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’m trying to onor the ; I just wanted to let some of the considerations that could be applied to a potential solution to Loagaeth.

Update. An interesting of the letter whenever its spelled out name appears in Leaf 49: doncha, ur, chinvane, vors (or uors), adnor. This reduces the words to icha, 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.

Starting Gebofal: copying Liber Loagaeth

So I haven’t been posting as much of late because I decided to take the plunge and start copying Liber Loagaeth, the holy book of God’s speech (“Loagaeth” being the Enochian word for God’s speech). This is intricate and deliberate work, in which the supplicant/aspirant slowly copies tables of letters to paper. Moreover, the letters must be transliterated from English to Enochian, and furthermore must be reversed from left-to-right to right-to-left (Enochian being the mythical forerunner to Hebrew).

This is a very time-consuming task, for the tables are 49×49, meaning each side of the page has 2,401 letters. Poor John Dee & Edward Kelley were to get the whole thing done in a few months, and they missed their deadline. I started August 11th (but began studying this in early July, when Mars had barely been in my ninth house) and have only completed two of the 49 “leaves” (front and back) of the book.

This was the third of the major components of the Enochian system (the other two being the heptarchical & watchtower/elemental systems), and “the measure” of the other two (i.e., the other two were not as vast). The task of gebofal (or at least of copying Liber Loagaeth) preceded the revelation of the Enochian calls, and for that reason I have decided to take it on. I suspect, though I cannot yet prove, that this part of the system opens one up to revelations like the calls, and moreover that this revelation is unique to each individual. I haven’t quizzed another who has done this task, so if it’s something you’ve already done, let me know. Regardless, it would be of interest to have multiple means of contacting the divine, so that if the Aethyrs or the calls do not resonate, another means can become available. Perhaps I’m too naive on the subject to say for sure.

A couple of further notes. This task is reminiscent of the paradigm of medieval scholars, who took the view that the ancient knowledge has become corrupted and that we humans must try to recover it as best we can. Surely this is the case when I am working off of old copies of difficult-to-read scans! I have found three and am trying to reconcile them. Two come from Ceremonial Magick Musings: Dee’s original (Sloane MS 3188–though Ashmole’s copy, Sloane 3189, is also there), a third copy (Sloane 2599). The fourth is a PDF version from AOM. The full tables are easier to read in 2599, but there are still smudges in there (though not as bad as the frequent fading in the Dee/Kelley copy). Having started, I keep on finding errors, including the handwritten first leaf taken down by Dee not quite matching the individual letters he’s previously recorded (Dee himself notes this and I literally only had to read the previous page and take down the letters individually pronounced by the angel—oops!). Even my copy will have mistakes, I’m sure. So, I decided to use white-out along the way because, hey, I’m human, and this will be a human product, even if originating from the divine.

Another thing I’ve noticed is that I’m having internal subtle body unlockings; the energy flows more freely and blissfully: a divine feeling indeed. This task reminds me of The Magicians; SPOILER:

Penny loses his hands and is given a new pair, but can’t cast with them, so he turns to a professor, who agrees to fix them in exchange for Penny doing manual tasks, including untying a massive knot of ropes the go to the ceiling, and turning a huge table into sawdust using only a simple file. On the show, the goal was to unlock magic stored within those objects; in this case, I believe there is subtle energy unlocked by A) humbling oneself to do what seems to be a tedious task, and B) there is magick in the words that make up Loagaeth itself. To that end, I try to pronounce the words mentally as I go, and when I come to the 49-day task, I intend to recite/vibrate the text book aloud. Leitch has instructions on his website, which I’m not linking to because I suspect it’s going into a second edition of his Enochian Grimoire.

I’ll keep you posted; in the meantime, here are the half-leaves I’ve finished (1A still needs correction). Note that 1A and most of 1B are actually several pages of just handwritten text (not actually a table), so they don’t conform to the single-page format.












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!

Update 3: Aaron Leitch was kind enough to reply and is working on it. Thanks, Aaron!

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!

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.

Rainbow Body Enochian Call, Third Iteration and Results


I composed another iteration of the Enochian call to the rainbow body, as follows:

MADRIAX DSPRAF MAOFFAS QAA DE TON DAMPLOZ OLPIRT DE OI, A AFFA MANIN, NOIB, MANIN TON-L… [continue the remainder of the call to the Aethyrs.]

(O, you heavens which dwell in the measureless [i.e., infinite] garments [i.e., the body] of all variety of light [i.e., a rainbow] of this [i.e., of me], with the empty mind, yea, the mind of All-One [or All-God]…”

This left me in a very tranquil state, and brought me closer to the clear-light mind. The heaven itself instructed me to maintain the clear mind meditation both during the call (and afterward—that is, to maintain this as a waking meditation). Another effect was that my subtle body seemed to melt, or conversely, that it achieved a configuration that allowed for stability within the currents of reality.

There was also specific instructions about how to behave at the time of death, to ignore things such as the pain in the heart as well as the lungs and instead just be very present in the moment with the Clear Light Mind. Additionally, there was a sense that God dipped himself down like an inverted 3D bell curve, into my central channel and feet as a blessing.

I’m very grateful.

Updated Rainbow Body Enochian call; Addition of empty mind Enochian call

This post has been updated: here is the latest iteration.

I continue to mix-and-match Eastern concepts with Enochian techniques because I believe that at the core of these traditions is the same structure of reality. In my last post on the topic, I called upon a specific part of heaven, but I decided to change it after doing some chanting to Padmasambhava. My preparation was to do the Supreme Banishing Ritual of the Pentagram (I modded to add invoking-spirit pentagrams after banishing all 5 elements). This was followed by an Expanded Middle Pillar ritual (of my own devising) to call all four Kabbalistic worlds using the correspondences 776 1/2. Finally, I did a Lesser Banishing Ritual of the Hexagram, followed by a Greater Invoking Ritual of the Hexagram of OM. Because this is beyond the Tree of Life proper (i.e., associated with Ain, Ain Sof, and Ain Sof Aur), I chose to use the “color” of clear for drawing both the hexagram and the Sanskrit word–similar to the camouflage effect from Predator (but in a good way!), or heat vision waves as seen in Smallville.

The new call is phrased:

MADRIAX DSPRAF MAOFFAS QAA DE TON DAMPLOZ OLPIRT DE OI, A MANIN DE AFFA OLPIRT…[complete remainder of the call to the Aethyrs]. (“O you heavens which dwell in the measureless garment (body) of all variety of light of this, in the mind of empty light”).

I dropped the “of me” in favor of “of this” (sidestepping ego issues by referencing “me” in the call). I also linked the rainbow body to the clear light mind.

There was a nascent sense of the actualization of the lesser rainbow body afterward; this is uncharted territory for me. The vision included eclipse imagery (note the date; I was comfortable doing this magick because this was aimed at the supernals), but also Christian imagery. The message was that the cross was not to be thought of in the vertical position, to lift up the sacrifice, but rather the horizontal (emphasizing the accepting of the fulfillment of the law, so to speak). From this horizontal cross emerged a being, or perhaps a scaffold, which resembled me, who locked in around me. There was a shift, but the shift seemed to be one of awareness, as well as a subtle body shift.

I was told at the end to use a separate call for the clear mind itself, which was much simpler (and more directly referring to Ain):

MADRIAX DSPRAF AG (NOIB, AFFA MANIN)… (“O you heavens which dwell in nothing (yea, the empty mind)”).

This evoked a very peaceful state of the clear mind and I recommend trying it out.

Enochian astrological assignments of the Ensigns of Creation

[The TL,DR: the placement of Enochian astrological ensigns of creation seem to fit the astrological system of exaltation, with adjustments for sect across the equinox line of 0 degrees Aries/Libra). Enochian does not seem to fit the Planetary Joys, which fits the nature of the mystical nature of the sephira into which Enochian guides the initiate: Binah (and its associated Vision of Sorrow). Following the Enochian astrological placements on the Kabbalistic Tree of Life makes intuitive sense if you hold that the ensign of Mercury is referring to Raphael as archangel of Tiphareth and the ensign of the Sun as is referring to Michael as archangel of Hod.]

Episode 255 of The Astrology Podcast featured a discussion with Chris Brennan and Benjamin Dykes about the exaltation of the planets, based on the latter’s translation of Abu Ma’shar. The episode itself is worth a listen as it gives additional rationale to what was already put forward about the exaltation of the planets. This spurred my thinking about the reasons for the assignments of the planets in Enochian, specifically the heptarchical system and the ensigns of creation; the latter is shown below:

Enochian assignments to the Ensigns of Creation on the Holy Table of Practice

In the Heptarchical system, each planet is ruled by an angelic king and its prince, but while the king is always called on the day (e.g., the king for the sun is called on Sunday–though, as Stenwick points out, the king seems to have authority over the sephiroth which the planet rules: Sunday for Tiphareth, Monday for Yesod, etc.) and hour, the Prince is called on the day of the planet but the hour of the planet which follows the heptarchical order above (i.e., the prince for Sunday is called on the hour of the moon). The order above,

Sun–>Venus–>Moon–>Saturn–>Mercury–>Jupiter–>Mars–>(Sun, etc.)

Does not follow the typical hours scheme, which my sources tell me goes back to the Chaldeans, of:

Sun–>Venus–>Mercury–>Moon–>Saturn–>Jupiter–>Mars–>(Sun, etc.).

This seems like a minor detail, but it is one that has bothered me. After all, Dee would request the angels’s views of existing magic and they were known to reply, paraphrasing Jason Louv, “That’s nice,” in the way a parent comments on a child’s drawing, and then provide a corrected version of it (consider the similarity of the Sigillum Dei Aemeth to the geometry shown on the cover of this translation of The Sworn Book of Honorius, for example!). So what is behind the change to the typical planetary hourly rotation?

I wondered whether the exaltations might have anything to do with this. Here is a chart of the exalted planets in their signs:

By Meredith Garstin – Meredith Garstin, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=4464225

Things do seem out of order, don’t they? But then I pondered how these planets might look if I included sect rulership:


Exaltations with Sect

Finally, it occurred to me that with the start of the zodiac being at Aries, and with Venus being closest to this, I should mentally orient my zodiac about Venus and then add sect into the matter. A mental flipping of the Enochian about this equinox axis looks like this:

Note that the flipped Saturn precedes Mercury in Virgo because it has 21 degrees to shift vs Virgo’s 15 degrees which separate it from the equinox.

Dykes also mentions the interesting zig-zag pattern if you follow the planets according to decreasing brightness:

and here’s the same order with Enochian–interestingly, the same zig-zag pattern does not appear. However, following the luminosity pattern (below) does not follow any of the individual parts of the Enochian counterclockwise path (second figure below), plus, malefics and benefics are both separated by 2+ planets, and the most luminous planets all occupy the highest three positions of the heptagon:

Enochian order, path of decreasing luminosity
Enochian heptarchical order

I also wondered whether the Enochian order of the planets also relates to the planetary joys:

Planetary joys, taken from the Astrology Dictionary.

Note that the planetary joys are a house-based system, not a sign-based assignment of planets. Regardless, if we put Venus at the top of this pattern, this is the result:

Following the same order but using heptagonal spacing, we get:

Consolidated heptagonal view, planetary joys with Venus shown at top

If we flip this, once again about a vertical line, we get:

Flipped planetary joys, heptagonal pattern

This is now resembling the Enochian heptarchical assignments. A few things to note about the four “mis-placed” planets (according to the original Enochian system):

  1. The bottom-right three planets are all the heaviest and day-chart rulers (a familiar issue, as seen above!).
  2. Two of the planets, the Sun and Mercury, have archangels (Michael and Raphael, respectively) whose associations switch when considering the sephiroth they rule (Raphael is the archangel of Tiphareth, which is ruled by the Sun, while Michael is the archangel of Hod, which is ruled by Mercury). Thus, we’ve seen some flexibility in associations across these two sephiroth.
  3. Saturn and Mars, both malefics, also rule sephiroth on the Pillar of Severity (“on your left”) on the Tree of Life in Kabbalah–as does Mercury.
  4. The seven classical planets are slightly imbalanced towards the Pillar of Severity as it is; the Luminaries and Benefics together rule four sephiroth, two each on the Middle and Mildness Pillars (though the entire tree itself is balanced).

The Planetary Joys scheme as a means of understanding the Enochian astrological order seems to fall apart (though I’d appreciate any commentary to the contrary–I already tried changing according to sect as above ), but why? Trying to think about why this might be, my mind kept going back to the pillar of Severity–the topmost sephiroth of which is Binah, which is associated with the mystical Vision of Sorrow (as well as the Vision of Wonder). What does Sorrow have to do with Joy? The answer is nothing!

However, what would an initiation of Binah, (“Understanding,”) have to do with exaltation? Why, everything! The exaltation of the human(e) into the Divine, which of course has everything to do with Sorrow (for those who cannot Understand their own Divinity), but Wonder for those who can.

Let me return to the Tree of Life for a quick look at the path as suggested by the ensigns; I’ve removed the sephiroth names for simplicity and shown what happens if we follow the heptarchical path (the path of the sephiroth in order of their ruling planets):

It’s kind of a mess! There’s a jump from Yetzirah to Atziluth & back down again! Then I thought about changing the associations of Mercury to mean Raphael as ruler of Tiphareth, and the sun to mean Michael as ruler of Hod:

Revised Enochian path on the Tree of Life

This path seems faaar cleaner, and it makes more sense. A balanced person (Tiphareth) takes inventory of all the aspects of the surrounding sephiroth on the Tree of Life (much like the counting of the Omer), and then, having done all of this and found themselves with a solid foundation (Yesod), is initiated (via the Aethyrs) into Binah in Atziluth. After this, the initiate returns to this place of balance, but now with Divine awareness.

“If you’re not already solid in Tiphareth, you’re gonna have a baaad tiiiime.”

Just some thoughts!

UPDATE: I think I’ve come to realize the nature of why the nocturnal sect rulers stay where they are while the diurnal rulers flip. This related to Aleister Crowley’s N.O.X. formula, which focuses around the supernal sephiroth. The idea is that this supernal light is so vast and limitless, it is blinding and as such is “dark” like the night. Since the Aethyrs appear to be initiation into Binah, the system leaving in place the night rulers—but moving the day rulers “out of the way” of initiation into the supernals—makes sense.

Divine and angelic assistance in the activation of the Rainbow Body of Light

Updates at bottom…

Recently, after having worked through a lot of the development after my Kether initiation, I decided to focus on the rainbow body of light. My magick teacher, Jason Louv, emphasizes that it is not uncommon to find Easterners who have achieved this level of realization, which made me consider what additional levels there were. CodyP, a friend who I also consider a mentor, has focused on the rainbow body, as has another friend and mentor, Sean Coan.

I’m still learning about Dzogchen, but I worked up the courage to look into it and found Padmasambhava, or Guru Rinpoche. Yet another mentor who goes by kingnine suggested that I seek out direct lineage and referred me to Lama Lena, who is informative and a captivating teacher via her live videos. I have a lot to learn about it and am still studying, so take this next part with a grain of salt! But, having listened to a couple of her videos (and not necessarily knowing if that counts 100% as “lineage”!), I decided to begin reciting the mantra to Padmasambhava, and this is a daily practice of mine, if an informal and often ad hoc one.

Recently, this paid off. I had an inkling of an Enochian technique earlier, but believed I didn’t have the proper translation for the words, and sort of let the matter rest. But today, the translation hit me.

So, the rest of the matter is simple: in an Enochian setting (with furniture, having presently banished, and having already scried all of the Aethyrs over several months, etc.), make the same call to the Aethyrs, but, as with the calls to heaven in order to initiate into Chokmah, Kether, Ain Soph Aur, and Ain Soph, you will not be using an Aethyr name. Instead, you will be making a call to the heavens that governs your own rainbow body. This makes perfect sense: it is a celestial thing, and moreover it is a means of calling down heaven to earth: realization. The specific opening of the call would then be:

MADRIAX DSPRAF QAA DE TON DAMPLOZ OLPIRT DE OL… (“O you heavens which dwell in the garments/creation of all variety of light of me”).

I will follow up on this post as I experiment with it, but I’m fairly sure that it is sound.

Update 1: So thankfully there weren’t any problems with this call. It was moving, and very, very personal. I dare say it works as such, and I will be repeating it, but, of course, supplemented with meditation and my other works. 🙂

Update 2: This call has been replaced!

Update 3: Replaced again with the latest version!

Unexpected effects of Enochian on angelic interaction

I thought I’d mention something that I hadn’t seen in the literature before (if someone has a link that goes into this particular effect, feel free to leave it in the comments). I only mention it on account of this happening to me twice, so I can’t write it off as a fluke. After some time working with the Aethyrs–indeed, as part of scrying the later Aethyrs a second time–I found that my Holy Guardian Angel (Knowledge & Conversation, or K&C, happening over a year earlier) had enfolded himself around my energetic body and took on a subtler role.

Usually, I think of K&C as relating to a being who can always be a go-to buffer against the spiritual realm, acting as both intermediary and protector against spiritual forces, as well as an entity who can always bring clarity and add to one’s intuitive power. The HGA is an agent of God who, after the K&C has been permanently stabilized in your awareness on an at-will basis, has all of these Divinely orchestrated powers at its disposal. However, it seems that I have sufficient understanding to have my HGA operate at a subtle level, and my HGA needn’t be constantly called up for protection or clarification–he can simply operate in the background instead.

This didn’t quite make sense (hey, it’s magick), but simply subtly directing my attention towards him increases his energy, and I know that, if I decided it was necessary to speak further, he could unfold and speak to me as a distinct being.

What I have been doing of late is a semi-regular, once every week or two re-scrying of the Aethyr of LIL (in addition to meditation about 5 or 6 times a week–nobody’s perfect!). This has been going on for a few months. I just find it helpful to deepen the Kether awareness, and see where it takes me. The most recent time I scried the governors of this Aethyr (Occodon, Pascomb, & Valgars) went ahead and did the same thing that my HGA had, enfolded themselves about my energy system. I’m not entirely sure what it’s about, but, much like when my HGA did so, I welcome their sustained presence as a blessing and an honor. Obviously these n-dimensional entities are capable of being in more than one place at once, and this sort of thing could happen to another magician, so I’m not worried about this suggesting any sort of limits to the system.

If anyone else has gone through this, let me know. Whenever I scry LIL, the governors tend to form a tetrahedron about me (as does God via three aspects, in all making a Merkaba): the Enochian system is very geometry-heavy. This latest development, however, seems more permanent and not limited to scrying. If I determine the intent behind this, I will add a later post.