Reflections on Completing the Book of Silvered Leaves

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

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

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

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

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

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

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

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

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

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

There were also several quintiles:

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

Thanks for reading!

Gebofal, Day 24

Sunrise: Call to Aethyr of DEO (dee-oh). Call to King Babalel via Stenwick’s method.

The angels have me relax. I see a swirling. The angels have me recall the spiral within the pyramid which ultimately compressed into the symbol of the lotus-rose. The lotus-rose, they say, has its own type of magnetization, and to hold this very dear to the heart. I do so, and this creates the perception of the line to the “black hole” portal of the world of Adam Qadmon. The portal seems even bigger to me now.

I ask the governors and kings about this portal. “Look, you are making this leap,” they chuckle, “it’s not like you can help it.” I can feel the realm of Adam Qadmon pulling at my heart now, like it’s literally magnetized toward it. I feel this force pulling me towards it. “It’s not to be done right now,” the angels advise, “so continue to feel the force and honor it.”

The angels wish to show me this stellation which I recall from the previous Aethyr, and as it relates to Binah and to Chokmah. The angels explicitly lay it out for me: the stellation can be considered like unto the force of Chokmah. This force, in my case or view: I’ve always been fairly literal about Chokmah. The angels say, “Look, if you’re looking for Kaos, the deity, in it, the truth of the matter is that you are highly ordered. Kaos is not, at least in the way that you consider it. In terms of it trying to be this expression of this projective [formerly “masculine”] principle, note that this is different from the willful principle of Mars,” which the angels themselves separate out from Geburah. All of these things need to be distinguished from each other.

“But this projective principle, this cosmic principle,” they’re saying, as they redirect me to focus on this principle in spite of my heart being pulled toward the world of Adam Qadmon. The angels show me a point, which, by definition means that its existence is in distinction to all other points. It still demands its “day in court,” its “due,” as it were. That’s it, and all of it. That point demands its distinction among all other things, and all points in space does this, hence there’s this force of Kaos.

The angels now say, “Let’s look at how this relates to stellation. The force of a collection of points, or a system (such as an individual) itself: it orders itself and demands its ‘day in court,’ therefore a central point is somewhat able to organize all other points about it.” It’s able to create an organization about itself, the angels clarify, so that we don’t spend too much time about dominance and subservience, though there is a bit of that in this schema by necessity. But the entire system is agreeing to it, so it’s not horrific to consider.

Of course, Binah, throughout time, is very accepting of this situation, but is Sorrowful for the suffering which can occur which is a natural outgrowth of the loss of realization of one’s own Divinity. My heart feels pulled again towards the world of AQ, and the angels chuckle, and say, “OK, so consider this now, as one approaches that world: by definition, any individual point at the very least requires or causes all of these other points to become equidistant from itself [as the point reacquires spherical consciousness]. Instead of a monarch with the dukes, duchesses, and lower classes such as counts, the monarch in this case develops sphericity these classes (and indeed the center and area of the sphere become interchangeable), and equally so, because of the infinite light, because all light is infinite.

I ask how this relates to colors. The angels reply, “Various colors, various formations of the heart, that particular point of the heart. Consider the colors and the emotions of the heart. All of these are natural outgrowths, because the point or the system of points, though it requires its ‘day in court,’ nonetheless, if it is approaching this Kether point [sphericity of consciousness]–approaching itself, even (this is why the sun and Tiphareth are in the Middle Pillar)–as the heart approaches another being or situation, the heart itself in the fullness of its situation attempts to grok another being or situation or point. As it does so, it naturally has this reaction to this other being, for it sees flashes of this other being’s infinity. The same emotions that it sees, it begins to reflect in itself, and vice versa. It emits its own feeling and it becomes reflected back.

The angels say that I can remain magnetized to the world of Adam Qadmon, this is natural, especially as I approach the halfway point of his ritual. The angels say that the energy raised will be like unto Zeno’s paradoxes, but in my case the energy produced will double for every half (and half of the half, and half of the half of the half) of the ritual to remain(!!).

I express my gratitude, and the vision ends.

Noon: Similar procedure. Mild panic attack in the morning, clonazepam to treat.

I relax. I see different elements of geometry. As I do so, I hold onto the symbol of the lotus-rose, hold on to the geometry of the square pyramid/octahedron; I see the image of it extend backward fractally, and forward fractally, covering all of the different bases along a line, which is the line to approach the world of Adam Qadmon. I try very hard to stay in the moment, and again open up to the angels. They are holding this lotus-rose and bend it.

I decide to read the call to the Aethyr again, just to ensure a clear and unambiguous transmission. The angels say that this was necessary, because they had something bigger to show me, and energetically I wasn’t quite in the right spot (note: sometimes even an experienced practitioner will need to make the same call twice). I see and feel a twisting motion, as if you rotated your shoulders clockwise and then counterclockwise. I sense that this is doing something to my subtle body system.

I hold on to the lotus rose and see the angels again–it’s like they’re stroking the tops of the petals of the bloom, and this indicates that this vision is approaching towards the inner part of LIL, the inner sanctum of of the lotus-rose bloom. The angels show me that this twisting rose motion (and here I see a roller coaster ride): this is all of the points, they say, seeking their day in court, their day of reckoning and appropriate judgment, which in this metaphor means deciding what something is, and being judged in the sense that there’s understanding of what a point is and the uniqueness of that thing. Babalon can accept all over time, but the Wisdom is the inner Knowing of something that allows one to project out into their (unique) ways on account of knowing their own very nature, and knowing it fully. Also, this extends in a very extraordinary sense, to knowing it in relation to all other things.

It’s by this that we get principles which for the most part work, but there are always exceptions because, although whole knows any unique point perfectly, other points in the system do not. Hence, individual Chokmah laws break down. I see each of these individual points about the line, which due to other entities are really curves like on a rollercoaster track (i.e., about the many consciousnesses, spherical and cubical, which these lines navigate). There’s a sense of needing to twist, which allows a new configuration of all of the points of the path that one is in, but also a new configuration of the points of consciousness that individuals move to spherically integrate into one’s system.

Just looking at this unfold along this track, it’s like I wait for the vision to pop open; I see a featherlike object cross another one, and it’s like someone who has been holding these swiftly makes extending motions with their arms all is part of a Y formation. The configuration of all of the points which contain these two different feathers becomes reconfigured, and thereby allows for a better and more intelligent and heart-focused unfolding across all of the points involved. (Typing this up, I think this is about individuals contextualizing different laws from different spiritual systems and how well they feel they apply to their own lives).

In order for Space and Time to operate appropriately together, there thus needs to be this appropriate meeting.

I try to see what else may be here. I’m not seeing it right now. I feel a bit of a shift to my muladhara chakra (likely healing to my root chakra). Other than that, it’s like this is being integrated a little bit. I ask the angels whether they in their mercy may have anything else for me. They say, “Let’s leave this here for now; there is time enough to go through the remainder of this Aethyr and the remaining Aethyrs. Go ahead and rest up, Son of Man, Son of God, Son of Earth: we will speak with you more shortly.”

The vision ends.

Sunset: Similar procedure.

I hold on to the lotus-rose and now it seems that I’m riding a dragon; much like holding on to a large lotus-rose would, its scales cut me. I am bleeding.

I get off the dragon and alight upon a square, which is the base of the square pyramid, which I’m also seeing as part of the sphere as in previous visions. They’re showing me this pyramid rising up more steeply, and it’s part of the stellation. The angels are trying to relate the two things together: the pain of interacting with another being (geometrically, multiple systems of points causing degradation of these systems), but also the pain of being true to oneself: these two ideas are combined in this vision.

The blood relates to Spirit elementally; the angels are saying that this is a preview of looking ahead to Days 31-48, after the Aethyr of LIL, to the Watchtowers, as I get into elemental work. The first and second spoken Enochian calls or keys (the 2nd & 3rd, technically), which I prayed for guidance on: for the second spoken key relates to calling in of entities into this form of Spirit.

The angels explicitly say that it’s important to relate how Spirit and the elements relate to Chokmah and Binah. This is a little difficult for me to see on account of the geometry of the Aethyrs being quite enticing on their own. Nonetheless, the angels note that in making the distinction between two points, and all of which goes into causing two points to be distinguished in a variety of manners, the four elements map on to the Standard Model of Physics as follows:

• Gravity maps on to elemental earth (“I fall down, for I am of the earth,” said Enoch in the prayer related by the angel Ave).
• Strong force maps on to elemental water.
• Weak force, related to beta decay, maps on to elemental air.
• Electromagnetism maps on to elemental fire.

Blood as a metaphor for spirit combines these things to a degree. It most closely resembles water, yet takes broken down fruits of the earth and distributes them via fiery like pumping action of the heart and also redistributes air. As water causes the parts of the nucleus to settle down into itself, it causes the points of the nucleus to be difficult to distinguish, weak force causes the points of the atom to be more readily distinguished, the force of electromagnetism causes the flourishing of manifest light in all its varieties, but also the grosser movements, and affects the paths of the points, and the unfolding thereof, and finally gravity causes all points to remain on this curved, yet otherwise even, playing field (note: I think this relates specifically to the surface of a planet).

I feel some energy come up from the seal of King Babalel: he’s trying to say that the planetary difference here is a distinction between Will as a chemical separation of Mars. The angels add that the astrological movement of the planets, fixed though they may be and nearly impossible to change, they themselves are arising out of this elemental mix. So although an emanative model of Kabbalah tends to have a one-way direction from the world to Atziluth to Briah to Yetzirah (which, as I took away from Modern Magick, can be thought of where the elements form before reaching the world of Assiah), there’s a co-arising of the planets out of the action of the elements, going up and down each of the worlds.

The vision ends.

Gebofal, Day 2

Sunrise: Procedure (the general procedure can be ascertained by this): Facing East: the Prayer of Enoch as quoted by the Angel Ave to Edward Kelley. Recitation of call to King BLUMAZA (Monday) via Stenwick’s Mastering the Mystical Heptarchy, but not using Call 1 since I’m limiting myself to one call to be used on a given day. Call 48, the key to the Aethyr of RII.

The angels instruct me to vibrate the title of Leaf 48b, to which I’ve turned. They also instruct me to place my hand flat and dead center upon this page. There’s a definite feeling of the energy to this; a hefty unlocking to the subtle body energy. The angels have me recite the Enochian Heart mantra I composed (I add a “IX OI NOALN MOZOD K’ILSI, IAD”–“Let this become Divine Joy unto Thee, God” to the end of the regular mantra). The energy is quite pleasurable.

King Blumaza is trying to steady my body. The angels collectively point out that I’ve requested assistance in the realization of the rainbow body. They pull my awareness back from behind my subtle body so that I can see it, and it seems to be shimmering as an outline and as a light body. It essentially appears as clear light in the Buddhist tradition, and they inform me that it is healthy. Realization of the rainbow body, they tell me, is an unlocking of the heart to awareness of the subtle body, specifically the heart being at one with–and okay with–the flux of unfolding of possibility. “In what ways am I not doing this?” I ask. In certain ways with respect to a hyperfocus on myself in specific roles, and a need to honor the whole of myself and the whole of others. “Welcome to Saturn in Aquarius,” (my 7th house), I quip.

The angels give me a preview of the sphere of LIL from my previous scryings of it. I note that we’re getting previews of these later Aethyrs far earlier. Here the angels tell me that every subsequent day will enfold the previous days’ scrying sessions. They have me pay attention to the square pyramid, its full form of the octohedron (which, as it includes infernal consciousness), and the octahedron’s dual polyhedron complement, the cube. All of these point to “evil” or dukkha nature of material existence, yet this is helpful in bringing forward many paths of compassion. This is done in the sense that the outer points or vertices of a cube (material reality) or the octahedron (the elements’ embedding within material reality) are tangential to the points of a sphere of a given radius. This dual polyhedra pair can be thought of as a given angle seen by an individual, but this rotation would appear different to another. At any rate, multiple points unique to each individual which touch the sphere of all possible points can be thought of as a unique collection “fixed stars” (True Wills), one for each individual. The sphere itself can be thought of as the range of possibility a person inhabits. The Enochian angels are big on geometry.

The angels mention that I should take heed of the movement of the heart. Ultimately people moving with compassion is still a “cubing of the sphere,” not in the sense of getting the same amount of volume, but rather finding the appropriate orientation in which the True Will is realized and followed. There needs to simultaneous realization of the state of dukkha (cube consciousness) as well as finding the compassion to transcend suffering and help others do so (the points of the “fixed stars” of the True Will toward which the soul of an individual can travel, found along the sphere). When I ask about how this relates to the subtle body, the point back to the heart. Though the body has this dissatisfactory nature, this dukkha, such as in its tendency to grow old, to suffer disease/injury and death, the heart center (anahata) is like the sphere of Divinity, or can itself be seen as a personal microcosm of divinity within a person or entity, which can be as accepting of the unfolding of cubic reality–even in its dissatisfactoriness & falling away from the Kabbalistic World of Adam Qadmon and from Kether in Atziluth–the heart can be as accepting of this as God can be.

The angels close by telling me more of this will be revealed as I continue gebofal and work on opening the heart. Continue with the heart mantra, they tell me. The vision ends.

Noon: Same procedure, but Facing South. I vibrate title of Leaf 48a. This one was somewhat more difficult than the morning’s ritual, likely due to the washing machine in the adjacent room. There is indeed energy coming from the page, which I have my hand flat on (on account of the plastic sleeves–I used a scrapbook format for the book in order to preserve the pages as best I can).

I see the a point as the center of a sphere and an inscribed cube/octahedron. There’s a variable rotation to the sphere about the inscribed cube/octahedron. There’s a sense of the mind of God/the Divine working through the fixed stars, as it were, which relate to the True Will.

Now the angels form a tetrahedron, and I form the fifth point for a 5-cell polytope. Then the angels post the question to me: if I were instead the center of a tetrahedron, would I know the difference? Here I should interject: it’s probably a good idea for you to watch a video of a rotating 5-cell now. The answer I give is, of course, “No,” I could be mistaken that I’m at the center whereas instead I would suffer from an optical illusion. Here they point out that getting an additional state of consciousness with which to observe reality (such as meditation) is key to learning to orient oneself, and understand whether one is in a higher-dimensional perspective, or whether one has “fallen,” or remains stuck in, a lower-dimensional POV. This is important when it comes to understanding how well the heart has unfolded vs. remaining self-centered.

At any rate, the angels point out the importance of cube-octahedral consciousness, in order to get a better bearing on one’s set of fixed stars/True Will, and on the perimeter of the sphere, to thereby infer the center. Keep in mind that there’s a lot of geometrical metaphor with respect to the emotional heart, yet there’s also likely literal geometry being discussed. The angels point out that their nature is to be helpful, and continue the heart analogy: they can create a design into which a human being becomes the center, but in so doing they can change the arrangement which aligns to a different sphere in which a person can operate. They can also change a warped heart; for example in the case of a skewed octahedron/square pyramid (here the analogy would be a base of fire that is too wide, suggesting a hot-headed & angry heart), they can help to re-align and balance the elements. This is partly why the HGA is so key, because not only does the HGA appear after a period of balance is reached, but the HGA can continuously help to rebalance and to invite in other angels or spirits which can reconfigure the soul so that it can further unfold. Essentially, the heart detaches and remains in equanimity even as it continues to act according to the True Will.

In passing, the angels mention that the number of governors correspond to an astrological aspect: 3 governors suggest grand trines, where as 4 governors suggest grand crosses. Of extra geometrical note is that a 5-cell (4-dimensional polytope) has 10 triangle faces and thus 30 angles, which matches the number of Aethyrs, and that a 6-simplex (6-dimensional polytope) has 35 faces and thus 105 angles, which matches the number of letters on Leaf 49.

The focuses to what appears to be a bendy flagpole, except it seems like cloth tied to the top of it. What is this? Ah, the scene changes to show a mature dandelion with sail-seeds. Remaining at the center of spherical consciousness, one naturally produces seeds of benefit (as it were if dandelions were a desirable plant). There needn’t be any effort to scatter the seeds: they will be planted by the normal course of events without any effort. It occurs to me to ask whether this applies to a person reaching towards heaven, or an angel descending toward earth, and they say that both views are correct.

Finally, the angels mention that the exact placement of the moon had to do with the communication difficulties, and that I should simply continue to scry thrice daily.

Sunset: Similar procedure, facing West for the prayer of Enoch. I will probably be more diligent about my orientation throughout the rest of gebofal.

The angels ask me to reflect on the 6 and 8 points of contact between the circumscribed spheres of a the dual polyhedra of a cube and octahedron: 14 in all. They ask me to reflect on the 6-simplex (here we return to the simplest polytope in 7 dimensions) which is self-dual, meaning that altogether the two have 14 points on a single circumscribed 7D 6-sphere. So here the angels are pointing to an obvious resolution to the number 7 with respect to equidistance about a point: “Seven, rest in seven,” as the prayer goes, and of course a self-dual 6-simplex has 70 faces, for a total of 14 points and 70 faces (84=7*12, the number of planets times number of zodiacal signs, or (2*2*3)*(2+2+3)), or 140 faces + tetrahedra (14, which we’ve seen, times 10, the number of sephiroth and the base of the most commonly used number system).

The last part is me being told that the ultimately unfolding of this part of the Enochian angelic system as being in a similar to that of DMT entities (for the record, I have no experience of the latter yet). They close by suggesting again the “missingness” of the 7 letters in Leaf 49, and also to consider 7 as the reconciliation between 6 & 8. I also am told to retain the spirit of open-heartedness as a good guest.

Gebofal, Day 1

Sunrise: So course I was a little sloppier than I would’ve liked, so I was a teensy bit late in starting. No particular dress, but there’s nothing against doing that.

I said the prayer of Enoch as related by the Angel Ave, and then activated the furniture, placed my foot upon the seal of the Heptarchical king CARMARA, then scried TEX. I had the book opened to the front of Leaf 49, but of course I realized it should’ve been the back of the leaf, and I was guided to do so during the vision.

Vision of TEX (30th and lowest Aethyr): so this was interesting; the usual vision of TEX —and I’m spoilering things you may want to be unbiased about when scrying the Aethyrs yourself—relating to the desert landscape was overlaid with smoke arising from Leaf 49, as if the vision was missing this extra layer. The smoke arose and related to the pillars of cloud and fire in Exodus. It’s also like the smoke of what you see at the beginning of the alchemical process, & the pillar of fire is like unto the light of Ain Soph Aur at the end of the alchemical process. They’re saying that gebofal is a process of subtly tweaking what I’ve learned already. Then they ask me to look at the back page, which is two 3×7 tables arranged so that it appears that a middle row is missing. They suggest trying to focus on what sort of flexible symbol might go there to anchor myself to go across the multiple levels of being; they note that the symbol for Kether & the Taijitu symbol both have within them more flexibility in order to relate to the whole. My symbol will ultimately be there (I’m pretty sure I was thinking about a personal symbol last night). They suggest using the Enochian-language heart mantra to aid in this.

The vision ends w/ a preview of the landscape changing, now not merely a desert but one with mountains in the distance & it now being noon (the time of my next ritual today); having taken the 1st step, the landscape shifts. They tell me that using the seal of Carmara is fine for this morning, but to switch to the Sunday angelic king Bobogel for the remaining two rituals today.

Solar noon: At the angels’ direction, I called upon Bobogel; I was careful to also use Stenwick’s method in his Mastering the Mystical Heptarchy book (foot on the seal, which is on the ground).

Then I made the call to TEX again. The angels noted that having the five angels creates a 5-simplex, which begins a process of unfolding into the higher dimensions. The remaining Aethyrs take the initiate into aspects of this dimensionality until, as with Aethyr 14, another dimension arises. So we’re given additional dimensionality & a parallel to the quintessence. This is maximally available when the Heptarchical kings are used, and—here the angels were quite explicit—the Heptarchy should be understood as to always be used with the Aethyrs. Doing a 49-day ritual makes this more obvious, as each king would be called on 21 times, and Carmara/Marmara the final time (my using Carmara is forgiven & Bobogel as mostly having come through).

Next, the angels talked about the Pillar of Light, and they referred back to book, Leaf 49a (front), & showed it as though lightning were hitting it. They suggested I see the pillar as a continuous electric discharge, the massive amount of energy available off at any moment in space as virtual energy, the limitless/Ain Soph of energy manifesting visually as limitless light, Ain Soph Aur. This shows the immense power of any individual person within a space. Any space a person inhabits occupies space, and all of this space is indeed subject to this force of Ain, in the sense of 1 (individual) = 0 (Ain & its power) + 1 (individual) (shout out to Rachel Fell and Filoprax for their elaboration on this). They’re also noting that each day of gebofal can be thought of as introducing a dimension by stages by producing a view, then its shadow, and finally both can be seen from a 3rd side.

Sunset: The angels instruct me to flip back and forth to the front and back of Leaf 49. There’s something of a shimmer or vibrational impression that comes to me from doing this. The angels have me recall the smoke as representing the beginning of the alchemical process and the light as the end. They have me recall that Moses led the children of Israel with the pillars of fire and cloud, and that the pillars that I see are somewhat more toward the extreme of this spectrum in terms of materiality and in terms of shadow and light. There’s the idea of the material basis for energy such as fuel (here they note that nuclear fusion isn’t that far off). What remains after consumption is matter which cannot be broken down into an energetic reaction. Combining that with the flowing of energy implied by the pillar of light, you get the basic idea of what an organism, including a human being, is. The materiality of the energetic system allows for the system to continue and perpetuate itself and to move throughout its existence, and of course we take in material that is consumable and excrete the opposite at the opposite end of our alimentary tube. Human beings move in a relatively intelligent way, much as the Divine moves according to the divine’s ways, with a constant flow of energy in selected parts of the universe.

The angels highlight that with a close inspection and relatively aspiritual reflection on the nature of things, we still get this beautiful idea of divine-like movement throughout the cosmos and nature. We associate the divine with a process, a plan, and an intelligent and elegant (often taking the form of a mathematical) unfolding in ways that defy a mere human’s ability to plan. What matters as far as humanity is concerned is to be more intelligent with its use of natural resources, caring for individual people, and to understand our relatively matter-bound nature. This extends to aliens and understanding that life on other planets has to deal–or has already dealt–with similar issues.

After this “download” or what we used to call a message, I’m taken to the vision proper. It is nightfall in the vision; I’m taken to the center of the valley which I saw in the previous vision. Now I can see clearly a crystalline-like square pyramid, or perhaps it’s fairer to say an invisible pyramid with outlines of light. The angels tell me to consider Binah and how only through the experience of darkness was Babalon to be seen clearly. Now through the clarity of having gone through the process of making Amzes Naghezes Hardeh, of having seen the deluge of possibilities of how these leaves could be arranged meaningfully in someone’s life (mathematically: 49 factorial), let alone the specific meanings of why the leaves would be arranged in this way, there’s a sort of blinding level of possibility for the mind to reckon with. This is only to be expanded by considering the elemental circumference of the heart for the individual to measure out by the Watchtower tablets, relative influence and strength of subdivisions and angelic influence here.

Nonetheless, there emerges the structure of a square pyramid, which can be thought of as an octahedron with chthonic spirits below, one can see different stairs, classes, or levels of possibility which narrow as the heart balances itself elementally (e.g., with holy guardian angel work) and attunes oneself to the arrangement of the leaves as given in this transmission. Eventually the emergence of the point of spirit and each individual’s orientations towards a unique set of fixed stars towards which the pyramid points in the sky. First one must reckon with the equal universal nature of possibility–the “sphere” of the fixed stars as they appear to us on Earth. In other words, an emergent structure appears and the elements leads up to it, and there is a singular direction–such as the True Will–to which an individual becomes oriented.

Here my mind alights on the septenary nature of Enochian. The angels note that the Zodiac is a circular/360-degree slice out of this sphere, but generally say they will talk about a missing piece relative to all of the previous posts on this on my blog. The pyramid, they come back to, is somewhat symbolic of humanity’s progress on the planet and also the union of earth with heaven. There’s some clarity which happens when one aligns with the directionality of a pyramid–here my mind alights upon how the square pyramid unites with a previous scrying session in which I saw an infinite cylinder which pointed in the direction of the aforementioned set of fixed stars. Again, the angels put me off on this question: “You’re approaching Atziluth with this question,” they ask (TEX is far below but of course has it within it). But it relates to being aware of the perimeter of the planet at the sphere in which one moves.

Regarding the personal symbol of the center of such a sphere or circle, the angels offer suggestions, but I won’t present mine until it’s complete.

Enochian and Gnosticism

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

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

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

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

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

Enochian astrological assignments of the Ensigns of Creation

Pre-Update: This correspondence about the 0 degrees Aries/Libra line is known as contra-antiscia. Now you know!

Note two updates at bottom!

[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.

Update 2: For reasons relating to septiles, I believe that Mercury should also flip and be treated as of the diurnal sect in this scheme.

Light-Bridge YHVH Ritual

I have been thinking about how to create a ritual to extend Light-Bridge consciousness. During today’s meditation, the answer seemed to come.

1. Ground. If needed or desired, perform the Lesser Banishing Ritual of the Pentagram and/or of the Hexagram.
2. Middle Pillar Ritual (expanded, if preferred).
3. If applicable, the magician evokes her or his Holy Guardian Angel.
4. The magician aspires towards Kether and towards the cosmic heart (universal Tiphareth).
5. If possible, the magician attains the highest supernal consciousness into which the magician has been initiated. Otherwise, the magician cultivates aspiration towards the supernals as done during the Middle Pillar.
6. At this point the magician prays to the Divine to direct the magician’s light-bridge to its proper destination.
7. The magician expands (or aspires to expand) her or his consciousness to include both Atziluth (if attained) and Briah (if attained), especially Tiphareth.
8. In Briah, within a vivid sense of clear light, the magician visualizes three golden wedding rings, each with a single diamond, and which rotate around a common center, being created from emanations in Atziluth.
9. The outermost ring leaves the other three, and is visualized as inverting (so that the diamond of the ring is on the inner rather than the outer portion). This comes around the chest of the magician such that the diamond stations itself in the heart of the magician. The magician vibrates: Yod.
10. The magician now visualizes the middle ring uncurling from the point opposite the diamond. One end links to the ring surrounding the magician, the other end carries the third ring to its destination. The diamond of this middle ring may shatter into many smaller diamonds, into a hard thin layer around the uncurled ring, even into ornamental diamond-flowers, or it may remain exactly the same size and shape; regardless, it refracts and bends light around it into the beautiful pattern that it was meant to create. The magician vibrates: Heh.
11. The magician visualizes the third ring inverting itself as the first ring did, diamond facing the inside, and this ring reaching its destination and diamond stationed in the heart of its recipient. The magician vibrates: Vav.
12. The bridge is complete. The magician has the sure knowledge that this bridge will surely lead to the creation of another, and visualizes this happening at its proper moment. The magician again vibrates: Heh.
13. If desired, prayers of thanks.
14. The magician returns to the physical body. The ritual is complete. Additional banishing may be done, if desired.

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.