PRONOA,” a word (meaning roughly alchemical love) which I had received during my initial trip through the Aethyrs. When I did so, I had an extremely powerful vision, almost as if all components of reality had their own Aethyric-style vision, and all of them were overlaid with each other simultaneously (like the many sound tracks at the end of the Beatles’ Revolution Number 9–except visual). This was the most intense vision I’d had, and I was guided to relax into the love. Doing so, I saw myself on a still, spherical ocean. I was told that I was to scry this word once more after the book had been completed, and afterward would receive the title of the book as well as realize the rainbow body–Yetzirah manifesting into Assiah.

The title of the book was PRONOA PIBLIAR CAOSGO, or roughly “Alchemical Love’s Places of Comfort of the Earth.” I wrote this on the silver which I had already affixed to the front (an extra silver leaf from the package I bought). More importantly, a nascent rainbow body has appeared, right now only appearing to me astrally, but something I can work with at will.

Now for ultimate reflections on this book. I do not believe that everyone will receive the same book if they go through this process (especially given that many of the messages seem quite personalized). However, I believe that making this book, as creating a perfected copy of Amzes Naghezes Hardeh (Liber Loagaeth), is important to the magician. It is certainly the easier of the two books to make! The level of trance I would say I had–with the exception of the final ritual of scrying the word PRONOA–was not as heavy as, for example, almost all of the reconstructed gebofal ritual. So in the sense of a doable ritual, I would almost encourage people to make this book first, since it was to be created just as much as Amzes Naghezes Hardeh (Liber Loagaeth), but is far less effort. It may even be wiser for those born at night to make the Book of Silvered Leaves first, for in Hellenistic astrology, the main luminary for such people is the moon, not the sun. Regardless, the moon, being the closest astrological planet to the earth, is considered most “earth-like,” and can sort of be considered a gateway to the higher realms.

I did a brief review of the chart for the absolute end of the ritual, and found the following septile aspects (something I noticed at the end of the gebofal ritual; 3-degree orb (except for quincunx/triseptile)):

  • Moon triseptile Mercury
  • Moon septile Mars
  • Neptune septile MC
  • Neptune septile Uranus
  • Neptune septile Rahu/North Node.
  • Mars triseptile Mercury
  • Chiron septile Saturn
  • Ascendant triseptile Pluto

There were also several quintiles:

  • Moon biquintile Neptune
  • Mercury quintile Neptune
  • Chiron quintile Pluto
  • Sun biquintile North Node
  • Sun biquintile Uranus
  • Sun biquintile Midheaven

Thanks for reading!

Buddhism: Reflections on reciting Chakrasamvara mantra 50K Times as part of Ngöndro practice.

There are a couple of prefaces I feel like I should give as someone engaging in a Vajrayana practice. First, I am not a monk (surprise!). This means that I am not as well-focused as a Buddhist monk might be. Although I’ve been relatively good, I don’t always have time or mental space to engage in my practice as well as I should. Of course, this is related to being human!

Second, I am a Westerner who was not raised in a Buddhist tradition. I have practiced inconsistently, and only formally took refuge in a sangha this year—and from afar at that. Nonetheless, I have had good support and many good online resources. Yet I am also a bit of a “mad spiritualist” who has both taken up a Kagyu Buddhist practice on top of an Enochian practice.

Those nuances having been laid out, a bit of background about Ngöndro practice. It is considered a preliminary practice to the generation and completion phases of Vajrayana practices. The key to Ngöndro, I have found, is sustained propagation and emanation of love toward all sentient beings. Bodhicitta is considered the highest form of this love, and comes in relative and absolute forms. Essentially, on the one hand, one wishes for all sentient beings to realize Buddhahood (relative bodhicitta), and on the other hand, one also recognizes the inherent emptiness of all phenomena (absolute bodhicitta). Note that both forms are required for a wholistic view of bodhicitta. Without relative bodhicitta, one can easily lapse into nihilism. Without absolute bodhicitta, there is little hope of making progress: to some degree, things would just be as they are and the ability to actually realize Buddhahood would be limited due to some essential quality of fixity that could never be changed (this gets into the larger idea of all of reality having Buddha nature).

Incorporating bodhicitta into the Ngöndro path is vital. In practice this means I do not count progress towards reciting a mantra if I have not held bodhicitta towards all sentient beings while doing so. The practice I do is visualizing myself as the yidam Chakrasamvara in union with His dakini consort Vajravarahi as I recite his mantra.

The effects of this are what one would expect: working on the subtle body system and energetic changes. I’ll add that my path has surely not followed a “protocol,” but rather has mutated in interesting ways. Vajravarahi has joined with three other beings: Tara as well as the Enochian entities of the Daughter of Fortitude (or Babalon, if you prefer Crowley’s name), who is associated with the Aethyr of ZIP, and Galvah, identified with the “Mother in Heaven” by Aaron Leitch. At each of the four directions (and for each of the four faces/elements of Chakrasamvara) they unite with me in this visualization. I have also had a personal spirit consort who has arisen and taken her place at various directions but has settled within my torso (for now), enmeshing her heart with mine for further subtle body work.

It has been just under a year since I received the empowerment to begin practice and began doing so. I cannot pretend that things have gone entirely smoothly, and indeed during this past year it has been a rollercoaster across different dimensions of my life (for example, a close relative started treatment for cancer just before I took the empowerment). This, in turn, has made practice more difficult. Nonetheless, returning to the practice again and again has been helpful each time, and I intend to take less time than a year to finish the second half of the 100K mantra recitations, and then to move on to 100K prostrations.

Other effects of the Ngöndro practice are an easier time incorporating the sense of the clear light mind/dharmakaya, as well as not noticing any conflict between this practice and Enochian (if anything, they sort of complement each other well in my view, and the entities seem to understand each other and why, in my case, I use both). Beyond that, I don’t have a good conclusion, since nothing has been concluded, so I will simply sign off for now with the intent of giving more updates as they are relevant.

Enochian “Book of Silvered Leaves”: Week 1 Update and Effects

It has been one week since I finished making the Book of Silvered Leaves, spoken of by the angel Mapsama to John Dee and Edward Kelley (Aaron Leitch first references this encounter in The Enochian Saga: Exploring the Angelic Journals of Dr. John Dee on page 130, and Stephen Skinner’s edition of Dee’s diaries give a similar accounting on page 319). I wanted to take this time to discuss what the book is, how I went about making it, and the effects I’ve noticed mid-consecration.

The angel Mapsama, whose name means dic illis in Latin–“tell them” in English–appeared on May 24, 1584 (Julian calendar) and instructed Dee and Kelley to bind together “48 leaves [of paper], whose skin shall bear silver: Whose Perimeter shall be 30 inches, in length 8, in breadth 7.” When finished, the book is to be placed in a room with the door closed (presumably locked) for two weeks. Dee is told to invite the angels of the Lord, and also that humanity “is not worthy to write that shall be written: neither shall there be found many worthy to open that book.” He was then to place the book on a table-cloth (presumably the same cloth which was to go over the Holy Table of Practice) and invite the angels. Dee gets little more information about the book upon further questioning, though does ask to be allowed to do less work than this(!).

No record of Dee or Kelley making such a book exists, yet this book, I should add, is considerably simpler, in theory, than the book of Liber Loagaeth. No 49×49 tables, no binding in silk, and the like. Instead, this seems like a straightforward creation of a book with silvered leaves, and, given the lack of guidance, it seems that all that is required is that each leaf have some amount of silver added to it, and then the book is consecrated by remaining out of sight.

The particular use of silver on a page struck me, reminding me of the Abramelin operation, at the end of which, when the Holy Guardian Angel manifests, the supplicant is to look upon silver and copy down the sigil seen therein. My own experience with this was that I saw it as if I had seen bright neon sign flash against darkness–in other words, I saw the after-image of that kind of glare–but only when looking at the silver. So here we have silver, like the moon with which silver has almost unfailingly corresponded throughout the millennia, creating a reflection of light (as it does with sunlight), and what is seen is to be copied on paper. My guess is that the Book of Silvered Leaves would operate similarly, and so far the angels have not given me an intuitive sense that I am wrong. For although I am not worthy to write in the book, the consecration may either rectify me with the Divine to do so, or at least allow me to copy that which is seen in silver into the book itself–not technically writing so much as capturing that which is written. For all I know, the method may be that I’ll walk into the room next week and find a completely written book! But the angels have indicated that my intuition is correct, and that moreover I will receive 19 symbols which are to be linked to the 21 letters of the Enochian alphabet, with B (in Enochian, the name for this letter is “Pa“) and C/K (“Veh“) being linked with the first symbol, S (“Fam“) and T (“Gisg“) with the last, and the remaining symbols each being linked with one letter each.

The main reason I’m writing this, however, is to establish how I went about making the book and to confirm its lunar effects. I took guidance from the book of Amzes Naghezes Hardeh (also known as Liber Loagaeth)–to use paper with no writing on it, cutting it down to 8 inches by 7 inches, and I simply glued silver leaf squares to an upper corner of each of the 48 leaves (front and back). I also bought an 8×8 scrapbook because the pages would be bound in the sense of “not going anywhere” to that scrapbook, and then put those leaves in the plastic sleeves (I couldn’t find an 8″x7″ scrapbook, so I taped off the extra inch on each of the 48 plastic sheets). Finding myself with one silver leaf remaining, I taped it to the front of the book. Finally, I had to adjust the width of the back slightly by adding in some cardboard. In all, this this took me about a week, and I was told by the angels that the astrological election for completing the work (which I counted as putting in the last page and then inviting the angels) would be obvious, and given my natal chart, it definitely was. When I finished the book, I activated the furniture, placed Liber Loagaeth above the Sigillum Dei Aemeth (which as usual was on the table), put the “flashing red and green,” tabasco-silk cloth atop the table so that everything was covered up. Atop that cloth I placed the Book of Silvered Leaves. As far as inviting the angels, I read lines 21 through 26 of table 1a of Amzes Naghezes Hardeh (Liber Loagaeth), read calls 1 and 2, and finally recited the first section of Dee’s invocation to the good angels (Fundamentalis ad DEVM Supplicatio, et Obtestatio pro Angelorum Bonorum, benigno, habendo Ministerio; in Latin and English). It has been one week since this, so this is about halfway through the consecration period.

The effects of this have been as follows: first, daily, I have sensed the energy coming from the room, and it grows every day. My sense is that it will ultimately encompass the entire home. Second, it has been an especially emotional time at home, which is quite in line with lunar effects. Next, I have noticed that other lunar effects, mainly dreams, have been strongly activated. I rarely remember my dreams, but I have been recalling them often. Finally, I have a sense that there is some angelic “resolution” associated with incorporating this lunar energy. Amzes Naghezes Hardeh/Liber Loagaeth indeed brought the wisdom of the cosmos, but some more “down-to-earth” revelation seems indicated by the Book of Silvered Leaves. It’s quite the oversimplification to call Amzes Naghezes Hardeh/Liber Loagaeth “solar” (though the solar angelic prince Bornogo is featured prominently in Leaf 9) but if one incorporates the idea of the path of the sun as pulling in all of the cosmos, then it makes sense that it can open the gates of Wisdom/Chokmah. My sense is that there will be quite complementary solar and lunar energies from using both books in tandem, and I wouldn’t be surprised by a lunar wisdom (or perhaps a foundation/Yesod for such Wisdom) coming from the Book of Silvered Leaves.

I will, of course, give an update to this when I have finished the consecration of the book and have more to report.