Another Step of my Enochian Journey: Gebofal

I know, it sounds like another strange Enochian word: gebofal. Sorry. SORRY. (Not sorry.)

Having done Enochian with relative consistency over the last year and a half, I have touched many parts of the system, but I haven’t yet done the 49-day ritual of working with Liber Loagaeth, named gebofal, as a way of attuning myself to that book. I haven’t found a good copy of the book; the best copy of Loagaeth that I can find, from which I have done a tentative translation of part of one leaf that remarkably parallels the Tzimtzum, doesn’t have all of the characters in Enochian, and many parts are corrupted! So begins my hunt for the original scans from Sloane, which unfortunately are no longer available to order online.

What I can gather from Leitch is that there may be a zodiacal-by-elemental force (four elements within each of the twelve signs) associated with doing this. The stepwise moving through the gates of heaven also parallels the counting of the Omer, which is a symbolic contemplation designed to aid the opening of the 50 Gates of Binah. This would seem to parallel the Aethyrs themselves, but I sense there is a larger cosmological work at play, and probably initiation into Chokmah (which is ruled by the entirety of the zodiac) via the original Enochian system (rather than my hack). The combination of zodiacal and elemental efforts–along with the celestial (and by implication, the Aethyrs) imagery–strongly suggests to me a primary scaffold to ascend the three higher worlds. As such, it makes sense that Leitch describes it (based on his review of some others’ experiences) as the primary Enochian initiatory ceremony.

Wish me luck in my search for a good copy of Liber Loagaeth for me to reproduce! Perhaps after completing this ceremony, I will be more capable of translating Loagaeth into English….

Update 1: I think I found a version. It may be too low-quality to be sure but I will do my best with it.

Update 2: The resolution on the image was far too low to work with. Back to the search!

On Whether Enochian is a Religion

It’s pretty easy to look at Enochian as a religion, and honestly, I am wondering whether it’s time to call it that. Jason Louv certainly concludes that this was the angels’ goal: a one-world religion. It fuses communicating and working with angels (angels themselves working on behalf of God), magick (an ability to manipulate reality, in this case via Divine power), and devotion to the Divine. Via the Aethyrs, ultimately (i.e., in LIL), these all fuse with union with the Divine, forever changing the consciousness of the practitioner.

It is the latter of these–a procedure that provides union (i.e., yoga) with the Divine (and therefore the universe)–that gives Enochian its power. This power is frightening and heretical to most Western Christian denominations (I cannot speak to Eastern Orthodox Churches). After all, Jesus has made humanity right with God, provided we recognize him as “the Way, the Truth, and the Life, and no one comes to the Father except by/through” Him (John 14:6). Note that Jesus uses the present tense–not “no one will ever come to the Father,” but “no one comes to the Father.” Am I stretching too much here, inferring too much about what Jesus says about the relationship with God and when? Read on: interestingly, Jesus goes on to say that He is in the Father and vice versa, that he will provide another advocate (i.e., one like Jesus, whom Jesus calls “the Spirit of Truth,” thought in theological terms by most to mean the Holy Spirit), who will be in the disciples. This suggests, frankly, that the Father continues to be in the disciples, giving them union with God. He then continues to say “I am in my Father, and you are in me, and I am in you.” An awful lot of sharing of this Divinity, wouldn’t you say? It’s almost as if union with the Divine is the whole point here.

The frightening heresy to denominations in these verses is that God is in the heart of a believer, yet we are still human. We should not aspire to be Divine, the thinking goes, but some unclear version of similarity with the Divine. To that I say–that’s not how it works, at least in Enochian. In Enochian, you learn the heavenly and, ultimately, Divine nature we already are, after using each Aethyr to slowly peel back ego-based delusion. It is this delusion of the ego that feeds the dependency upon the hierarchy of authority.

How does Enochian fit into the grand scheme of other religions? It’s a different form of esoteric Christianity from Gnosticism in that there isn’t some grand conspiracy of cosmic beings who are keeping us deluded, but rather, our own thinking and ego- and mind-identification. It certainly has a deity, but this deity is systemic to the universe (as shown through its identification with mathematics; this suggest pantheism or panentheism), and we are a part of the universe. It may be trite to say that everything is divine, but the point of Enochian is to learn exactly what that means. It is a “suchness.” It is Tathata. Understanding (Binah) this means learning to let go of other kinds of thinking and being, and instead become what one truly is: divine, in all the glory of divinity. Enochian cosmology has excellent, but probably not always perfect, complementarity with Buddhism and other Eastern traditions. Regardless, I am of the view that Enochian, and specifically the Enochian language in general prayers and in modifications made to the 19th Enochian Call to the Aethyrs, can be used especially well to produce the esoteric attainments or states of these and likely other religions.

If Enochian is a religion, it’s highly personal. It comes from personal revelation and interaction with the angelic and the Divine. For Westerners especially, it’s about knowing your place in the cosmic order (and probably getting therapy). One becomes better aligned with the world and every realm one interacts with, yet this reflects the changes to perspective and therefore one’s reactions, all due to Divine revelation. In this sense, it’s not dogmatic, but it’s also not a mere spiritual practice. It probably belongs as a course in Universalist religions of all stripes. Obviously, this would mean that it is fundamentally compatible with most other religions.

Let me know your thoughts!

How to Progress through Enochian

Enochian is, to be clear, fairly advanced, but it need not be unapproachable. Even someone just exploring magick can get a benefit from exposure to Enochian (this is why I have taught Enochian classes before at Unlimited Thought, so people of all ability levels can see that Enochian needn’t be held in an arcane tower).

Where to begin? I recommend going to a live or virtual class held by someone who has worked with Enochian before (these are the days of Covid-19, so virtual is preferred). A TEX scrying should probably be on the agenda, because this starts evolving your consciousness to work in the celestial realm. Next, I recommend Lon Milo DuQuette‘s book Enochian Vision Magick. It’s simple, straightforward, and to the point of getting you understanding the systems and starting to work with it. You can begin with printed or hand-made versions of all the materials on paper.

The next steps depend on your preferences, so I’ll list them in no particular order. Jason Louv has the definitive history of the system, and this contextualizes things like its apocalyptic imagery. Scott Stenwick has excellent books on the Heptarchical system as well as the Elemental system. Moreover, Aaron Leitch has released a first and second volume on the Enochian language.

Last, I will recommend Aaron Leitch’s Enochian Grimoire for the use of gebofal in magick. The rest of the grimoire is a fine introduction and covers most of the topics above, but I just didn’t use it, so I cannot review the book in its entirety. I would note the strongly Renaissance feel of his treatment of the material (to be expected, given Enochian’s origins), which unfortunately includes the high volume of magickal equipment to be used. Still, gebofal is next on my list of Enochian magick to work through, and I know of no other writer who has offered writing on it, and Leitch’s instructions on it are straightforward.

Enjoy!

Progressing in Magick

So this is a question I’ve given some thought to: how quickly should one progress in magick? How far, how fast? What should you get into?

Having tried several things in magick, I can recommend the following:

1. Meditation (at the beginning and throughout your journey, perhaps to be foregone towards the end). Vipassana & Raja (one or the other), once or twice a day. I also recommend using simple pranayama techniques to relax one’s mind and emotional state, and then mentally confronting emotional triggers (i.e., “Why do I get angry about this? Is this really me, or am I just attached to [XYZ]? Does my emotional intensity match the situation?”) at least once a week for at least a year. Don’t be afraid to go deep. This will start clearing your mind of identifications that do not match who you are, and the best part is, you’re doing the clearing, so you are in control. It’s also good to talk through your insights with good friends.

Allllsoooo…therapy, especially as you get to the weirder stuff: find a therapist who doesn’t judge the woo.

Congratulations, your mind is now on a path towards healing.

2. Groundedness practice. (added) I recommend also doing some groundedness meditation (such as imagining roots growing from your feet into the earth and drawing in from the infinite amount of energy available that which you need). To complement this, spend time walking outside, gardening, etc., to stay in touch with the real world.

Congratulations, you’re able to live in reality.

3. Hatha yoga. The mind and body are intimately connected. In general, you will want to be in excellent physical shape, so if you can, Hatha yoga regularly, do cardio at least twice a week, and add in strength training (always talk to your doctor about exercise). Give yourself a couple of months to get in good (or better) physical shape. Obviously this depends on whether you are disabled, but think about how you can get in touch with your body.

Congratulations, you’re working on integrating your body and mind.

4. Sigils (as needed). After about a month of meditation, teach yourself to make a sigil (the Austin Osman Spare method is easy to learn, but others exist). They are easy, they are cheap, they will work with beginner’s luck. Start with something simple at the “5% probability” level and charge it the easy way (look at it during the “big O“).

Congratulations, you’re empowering yourself.

5. Learn (and DO) banishing (regularly, but eventually to be largely eschewed). A few weeks after your sigil, note the degree to which it was successful (you can do more, but for serious things). Then learn the Lesser Banishing Ritual of the Pentagram (LBRP). After you have started a daily meditation practice, for at least a month, start learning the LBRP. It’s not that complicated. Use flash cards to memorize directions, angel names, and the like.

Then do it for the first time. Don’t be surprised if you experience some clairaudience: I definitely did my first time and I had a huge WTF moment! Once you have it memorized and can perform it fluidly, it should not take more than five minutes. Start off doing that on a weekend, then add it to your “stack” and do it once a day (ideally before a meditation), then twice a day (morning and night). If you’re not in your own place, do it silently. If space is an issue, you can do it imaginally. Later, learn the Lesser Banishing Ritual of the Hexagram (LBRH).

Congratulations, you’re starting to determine your circumstances.

6. Study the elements and astrology. The classical elements are fundamental to the LBRP, and now is the time to understand what they are about. It’s good to learn about them in conjunction with astrology, because there is some overlap. For that, The Astrology Podcast is excellent. Take their significations of the signs (parts 1 & 2), the planets, the houses (parts 1 & 2), then the ones on sect, essential dignities, and then look into the aspects. This will help you understand the LBRH. It will also help you understand the astrological forces, whether they are “good” for a working and invoked, or whether they are bad and should be banished. This will take some time, definitely no less than three months, probably no less than six.

Congratulations, now you understand how circumstances can arise.

7. Raising & balancing consciousness. (added) At this point, I also would recommend slowly adding in the Middle Pillar Ritual at this point. Once a week, then twice, then daily. The idea is to start raising your awareness. It’s very important to balance this with the groundedness meditation I previously mentioned.

Congratulations, you’re developing perspective on circumstances.

8. Start thinking about your True Will. Your understanding of astrology will come in handy now. Jason Louv offers a course on this, which is excellent.

Congratulations, now you know how you want to change circumstances.

9. Holy Guardian Angel ordeal. By now you should at least have a couple of years into your studies. I really can’t recommend this enough, but I probably wouldn’t recommend this for someone who hasn’t yet had their Saturn return. Knowledge and Conversation of your Holy Guardian Angel is the first great feat of the Western magickian, according to Crowley. I recommend the Abramelin operation (I was told by my HGA to forego the demon-binding portion of the operation, as was James Eshelman). It is an ordeal, and should only be undertaken when you can. Modify it as you can for your circumstances: the original presumed so much wealth but a sincere effort to have the key aspects of the ritual (isolation, prayer, etc.) is vital. Congratulations, now you have an ally in reaching towards your true nature.

10. Enochian. Having done all of this work, you might decide to take up Enochian. It’s complicated. It’s a lot of work. But it’s worth it, soooo worth it. I’ve written before that I consider it the key to plugging in to the great Western and Eastern accomplishments (such as a Chokmah initiation and the rainbow body–a Tibetan Buddhism arising–respectively). Congratulations, you are now on the path to reaching your true nature.

You may be surprised that I have left off this list other things such as talismans (I do them, but these are not necessary), alien contact, past-life regression, and so many others. I just don’t think that they are necessary, and may even side-track from paths to some core insights. I’m willing to change my mind on this, and I’ll let you know if I do.

Enjoy!

Simple Shortcut When Ascending the Tree of Life

There are shortcuts to things in life, though shortcuts are not always the best or cleanest way to get things done. Yet when you’re starting from a low point and want to get to a higher point, rather than practicing the same old techniques in drudgery until the slow accretion of effort pays off years later with achievement, or its opposite of a shortcut to the trophy that is devoid of mastery, it’s probably better to use both practice and the occasional shortcut to make your empowerment work faster.

The ascension of the Kabbalistic Tree of Life is the purpose of many magickal orders. While I have no grand techniques for preparation for initiation, and initiation itself (the LBRP or the Abramelin Operation still work as they should!), I have an “all-of-the-above” approach to magick, and believe that cross-pollination has interaction effects. Hence, the shortcut: sigils.

Sure, you may already know about sigils, but why not create a sigil to enable old-fashioned initiation? Sometimes we don’t think to put “new wine into old wineskins,” but we do it all the time, we just don’t think of it that way. Meditation is used in concert with being a good person, magick is used in concert with meditation, and sigil magick can be used in concert with Tree-of-Life magick.

The technique itself is rather simple: create a sigil with the intent along the lines of “I initiate into [name of sephirah, e.g., Yesod].” Charge it, don’t obsess about it, then continue going about your normal efforts to initiate into that same sephirah. What you should find (as I did) is that new techniques to initiate into a sephirah appear, or that your current efforts accelerate. I myself used sigils to assist with initiation into Binah, Chokmah, & Kether.

Get creative and clear with your intent, and don’t be afraid to iterate: “I deepen my initiation into [name of sephirah]” and “I complete my initiation into [name of sephirah]” are wise additional sigils to fire off after you surmise that you have succeeded in your initiation into a given sephirah. You must still do the hard work, but the hard work should pay off more quickly.

Enjoy!

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On What Leads People to (and away) from Magickal Practice, and Why It Can Be Worth It

Why do people do magick, anyway? Is it to feel re-enchanted with the world after so many Hard TruthsTM whack you over the head? Is it because there is a Vast ConspiracyTM to conceal the forces of the universe in order to keep Ordinary PeopleTM from knowing the Real TruthTM? Is it level up to throw lightning bolts because it’s Badass? Is it to flow in better harmony with forces of Nature? (All trademarks pending my doing something to trademark phrases).

Probably all of these are reasons for magickal practice. Yet within all of these reasons are the same seeds for not doing magick. Hard Truths of the material world must be faced, not shied away from. Any Vast Conspiracy must surely be more powerful than any single Ordinary Person, and even if you’re lucky, how do you know that the Real Truth you discover is the One Real and Ultimate Truth? Throwing lightning bolts is probably doable, but very expensive, and then you’ve spent a lot of money making your whole life about throwing lightning bolts.

I want to dwell on the last point. I think the issue of Nature and the West‘s relationship to it is at the core of why people don’t do magick, and fairly so. As an example, we understand that chemistry is an ordering principle of nature, that it works marvels, but most of us don’t know anything beyond the basics. So few of us understand atomic orbitals, we probably don’t do advanced chemistry at home, and even those of us who know what we’re doing can still make fatal mistakes. Why dabble with something so dangerous? Leave it to geniuses who are also willing to take the risks.

Still, we probably don’t benefit much from not knowing anything about chemistry. It keeps us from poisoning ourselves with household items. It gives us a rationale to eat healthy, to wash our hands, and to be careful with gasoline. Essentially, an understanding of chemistry is important, and we can have a safer and healthier existence with it.

When it comes to magick, I think there’s a vague understanding of it among most people. For Christians (still the most dominant of the religions in the West), there’s an understanding of the value of prayer for protection and development and, if need be, useful goodies. If need be, the usual professionals in the field are (pastors and priests) can be called upon for counsel and to do advanced work. It’s a lot of study and, frankly, we know that those who reach the peak of the field of Christianity, the saints, often suffer tremendously and lead an otherworldly existence that can seem scary. As with chemistry, magick’s power, as with any aspect of Nature, causes reactions in us to protect ourselves (or our loved ones, if we project our fears onto others) from such suffering, and originally the Church stepped in to become a gatekeeper. So while magick is our birthright, it’s something that the West largely accepted as something that needed balance with other parts of our nature, its secrets reserved only for the priestly (and later, pastoral) class. Much as advanced chemistry became reserved for universities and licensed businesses, advanced magick became reserved for the Church.

Yet nowadays, for most (but not all) of us who make it to adulthood, there’s no longer a Vast Conspiracy of the Church to keep us from exploring magick. There’s less trepidation now that people who regularly practice magick have shown that they largely live normal, if not understood, lives.

This means that whatever Truths there are to be discovered must be evaluated by the magickian her- or himself. I can imagine the protest: “That’s no fun! What if I make a mistake?” Good friends who are not magickians can help you talk through your insights, but yeah, adult life is about responsibility, and this means you’re responsible for how to think and what to believe, unless you choose to submit your mind to an authority. This can be okay (lots of people do this), but may I suggest not settling for anything but the Most Universal of authorities, Who may in fact instead want you to play with your share of power?).

Ultimately, after doing magick with patience and wisdom, I can tell you that one of the things you things you can come to better understand is your oneness with Nature/the Universe. In a way … you are the one throwing lightning bolts.

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How I make my planetary talismans

A talisman, strictly speaking, a visual seal (sigil) of magical intent that is energetically charged to bring wanted things toward you; it has typically been contrasted with amulets which repel unwanted things. In Western traditions nowadays, this line is a little blurry, so this post refers to both, but only those related to astrological talismans. Any time is possible to do magick. Elemental magick is always available, no matter the circumstances. Astrological magick is also always available, and can be tweaked via planetary banishing and invoking, but it’s a bit more like playing a game of cards, in which you can discard some cards and draw others.

I start my planetary talisman process based on the desired astrological energy. To do this, you need to have familiarity with basic astrology and what makes a planet’s energy strong as well as harmonious with other planets. Once the dominant planetary energy is selected, I pick the time and the base metal. Paper is fine but not as durable energywise as metal. Classically each astrological planet has its own metal; of the seven planets, only four have metals that are realistic to use nowadays: Saturn’s and Mercury’s metals (lead & mercury, respectively) are toxic, and the sun’s metal, gold, is toxic to your bank account! I substitute silver, the moon’s metal, for these three planets, because the moon is “closest” to the earth in the medieval tradition.

Once I have the metal picked, I begin the design; there’s not much imagination on my part in designing talismans. If a planetary talisman, I begin by looking up the magic square for that planet. This will be the center of the overall design, and also tells me the number of elements to incorporate into the talisman, including the numbers of the square itself (but not the grid). I usually go with the sum of a given row or column.

Once I have the number of elements, I incorporate the names of the selected deities and/or archangels associated with the planet & its sephira. In the Hermetic tradition, these can be found by looking them up ina correspondence resource such as 777, 776_1/2, or Thelemapedia (in the case of a Mars talisman, for example, I use row 27, and perhaps also row 5 for the sephira it rules, Geburah); these are all based on the Hermetic Order of the Golden Dawn (which itself is largely based on Agrippa: see below); I have yet to explore other similar orders’ materials such as Aurum Solis but this is forthcoming, I’m sure. I then start counting the letters in the deity names and try to use some combination of them that adds up the the planetary square total (in the case of the Mars talisman, 65). Also, I do one final check for the planetary seal from Agrippa’s Three Books of Occult Philosophy, Book 1, Chapter 33. My standard approach is to have the names parallel to each of the four sides of the square (placed according to the Four Worlds associations in the Kabbalah and/or stacked as necessary according to the hierarchy in which they fit; the planetary seal I break into four parts which go at the corners, in a rounded formation of long enough).

Once the design is complete, it comes to a method of charging the talisman. Here you’re asking the deity or angel to do you a solid and please charge your talisman. Angels work in the capacity of their deity, so appeal to that connection, and deities like it when you approach via the things they are connected to (such as the incenses or plants in a correspondence book like 777–the more the better, but there is diminishing returns, so don’t dip into your savings! If money is an issue, cultivate sincerity and it will make up for it). Use a picture of the appropriate animal, a small clipping of the appropriate plant, light the appropriate incense, etc. Next, perform the planetary invoking ritual (I use the Greater Invoking Ritual of the Hexagram) to call forth the energy associated with your astrological election. Then I usually will either do an invocation for the deity to temporarily inhabit my body (choose your deity wisely!) and provide a charge to the object, or a call to the angel by appealing to its deity. I will usually modify Liber Israfel for the former; for the latter, it depends on the system. Enochian has specific methods to call upon its angels; similarly, the Shem-Hamphorasch has its own 72 angels and various authors have books on contacting them. Once those methods are done you make your request to the angel(s) that you have called to charge the talisman for you.

One alternative to the entity method is energy work, such as Chi or Reiki (though the latter still accesses divine entities). Reiki is probably better since it explicitly calls on the energy of the heavens (which, you know, where the stars and planets are), but Chi could probably also be used, if you set a strong intention to only use the more terrestrial energy that fully reflects the celestial.

Here we come to a point not to be overlooked: timing is essential. Unlike other astrologers, my view of an event is to look at the definitive “birthing” portion. Just as astrologers typically use a birth time and not a conception time, events or even ideas have to be birthed and not just stirred or conceived. A seed doesn’t count as a new plant just because it’s been planted, or watered, or the like. The seed emerge from its shell and touch the air and light as well as put down its first root. I dwell on this point because, well, you have to time your actions to culminate as closely to the time you’ve elected.

That’s it: you now have a charged talisman!

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The (Z)OM(G) post!

Like, did you ever look at the PELE ring?

Pele ring: now you’ve looked at it.

The outer letters are “PELE” which is Latin for “He will work wonders” and which also means “miracle” in Hebrew. The middle letters are V & L, which suggests LVX or Latin for “light” (the circle makes five crosses suggesting 5 X’s, one for each of Christ’s wounds; 5 is generally considered the number of man).

But, like, have you noticed the middle? It’s, like, a circle, man, and there’s a horizontal line in there, man! It’s like it’s referring to geometry, man! It’s a reference to a compass (which makes arcs, or a whole circle!) and straightedge! There was geometry to this magical system from the very beginning…. Also, the opening prayer says “His Name is Wonderful: PELE.” If you take the V as the Latin for the English W and follow downward, you not only make a cross, you get the first two and last letters of the word “Wonderful.”

But, like, what else does the circle and line suggest? Why, a mouth making the word OM, the most sacred word in Hinduism! This is just more evidence to me that Enochian is (among other things) a modifier to Christianity to interface more readily with Eastern systems, and make it universal (much as mathematics is universal; also see Prayer 110 for an example of how the core concepts of the major religions can be translated directly into Enochian).

After all, U/V & L are also the first and last letters of the word “universal.”

The Best Memes I Created This Past Month (June 2020)

So I should probably make a monthly(-ish) feature of the favorite memes, many of which are magick- or spirituality-related.

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Magickal journey as a crooked yellow line on a highway, with captions. Let’s hope OCR works on memes someday.
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Very meta meme here; I counted at least six levels here, of which the 2nd and 5th, and the 1st and 6th, parallel each other, respectively. You’ll find that as you get into magick, self-similar rabbit holes (fractals) of the mind begin to appear.
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Relationship/Mathematics meme.
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This is an old Polish expression. Always remember to identify who owns the problem.
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Politicians and BS artists of all varieties (as well as very confused people) do this all the time. This is the key to identifying them. “I don’t know” is a golden phrase to use when you, ah, don’t know.
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Jenga image of a nearly impossible tower with one log at the very bottom, memified to show Enochian progress in scrying individual Aethyrs and ultimately making a call to bring about the rainbow body.
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Poking some fun at Morpheus with a paradox.
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We’re always told to “ignore the siddhis,” so I figured I’d make a play on words… RIP Jack Palance
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Cypher had one of the clearest motivation of The Matrix. What if he was even deeper than that?
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Never miss an opportunity to misdirect.
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Seriously, though, don’t forget.

Fourth and (Probably) Final Enochian Call to the Rainbow Body, and Prayer for Fulfillment of Same

I had one lingering issue with the call to the rainbow body, and decided to update the call to work on its durability (once again, thanks to Elsewhere for his feedback). The call now begins, “MADRIAX DSPRAF CASASAM MAOFFAS QAA DE MIAM DE TON DAMPLOZ OLPIRT DE OI, A AFFA MANIN, NOIB, MANIN TON-L.”

“O you heavens which live in the abiding, measureless body of the continuance of all variety of light of this, with the empty mind, yea, the mind of All-One [or, ‘All-God.’]”

This will probably be the last iteration, simply because the heaven itself suggested to me that I should iterate no further: this call would be enough to continue to use. Still, it occurred to me tonight that I should probably make an Enochian prayer as well to this same effect:

“ACURTOH! ADGMACH, ADGMACH, ADGMACH! GEMEGANZA!

“NAH IAD, NOIB JAIDA, NOIB MAAH, NOIB AHAH, NOIB L,

“NOIB EXARP, NOIB HCOMA, NOIB NANTA, NOIB BITOM,

“NOIB GALAS, NOIB GETHOG, NOIB THAOTH, NOIB HORLωN, NOIB INNON, NOIB AAOTH, NOIB GALETHOG!

“DRIX, GOHOLOR, OD DLUGAR DS NONCF EOL AZIA ALCHIDAO, AZIA ILS: NOIB, CASASAM MAOFFAS QAA DE MIAM DE TON DAMPLOZ OLPIRT DE OI, A AFFA MANIN, NOIB, MANIN TON-L.

“TORZU, ZACAR, OD ZAMRAN, CASASAM MAOFFAS QAA DE MIAM DE TON DAMPLOZ OLPIRT DE OI, A AFFA MANIN, NOIB, MANIN TON-L, OD SOLPETH OD PURAN eL A TON, OD LZIRN DE PELE!”

This is one of the mutual actions on the part of oneself and the Divine: God (via many names) is asked to “bring down, lift up, and give” the abiding rainbow body, and the magician then exhorts the rainbow body to “arise, move, and appear” and finally to “hearken and see God in All, and the wonders of God [the wonder-worker].” I always feel that there is something to composing these prayers from both perspectives of the giver and the gift, or how both heaven connects toward earth, and earth will connect toward heaven.

I’ll try it out and report back.