Finished Liber Loagaeth*

I pushed myself and finished Leaves 48 & 49 last night (these can be seen on my Twitter thread). I hope to re-do Leaf 1 and then still have time to make corrections to known systematic errors I was making on earlier leaves (often following transcription conventions from other transcriptions which I now deem erroneous). All in all, this is excellent news, and not too shabby for just over 6 months of work. I’m happy to apparently be on schedule to start gebofal right after Passover, and even to have time enough to do a 9-day purification ritual, or to at least resume regular meditation, which is foundational and shouldn’t be foregone except in necessary circumstances (unfortunately, I had the self-imposed March deadline. I don’t like going without that because it helps calm my mind, but thankfully the bulk of the work was done in the autumn and winter. I should note that I am not culturally Jewish, though I have used the Hermetic incorporation of parts of the Kabbalah in my magical work. I hope to learn much more in the coming years, but for some reason I have felt quite drawn to make Passover, not Easter, the goal date.

I will outline my planned gebofal structure, including any modifications to Aaron Leitch’s template, as the time nears. For now, I can say that I can really feel the energetic difference. It’s like my entire subtle body system is aligning for the purpose of the ritual and, if all goes well, a rainbow body realization. If not, well, there’s always decades of additional meditation! 😀

How the Pieces of Enochian Fit Together, Part 1

This is a little trip into the various bits of Enochian—the Heptarchy, Liber Loagaeth, and the Watchtowers/Aethyrs (for the purposes of this post, I’ll use the angels’ characterization of the last as a single part of the system).

It occurred to me last night, as I was falling asleep (my hypnagogic mind is way smarter than this waking mind is), how very well these parts match up with the 360 degrees of a circle. Causabon’s relation has Gabriel describing an angel who “governeth Hyleich, which is the matter of the four Elements, and which onely is an Element” (this suggests the element spirit), the “Princes and Governours also of the 4 Elements…The angels also of the 48 angles of the heavens.” Angles indicates geometry, and is suggestive of astrology. “Forty-eight angles” suggested each angle was 7.5 degrees to Dee–360 degrees divided by 48, and, as Leitch assesses, likely an astrological inference, and rightly so.

Then it occurred to me that there is an interesting structure to the elemental Watchtowers: four kings, 24 ministers, 16 kerubs and 16 so-called “lesser” angels–60 in all. For each of the elements, this comes to 15 angels. I considered how these might be arranged: there are three signs for each of the four elements in astrology (twelve signs in all across the 360 degrees of the zodiac). Each sign thus has 30 degrees and in each element are 90 degrees in all. This matches well with the 15 angels; each angel can occupy two degrees per sign per element, and this twoness makes sense if one one considers the duality of sect (note also that the first two of the first 16 spoken Enochian calls reflect a duality in themselves: invocation and evocation).

Another thing occurred to me: the four watchtower tablets together have 156 letters (156 being closely associated with Babalon), yet the Great Table (the original or the Tabula Recensa) itself has 176 letters–if one counts the elemental names of God–EXARP, HCOMA, BITOM, NANTA–only once (each name is duplicated in a mirror image) in the Black Cross. Thus, we are four letters away from 180, and it occurred to me that PELE, the name on the ring “without which” the magician “shall do nothing,” is four letters–combining this with the Great Table thus creates 180 letters–which can also be considered to have a duality in the sense of sect, thus nicely totaling 360 to match the 360 degrees of the zodiacal circle (and circles in general). Note also that the arrangement of the four tablets–earth opposite air, and fire opposite water–matches the first two signs of the first half of the zodiac and the first two signs of the second half of the zodiac: Aries, Taurus, Libra, and Scorpio (this is the order they appear in the zodiac), which are ruled by Mars, Venus, Venus, and Mars, respectively. The order of these signs differs in the order of the Tabula Recensa, however: Aries (upper-left), Libra (upper-right), Scorpio (lower-right), and Taurus (lower-left). This further suggests a mirroring which differs from the mirroring of the Thema Mundi.

Yet I have been working with Liber Loagaeth, and this raises another question: if the Watchtower angels are called with calls 1-18 (2-19 if one considers the first call “unspoken”), and this matches Leaves 2-19, then what of the final 30 calls and final 30 leaves? Here, again, we have a nice overlay with the number of degrees of the zodiac; each Aethyr matches each degree of all 12 signs of the zodiac, and the most powerful Aethyr, LIL, matches the most powerful degree of each sign, the so-called anaretic degree. My experience with LIL was of a sphere, suggesting the realization, in three dimensions, of a circle. However, LIL relates to Kether (“Crown”) in the Kabbalah, not Chokmah (which is ruled by the zodiac); this understanding of the crown is the realization of the unity of space and time, and hints of the unified forces of the universe. Scrying the Aethyrs brings one into a realization of the fundamental unity of the forces of Binah/Babalon with Chokmah.

Naturally, the Zodiac has within it seven planets which rule the 12 signs of the zodiac, and the last of these planets, Saturn, is said to rule Binah. This brings us back to the Heptarchy, and the septenary nature of the Heptarchy and Loagaeth. The angelic kings, princes, and ministers of the Heptarchy occupy 343 (seven cubed) letters of the “Tabula bonorum angelorum invocationes,” which is seventeen less than the number of degrees of the zodiac. Considering A) the unspoken call as suggestive of the center of a circle, and B) the 1st and 2nd calls as being an artificial duality of i) interior and exterior, ii) invocation and evocation, iii) sephiroth and planetary rulers, iv) two circles allow for a third dimension for a sphere. Thus, the first nineteen initial calls can be conceptually reduced to seventeen, and the Heptarchical system can be numerically linked with the overall structure of the Watchtowers.

One thing I haven’t mentioned yet: Liber Loagaeth! After Leaf 1 (which is 4361 words followed by 9×49 cells of individual letters), each of the next 27 leaves (excluding the titles!) has 4802 letters (2401 per side), which, after subtracting a center letter in the middle on each side (see prior posts), comes to 4800, or 48 * 100, or 360 * 40/3. The next 20 leaves, excluding titles have half this number, 2401. The final leaf is five tables of 21 letters, or 105. Excluding Leaf 1, this gives us, excluding titles, 177779 letters (hm, a preponderance of the digit 7!). I went ahead and added up the number of letters across the titles: 1614 letters. Overall, this comes to 179393 letters, and this is a prime number(!). Leaf 1 has 10851 letters on side A (according to my excel document, which I have tweaked to account for punctuation, but may not have caught everything), which is a prime number. Leaf B has 7785+441=8226 letters. Unfortunately, this doesn’t add up to something useful yet, but I’ll keep looking. 🙂

Enochian Heart Mantra

So one of the things I’ve noticed lately is the skew in focus that any given leaf of Liber Loagaeth gives to me. As I make each leaf, on the one hand, I am “in the Aethyrs,” as each leaf, as I progress toward the end, is a lower Aethyr. Having scried them already, though, I can concentrate past the Abyss and back into a higher Aethyr and a higher state of consciousness.

This brought up to me a question: where am I? If each Aethyr awakens a different bit of awareness, where should I spend my time? It’s tempting to feel frustrated & torn, having gone above ZAX into a sublime state & thus feel like returning to normal life is returning to boredom or, worse, a lie. Yet I recognize that there is truth in both, so how is one to reconcile these perspectives internally and, yes, across the consciousnesses of others?

One goal is to seek “the center,” which in the case of Loagaeth is Leaf 1 (if you’re following my progress on Twitter, you’ll note that I’m working on re-doing that leaf for the sake of activating it). Ultimately, doing so means activating the heart. I try to encourage people to experiment with Enochian; for example, consider scrying not only the Aethyr of LIL, but also “LIL DE LIL” (“[the] LIL [part] of LIL”). This post is about something similar: awakening the “heart of heart.” I had an excellent effect doing just that this morning on the astral. The phrase I repeated was non-directive: “MONONS DE MONONS, DE MONONS, DE MONONS, DE MONONS, NOIB,” which is intoned on the same note at a pace of 1-ee-and, 2-ee-and, 3-ee-and, 4-ee-and, 5-ee, 6 (which is a rest), 7-and, 8 (rest). Obviously, a group of people could split off into major harmonies on “NOIB.”

The effect of this is a lightness in the heart which is difficult to describe. It’s as though the troubles of the world suddenly are all okay, manageable, and life is warm, kind, easy, and beautiful. So this seems to be an outgrowth of my work with the Heart Invocation Ritual, preparing me as I hit the Loagaeth “home stretch” and slip into gebofal proper. At any rate, TRY IT OUT.

Enochian and Gnosticism

It’s hard to describe in fullness “Enochian theology,” but a cursory look at both the language of Enochian as well as my experience of scrying the Aethyrs has had me pondering this matter in the back of my mind for some time. What I’ve come to realize, after a good dose of listening to the Secret History of Western Esotericism Podcast, is that the Enochian magico-mystical system seems to continue the deep initiation into John Dee’s mind. Dee, a highly educated man, was familiar with Greek, fluent in Latin, and nothing if not well-read. His religious education needed to take the vows for a Catholic priest (while under arrest in would’ve also taken him into reading much of what was Catholic orthodoxy and–important for Dee if he wished to save his skin–what were the no-no’s of heterodoxy, heresy, apostacy. In other words, Dee probably came to know as much, if not more, about the Classics as any other man in England.

SHWEP has provided for me some obsessively interesting listening material. Earl Fontainelle’s laser focus on esotericism, combined with his profound background in the classics as well as his varied interest in the history of Western philosophy, has really opened up a world of understanding of the development of religious doctrine. Support the podcast, won’t you? Among the episodes I dove into was episode 79, Numenius’ Metaphysics, which laid out a concept of highest god, Nous; a son (emanation?) of that god, the Demiurge; and a grandson (second emanation?) of Nous, the Noetic Creator of our world. Note that these concepts roughly match the Kabbalistic Tree of Life model: an The Nous roughly corresponds to Ain/Ain Soph/Ain Soph Aur, the Demiurge roughly corresponds to the world of Atziluth, and the Noetic Creator roughly corresponds to the world of Briah. The idea of a demiurge is roughly linked to Gnosticism (in addition to previous philosophies), which, as SHWEP points out in an earlier episode with Michael Williams, is a somewhat problematic term in itself.

Numenius of Apamea parallels earlier philosophers like Eudorus of Alexandria, but what does this have to do with Enochian? One Enochian word that came to mind when considering this philosophy is “JAIDA” (which can also be transliterated to “IAIDA”; n.b. the letters “I” & “J” are collapsed in the Enochian alphabet), meaning “highest God” or, perhaps from its structure (“IA of IAD” or “IAD of IAD”): “God of Gods.” This is a bit strange from a monotheist point of view, and suggests that we should instead consider the Enochian system to be a monolatrous one, which is to say that the God of Enochian is the highest God, or the God worthy of worship, but that other gods may exist. This is surely one way to interpret other godlike beings who appear, such as Babalon or Kaos (the latter of whom I appear to not have encountered, but other Enochian practitioners have).

The other footing this puts Enochian on is the idea of a one-world religion, or rather a religion designed to be compatible with other religions. Jason Louv suggests in John Dee and the Empire of Angels that a one-world religion is indeed what the angels themselves were pushing. I have to admit, I have found that my exploration of Enochian hasn’t really pushed me away from any religion, but rather I’ve taken an approach which allows for the congruence of multiple religions at once. One difficulty with Enochian is the colonialist view of the world that Dee took, such that it’s tempting to view Enochian as a superstructure or superimposition upon other religions–perhaps as yet another imposition of religion, similar to the forced conversions to Christianity.

Looking into the structure of Enochian and its somewhat heretical views, it seems instead that it’s a system allowing for religious tolerance and pluralism, which is something we could use a little more of nowadays. During these holidays, I hope I have made a case to dig a little deeper and unfold what lies beneath the first impressions of this world, and bear witness to and become partakers in its wonders.

Some recent threads

So I don’t have much to add at this point, other than a LOT. However, I’ve been posting most of that lot on the Twitter, so I thought I’d share some of the threads here:

Liber Loagaeth (ongoing thread).

The Jupiter-Saturn conjunction, with predictions by rising sign (literally something for everyone!).

Rick and Morty (hopes for future seasons).

I’ll get back to regular posts when I start the gebofal ritual. Meantime, enjoy the holidays!

Update: Just in time for the new year, here’s my thread on the HGA; I have also updated my original post. Stay well in 2021!

A solution to Loagaeth, Part 8: A quick example of working with Liber Loagaeth: Leaf 9a

I’ve given several parts to the exploration of this mystical book, but I thought it would be best to try to show how some parts of this might look. For this, I’m using the scan from Phergoph’s blog for Leaf 9a, “Pagesgem.”

Row 1 shows a typical row, minus seven digits at the beginning and seven at the end (not shown):

Leaf 9a, row 1

Were I to venture a guess, I would parse this as: SED NACH AN ZACLAN ZAB ULACH OD AN GAH ZUCHA.

Some of this we have translations for; “OD” means “and” (I take my translations from Leitch’s The Angelical Language, Vol. 2) “Gah” means “spirits,” and “An” is one of the angelic Sons of Sons of Light, assigned to Jupiter if the order of activation holds, but potentially to Mercury or Hermes Trismegistus given the green tablet he held: SED NACH the angel An ZACLAN ZAB ULACH and the angel An, spirits ZUCHA. Unfortunately, there isn’t much else to go on. ULACH seems to have the root word UL, which is a noun meaning “end,” so one could speculate that this is a verb form of “to end.” ZACAR is an imperative form of the verb “to move,” so one could speculate ZACLAN is a different conjugation of “to move”; “LANG” means “those [angels] who serve,” whole “LANSH” means “exalted power,” suggesting LAN- means “exalting service,” so “ZACLAN” could mean “moving in service of.” Using these, one could interpolate some meaning: “SED NACH the angel An moves in service ZAB in order to end spirits ZUCHA.” A bit clearer, but still ultimately speculative.

You see the difficulty here. What about applying some of the techniques we’ve seen? Consider row 30 from Leaf 11a, “Ozimba Londorh” (the title itself suggestive of “Londoh,” meaning “kingdoms”):

Leaf 11a, Row 30, Part 1
Leaf 11a, Row 30, Part 2

I could parse this row as follows (I’ve italicized the larger lowercase letters): GE O GRAPH AN ALGED GEMNA VEDRAD OTHAL DAH GE HUD AXLO GEDNOG.

This seems worse, until you begin substituting the actual letter the spelled out letters (for example, in English, the letter B would be spelled out B-E-E, C would be C-E-E, and D would be, heh, spelled D-E-E). Enochian sometimes spells letters contrary to their pronunciation, so while Ged is the English letter G, Graph is the letter E. Here we can obtain:


“GE” means “not” and “O” means five. “DAH” may be equivalent to “DA,” which means “there.” So, we can begin a translation with:

“Not five”–possibly referring to the remaining five Sons of Sons of Light–“Not five, the angels E [and] An ALG GEMNA VEDRAD OTHAL there, not HUDAX LO GNOG.” “GNOG” may seem like an unlikely Enochian word, but there are a few which do begin with the letter G (actually Ged) followed by a consonant. Still, not enough to obtain much meaning. Let’s turn back to a third excerpt, this time again from Leaf 9a, but Row 25 (before & after the circle)

Leaf 9a, Row 25, before the circle.
Leaf 9a, Row 25, after the circle


Substituting: “ALG NOX GETA–NOCH AN ALDAPH NA”; translating to the extent I can and including some speculation (“noco” means “servant” or “minister”): “ALG, [a] ministering angel out of Him–a ministering angel, the angel An, a gathering angel [of] The Lord.” Here we get a repeat of one of the words we’ve already seen: ALG, associating once again with the angel An.

This is merely applying one technique. Supposing that some transposition should be used, then ALG could mean AGL–“no,” “no one,” or “none”: “No [mere] ministering angel out of Him, [but] the ministering and gathering angel, An, of The Lord.” Yet it could instead mean the more straightforward “one within none,” a potential, realized as this angel An. Or “The one [come out] of nothing, a ministering angel out of Him, the ministering angel An, the ministering angel An, the gathering angel of The Lord.” In this interpretation, the transposition is a signature of Loagaeth across different lines of the text. There are hundreds of these seeming transpositions, insertions, and apparent substitutions, none of which seem to render the strings of an individual row completely meaningless, but rather to multiple forms of interpretation–“multiplied and dignified,” one could say. Still, for now, these remain somewhat incomplete (“fallen” from a complete translation) unless a key, or series of keys, is discovered.

I’ve previously alluded to potential paths to such a key, but for now I continue to manually copy Liber Loagaeth. I prefer getting this done to jumping toward a solution. Still, I wish to leave these potential clues for others who may be further ahead in their journey.

A Solution to Liber Loagaeth, Part 7

So I got to the “Pagesgem” half-leaf (9a) a few days ago. Aside from it being beautiful and the only table to both have numbers and a name, Bornogo, from the Heptarchy (four times in a beautiful cross-and-X pattern), and being the only table to have a large circle of diameter 21 within the grid, I wanted to make some points about the numbers themselves.

The four corners have simple 7×7 tables within them with either the numbers 1-7 or 2-8 in rows; two of each appear in opposing corners. Thus the sum of each row is either 28 or 35, meaning that two sum to 196 and two sum to 245; each pair sums to 441 (21^2), a number I’ve dealt with at length before. The digits begin in ascending order and from there shift over one spot, meaning that the number 1 for the 1-7 table and the number 2 for the 2-8 table is in a diagonal. The one exception is the lower-right corner which has the top of the table with the numbers 1-7 in reverse order at the top. Interestingly, if one chose to view the reversal as a reason to subtract that table from its lower-left counterpart, one would naturally get a difference of 49.

The lower-right corner is another clue, namely the general area that also number 49: column 32 of the grid within the circle (not including the ring of numbers itself–which sums to 272 (16*17–not part of a Pythagorean triple, sadly!). The circle itself, I should note, has exactly 111 letters within it, 111 being the number of God and the Gematria value of the Hebrew letter Aleph when spelled out (the Aleph as a letter alone is worth 1), and the ring is composed of 56 (7*8) numbers.

Interestingly, columns 30-32 break the inner pattern of the circle in many ways. Columns 18-20 (rows 18-20 & 30-32) have two length-3 sides adjoined by 90 degrees with a repeating number: the number 6 in the upper-left and the number 2 in the lower-left. For the counterpart in the upper right, a 4-4-4 column meets a 3-3-3 row due to a break in the normal pattern. The lower-right is even “curiouser”: the numbers make a 5-5-5 column, the topmost 5 of which begins a 5-6-5 row. Intrigued, I decided to sum these numbers by column and by row, and the number 6 produced a column sum (excluding the ring of the circle) of 50, while its neighbor which (which ends the row) yielded a column sum of 49. See the screenshot:

Columns 31 & 32 of Leaf 9a, within the circle

Fifty is a Kabbalistically significant number (associated with Binah and the letter Nun, among other things), and 49, of course, relates once more to both the Heptarchy and the dimensionality of Loagaeth. Of interest to me is that is these positions, columns 31 & 32, refer via addition to 63, or 7*9; multiplying by 7 (the basis of much of Enochian) yields 441 once again. the number of the row is 30, referring to the number of Aethyrs.

So, having seen this pattern here, another possible means to solve Loagaeth is to look to Columns 32 (the 6th & 7th from the middle row) and possibly also Row 30; or just cells R30C31 and R30C32 (to use MS Excel notation), across the tables. It’s possible a pattern (such as an Enochian phrase providing another clue) can arise in this manner. I haven’t yet explored it, but I will!

A Solution to Liber Loagaeth, Part 6

Note: see update at bottom.

So one other thing that has previously been observed about Loagaeth is the interspersing of the full Enochian letters throughout the text. For example, the Enochian letter equivalent to the English letter E is Graph, the equivalent to Z is Ceph, etc. The letters of Loagaeth were transmitted one by one, yet the letters themselves sometimes spell out a letter, equivalent to receiving J-A-Y in order to just make the letter J, C-E-E to receive the letter C, and so on. So the simplest of substitutions is to experiment with replacing these spelled-out letters with a single letter, and then using what remains to create a word, the equivalent of turning J-A-Y-O-B into J-O-B by substitution to have the word “job.” I suspect that much more of the Loagaeth text will be readable by just making this change.

You can see a couple of advantages of this sort of veiling of the knowledge for those receiving initiation into these mysteries (or in our case, piercing the veil, since we don’t have Dee or other direct lineage from which to receive initiation!). The main one is that, as Cody P. has mentioned to me, the psychological effect of gestalt and also deeper awareness of our symbols, and connection to how we form them when we pronounce them. Interestingly, the names of the Enochian letters don’t include the sounds they represent. Other than Ged for the equivalent of G and Van for V, no other letters include the sound of the letter within the full names of the Enochian letters: English A is Un in Enochian, B is Pa, C and K are Veh, D is Gal, and so on. It’s almost as if Enochian is trying to lift us up from identification of the letters from their mere “pronunciation” and instead create letters which are separate from their pronunciation, words that are closer to their root meaning, and verbs with so many irregular varieties and varied spellings that the mind has to take each instance of speech as a unique moment of communication.

Yet this speech also is part of a narrative (unveiling of knowledge, the fall of humanity–and implicitly, the hope of evolution from a merely human state for those who are lifted up by Divine grace through these mysteries), a mathematical structure, a Divine force to uplift our minds, a geometric structure in which we think, and the like. The foundation, of course, is humility (deep openness to knowledge the supplicant lacks) and a sufficient understanding. The angels then provide a language that separates the understanding of the letter as separate from (or more accurately, not parallel with) the production of speech–in neurological terms a language that separates Wernicke’s area from Broca’s area. This allows a new way to think about thinking, a new way to use language and reading in understanding.

The angels incorporate parts of an individual’s existing symbolic narratives as well and communicate via both imagery and speech to the supplicant. Along the way they include number sense (the dorsal parietal, frontal, and inferior temporal areas of the brain, apparently), and as the visions in the Enochian Aethyrs themselves become progressively more abstract, they become more geometric in nature, so throw in visual-spatial and geometry skills. Because there’s so much to coordinate, there is quite likely a large working memory component for the supplicant to develop as well.

All in all, this process seems like several subtle reboots to the brain, an upgrade to individual interface packages, followed by a big change to the operating system. The importance of this is that unravelling each part of this is helpful to the supplicant in considering transformation/decryption of the text, as well as interpretations of Loagaeth.

At any rate, I’m not pursuing this solution just yet; I just wanted to let some of the considerations that could be applied to a potential solution to Loagaeth.

Update. An interesting pattern of the letters appears in Leaf 49: doncha, ur, chinvane, vors (or uors), adnor. This reduces the words to rcha (likely pronounced archa by inference), L, chinve, ufs (more likely than vfs), and adnf (likely pronounced adneff by inference). This also reduces the number of total letters in Leaf 49 from 113 to 106. Repeating this process with our new words, we can further reduce chinve to chinc for 105 letters (as specified by the angel Galvah). The reduction by seven letters and then an eighth also parallels the seven heptarchical kings who are ruled by an eighth. An additional justification of this approach is that it leaves five L’s, paralleling the five tables of 21 letters that Galvah instructed Dee to make out of the words received.

This parallels Leitch’s reduction of the letters in Leaf 49 via the spelled-out letter zed to Z and reducing ch to k via Kelley pronouncing the former digraph as a /k/ sound. This is only somewhat defensible given that the angels spelled out the ch as two letters in Row 1 of Leaf 1A (making a seven-letter word, to Dee’s delight, recognizing the concordance of this with the septenary nature of the Heptarchy), and that other words, such as Moz and Mozod, aren’t equivalent, for the angel Nalvage specifies they have similar but not identical meanings (“joy” and “joy of God”).

Another approach to reducing Leaf 49 from 113 letters to 105 put forward by the AOM is to simply remove the eight-letter word “Loagaeth,” because it had previously been received. This is doubtful, for it was only received moments earlier. Leitch suggests either a miscount by Dee (which he is rightly dubious of, mainly because he could see the words in front of him, to which I would add the five tables that Galvah instructs Dee to arrange the letters into five tables of 21 letters, which parallels the 21 letters of the Enochian alphabet itself), or that two words which appeared separately, adnor and doncha, belong together because Dee may have split the word adnordoncha when a distracting vision of seas appeared before Kelley. This is a good case, as is he unique underlining notation below vors and hirobra being suggestive of concatenation for vorshirobra.

The ultimate test of my approach, though, is whether this reveals a hidden order (of the wisdom/Chokmah variety) from what Galvah calls a “hotchpot without order” (much as Babalon appears more orderly with mental concentration in ZIP), and is consistent with Galvah‘s observations, of “the speech of that disorder or prophe[cy].” Unfortunately because this adds to the number of I‘s (or Gon‘s), this does not create letters that can be removed from the end of the letters in Leaf 1b. Perhaps a transformation of Leaf 49 (such as replacing the letters with those in the reverse place in order) and then subtracting those letters from 1B may work, or that approach may remain a dead end. Regardless, I simply want to transparently show readers my process in thinking about a possible solution to Liber Loagaeth, to share additional interpretations of this material, and to encourage those who may have their own approaches in working with it.

Update 2:

In reviewing this, I noticed that a second “OR” had eluded me, part of NOR. This makes a total of eight letters that can be reduced, which is actually problematic, because it leads me to question whether the second round of letter reduction is to be done at all; my guess is the answer is “no.” But then NOR is followed by the word ZANDOX, which sounds an awful lot like “NORZ and OX,” two names for numbers, six (2*3) and 26 (2*(2^3+2+3), which combine to 32, or 2^(2+3).

Still, the VE reduction seems like it should be there, doesn’t it? There are other options, including deleting a duplicated letter, such as the extra C in BRINCC, which the angels often did during the transmission. VE isn’t explicitly “VEH.” If we didn’t, then it would be:

BRINCC becomes BRINC (net reduction: 1 letter)

DONCHA becomes RCHA (net reduction: 2 letters)

UR becomes L (net reduction: 1 letter)

CHINVANE becomes CHINVE (net reduction: 1 letters)

UORS becomes UFS (net reduction: 1 letter)

ADNOR becomes ADNF (net reduction: 1 letter)

NOR becomes NF (net reduction: 1 letter)

Thus we have a reduction of eight letters. One letter is reduced three times (a “mystery of the trinity”), one is reduced via redundancy, and three others are via substitution, one of those being an Enochian name for God or “One.”

This also leaves L as the obvious ruler of the five letters which are substituted (one three times) via reduction, causes it to appear 7 times overall in the final table, but this happens regardless. The only thing I don’t like about this is that you miss out on a bit of a rhyming scheme (CHINC with BRINCC). With some creative pronunciation in this way, the CHINC spelling also allows for 7 syllables per line of the original transmission (EXI L ZEDNIP TAIP (as in “tape”) CHINC), especially if a letter without a vowel attached is assumed to be unpronounced, (like R in RCHA, or F & N in ADNF), with the obvious exception of the standalone L. So, I think I’ll go with the double CHINVANE reduction rather than the redundancy reduction.

Here’s the final product with my arrangement (note that leaf 49 is to have the letters be left-to-right, as in English); I’ve made “LOAGAETH” be twice as big as the remaining letters in the table, which themselves are twice the size of the letters in the remaining 4 tables: