A solution to Loagaeth, Part 8: A quick example of working with Liber Loagaeth: Leaf 9a

I’ve given several parts to the exploration of this mystical book, but I thought it would be best to try to show how some parts of this might look. For this, I’m using the scan from Phergoph’s blog for Leaf 9a, “Pagesgem.”

Row 1 shows a typical row, minus seven digits at the beginning and seven at the end (not shown):

Leaf 9a, row 1

Were I to venture a guess, I would parse this as: SED NACH AN ZACLAN ZAB ULACH OD AN GAH ZUCHA.

Some of this we have translations for; “OD” means “and” (I take my translations from Leitch’s The Angelical Language, Vol. 2) “Gah” means “spirits,” and “An” is one of the angelic Sons of Sons of Light, assigned to Jupiter if the order of activation holds, but potentially to Mercury or Hermes Trismegistus given the green tablet he held: SED NACH the angel An ZACLAN ZAB ULACH and the angel An, spirits ZUCHA. Unfortunately, there isn’t much else to go on. ULACH seems to have the root word UL, which is a noun meaning “end,” so one could speculate that this is a verb form of “to end.” ZACAR is an imperative form of the verb “to move,” so one could speculate ZACLAN is a different conjugation of “to move”; “LANG” means “those [angels] who serve,” whole “LANSH” means “exalted power,” suggesting LAN- means “exalting service,” so “ZACLAN” could mean “moving in service of.” Using these, one could interpolate some meaning: “SED NACH the angel An moves in service ZAB in order to end spirits ZUCHA.” A bit clearer, but still ultimately speculative.

You see the difficulty here. What about applying some of the techniques we’ve seen? Consider row 30 from Leaf 11a, “Ozimba Londorh” (the title itself suggestive of “Londoh,” meaning “kingdoms”):

Leaf 11a, Row 30, Part 1
Leaf 11a, Row 30, Part 2

I could parse this row as follows (I’ve italicized the larger lowercase letters): GE O GRAPH AN ALGED GEMNA VEDRAD OTHAL DAH GE HUD AXLO GEDNOG.

This seems worse, until you begin substituting the actual letter the spelled out letters (for example, in English, the letter B would be spelled out B-E-E, C would be C-E-E, and D would be, heh, spelled D-E-E). Enochian sometimes spells letters contrary to their pronunciation, so while Ged is the English letter G, Graph is the letter E. Here we can obtain:

GE O, E AN ALG GEMNA VEDRAD OTHAL DAH GE HUD AXLO GNOG.

“GE” means “not” and “O” means five. “DAH” may be equivalent to “DA,” which means “there.” So, we can begin a translation with:

“Not five”–possibly referring to the remaining five Sons of Sons of Light–“Not five, the angels E [and] An ALG GEMNA VEDRAD OTHAL there, not HUDAX LO GNOG.” “GNOG” may seem like an unlikely Enochian word, but there are a few which do begin with the letter G (actually Ged) followed by a consonant. Still, not enough to obtain much meaning. Let’s turn back to a third excerpt, this time again from Leaf 9a, but Row 25 (before & after the circle)

Leaf 9a, Row 25, before the circle.
Leaf 9a, Row 25, after the circle

ALGED NOPAL GETA–NOCH AN ALDAPH NA.

Substituting: “ALG NOX GETA–NOCH AN ALDAPH NA”; translating to the extent I can and including some speculation (“noco” means “servant” or “minister”): “ALG, [a] ministering angel out of Him–a ministering angel, the angel An, a gathering angel [of] The Lord.” Here we get a repeat of one of the words we’ve already seen: ALG, associating once again with the angel An.

This is merely applying one technique. Supposing that some transposition should be used, then ALG could mean AGL–“no,” “no one,” or “none”: “No [mere] ministering angel out of Him, [but] the ministering and gathering angel, An, of The Lord.” Yet it could instead mean the more straightforward “one within none,” a potential, realized as this angel An. Or “The one [come out] of nothing, a ministering angel out of Him, the ministering angel An, the ministering angel An, the gathering angel of The Lord.” In this interpretation, the transposition is a signature of Loagaeth across different lines of the text. There are hundreds of these seeming transpositions, insertions, and apparent substitutions, none of which seem to render the strings of an individual row completely meaningless, but rather to multiple forms of interpretation–“multiplied and dignified,” one could say. Still, for now, these remain somewhat incomplete (“fallen” from a complete translation) unless a key, or series of keys, is discovered.

I’ve previously alluded to potential paths to such a key, but for now I continue to manually copy Liber Loagaeth. I prefer getting this done to jumping toward a solution. Still, I wish to leave these potential clues for others who may be further ahead in their journey.

A Solution to Liber Loagaeth, Part 6

Note: see update at bottom.

So one other thing that has previously been observed about Loagaeth is the interspersing of the full Enochian letters throughout the text. For example, the Enochian letter equivalent to the English letter E is Graph, the equivalent to Z is Ceph, etc. The letters of Loagaeth were transmitted one by one, yet the letters themselves sometimes spell out a letter, equivalent to receiving J-A-Y in order to just make the letter J, C-E-E to receive the letter C, and so on. So the simplest of substitutions is to experiment with replacing these spelled-out letters with a single letter, and then using what remains to create a word, the equivalent of turning J-A-Y-O-B into J-O-B by substitution to have the word “job.” I suspect that much more of the Loagaeth text will be readable by just making this change.

You can see a couple of advantages of this sort of veiling of the knowledge for those receiving initiation into these mysteries (or in our case, piercing the veil, since we don’t have Dee or other direct lineage from which to receive initiation!). The main one is that, as Cody P. has mentioned to me, the psychological effect of gestalt and also deeper awareness of our symbols, and connection to how we form them when we pronounce them. Interestingly, the names of the Enochian letters don’t include the sounds they represent. Other than Ged for the equivalent of G and Van for V, no other letters include the sound of the letter within the full names of the Enochian letters: English A is Un in Enochian, B is Pa, C and K are Veh, D is Gal, and so on. It’s almost as if Enochian is trying to lift us up from identification of the letters from their mere “pronunciation” and instead create letters which are separate from their pronunciation, words that are closer to their root meaning, and verbs with so many irregular varieties and varied spellings that the mind has to take each instance of speech as a unique moment of communication.

Yet this speech also is part of a narrative (unveiling of knowledge, the fall of humanity–and implicitly, the hope of evolution from a merely human state for those who are lifted up by Divine grace through these mysteries), a mathematical structure, a Divine force to uplift our minds, a geometric structure in which we think, and the like. The foundation, of course, is humility (deep openness to knowledge the supplicant lacks) and a sufficient understanding. The angels then provide a language that separates the understanding of the letter as separate from (or more accurately, not parallel with) the production of speech–in neurological terms a language that separates Wernicke’s area from Broca’s area. This allows a new way to think about thinking, a new way to use language and reading in understanding.

The angels incorporate parts of an individual’s existing symbolic narratives as well and communicate via both imagery and speech to the supplicant. Along the way they include number sense (the dorsal parietal, frontal, and inferior temporal areas of the brain, apparently), and as the visions in the Enochian Aethyrs themselves become progressively more abstract, they become more geometric in nature, so throw in visual-spatial and geometry skills. Because there’s so much to coordinate, there is quite likely a large working memory component for the supplicant to develop as well.

All in all, this process seems like several subtle reboots to the brain, an upgrade to individual interface packages, followed by a big change to the operating system. The importance of this is that unravelling each part of this is helpful to the supplicant in considering transformation/decryption of the text, as well as interpretations of Loagaeth.

At any rate, I’m not pursuing this solution just yet (I’m trying to onor the ; I just wanted to let some of the considerations that could be applied to a potential solution to Loagaeth.

Update. An interesting of the letter whenever its spelled out name appears in Leaf 49: doncha, ur, chinvane, vors (or uors), adnor. This reduces the words to icha, L, chinve, ufs (more likely than vfs), and adnf (likely pronounced adneff by inference). This also reduces the number of total letters in Leaf 49 from 113 to 106. Repeating this process with our new words, we can further reduce chinve to chinc for 105 letters (as specified by the angel Galvah). The reduction by seven letters and then an eighth also parallels the seven heptarchical kings who are ruled by an eighth. An additional justification of this approach is that it leaves five L’s, paralleling the five tables of 21 letters that Galvah instructed Dee to make out of the words received.

This parallels Leitch’s reduction of the letters in Leaf 49 via the spelled-out letter zed to Z and reducing ch to k via Kelley pronouncing the former digraph as a /k/ sound. This is only somewhat defensible given that the angels spelled out the ch as two letters in Row 1 of Leaf 1A (making a seven-letter word, to Dee’s delight, recognizing the concordance of this with the septenary nature of the Heptarchy), and that other words, such as Moz and Mozod, aren’t equivalent, for the angel Nalvage specifies they have similar but not identical meanings (“joy” and “joy of God”).

Another approach to reducing Leaf 49 from 113 letters to 105 put forward by the AOM is to simply remove the eight-letter word “Loagaeth,” because it had previously been received. This is doubtful, for it was only received moments earlier. Leitch suggests either a miscount by Dee (which he is rightly dubious of, mainly because he could see the words in front of him, to which I would add the five tables that Galvah instructs Dee to arrange the letters into five tables of 21 letters, which parallels the 21 letters of the Enochian alphabet itself), or that two words which appeared separately, adnor and doncha, belong together because Dee may have split the word adnordoncha when a distracting vision of seas appeared before Kelley. This is a good case, as is he unique underlining notation below vors and hirobra being suggestive of concatenation for vorshirobra.

The ultimate test of my approach, though, is whether this reveals a hidden order (of the wisdom/Chokmah variety) from what Galvah calls a “hotchpot without order” (much as Babalon appears more orderly with mental concentration in ZIP), and is consistent with Galvah‘s observations, of “the speech of that disorder or prophe[cy].” Unfortunately because this adds to the number of I‘s (or Gon‘s), this does not create letters that can be removed from the end of the letters in Leaf 1b. Perhaps a transformation of Leaf 49 (such as replacing the letters with those in the reverse place in order) and then subtracting those letters from 1B may work, or that approach may remain a dead end. Regardless, I simply want to transparently show readers my process in thinking about a possible solution to Liber Loagaeth, to share additional interpretations of this material, and to encourage those who may have their own approaches in working with it.

How to Progress through Enochian

Enochian is, to be clear, fairly advanced, but it need not be unapproachable. Even someone just exploring magick can get a benefit from exposure to Enochian (this is why I have taught Enochian classes before at Unlimited Thought, so people of all ability levels can see that Enochian needn’t be held in an arcane tower).

Where to begin? I recommend going to a live or virtual class held by someone who has worked with Enochian before (these are the days of Covid-19, so virtual is preferred). A TEX scrying should probably be on the agenda, because this starts evolving your consciousness to work in the celestial realm. Next, I recommend Lon Milo DuQuette‘s book Enochian Vision Magick. It’s simple, straightforward, and to the point of getting you understanding the systems and starting to work with it. You can begin with printed or hand-made versions of all the materials on paper.

The next steps depend on your preferences, so I’ll list them in no particular order. Jason Louv has the definitive history of the system, and this contextualizes things like its apocalyptic imagery. Scott Stenwick has excellent books on the Heptarchical system as well as the Elemental system; the latter, the book on the watchtowers, informs you how to work the watchtower kinds, seniors, kerubs, and “lesser” angels (only “lesser” by comparison!). Moreover, Aaron Leitch has released a first and second volume on the Enochian language.

Last, I will recommend Aaron Leitch’s Enochian Grimoire for the use of gebofal in magick. The rest of the grimoire is a fine introduction and covers most of the topics above, but I just didn’t use it, so I cannot review the book in its entirety. I would note the strongly Renaissance feel of his treatment of the material (to be expected, given Enochian’s origins), which unfortunately includes the high volume of magickal equipment to be used. Still, gebofal is next on my list of Enochian magick to work through, and I know of no other writer who has offered writing on it, and Leitch’s instructions on it are straightforward.

Enjoy!