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Enochian-language version of an Extended Middle Pillar Ritual

The original Middle Pillar Ritual (MPR) remains one of my favorite rituals to come out of the membership of the Golden Dawn. It is a means to align oneself on the Pillar of Mildness, which rests between the Pillar of Mercy and the Pillar of Severity, allowing for balanced ascension of the Tree of Life, the most common model of the Kabbalah. This middle pillar consists of four sephiroth (spheres of consciousness; singular “sephirah”). These are Malkuth (Kingdom, the sphere of physical world), Yesod (Foundation, the sphere of form, or connection between objects), Tiphareth (Beauty, the sphere from which the True Will toward the mundane world resides), and Kether (Crown, the highest sphere of consciousness, a place of Union with the Divine). The middle pillar also contains the one pseudo-sephirah, Da’ath (knowledge), which is placed between Tiphareth and Kether.

My version extends of the MPR (to the extent that I am familiar with the correspondences) into the four worlds: Kether, Da’ath, Tiphareth, Yesod, & Malkuth in Atziluth (Emanation), Briah (Creation), Yetzirah (Formation), and Assiah (Action). The Assiah section is an elaborated version of Regardie’s original version, with additional correspondences of that world added. For this translation I of course am relying on Aaron Leitch’s The Angelical Language, Vol. II, and also Eshelman’s 776 1/2. Because Eshelman’s work includes it, I have also added a correspondence to Ain Sof/Ain Sof Aur of Atziluth.

Some correspondences in my own version of this are not available in this version because they refer to god names outside of Enochian, but I am adding placeholders [in brackets].

Atziluth (Emanations)

Ain Sof/Ain Sof Aur: Vibrate the following three times: ZDLZL, ZZZDZ, ZLDLDZ [LASHTAL]. (You have pronunciation options here: Zohd-Dee-EL-Zohd-El, Zohd-Zohd-Zohd-Dee-Zohd, Zohd-El-Dee-El-Dee-Zohd (early modern English); or, Ceph-Gal-Ur-Ceph-Ur, Ceph-Ceph-Ceph-Gal-Ceph, or Ceph-Ur-Gal-Ur-Gal-Ceph; these are “higher octave” versions of the names and phrases in Kether, following the Agrippa method of discovering higher angel names, but applied to Enochian as described by Leitch).

Kether: Vibrate the following three times: JAIDA, PRONOA, TONIEL (“J. I. Dah,” “Pro-Noah,” “Tony L.”). {Highest God, “Divine Love,” “All is one.”}

Da’ath: [no correspondence available to my knowledge]

Tiphareth: [no Enochian correspondence available to my knowledge; the barbarous name is “Onophis.”]

Yesod: [no correspondence available to my knowledge]

Malkuth: [no correspondence available to my knowledge]

Briah (Creation):

Kether: Vibrate the following God names three times: “OL TRIAN” {“I shall be”}, eL. (“ohl-tree-ahn,” “L.”). The Hebrew angel name is Yehuel (or Jehoel), meaning “like unto God” (YHV); the translation of the name into Enochian is “AZIA(e)L” (ay-zigh-ay-el), but I haven’t “pressure-tested” this name yet, so you may add Yehuel to the god names.

Da’ath: Vibrate three times: eL, CARUBIAL (“L.,” “kay-roo-bee-ayl”); this Enochian angel name is equivalent to Kerubiel and appeared to me during Chokmah initiation.

Tiphareth: Vibrate three times: GAHOACHMA (Jay-Hohk-Mah). [The Hebrew angel names are Chasmel & Metatron.]

Yesod: L-ENAY (“L.N.A.”). [Hebrew angel name here is once again Yehuel.]

Malkuth: L-IAIDON, L-ENAY (“eL-jay-eye-don”, “L.N.A.”). [The Hebrew angel name is Michael.]

Yetzirah (Formation): The rotation of the name YHVH in Yetzirah does not make sense to apply to Enochian, so simply vibrate: GAHOACHMA.

Assiah (Action).

Kether: ENAY, OL TRIAN. The archangel name here is Metatron.

Da’ath: GAHOACHMA IAD. Kraig substitutes the angel-governor names of the Aethyr of ZAX: LEXARPH, COMANAN, TABITOM.

Tiphareth: GAHOACHMA, L-IADNAH (jay-hohk-mah, ell-yad-nah). The archangel name here is Raphael.

Yesod: IAIDON L-IOIAD (jay-eye-don ell–joh-jad). The angel name is Gabriel.

Malkuth: L IAIDON, ENAY CAOSGO (el Jay-Jod, “N.A.,” Kay-Os-Goh”). The archangel name is Sandalphon.

Enochian-language Lesser Banishing Ritual of the Pentagram (LBRP)

This is a simple translation of each of the words in the Golden Dawn LBRP. I’ll be back-translating the Golden Dawn rituals (and Regardie’s Middle Pillar) into the Enochian language. Sometimes this is not a perfect translation, but I will try to use the same spirit of the Enochian to mirror the Golden Dawn usage. I won’t get into the broader techniques such as visualization or ritual tools (there are hundreds of variations on this: I recommend Modern Magick for a good introduction), but rather just the words used.

This pronunciation reflects Leitch’s from The Angelical Language, Vol. II.

Opening: Enochian Qabalistic Cross (EQC).

Face East. Touch the forehead and vibrate:

AQLO (ay-kwah-loh)

Touch the heart center (center of the sternum) and vibrate:

ADOHI (ay-doh-high)

Touch the right shoulder and vibrate:

OD GMICALZO (ohd jee-my-KALE-zoh)

Touch the left shoulder and vibrate:

OD IEHUSOZ (ohd jay-US-oz)

Touch the heart center again and vibrate:

IAISG (hay-IZH). CHRISTEOS (kriss-TEE-os).

Pentagrams: (note: the directionality of the Divine and archangel names reflects Golden Dawn associations of air to the east and fire to the south, rather than the directionality of John Dee’s time, which had fire in the east and air in the south. In working this I’ll probably use the latter).

Draw the banishing ritual of the pentagram (the first motion is from lower-left to top of the pentagram) and make the sign of the enterer while vibrating:

GAHOACHMA (gah-hohk-mah).

Go or pivot to the South. Draw the same pentagram while vibrating:

ENAY (like saying the initials “N.A.”).

Go to the West, draw the same pentagram, and vibrate:

eL (like saying the initial “L.”).

Go to the North, draw the same pentagram, and vibrate:

ILS GEH DRILPA IADOIAS (yillss jay drill-pah jahd-oh-JAHSS: [“Thou art great, eternal God.”].

Return to East and raise hands to a cross formation, palms up. Vibrate:

ASPT DE OL (ahsspt dee ohl: “before me”) RAPHAEL,–or, you may use RAAS OL (ray-ahss ohl “to the east of me”), RAPHAEL,

SOBOLN DE OL (soh-bohln dee ohl “to the west of me”) GABRIEL,

BABAGE DE OL (bay-BAY-jee dee ohl “to the south of me”) MICHAEL,

LUCAL DE OL (loo-call dee ohl “to the north of me”) URIEL,

VORS OL (vorz ohl “over me”) METATRON,

OROCH OL (oh-rock ohl “under me”) SANDALPHON.

ZOMDUX OL IALPOR AOIVEAE DE O (zohm-dooks ohl YAL-pore ay-oy-VEE-ay dee oh: [“encompassing me flame the stars of 5”]),

OD ZYLNA MONONS LOHOLO VAN DE NORZ (ohd zill-na moh-nons LOH-ho-loh van dee norz: [“within this heart shines the star of six”]).


Chaos magick technique: toothpick timelines

So I mentioned in my bio that I am a chaos magician at heart.

This chaos magick technique is one I recently invented on a long road trip:

Imagine timelines just as that: little lines that, if you shrank them down from the present to any point in the future, would resemble toothpicks. You could categorize these timelines according to desired outcomes. In this case, we’re going to do just that, and then make desired outcomes more probable than they would otherwise be.

Let’s say, for the sake of argument, you have a big performance you have coming up, such as a short talk on a subject. This could obviously go very badly (boos), or very well (accolades). Start this magickal technique by considering the gamut of what could happen. Imagine each outcome as a toothpick (if you’re visual, see it; if you’re not visual, imagine holding that toothpick in your fingers). As you get the feel for this, go ahead and imagine all the outcomes as something you have control over–a handful of toothpicks in a circle in your grip, or in front of you.

Now, imagine you have dropped all of the toothpick-timelines of undesired outcomes. They vanish before they hit the floor. What’s left are the neutral-to-positive toothpicks. You’re going to progressively pull towards you the toothpicks which are more and more desirable and, if you can see them imaginally, make the most desirable toothpick brighter and brighter, filled with more and more energy.

This next part borrows from Adam Blackthorne’s Sigils of Power and Transformation (which is a great guide to get quick results). Start with this bundle and let yourself strongly feel (and if possible, generate progressively more feeling) how much you want something–in this case, to give a good speech. Allow this desire to burn inside of you. This is important to you! You want to be well-received!

Now, decide that you will indeed make it happen, even if you don’t exactly know how. Simply make a decision on some level to do more than okay: as you do this, see (or feel) the inner third of your remaining toothpicks come closer to you. This represents your making the positive timelines more probable. Repeat this process with more and more inner circles of toothpicks until you have the most positive outcome, represented by a single toothpick, close to your heart. Imagine this toothpick getting brighter and brighter. If you can do energy work, bring chi and/or reiki energy to this toothpick, energizing it.

Now, feel relief in the faith that it is indeed going to go well for you! Then, imagine it’s several years from now, and you are looking back with serene reflection on how this concern is now long behind you.

Consider this toothpick for a moment, and allow it to fade from view, but know that it is still there, working on your behalf.

You’re done. Enjoy!

The Structure

Higher and higher the structure rises, from the orb to the heavens. Subtler and subtler the higher and higher parts of it are.

To some the structure seems to be a conveyor-sorter: everything is made to occur in its proper place and to then, like dough, sweetly rise according to the will of the Divine. Even the unleavened will pass through that which was already ordained to rise. The children of earth assimilate and accommodate it all, and among them the souls of the understanding and wise join into its structure and further mold it into a reflection of heavenly order, creating a heaven on earth. “For you, too, is a place,” the understanding and wise assure.

To some the structure seems to be an aqueduct: the water of the firmament flows to earth, and it is a flow from which the children of earth drink. It is a flow into which the souls of the children of water can dive and swim like fish, following the current to one’s destination, or to leap from, to be taken up by the Divine winged beings, or to deposit eggs for future souls to flow along their way. The understanding and wise ensure that the buttresses which guide the currents to return to the pillar of cloud are strong, well-marked, and many, creating a celestial current on earth. “For you, too, is a way,” the understanding and wise assure.

To some the structure seems to be a network of ventilation from the winds of heaven, opening passages for steady inspiration and expiration. The children of air breathe in and are sustained; they breathe out and are no longer stale. The understanding and wise have made themselves flexible, and filled themselves with the lightest of air; they organize their network to return to heaven at will, creating a heavenly breeze on earth. “You, too, may be lifted up,” the understanding and wise assure.

To some the structure seems to be an ordered, purging fire. The children of fire gather round it to be warmed, to have themselves reddened and cooked, to be sizzled and transformed at the proper times, to be heated and made to combust and be propelled into action. The understanding and wise have swallowed their measure of this fire into the kilns of their hearts, creating a heavenly warmth on earth. “You, too, may be transmuted,” the understanding and wise assure.

To some the structure seems to be a web of light, at times all colors together in white, at others all purposely absent as black, at others in richness of mosaics, at times splotchy, but always fascinating. At times the light takes on other modalities, and can be heard, smelled, touched, and tasted. “You, too, may sense, and are sensed,” the understanding and wise assure.

To the monarchs of the soul, the structure belies a particular mind, and as such is seen as mutable: the structure vibrates and reconfigures itself across a thousand forms. Monarchs know that they are not the castle: the axis mundi runs through the center of the crown. They wield their divine right to reign over their portion of Divinity and declare laws to develop their state. The understanding and wise know themselves to be monarchs, and though all reign, only the crowned monarchs rule. In time they bring their earthly state into alignment with the lights of heaven that are their allotment.

When state is aligned, the hearts of heaven and earth merge in Divine glory.


Light (and stimuli across the sense modalities) is the heritage of all beings. Light crosses space in distances both vast and miniscule, and illuminates qualia, providing Understanding: it is that most special of matter that illuminates all other matter, and thereby ultimately unites all matter. Light radiates in all directions as spokes from a center, and bends across spacetime. Yet beings themselves also move in spacetime: o! how can the Center be returned to?

Intriguingly, ordinary matter does not always evoke its luminous state. Finding no other way to experience itself, even the most intelligent of matter, human beings, Homo Sapiens (the “same wise”!), may make the sin (error) of intellect regarding the flesh, believing themselves to be object alone, utterly subject (ah, another irony!) to the universe, with no other goals than to enact evolutionary imperatives. Such misapprehension can be construed as a corollary to the view of “Universe and Self are separate.”

This error can be overcome by finding the means to return to luminosity: even the hardest of sciences, physics, has cracked open doors which have let light into our matter. In the mundane realm, ordinary matter may be combined with specific frequencies of light in the case of polaritons (which may be more rightly considered light and ordinary matter in reconciliation), in a case in which metaphors about finding the appropriate vibrational frequency for another are quite literal. More generally, light itself carries with it momentum mass which thereby affects ordinary matter.

The luminous nature of reality cannot be ignored. Ultimately, light reveals and provides direction: Wisdom.

It falls upon those of Sensitivity and Understanding to determine what to do next. Minds of matter are not something to be battered or molded or otherwise dominated and done violence to. No: for matter has within it the sacred. It is the substrate of the mind of God, and at the heart of all matter is the heart of God. Turning your mind toward the revelation of your heart is a grand step, and learning how to align one’s heart with the Heart of God is another grand step indeed. To do so, one must learn to build bridges of light to align with this Heart, and therefore to build bridges of light from one’s own heart to the hearts of others.

Children of earth, of humanity, of God: you shall build your light-bridges into the universe. You shall cross the gulfs, large and small, which you border. In so doing, you shall better know the myriad ways that All Is One; in so doing, you shall better know your center, all centers, and the Center; in so doing, you shall better know all qualia; and in so doing, you shall increase the light in the spirit of PRIAZIOR, making robust and resplendent these light-bridges that span the span of the Heart of the Highest Divine.

Lux materia in spatium coniungit, ergo aedificare pontibus lucis.

Light unites matter in space, therefore build bridges of light.

Angels of the Tesseract

While scrying the Aethyrs, I also did some work with the angels of the Shemhamphorasch. The working was powerful and effective, and the thought occurred to me that the same principle of discovering angel names within a long divine name could be also be applied to an exclamation of awe at divinity. Although I grew up Christian, the exclamation that occurred to me was cosmic: “O, A UNIVERSE OF THE MIND OF GOD!”

The astute observer will notice that this phrase is 24 letters long—matching the number of faces of a tesseract (also known as a “hypercube”: a four-dimensional version of a cube), so I then applied each of the letters to the faces, with the end of the exclamation at the “innermost” (from my 3D point of view). I then broke this out into eight cubes (each face of the tesseract applying to two cubes), and discovered eight angel names came from the cubes thereby. I also took four directions of the Tesseract and found four dimensional angel names. The results are summarized in the figure below:

One angel, AUDEOV, immediately struck me as an angel helping to deal with shame. I continued working with I Ching divinations to better understand their natures. The angel names, pronunciation, and natures are summarized below (I use the same Latin pronunciation scheme as with Enochian to pronounce the angel names):

GOFDOD (gohff-dohd): [I Ching: Hexagram 39, with a changing line in the fifth position, therefore changing to Hexagram 53]. Contact this angel for help in overcoming obstructions and turning away from superficial desires that distract from inward needs in order to align and toward heaven, and the gradual progress toward the divine.

TRAGOS (trahg-ohss): [I Ching: Hexagram 38, with changing lines in the first and fourth places, therefore changing to Hexagram 4]. Call upon this angel when beginning a journey, new venture, or taking on an apprentice, new employee.

OOINEE (oh-oh-ee-nay): [I Ching: Hexagram 8, with changing lines in the second, third, and top places, therefore changing to Hexagram 57]. This angel brings transformation for those willing to engage with it, and softens the effects of inevitable change.

FUMNIF (foom-neef): [I Ching: Hexagram 51]: Alignment with the will of God or Universe, especially after vast destruction or shock.

AUDEOV (ah-oo-day-ohv): [I Ching: Hexagram 11 with a changing line in the fifth place, therefore changing to Hexagram 5]. This angel helps you deal with issues of shame, and thereby leads to nourishment of the soul.

HIVEOR (hee-vay-ohr): [I Ching: Hexagram 34 with changing lines in the first and fourth places, therefore changing to Hexagram 46]. This angel helps cultivate proper humility in times of great change in order to influence all of one’s social group to take proper action.

FONDES (fohn-dayss): [I Ching: Hexagram 52, with changing line in the third place, therefore changing to Hexagram 23]. Understanding of one’s immediate situation and how to best obtain proper flexibility within it.

NITHEM (nee-them): [I Ching: Hexagram 29, with changing line in the second place, therefore changing to Hexagram 7].Call upon this angel to help hear the heart’s call, and then evolving in order to carry it forward into the world.

IODE (ee-oh-day): [I Ching: Hexagram 18, with changing lines in the first, third, and fourth places, therefore changing to Hexagram 38]. Gentle Reformation of one’s society.

HODN (hoh-denn): [I Ching: Hexagram 31, with changing lines in the first, fourth, and fifth places, therefore changing to Hexagram 36]. Letting go of control & reconciling with others.

TGFM (teeg-eff-em): [I Ching: Hexagram 53, with changing line at the top, therefore changing to Hexagram 39]. Slow, lifelong development and harmonization of conflict.

EVOE (Ay-vo-ay): [I Ching: Hexagram 60, with changing line at the fifth place, therefore changing to Hexagram 41]. Accepting limitations of one’s life and making do with less.

RIFS (reeff-ess): [I Ching: Hexagram 32, with changing line in the second place, therefore changing to Hexagram 56]. Endurance in acts, and not being distracted from the goal.

ONUA (oh-noo-ah): [I Ching: Hexagram 58, with changing line in the 3rd place, therefore changing to Hexagram 43]. Finding allies and support to accomplish the seemingly impossible.

          The aspirant can use any prayer they like to initiate contact.

Principles of PRIAZIOR

I Ching divination on PRIAZIOR, 6/19/2019.

21, “Biting through”

7 —
6 – –
7 —
8 – –
6 – –
7 —

{changing to}
10, “Conduct”

7 —    
7 —    
7 —    
8 – –
7 —    
7 —    

It has been a longstanding truth that we are beings of light (considered neutrally with respect to sense modality), whether as sight or sound. What does this mean to us? To us individually, the nature of the light is often metaphorical, profound, and personal: it resonates particularly with us as a unique vision and voice, and not, so far as we can be sure, as any other’s. Yet this light relates to another universal aspect of our nature: we increase. By being able to see or hear, and to remember, we increase the vision and the voice.

As humans, we have a special relationship with our ability to increase the light: we communicate to one another, thus increasing the vision and the voice not only in our memory, but also in one another. We also communicate via light to the eyes, increasing the light via art or the written word, which can continue to radiate long after any one of us has died and is folded back into the universe. We also exchange and convert light across sensory modalities: images are created by spoken words, and stories and sounds of command are crystallized across time via signals and the written word, which itself can be visual or even tactile. Every remembrance internal and impression external is an increase to the light that has already passed. Our whispers become roars and ultimately vast brilliance on a cosmic scale.

Humanity increases the light. None of us is alone; not only are we those that increase the light, we are with those that increase it: we increase and play off of one another, as well as off of all beings which we may contact via the imaginal. Furthermore, we increase in number, we increase in quality and level.

Like all of earth, we store divine light and we reflect it, but, like God, we may also give (transmit) light. Indeed, we also bend light (including via refraction). Over time, using the powers of body, mind, and spirit, we have continued to unveil more light within the light. We continue to unveil the truths about the nature of light, shedding light upon light; color and intensity, invisible light such as infrared and ultraviolet light, the relationship of light to magnetism and gravity, and ultimately the fundamental laws and nature of the universe: all are illuminated. As the light increases, then do qualia become illumined, and we deal more intelligently with matter upon matter, to our greater Joy.

This Joy is the reconciliation with the Divine. Heaven and earth always seek to reconcile with each other—earth sends to heaven its highest aspirations, like sending forth the highest frequency and energy light (blues, purples, and indigo). Heaven, in turn, sends down its revelation in lower-frequency light (reds, oranges, and yellows) so that it may be understood. These colors mutually rotate around each other in a glorious intermingling column during revelation in the concave axis mundi. Harmony between heaven and earth is reflected on earth in glorious verdancy.

Light is unique in the universe, yet what lies behind the light? The natural flow of the universe is the proximal cause: the coming together of objects increases the light, the separation of objects increases the light. Like life, light enfolds into, and unfolds from, the universe. The fundamental nature of the universe includes the utter origin of light: merely focus on background radiation to see it. Our holography with the universe, arising from the Divine, is our share of divinity, and though we did not arise as beings ex nihilo, we share with the Divine the capacity to increase light. Yet never forget: light is in our nature. We are uniquely resonant with the light, and thereby we may increase the light, roaring it forth unto the earth and into the heavens.

Sweet child, thou who hast walked in darkness for so long:

Discover thy light.

Store thy light.

Be thy light.

Reflect thy light.

Bend thy light.

Choose how best to increase thy light in thy truest image.

Send forth thy light, that others may be illumined by it and may themselves increase it.

Neo-Enochian Tablets

These are the tablets I received after reciting Prayer 19, or (for the later tablets), those received after making the call to Chokmah or Kether. If you copy and paste, I suggest using a font that aligns the letters vertically such as Courier New

Table 1


Table 2


Table 3 (First-order table):


Table 3a (The first second-order table, taken from previous):


Table 3b (The second second-order table, taken from previous):


(Note: there is an interesting “hanging” row obtained from first-order table that was not included in either second-order table: LJUTAOM)

Table 4: (mixed table: includes reversed “7’s” as well as L’s…)


Table 4a:


Table 5:


Table 6:


Table 7:


Neo-Enochian Words

I want to say this off the bat: I’m not calling these words “Enochian.”

I’m not calling these words “Enochian.”

I’m not calling these words “Enochian.”

Image result for gif marge repeat myself

The Enochian system was received over 400 years ago, has been reconstructed from notes of its practitioners, and the only person who we know heard directly from the Enochian angels was Edward Kelley.

So please don’t say, “He said he has new Enochian words!”

What I have are words obtained via tablets from Prayer 19 in a prior post. I am calling these words “neo-Enochian” to avoid any and all confusion between these and the original Enochian language. I don’t consider myself the best scryer in the world, but I saw tablets a short time (about a week or so) after reciting this prayer, and from these tablets I obtained these words (usually, but not always, in a zig-zag line from some point on the tablets). A few additional words (those containing only D’s, L’s, & Z’s) were used following the technique as described by Leitch, who applied Agrippa’s technique to Enochian.

Here is the list of all the words that I have obtained via this method, as well as possible translations from my sources on Enochian translations (I welcome Enochian language enthusiasts & scriers to review the words for additional meanings):

AIMDEHAMA: An angel, “air of earth of living creatures”; guide into Chokmah.

ALMADAR: That place of purity.

AMESTAB: ME, ESE, and AB [angel names] in the fire of earth; united aspect, guide into Chokmah.

CARUBIAL: Angel name, guide into Chokmah. Compare with Kerubiel and Corabiel (another guide into Chokmah).

CORABIEL: Angel name, guide into Chokmah.

DEAVAEL: Angel name, guide into Chokmah. Compare Deva (Hinduism).

DRALCOM: United.

EEVOLORO: Angel name, guide into Chokmah.

EVALTIM: The angels E & VA in their absolute.

HALIAZAR: Express the emotion of the first path.

KOBLURAS: The Number of angels [of BLU] of the east.

KOSPAN: With the 12 pouring down fire.

KRESGALE: Unto the praise of the third.

LAGIBU: The first in glory

LAIXA: Let all around you dissolve into one.

LALMACORA: The first, the one, according to northern thunders.

LAMARZOM: All but the first surround and advance upon…

LAMIPZI: to merge, to unite, to wed.

LANAVA: First God with Va.

LANZIRG: Singular will of God.

LASAGA: The richness of GA.

LATOLEORO: The first of creatures created in the divine depths.

LCOMSLUA: Rotation.

LDAO: Diamond body.


LDBOPO: Transmute.

LDHAON: Divinely built organs of life.

LDABAXASPAR: Divine exchange.

LEAPRAVU: The 16th Aethyr (LEA) dwells in the work.

LETHAOGeL: Angel name, guide into Chokmah.

LEVITANES: The lunar of the Aethyr of TAN in government.

LIMPOZ: Shared treasure.

LIXOMVOG: God’s allowance of understanding of the fourth power [possibly the angel rank, or the fourth of those angels].

L-MOMUZ: Crown of Joy (plural, L-MOMUZU).

LOCTUM: Appointed by God to be an angel.

L-OGIZPUR: One with this fire of fire.

LOMRIPU: One place with no light of understanding.

LORAGARO: The first of the east, the archangel of the east, GAR, and the third minister of the sun, Ro.

L-REZIM: Exultations in ZIM.

LROMUA: Knowledge & Conversation of the Holy Guardian Angel.

LUBUIZ: Second Guardian spirit, united with the first.

LUELPRONOG: One from one, that loveth the fourth.

LUNZEP: The daughter of light keeps the remaining one.

LUTATE: The first governor of UTA (i.e., TEDOOND).

LVOVARRA: The lung of the good (merciful) dragon.

LZARZA: Courses of ZA.

LZEZIP: The united fiery angels of the Aethyr of ZIP.

LZISTUM: Whirlpool.

MORASOMEL: Angel name, “the high head of the eastern fire of earth and the understanding of God.” Guide into Chokmah.

NORSCANIN: You sons of action in your moments.

OLOVIDES: Angel name, guide into Chokmah.

ORVOREMP: Hailstones appear before us.

POROMA: The secret sun of God which giveth understanding.

PRIAZIOR: Those that increase [light or any other sense modality; see Chapter 2].

PRONOA: Love in the alchemical sense.

QOGVAGO: The contents of speech of the fourth, the last of the fourth & transplanter of gifts.

RESCABAVA: Praised, and governeth in purple.

UMOPOM: Named “the 22 of understanding.”

UNCHALPS: The confounding aspect of the governor of CHIALPS (of the Aethyr of NIA).

VANINES: The holiness of Star 28.

VOLDREZAA: “Wherein I, the scepter of ZAA…”

VOLODYR: The angle of the arrival first of servants.

ZDL-Z-L: Encoded aspect of TON-I-L (“All is one”).

ZLDLDZ: Encoded aspect of PRONOA (“love”).

ZZZDZ: Encoded aspect of JAIDA (“Highest” or “God the Highest”).

Enochian initiation into Chokmah, Kether, Ain Soph Aur, & Ain Soph

Jason Louv contends that Enochian is a means to initiate into the Kabbalistic sephirah (sphere of consciousness) of Binah. The final seven Aethyrs, he argues, reveal the final to sephiroth of Chokmah and Kether, but these lock up if one has not initiated into these sephiroth. In my experience, this is absolutely true.

It is possible to request the Enochian angels show you how to initiate into these sephiroth and thus enable full visions when you scry the last seven Aethyrs. Assuming you have successfully scried through ZID, you should have begun the initiation into Binah and thus be ready for the following sephiroth. The process is long, but it is started very simply. What you do is make the normal call to the Aethyrs (“MADRIAX DSPRAF ___,” where the blank is filled in with the name of the Aethyr) and then substitute the Enochian word for the name of the sephirah (rather than the name of the Aethyr).

So, to initiate into Chokmah, you would use the word for “the secret wisdom,” ANANAEL. After making the call, follow the instructions of the angels and you will begin the initiation process. The same can be done for Kether (the highest sephiroth) as well as Ain Soph Aur and Ain Soph. I have tested this technique on three of the following four (once again, do not make this call until you have successfully scried through ZID–that itself should be challenge enough):

Chokmah (Wisdom): ANANAEL (Secret Wisdom).

Kether (Crown): MOMAO (Crown)

Ain Soph Aur (Limitless Light): MAOFFAS OLPIRT (Measureless Light)

Ain Soph (No Limit): MAOFFAS (Measureless[ness]).