Bridging Buddhism and Enochian, Part 6: Considering the Pure Lands

Before I get into my analysis of the Pure Lands, let me note how this is related to Enochian in my mind. Mainly, the concept of Pure Lands remind me of the Enochian word pibliar, which means “places of comfort.” Pibliar itself is striking to me, for why have such a different word for heaven, unless it is not about heaven? Pibliar appears in the seventh spoken Enochian call, the translation of which is quite lovely:

“The east is a house of virgins singing praises amongst the flames of the First Glory; wherein the Lord hath opened His Mouth, and they become 28 living dwellings in whom the strength of men rejoiceth and they are appareled with ornaments of brightness such as work wonders on all creatures. Whose kingdoms and continuance are as the Third and Fourth; strong towers and places of comfort, the seats of mercy and continuance. O you servants of mercy, move, appear, sing praises unto the Creator, and be mighty amongst us. For to this remembrance is given power and our strength waxeth strong in our Comforter.”

I’ll digress to note the here the astrological, kabbalistic, and numerological implications: there’s a clear reference to the 28 lunar mansions (“28 living dwellings…appareled with ornaments of brightness [stars]”), and the implication of the moon (“waxeth”). The ordering of the dyads would suggest that the Third or the number 3 relates to strong towers, a seat of mercy, while the Fourth or the number 4 suggests places of comfort and a seat of continuance–but a clear reading of the text suggests a switch of significations, which should instead be as follows: 3, strong towers, a seat of continuance; and 4, places of comfort, seat of mercy. This corresponds well with 3 as Binah/Understanding and 4/Chesed/Mercy.

As I mentioned: I digress. To the analysis: in Buddhism, pure lands or buddha-fields are reminiscent of an actual location or place. Indeed, the Buddha Amitabha’s pure land of Sukhavati is described as millions of Buddha lands to the west, whereas other Buddhas’ pure lands also have directions: Aksobhya’s pure land of Abhirati to the east, Ratnasambhava’s pure land of Srimat to the south, and Amoghasiddhi’s pure land of Karmaprasiddhi/Prakuta of the north. Vairocana hosts Akanistha-Ghanavyuha. Note that “millions of Buddha lands to the west” (I’ve read in some sources “west of earth”) suggests a continuum of what is extruded out–presumably from Earth–and that this itself is reminiscent of both the celestial sphere of astrology, but also the Sambhogakaya or “body of enjoyment.”

Thus, we have the Earth (or other physical worlds) as the place of the actual bodies of Buddhas, or Nirmanakayas, the extrusion or reflection of these into Sambhogakayas and perhaps a similar extrusion of pure lands (which resemble metaphorical “fixed stars” mentioned by my friend Cody P.), and finally a Dharmakaya, which is an inconceivable aspect of being a Buddha. This makes the physical world very important, for we have a means of experiencing or even integrating all pure lands at once. To that end, as practitioners, it may be worthwhile to not only attempt to travel or project astrally to a pure land, but also to consider using the technique (from what I loosely “Hermetic Kabbalah”) of pathworking (i.e., finding paths from one Pure Land to another). The latter will likely help the seeker discover more about their own particular set of “fixed stars” which could guide and inform the particular Sambhogakaya they can develop.

Relating the Dharmakaya to Enochian, it reminds me of the phrase from Hermeticism (specifically Book of the 24 Philosophers) which I found referenced here: “God is an infinite sphere, the center of which is everywhere, the circumference nowhere.” To that I’ll add that for me, the Divine must also have the Buddha nature.

Gebofal, Day 15

Sunrise: Call to Aethyr of LEA (lee-ay). Call to King BOBOGEL, as with previous entries.

I see some darkness, and I see black square which is rotated about into a black sphere. It’s like the angels are showing a candle within the black sphere, and are saying that there’s a tendency within previous conditioning from life to turn into a dark attitude and identifying with the ego. The importance here is to remember that force (Ain) which allows such to be contextualized into a black sphere, such that the white cube can be placed about it.

The tendency of these seven Aethyrs are to try to do everything in its power to undo the black sphere, which, again, is the metaphor for a contextualization of suffering in the mind back into egotistical thinking, back into egotistical thinking. My mind alights back to the three sephiroth in the World of Creation on the Tree of Life: Tiphareth, Geburah, and Chesed. The problem is that these Aethyrs are like unto the planets without the sephiroth, the angels advise. Imagine someone with strong, willful energy of the ego: Jupiter, Mars, and the sun, but without any contextualization within the sephiroth of mercy, power (which is aligned with the universe), and beauty (the beauty by which the ego can properly expand and be aligned with the universe).

I vibrate the names of Governors Sochial, Cucarpt, and Lavacon, and of King Bobogel. I see the top of a white cube, and the angels are saying that I have to work hard during this week to maintain those habits which allow the proper contextualization of the ego. For example, they point out the Noble Eightfold Path.

I feel some energy about my head. It seems to me like unto a psychic surgery to the minor chakras as well as to my sahasrara chakra.

The vision ends.

Noon: The angels are showing the black sphere, which is cut vertically and rotated around to show a white sphere about it. They’re trying to show it, partly like a coin, but also like the white sphere of compassion within it. The angels are quite particular here: there is compassion to be had, which can unfold from suffering–the reaction to suffering, when done intelligently and with great Wisdom, such as that provided by the Most High (indeed, whence all wisdom comes) leads one to the path of this transparent sphere of compassion.

The angels show this up/down and front-back twisting and whipping around of halves of a sphere, connected by a central point. The angels say that this is what is going on right now. The black sphere is trying very hard, and it’s like this compassion which I’m bringing back is very foreign to it. It’s not happy about it, but I’m also trying to not get caught up in it’s game. I call on the governors and king again. I ask for any assistance to gather a higher lesson from this.

The angels show me the black cube with a white cube set about it. The white cube overlays the black cube, they show me: instead of being caught in a structure which guarantees our suffering, we instead overlay a structure of wisdom and understanding–all of which is driven and reflected by the light of Ain, which is overlaid on top of the suffering wherein we find ourselves. This structure (i.e., a method) allows us to contextualize it and to grow, such as I’m experiencing now. So this is overlaid atop the suffering.

The suffering which can happen to a heart, when acted upon foolishly or out of ignorance, can cause a warping of the heart, and takes it first out of the transparent state (which is to say, the ability to meet a being from a place which can meet them as they are). Then it can take them out of the spherical state as the heart becomes defined by suffering, coming to believe that suffering has a rigid structure which it cannot break out of, such as learned helplessness.

This view is false.

These are extraordinary lessons. The angels show me the taijitu. The Western approach (generally speaking) of squaring is partly correct, and the taijitu is also partly correct. “Now,” they say, “you’re seeing a means for right moral living.”

I see the twisting once more, which they contextualize with the twisting of the snake about me from earlier visions, which was work on my energetic subtle body. Now they ask me to speak at a deeper level to that which I’ve learned so far. Here I do a standard thing, which is to speak directly with the rules which have caused this state of affairs. A lot of voices begin speaking to me at once, at which point I organize them and say, “There’s got to be some underlying rule here,” at which point I hear, “This is the nature of dimensionality.”

Here my bodily awareness cannot be ignored. I’ve felt a slight pinprick pressure on the back of my neck which cannot be explained by my clothes. It’s just to the right, so I speak directly to this part of my subtle body. “What’s going on? What do you have to say? What is going on here? I feel like you’ve had something to say for a while.” I ask my holy guardian angel (HGA) in particular to help mediate this discussion for me.

My HGA says that this is kind of difficult: it’s going to be a huge download all at once. I assent and ask for a three-count before it happens: at “three,” I see before me the golden Borg cube again (if the Borg are the shadow, then this is the light version of them). There’s a big unfolding; the angels say that the Borg is a massive fractal concept; we’re all kind of linked in with each other. The thing that made it a nightmare was the loss of identity, but in this version there’s merely hyperintimacy (note that humanity has been making this decision collectively via technological advancement and surveillance).

Within the cube, I see a checkerboard: “Think of this both in a binary sense, as well as a board game. If you think of a chessboard or a Go board, there’s all of these ones and zeroes: occupied vs. not occupied, white or black, etc.” There are also all of these transitional states determining whether a given piece is (or ever can be occupied) in this manner.

There’s something really deep here that someone (I’m not speaking the angels here, including my HGA) does not want me to see. It’s like I’m seeing a big wave come at me within this cube, a swirling wave like one sees a surfer ride. It reminds of approaching the fixed stars, and the motion thereof, except now the fixed stars themselves are coming at me and trying to reach. I see three to five of them. This water comes in: it’s very pure. Part of me wants to bump out of me when the water hits me, but I’m holding fast within the cube, and merely having that force give me an expansive and inclusive view of whatever’s most helpful of the advancing of all beings towards understanding and ending collective suffering.

Recall that all of this is from the vision of me trying to understand this pressure at a point on my neck. Now this poking, itching energy moves down to between my right shoulder blade and my spine. I see this light coming in, like unto the Borg’s scanning or tractor beam light; it’s like there’s an incision at this point on my body, and there’s this faucet handle coming up out of it, giving me a level of control as to how much of the vision of the water to see. I let a drop out into a glass, and it’s intelligent and moving along to say, “I am but one portion of the ocean. There is much more to show to you. This much must wait until you are past the Abyss, and then the flood will come at you again, and it will be grander than this preview.”

That’s it, the vision wraps up really quickly. King Bobogel says that a week from now, it will be much clearer. I express my gratitude to the governors and king as the vision ends.

Sunset: Similar procedure: Reading the titles of Leaf 35, then the call to King Bobogel, then the call to the Aethyr of LEA.

I’m getting more energy than usual off of the leaf. I think about the drop of water from the previous vision and the faucet, and I turn the faucet up to give myself half a glass. It comes up energetically, trying to scare me; I get the sense that this is the general sense of the veil being unhappy with being pierced. But now it’s wrapping around me in a spiral, stretching me out, like the snake did in a previous vision.

I’m seeing myself like the character of Rick from Rick and Morty, which suggests I’m perhaps a little too bold and impatient, and this is probably true. Now I’m seeing myself like a character in a TV show who is going through an ordeal while standing: they throw their chest forward in agony, and I get the sense that this is the level of what’s going on with my subtle body as I’m working with the water. I have faith that I’ll be okay, and the angels do, also, and it’s as if the angels are suggesting this is the proper way to proceed, now that I’ve chosen this path.

I put my body in this posture. It’s like there’s this energy entering through my ajna chakra (third eye), which is circulating through me. When what is in me is to be cleansed is rinsed out in this process, it becomes part of this water. Now this water is filling up the golden cube, which is now about an eighth full. I get the sense that the amount of water it takes to fill up the cube is on a logarithmic scale.

Nonetheless, I decide to crank up the amount of water (9th house, malefic-out-of-sect-and-above-the-horizon Mars in Aries for the win). Now it’s like all of my subtle bodies are suffused with this water. Having done this, now I see Babalon sort of peeking from behind a seam in the sky. She’s waving and now I see why I wasn’t really to have taken on all of this water. It’s a little premature and the water was to have been taken on in ZAX and ZIP, but nonetheless I’m in LEA and so closing in on that Aethyr.

As my subtle body walks around, it’s like there’s this heaviness; I’m burdened with the weight of this preview of Her, and it won’t dissipate until I see Her in Her fullness in ZIP. I see a wall pulled down from the side of a room which I’m on the other side of, and there’s a torrent of water. There’s a lot of weight and force to it. The metaphor, the angels say, is for the reason for the stepwise nature of these Aethyrs. The angels say I’m okay to do it because I’ve already scried all of the Aethyrs (I note that I need to check any ego-delusion) and on account of that experience and the development of my subtle bodies to go through this. The metaphor is like drinking too much before sleep and then having to pee at night. The angels say I’ll have to carry this burden until I cross the Abyss again.

The angels take me into the heavens once more, the seam in the sky and Victorival’s work. The beings are coming through the seam very quickly and taking refuge in the water of my subtle body. Whatever it is, this has a lot of implications. The angels say that as I develop, my subtle body vessel will be able to accommodate many more beings. It will behave both as a magnet and a holding station.

I see something like unto a multicolored plant; it seems to have some kind of intelligence. It’s kind of confused and trying to understand what’s going on with me. The angels say to hold off on interacting with this being, so I ask it to wait, and it agrees. I get the sense that the entity is like unto a Chokmah entity, and the angels hint that such is likely the case. The angels have nothing further, and the vision ends.

A Solution to Liber Loagaeth: Part 2

This post follows on to this post, and is edited from a Discord discussion about my thinking about the ring nature of the leaves of Loagaeth. Thanks to Jon Ciel of Uizelian magic and Argus for their feedback and input, some of which I have incorporated.

So here’s the outlines of an approach to unlocking Liber Loagaeth that I’ve been thinking about; the Great Table in Enochian is 25 letters wide by 27 letters high. This is divided into four quadrants, typically thought of as elemental in nature, but also includes the names of all 91 (or 92) governors.

There are 94 Liber Loagaeth half-leaves of 49×49 grids (more on this in a moment). So the idea here is you place a reduced Great Table (24×24) by eliminating the names of God (the 12-letter names, e.g., ORO IBAH AOZPI–they are holy, after all) in the four quadrants corners as well as the entire Black cross. Then, overlay four Great Tables in the onto a 49×49 leaf. This leaves (heh) each 49×49 table with its own central cross, possibly as the key to try to solve it.

Another possibility (let’s call it Approach 2) is removing only two of the rows, leaving a 24×25 and overlaying this version four times (two of them would be rotated 90 degrees). This would leave a single letter in the center as the possible key to solving it.

There are some advantages to each approach. Approach 1 leaves a nice parallel to the Great Table. Furthermore, this Central Cross is more evenly balanced than the Great Table’s Black Cross, and could be folded three dimensionally into two rings, like so:

Which would look similar to this diagram by Johannes Dryander:

Annulorum trium diversi generis

In fact, this suggests that a third ring should be added, such as at the 13th and 37th rows or columns. I would stick with rows, though, because this would continue the parallel to the Great Table. Ultimately there would be 9 letters in all, and this parallels not only the bottom of Leaf 1b (which is a 9×49 table) as well as the sum of the numbers in the SDA (which totals 441: “Truth” in Gematria).

Approach 2 has its own merits. Not only does respect the placements of the central names of God (after all, these are the names on the Tablet of Union!), it leaves each of them four times, not twice (if this sounds tricky, consider we could instead have a 25×24 modified Great Table by leaving the column of the Black Cross as-is and instead deleting its row along with the rows for the four 12-letter names of God. Why would this matter? This means that you get 16 names–a perfect parallel to the Great Table–as well as a Gematrially-sound 1 + 6 = 7, matching the septuple nature underlying the entire system. On a personal note, 16^2 = 256, and I was specifically asked to calculate the ratio of a 5D-volume of a 5-sphere circumscribed about a 5-simplex vs one inscribed…it was 256:1. Took me a while to find the formulae, (thank you Google Books), but I did.

Both approaches include deleting the names of God in the Great Table. Note that this leaves 77 governors, which adds both the septuple nature and also appears in the 2nd Book of Chronicles, the Gospel of Matthew (and, via an alternative interpretation of that passage as 70 times 7, the Book of Daniel.

We’ll come back to another Bible verse in a moment, but here is a sequential summary of what constitutes the leaves of Liber Loagaeth:

  1. One half-leaf, which actually is 49 long lines of text;
  2. One half-leaf which is a hybrid of 40 lines of text with a 9×49 table at the end to complete it;
  3. 54 straight-up 49×49 tables of letters (and with one exception, numbers), each of them uniquely titled;
  4. 40 titled tables of 49×49 with every other letter missing (i.e., tables to be completed/solved).
  5. One table of five 21-letter triangles (side length 6).

Another bible passage that is used by the angels in their transmission to Dee & Kelley, and seems very apt, is The Gospel of Luke (here I use the King James Version): “And, behold, there are last which shall be first, and there are first which shall be last.” This suggests that the last table should at least be considered first; I have yet to write it but it can be found at the end of this version attributed to Donald Correll. Perhaps the sequence of all of the chapters of the book is to be reversed.

Some of what I have realized about this last table is that it was originally transmitted via Galvah (whose is described as “the end of wisdom”–suggesting the path of Aleph (or Heh, depending on the source) connecting Chokmah to Kether), and in that transmission, there is an additional word, “LOAGAETH,” which of course itself means “Speech of God.” This leaves 5×21 =105 letters (or 113 letters if we include Loagaeth). This once again leaves two approaches to understanding ways to unlock and use this table.

Both approaches have the five triangles together suggest inner and outer 4-simplexes (AKA a 5-cell), which is a 4-dimensional regular polytope made of tetrahedra (just as the 5-simplex is made of 4-simplexes). Galvah says of this table: “In them is the Divinity of the Trinity. The Mysterie of our Creation. The age of many years. And the conclusion of the World. Of me they are honoured, but of me, not to be uttered: Neither did I disclose them my self: For, they are the beams of my understanding, and the Fountain from whence I water.”

Any correct understanding of this must include a mystery of the Trinity (i.e., look for triangles of words), the mystery of our Creation, and the conclusion of the world. Since this is coming via Dee, we can expect a mathematical bent to this, but let’s first look at one of the triangles (using English letters; sorry if the formatting comes through weird, essentially it’s an equilateral triangle with side-length six (keep that number in mind) and 21 letters arranged from top to bottom in a 1-2-3-4-5-6 format):

S
EG
LOX
IBRI
NCCLA
RZEDDO

The “middle triangle” of 3 that one could make from this would be OBR (Med-Pa/Peh-Don). Thus the mystery of the trinity would be to create one of each of these creating 5 three-letter words in all. This would match the 15-nature of Saturn and, with 105 letters across these five tables, would also be 15*7. This would be the first approach. Keep, 15, 3 and 5 (the factors of 15) and 7 in mind, they’ll come up again.

Taken as-is, the 105 letters of the final table are divisible by 7, 15, yet we see that 15 is the mystery of the trinity, for it means that humanity) long associated with the number 5) is in production with God and with creation (7 planets suggesting the three Kabbalistic worlds of Formation, Creation, and Emanation). Remember that in mathematics, products are definitionally the result of multiplication. The implications of this are that God’s work on earth is something He produced with/through humanity to bear witness to his Creation (105 in Gematria: “God is Witness”/ALAD; “Yah is omniscient”/YHVYDA). Finally, note that Galvah says it is “the conclusion of the world.” Another word for conclusion is “end” and thus “purpose.” This suggests that the end of wisdom is to understand the purpose of the world, and here we see that this purpose is to understand ourselves to be in constant co-working with the trinity (at Binah/Understanding) and the creation. Regardless, we have a strong case for this approach.

The next approach is to note the glaringly absent word LOAGAETH from these equilateral pyramids. Why would happen if we put this at the bottom? The 8-letters would be imbalanced, but if we omit the name of God eL/L (again, too holy to be included), we get 7 letters, and a 1-2-3 triangle (six letters–I told you this number would come up again!) of OBRCCL, which is of side-length three and also a divisible in number by 3.

Well, I admit I had to put something back in to get this interesting take, but let’s step back a minute and look at 113 (the number of letters if you include LOAGAETH). Turns out, this is an interesting number for various reasons. In Gematria, it suggests gems & glowing. Mathematically, it’s prime, and a centered square number, the sum of 49 & 64 (these numbers have a difference of 15!), and is part of a Pythagorean triple of 15(!), 112, and 113. Speaking of triples, 49 (7^2) + 24^2 (576) = 25^2 (625)–now we have our friendly 24×25 returning.

Sticking with the 15/112/113 triple, let’s look at this kabbalistically: 15 squared, which is 225 (“Worthy gift”), which comes to 9 in Gematria. Thus 15 reconciles Yesod (2+2+5=9) with Binah (15 as the the sum of any row in a Saturn Square–you could also say it is 45 (the sum of the entire Saturn square) as seen through humanity (5). 15 itself relates to Hod, leading us back to the 8 and thus 8^2 +49 = 113. 15 itself comes to 6 in Gematria–suggestive of Tiphareth.

112 is not only the first product of 7 with its first 2-digit Kabbalistic form, 16 (16*7=112), it also expands into 12544, which comes to 16 & then to 7. I see this more as a reconciliation of the 7 planets with the product of quadriplicity, the elements interacting with themselves. Alternatively, Jupiter/Chesed is its own product (4^2) and Mercury/Hod meets itself (8*2)–Mercury being a pretty dualistic planet in its own right). On its own, Gematria for 112 includes “To thrust” which suggests Chokmah (it reduces to 4 which is Chesed again, which links directly with Chokmah on the Pillar of Mildness on the Tree of Life), which has been linked to KAOS/disorder in the Aethyrs, and indeed Galvah says of this table, “[I]t signifieth a disorder of the World, and is the speech of the Disorder or Prophesie.”

113^2 is 12769, which comes to 25 & 7 via gematria. 113 itself reduces to 5, suggesting Geburah. The largest number in this Pythagorean triple expands Creation to a balance between Mars (5^2) & Venus at Tiphareth. Creation is balanced within itself. Note that 15=6, 112=4, and 113=5 suggests the central world of Creation.

So I’ve offered two pairs of approaches to solving it, laying out some ideas of what a solution to Loagaeth may look like. The math here is incredible and I respect Dee’s ability as a mathematician, the words within Loagaeth itself do not seem to be glossolalia, and I look forward to finishing copying the book and seeing whether I can combine these insights with 46a (hey, how many chromosomes do humans usually have again?).

One additional thing I would like to do is see what happens when you draw, from the center of the Holy Table of Practice, lines from the center to each of the 7 ensigns and see which letters on the outer square you pick up….