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 3

Sunrise: Same procedure as Day 2, except calling on King Babalel. Also, filing under “What Should Have Been Completely Obvious,” I place my right hand on the back of Leaf 47 (47b, which is at my right). I have my left foot on Babalel’s seal for balance.

I make the call to BAG. The vision starts with a hallway, which has a CGI feel. There’s set of double doors which I open, which shows another length of hallway with a set of doors at the end. This pattern repeats, and I zip through many hundreds of doors in this manner: these are the doors of the main sequence of letters from this side of the leaf. There are also sets of double doors to my left and right which represent those letters that I used my intuition to write in. I get to the last set of double-doors, which has the letter Van on it (the angels remind me that the first two letters are X & I, i.e., the transliteration of the Greek letter xi).

I open this last set of doors, and I seem to have opened a set of doors into the sky or heaven. I walk around through the sky, and they call it a hidden or alternative or mathematical Merkava. This is in the vein of the Merkava as Dee would have understood them, they tell me. I’m in a “chariot,” which is metaphorical: the chariot can be thought of as a force which allows me to traverse the heavenly realm. It’s bright and daylight; I can see the blue sky and there are clouds just below me.

I repeat the governors’ names: Labnixp, Focisni, Oxlopar. I see a set of 2D spirals, reddish (note that the moon is in Scorpio, thus the luminaries are both ruled by Mars today, which is Tuesday, the day of Mars). They create a square, and they ask me to step into the center of the square. I do so; they note the dimensionality but then say they won’t dwell on it in this vision. Reddish protrusions or perhaps the spirals themselves extend and come at me.

Now I’m at the center of a cube (so now we’re back to dimensionality); they remind me that from the center of the square, six square pyramids can be made, which can be made into three octahedra. This, they tell me, is the Glory of the Trinity. These are the signs of the zodiac in “duality”–the heavenly part and the earthly part, of each sign. “As above, so below,” they remind me. My mind alights on the idea of the fixed stars: “Not this vision,” they tell me.

I look at the three octahedra. They get tall and each forms a loop which come at me. Then I see the octahedra in normal form and they turn around me (counterclockwise from above), and two are shown as under my feet, supporting me, and one I’m holding as a rein. This clearly feels like I’m in a chariot. “This is how an individual can perceive a given moment of astrological influence. One can bring to mind a given planet, which is one of these modalities [cardinal, fixed, or mutable.]” The cube is sort of this earthly existence, the limits of being in one of these three states. One can feel like one is in a Black Iron Prison on account of either the earthly state of affairs itself being in one of these modalities, or feeling as if the strings are being pulled from heaven. Feeling like this would indicate a need for spherical consciousness.

I am curious as to where the chariot is going. I’m taken into a Roman-style stadium. It’s like the final leg of a triumph in the Roman sense. There’s cheering and the amphitheater itself is reflective of this spherical consciousness with the members of the audience being like unto the fixed stars (which we weren’t going to talk about? heh heh). So of course being cheered feels good, but note the emotional pull of all the possibilities which these fixed stars represent. I see a particular light flashing at me from the crowd. I float towards this spot and there’s a king who is flashing this light from a mirror.

The angels tell me to not look so much at what the king was getting me to do, but rather to look back at the center, the chariot. I can see my light body there, and it’s doing a better job of reflecting all of the fixed stars of possibility. I wonder what would happen if I expanded this out to all the places that the stars have been. They emotionally indicate that this is good, so my heart extends out.

Then I think about all of the possibilities that the stars could have been (to quote the Hole song: “My name is Might-Have-Been, my name is Never Was”), and that’s when I can see my heart extend into an amazing light show. This, is more of the rainbow body. I reflect during the vision that this is deep: when we think of possibilities, this is sort of a limiting idea or category. But if we think of all of those things that each possibility could have been, that’s sort of where Nuit and Hadit meet, to use Thelemic concepts. What if, for example, Jupiter had become a star instead of Sol? Honoring all of this in one’s heart and at all the levels of existence and awareness: this is key.

The vision ends.

Noon: Same procedure. Call to the Aethyr of BAG.

I now see the same spiral as show fourfold this morning, but it seems to come from in one form, and as a single point in the darkness. The spiral comes around me and I now appear energetically as I do in the Circulation of Light portion of the Middle Pillar Ritual. They back me up to see this energy field about me from afar and in the context of fixed stars. They mention that doing the Middle Pillar Ritual magnetizes the self, as it were, so that one can become a compass for the True Will, i.e., the particular set of fixed stars. This can, of course, become skewed by an imbalance of the elements, so the importance of the Lesser Ritual of the Pentagram is obvious.

Regardless, the angels have me dwell on the fixed stars, and mention that one can use the MPR to find one’s personal fixed stars, i.e., the “lode stars.” Still, I contemplate this: were someone to orient themselves to their fixed stars, it is a proper thing to do so in order to follow one’s True Will, but this is also somewhat insufficient in two senses. First, what I call “the shifting of the orbit,” i.e., the discovery of additional fixed stars or elements within oneself which causes an adjustment to the True Will. Second, there’s the importance of honoring all of the fixed stars, appearing not only as Hadit and Nuit (which is really just one thing, and not merely the principles of Chokmah and Binah, respectively, leading to each individual’s Tiphareth/sun), nor as their single unified unfolding and enfolding in spacetime as the unified process of Kether. Instead, considering the need to honor the possibilities of possibilities and the world of Adam Qadmon, the idea of the True Will becomes secondary. The True Will continues to speak to the heart and its configuration, but honoring the depths of all fixed stars not only as individual lode stars but possibilities which could have been very different–this is where one honors the world of Adam Qadmon and the unfolding force of Ain.

I ask how I am to honor this, then. The angels point ahead and say that something will come around Leaf 15–which is the fire tablet, the last of the Watchtower tablets, if one starts with the most dense of them (earth).

I speak in an offhanded way about being a good guest to the angels who are hosting me, and they begin speaking about hospitality (note that the single word “host,” which can refer to either a multitude of an army or to one who receives guests, both derive from the word for “stranger, guest, enemy”). They mention that each of the leaves gives me a full day and night as a guest in the heavenly homes which God has created, and that Day 49 is the central home, the home of homes, in the throne room, which I will “never leave” (in status) and tending to the kingdom. The traveling which I do will be as a monarch or viceroy traveling to different realms to tend to whichever realm requires it.

Sunset: Same procedure. Call to BAG.

The angel governors ask me to focus on the feeling of the leaf, and then to focus on the spiral, which was common to both visions. Then the angels tell me to put the feeling of the energy of that spiral into the vision of heaven from this morning. I put my vision there and include my energetic body there.

I notice that I need to put more energy into concentration than I normally would for an Aethyr this low. I interpret this as being similar to dealing with the Aethyr of ZAX–in other words, the sevenfold nature of doing the Aethyr call during gebofal is putting the abyssal feeling much lower. They tell me to focus on the spiral and note the increasing size of the length of a diagonal as you go from one corner of the page to the book and the similar increase and decrease in size of a spiral’s arcs extending out from the middle:

Each of these leaves is thus similar to a fractal. This fractal is not only across leaves (such as going from only 105 letters on Leaf 49 (which is reduced from a small number of words) to 4802 letters on Leaf 2, to Leaf 1b which has letters at the end but which complexifies into words at the top, and finally Leaf 1a which is all words) but also within a single leaf. This self-similarity relates to the “as above, so below” principle of Hermeticism.

I try to relate this to the vision of the Roman-style triumph and to the idea of honoring all of possibilities and how each possibility itself could have been different. This pattern of self-similarity, I realize, is the universe/Divine trying to honor itself and the decisions it has made. Therein is the unity and multiplicity of coming into existence in the manner it has, and the arising and falling of patterns from moment to moment.

My mind alights on the concept of vibration as I handle the leaf in my hand. The phenomenon of vibration honors the idea of development. A vibration is an anticipation of the future, which we then take stock of after the fact. The most important vibrations are those which are meaningful: that makes the difference as to whether development proceeds in a given trend as anticipated. The concept of personal resonance relates to this.

I’m trying to combine the ideas now with the idea of being centered amidst polarities and forces. Fractals shift levels and do so in apparently nonlinear fashion; the idea of accepting things as they are is important, and I see development as a matter of homeostasis, but at the same time, biology speaks of punctuated equilibria. We find these in traversing the heart by attempting to be accepting, so accepting that we pay attention and at times we find, either by natural change or by noticing that which comes to be noticed with our development–we come to notice that which changes how we perceive everything. In such times, it seems like everything changes, and if we’re okay with that, we accept and flow with the change.

These moments are when our hearts feel that they would leap out of our chests into the unknown, because we see our past, our present, our future, our selves, our loved ones, and our world: these we see clearly and anew.

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.