## The Sum of Creation: Squares and the Additional Mathematics of Enochian

Reflecting on the Enochian system of John Dee & Edward Kelley, the numerical component has always been of interest to me. In particular, the elements strongly reflect the meaning of squares, which can be thought of as the unfolding (as in the mathematical product of two numbers being a pure, Divine form of Creation). This is especially important with the number 19, which is the square root of 361, which seems to represent the number of degrees of a circle or a sphere, plus the center. (Note that the idea of the heavenly sphere(s) is very common in ancient and medieval thinking). As I’ve mentioned in previous posts, 19 is also the sum of the number of signs of the zodiac (itself falling along the 360° ecliptic), plus the 7 planets (whose motion around the zodiac is the subject of astrology).

A shape related to the circle in ancient and medieval thinking is the square. One question that perplexed mathematicians was how to square the circle, which is to say how to create a square with the appropriate side length such that its area would match that of a circle of a given radius. This is quite difficult because one must take the square root of pi (today, of course, is Pi Day) to do so. A square can also be thought of as a self-referential product; a side times itself creating an area (square numbers got their name from the same concept; a square of side length n has an area of n*n).

This idea can be extended to the concept of another product, which is to say all of Creation by the Divine. As we shall see, the squares are integral (heh) to Enochian, but we must consider in advance which numbers may be important, and how far this concept may go. One can make a parallel (ah, how language recapitulates mathematics again!) to the number of days of Creation in the book of Genesis, which is to say, seven, and which is explicitly blessed as holy. Seven is of course a number integral to Enochian, with its Heptarchy and its 49 by 49 (7^2 by 7^2) tables in the book of Liber Loagaeth (more properly called Amzes Naghezes Hardeh). Before continuing, I’ll make the aside that the idea of numbers as being integral to Creation is paralleled in Pythagoreanism (and, I’m sure, many other traditions which I am not aware of). I can’t claim to be an expert on Pythagoreanism, nor of course to the be-all, end-all of the esoteric traditions it’s influenced (the SHWEP is working on that difficult project!), but it’s fair to say that the idea of The One being a Creator of all numbers is important; this concept of the Unity of the Divine is common to Judaism and Islam.

Christianity has this idea but complicates it somewhat with the concept of the Trinity; (Pythagoreanism also held the number three to be very important); because Enochian is in the Christian tradition, the number three will be a guide, but also the number seven, again, as the number of days of Creation. We should also again keep in the back of our minds Matthew 20:16: “The last will be first, and the first will be last,” and consider the possibility of reversal and, by extension, doubling.

The first square integer is 1^2 = 1, the next is 2^2=4, and the next is 3^2 = 9. Together, these sum to 14 = 7 + 7, as if we have gone the length of creation, seven, and then back again. This will be of interest later.

Next three squares (16, 25, & 36) total 77 (the number of times we are to forgive our brother—that or 7*7 = 490), and here we have a palindrome of a number, and repeating the seven again. Together the first six squares total 91, which is the number of Parts of Earth in the Watchtowers, and 7 * 13 as with Christ and his apostles (and Israel and his sons) multiplied by the holy number of 7, in addition to being the reverse of 19.

We can pause here to note that adding the next square of 7^2 = 49 to this–which is to say, the sum of the first seven squares–gives us 140, reflecting the sum of the first three squares again.

Yet continuing with triads of squares, we can sum the three squares of 49, 64, & 81, which sum to 194, which is the number of pages of Liber Loagaeth (front and back), 98, plus the number of pages of the Book of Silvered Leaves, 96.

The next three squares, 100, 121, & 144 sum to 365, the number of days of the year. Finally, we come to the next two squares 13^2 (169) + 14^2 (196) = 365 again. It’s as if we’ve gone from 7 days of the week and back through the trinity, and, in following that first sum of creation, we’ve gone through the 365 days of the year and back again as well.

Summing the first 14 squares, we come to 1015, the digits of which sum to 7. Interestingly, summing the first 14 numbers themselves comes to 105, the number of letters on the last leaf of Liber Loagaeth (dwarfed by those on any of the rest of the leaves, to be sure!). It’s as if the divine unity (1) comes through as a digit via the process of Creation. Both 105 and 1015 are evenly divisible by 35, yielding 3 and 29, respectively, seeing the Trinity coming through again; 29 comes through repeatedly in a previous post.

It’s here that the pattern of triads seems to end, yet we have another sum of squares through 21. 21^2 = 441 is already important on its own in Enochian as both the sum of the numbers in the cells around the Sigillum Dei Aemeth (440 plus 1 for the unity of the Divine as explained by the Archangel Michael) and the number of cells with individual letters on Leaf 1b (9 rows * 49 columns). The sums of squares 1^2 + 2^2 + … 20^2 + 21^ 2 = 1202, which is 1 or 2 more letters than the (main) letters on later leaves of Liber Loagaeth (e.g., Leaf 30b, Glonz alnoptd, & 31a, Gemnarv Hvncol). Or, if one doubles this number to 2404, then it is 3 more than the letters from a table on one of the earlier pages.

Looking again to the sum of squares through 28, we see the total is 7714; through 35, we come to 14910. The patterns seem to end approximately here, but, of course, the reader is encouraged to reach out if they find additional robust patterns.

## Bridging Buddhism and Enochian, Part 5: The Matter of Error

There’s a lot of unspoken tropes in culture in the U.S. (where I live), but they are apparent with even the simplest of analysis. Good vs. Evil, right vs. wrong, inclusion vs. exclusion, collective vs. the individual. Americans tend to polarize these into simplistic terms, and one must remember that we have sophisticated minds which can interpret these along a continuum. Nonetheless, so much hinges on correct understanding of the terms, or we may find our narratives lost; finding this correct understanding, we can begin to operate from Wisdom.

I’ve been binging and re-binging Buddhist lectures and trying to make sense of what I learn. One term that I wanted to linger on for this post was the concept of “wrong view.” It’s a term that is used in Buddhism to suggest that, “Hey, your perspective here is what’s going to cause problems,” and these problems include how one lives one’s life, how well one will progress in one’s practice, and the like. That word “wrong” doesn’t carry with it moral implications in the sense of a root evil. Instead, it’s simply not correct: a mistake.

I’ve been reflecting about how Christianity hinges on sin, which is so intimately connected in Christian thinking to evil. Really, I’ve come to think of this view as mistaken. Sin really means “mistake.” We all make mistakes, and usually it’s some incorrect perspective that has caused us to make mistakes. Of course, sometimes these mistakes will work against our own best interests, or against animals, or against another person, or against nature.

At the same time, it’s important to realize that mistakes are part of ourselves, part of nature, part of our orientation towards others. For this reason, mistakenness and sin are normal. We live with a steady difference between who we are and what we do in the moment compared to who we realize ourselves to be later. This difference, and the discovery of our mistakes, is part of life. I do not consider this to be evil at all. It is actually quite good, for it allows growth. I also consider this tendency to be part of the Divine; it is this Heart which is reflected out, so that the Divine may grow, also. So, we should accept and welcome our failings, while of course steadily working and probing ways to rectify, within ourselves and with each other, to allow for better growth with time.

Once this attitude shift takes place, Christianity and Buddhism will be speaking much more of the same language.

## Bridging Buddhism & Enochian, Part 2

The next step I’ve taken in bridging Buddhism & Enochian is taking an empowerment from a Kagyu lineage and starting some Ngöndro. Essentially (if you can’t tell from my profusion of blog posts!). As I’ve written previously, I think there’s a dimensionality (circles about the xy-, yz-, and xz- axes) to the practitioner’s experience with Enochian and Buddhism.

There’s not much else to this update other than to say, this practice takes a while: in addition to mantra recitations there are prostrations and several other tasks. I’m like to do things fast but understand that this can’t be done in a day. The main thing I’ve noticed with this is another level of subtle body changes: it seems like there’s no end to the depths of subtlety to the subtle body!

I don’t see much of a contradiction between practicing Enochian and Buddhism–but then, I’m flexible with my paradigms! To me, Buddhism’s concept of “form is emptiness, emptiness is form” allows for the use of alternative paradigms, including one of Christian magic. The idea of an omnipresent, omnipotent, and omniscient God interpenetrating all of reality is basically the ultimate in form, whereas Buddhism is of course the ultimate in formlessness.

I’ll keep you updated!

## Gebofal, Day 9

Sunrise: Call to Aethyr of LIN. Call to King BLUMAZA (associated with the sephira of Yesod), as described in Day 2.

Note: This was a slightly awkward scrying. I had to take one of our cats to the vet today and, my being a “householder,” I improvised a bit rather than trying to reschedule. I have tried to live by the commandment, “Render unto Caesar what is Caesar’s, and unto God what is God’s” (and, according to some versions: “…and unto me what is mine”). For me, this means trying to meet my worldly responsibilities as well as I can manage. In other words, I knew this ritual would leave me perpetually busy before I started it! 😀

I activated the furniture before I left; I brought what I could of it (a smaller version of the Holy Table of Practice, the large (main) Sigillum Dei Aemeth, King BLUMAZA’s seal, the Round Tablet of Nalvage, my wand, and Amzes Naghezes Hardeh, AKA Liber Loagaeth). I forgot the full, prayer of Enoch as related by the angel Ave (which I have modified), so I relied on Aaron Leitch’s transcript of the original. This being the 9th day, and angels constantly drawing out 40 & 9 (e.g., the numbers on the outer ring of the SDA summing to 441, 49*9, and there being 40 cells in all of this outer ring = 49-9), I expected a shift, and there was, and I’m not just talking about the awkward scrying session to start the day. Note also that the Aethyr of LIN is the first Aethyr with an angelic governor whose does not derive from the previous methods of the Watchtowers: PARAOAN.

The vision begins with four dots of a square; I then see a tesseract. The angels rotate the tesseract. I visualize holding a torch lit by compassion. The angels remind me that this was originally the Aethyr that tripped me up in 2014, but now I can see the rotation, and that this is a turning point when it comes to the Aethyrs, and where it gets more complicated. I’m seeing four dots above me and four dots below me, each set in a square configuration, and they’re twisting in opposite directions, then returning to their initial position. My subtle body is sort of being twisted along with this. King BLUMAZA bids me be still, and I do so after adjusting myself in my seat.

The Governors & King are showing me a light, which is reminiscent of the light which strikes George Malley in Phenomenon. It sort of hits me. The angels are trying to shake something loose in me, and they note that it’s difficult on account of the awkward physical position I’m in, but acknowledge it is how it is with my being a householder. My subtle body is moving a lot; this Aethyr is very dynamic. I try to remember the heart of compassion, and the angels commend this, saying it will always magnetize me in the proper direction. This dynamism, they tell me, is all part of the lunar nature of King BLUMAZA & his sephira of Yesod, and the cyclical nature of the moon and the understanding thereof. They say it’s almost like the start of a new moon cycle (note: the moon is in Aquarius, not Aries, so this is metaphorical).

The unfolding that’s taking place in this scrying session is like unto folding something in a different dimension, such as pushing and pulling front and back rather than left-right or up-down. I see a palace open before me. I see a cross, but it is now rotated 90 degrees, except that the left length is equal to the right, and the short top part is of equal length to the bottom. They ask me what this is reminiscent of, and I say, “an airplane” (aeroplane). An airplane is trying to maintain a balance, more or less, of orientation. The angels ask what happens if a pilot loses visual? The pilot goes to instruments. Yet if the pilot loses visual, then visual cues are needed. The instruments are the heart, they tell me, whereas the visual is the circumference. The angels say that there is what you see in the imaginal/astral, and then there’s what you see in the mundane. This will be important as I work my through the palaces, for the heart and the mind must navigate the earthly palace and the heavenly palace simultaneously, so rather than two navigations, I must track four! The astral heart (center), the mundane heart, the astral visual (circumference), and the mundane visual, and finally these two palaces which must be navigated, and I mustn’t confuse the mundane and the astral! 😀

There will be yet another doubling, I’m told, which will be the reconciliation of all of these things in some manner. I express gratitude, the angels acknowledge and say they foreshorten this on account of my responsibilities. “Peace be upon you; know that He governeth all things.”

The vision ends.

Noon: Similar, ritual as Day 2, call to King BLUMAZA and to Governors Ozidaia, PARAOAN, and Calzirg.

I take a 7-7-14 breath. I see several images, but the angels ask me to focus again on the light which shook me earlier during this morning’s session. I see a vertical ring of light, a horizontal ring of light, and then a ring of light which is circular about the x- and y-axes. The last of these is about me, and I’m feeling out, using my heart of compassion as a torch again, coming from this place of compassion again. I see this heart as a pearl again, and it’s vibrating about the y-axis, at times with an axial tilt of about 30 degrees (and then reverting to vertical) which causes a conic section at top to seem to be bored out, but then it seems to not be. I get a sense that this is “the limits of the [heart] sphere to undo anything.” The angels are telling me that if there is some change that needs to happen, there may be some tilt to this degree, but then the entire thing just repolarizes or, if the attempt to create a change isn’t working out, reverses polarities.

The sense that I get is that about the xz plane (e.g., the slightly more than the ecliptic), there isn’t as much need to change or to change perspective.

A frog shows up. After testing, it goes away, so it shouldn’t have been here. The angels are pleased with this. I concentrate on the solids I’ve previously received, including especially the small white sphere. It seems to resist being understood. I see it breaking apart as with slices of an orange and then coming back together. This, the angels tell me, is merely different faces of the same compassion shown, for example, to a zodiacal influence. Even with Venus in fall or exile, they tell me, showing compassion is down to the skill of the magician or sage or realized one to be compassionate.

I’m trying to relax into the vision, and the angels themselves instruct me to relax. The angels ask “What hath God wrought?” Note: this is a reference to Numbers 23:23; “For there is no enchantment with Jacob, neither is there any divination with Israel; now is it said of Jacob and of Israel: ‘What hath God wrought!’.” Ironically, it is also the first Morse code message ever sent, which is to say a means of giving a message which must be interpreted! Nonetheless, I answer plainly, “All things continue to be wrought through Him, and therefore all things are already wrought through him,” which I modify to “All is wrought by Him” (in an attempt to transcend the objectness or nounness).

There’s a shift in my manipura chakra when I say this. The angels again try to twist me, but this time inside out, shifting from me-as-center-and-God/Totality-as-circumference to me-as-circumference-and-God/Totality-as-center, and then back again. The angels try to return me to the “uncollapsed wave function” described in previous scryings. I’m also to see all of these at the heavenly and earthly levels (so we’re at 16 things to be seen simultaneously, if you’re keeping track!). I’m trying to consciously fuse all of this together into a single perspective; the angels declare that this will happen most definitely at the Aethyr of LIL.

I ask if there’s anything else. There’s something of a feeling of a coiling snake (which is often symbolic of kundalini, yet also the ouroboros) about my right ankle (my right foot is on King BLUMAZA’s seal). It coils up and about me, and I feel compelled to push its jaw above my head. Once again we have the Phanes egg of the Orphic Mysteries. They tell me to know the circumference of the snake itself (e.g., the energy of circumference of the Divine, and Its heart, and of oneself, and of one’s heart). The snake eating its tail and starting anew is a reminder of the fallacious concept of death.

Now the snake is literally stretching me apart. The metaphor to stretching the imagination, the energetic body, and so on could not be more obvious, but it’s only at writing this up that I make this connection. This, they tell me explicitly, is to help me be okay with a larger extent of myself. Again, I get the sense of a loss of reputation: “A snake shedding its skin, a snake shedding its skin,” they repeat. I look at the shed scales, and it’s reminding me of husks in Kabbalah. That part of me is already redeemed, I sense: the accomplishment of the True Will is already imminent. The completion of the project is already happening, so I’m not sure I entirely understand this. But it’s like who and what I am needs to be redefined. I’m looking at all of this with compassion. The angels are saying that it’s like the scales will drop from my eyes, in terms of my own circumference, and the circumference of God, and the circumference of All.

I see an equal-armed, which is like the kind of toy with regular white plastic, and then green squishy soft plastic and padding underneath; it’s about the size of my forearm and could be safely played with by a toddler. It has a hole at the center, signifying the heart and relating to the Monas Hieroglyphica. This is like unto the Buddhist deity Tara, the angels say. This is like unto the salvation of Christianity, they tell me, hastening to save humans from their sins and errors such as via the compassion of Buddhism, and there’s this Buddhist-mentality which can rectify the corruption of modern Christianity (I’m only the messenger, people!). I note the slightly lower quality of the transmission, but this is the turn towards the Abyss and then the supernals again, so it is not surprising.

I ask if the angels have anything further, but mention again that I do not wish to be a rude guest. They say “no,” but then show me a baseball diamond, but now seen from above, it is like unto the Masonic compass symbol.

The vision ends.

Sunset: I see a spiral come at me once more. I’m in a cocoonlike section of a twisty energy field, which is narrow except for the part which encompasses me. Rather than twisting as in the previous two visions, it’s stretching out like the spring of a pen from the ends, narrowing it out. This narrowing out is placing my energy field throughout the “circumference” or sphere of the universe.

The angels caution me that this is the point in which individuals can go down a bizarre road (they don’t expect me to, but there’s a reason for the caution). This, they say, is when an individual too wrapped up in petty or narrow ego concerns, or overly obsessed, or deluded as to the relative importance of matters: such a one can get a real sense of identification with the Divine, and thus go into grandiose directions which are not upheld by the totality of all. Whereas others can actually make this shift into the totality of the Divine, and continue to work within the areas which are upheld by all. They say that this takes a subtle mind and I request this as well as discernment and a proper heart and alignment toward all of these things.

The string is stretching me apart, and the angels say that what’s going on right now is the stretching apart of my subtle body into a more universal configuration with the Whole; it’s making its way out to the sphere of the universe (as it were), and God is now at the center, and we flip these perspectives back and forth. Essentially, we are reconciling, returning to an uncertain, uncollapsed quantum state as to Who is at the Center, and Who is at the “Circumference” (lacking a good term for the spherical equivalent of this). The angels say that for any given person, their relationship with God typically puts them at the center and God at the “Circumference” (“How do I relate to God of all?”), but one can also see the Divinity within oneself, and simultaneously extend their ideas of who they are to more and more of the “Circumference.” Both of these things are true at once, they tell me. This is the trick, they say: God is both indwelling within, but also interpenetrating the universe, thus both the center and spherical surface by each of our individual measures.

At the same time, we’re not only this core within, but we’re also the Circumference, and also the rules that determine the measures of these. As we develop into adulthood, this Circumference can seem to get larger, and as we become elderly this Circumference can seem to diminish, but someone who is truly Realized can get this Circumference truly realized with All, as it IS.

This Crowned Wisdom and Crowned Understanding is crucial, but not enough, for there needs to be a shift to the Heart. It’s not a simple thing to say, “Oh, it’s just the Heart, so I can just be loving, and everything will be just fine,” because at the same time, there’s still that pain and hurt by which too many of us have unconsciously defined ourselves. All of that said: what is going on here is a simultaneous process on both fronts (and for which I am profoundly grateful). I could feel this same kind of pull early. As far as Choronzon goes (which has been popping up–here I pause to call on the Governors Ozidaia, PARAOAN, and Calzirg and on King BLUMAZA). Here, again, they mention the black sphere of prior visions. It is spherical, which means it is properly balanced in this frame, so that when for an individual who is unbalanced, this seems like a prison, a black cube. But for one who is balanced, the core of dukkha is suddenly properly contextualized in an excellent system to undo suffering, via a white spherical heart of compassion. This happens both in the mundane world but also within the subtle body. These forces can thus be constrained and redeemed. It may seem scary to the ego, but going through this process, one comes to the core of issue of dukkha, and this torch of compassion cannot ever be snuffed out. The issue is with the mind, not the heart. If the mind put the heart first, the magnetized heart would eventually point the mind in directions which would allow the mind to correct itself, and to gain this transcendent understanding, and to put dukkha in its place and context.

The angels are encourage me to forget the form that all of this will take in the coming years. Instead, acknowledge that the spirit of the change will be understood in the coming weeks, rather than the form itself.

## 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.