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):


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….

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Enochian astrological assignments of the Ensigns of Creation

[The TL,DR: the placement of Enochian astrological ensigns of creation seem to fit the astrological system of exaltation, with adjustments for sect across the equinox line of 0 degrees Aries/Libra). Enochian does not seem to fit the Planetary Joys, which fits the nature of the mystical nature of the sephira into which Enochian guides the initiate: Binah (and its associated Vision of Sorrow). Following the Enochian astrological placements on the Kabbalistic Tree of Life makes intuitive sense if you hold that the ensign of Mercury is referring to Raphael as archangel of Tiphareth and the ensign of the Sun as is referring to Michael as archangel of Hod.]

Episode 255 of The Astrology Podcast featured a discussion with Chris Brennan and Benjamin Dykes about the exaltation of the planets, based on the latter’s translation of Abu Ma’shar. The episode itself is worth a listen as it gives additional rationale to what was already put forward about the exaltation of the planets. This spurred my thinking about the reasons for the assignments of the planets in Enochian, specifically the heptarchical system and the ensigns of creation; the latter is shown below:

Enochian assignments to the Ensigns of Creation on the Holy Table of Practice

In the Heptarchical system, each planet is ruled by an angelic king and its prince, but while the king is always called on the day (e.g., the king for the sun is called on Sunday–though, as Stenwick points out, the king seems to have authority over the sephiroth which the planet rules: Sunday for Tiphareth, Monday for Yesod, etc.) and hour, the Prince is called on the day of the planet but the hour of the planet which follows the heptarchical order above (i.e., the prince for Sunday is called on the hour of the moon). The order above,

Sun–>Venus–>Moon–>Saturn–>Mercury–>Jupiter–>Mars–>(Sun, etc.)

Does not follow the typical hours scheme, which my sources tell me goes back to the Chaldeans, of:

Sun–>Venus–>Mercury–>Moon–>Saturn–>Jupiter–>Mars–>(Sun, etc.).

This seems like a minor detail, but it is one that has bothered me. After all, Dee would request the angels’s views of existing magic and they were known to reply, paraphrasing Jason Louv, “That’s nice,” in the way a parent comments on a child’s drawing, and then provide a corrected version of it (consider the similarity of the Sigillum Dei Aemeth to the geometry shown on the cover of this translation of The Sworn Book of Honorius, for example!). So what is behind the change to the typical planetary hourly rotation?

I wondered whether the exaltations might have anything to do with this. Here is a chart of the exalted planets in their signs:

By Meredith Garstin – Meredith Garstin, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=4464225

Things do seem out of order, don’t they? But then I pondered how these planets might look if I included sect rulership:

Exaltations with Sect

Finally, it occurred to me that with the start of the zodiac being at Aries, and with Venus being closest to this, I should mentally orient my zodiac about Venus and then add sect into the matter. A mental flipping of the Enochian about this equinox axis looks like this:

Note that the flipped Saturn precedes Mercury in Virgo because it has 21 degrees to shift vs Virgo’s 15 degrees which separate it from the equinox.

Dykes also mentions the interesting zig-zag pattern if you follow the planets according to decreasing brightness:

and here’s the same order with Enochian–interestingly, the same zig-zag pattern does not appear. However, following the luminosity pattern (below) does not follow any of the individual parts of the Enochian counterclockwise path (second figure below), plus, malefics and benefics are both separated by 2+ planets, and the most luminous planets all occupy the highest three positions of the heptagon:

Enochian order, path of decreasing luminosity
Enochian heptarchical order

I also wondered whether the Enochian order of the planets also relates to the planetary joys:

Planetary joys, taken from the Astrology Dictionary.

Note that the planetary joys are a house-based system, not a sign-based assignment of planets. Regardless, if we put Venus at the top of this pattern, this is the result:

Following the same order but using heptagonal spacing, we get:

Consolidated heptagonal view, planetary joys with Venus shown at top

If we flip this, once again about a vertical line, we get:

Flipped planetary joys, heptagonal pattern

This is now resembling the Enochian heptarchical assignments. A few things to note about the four “mis-placed” planets (according to the original Enochian system):

  1. The bottom-right three planets are all the heaviest and day-chart rulers (a familiar issue, as seen above!).
  2. Two of the planets, the Sun and Mercury, have archangels (Michael and Raphael, respectively) whose associations switch when considering the sephiroth they rule (Raphael is the archangel of Tiphareth, which is ruled by the Sun, while Michael is the archangel of Hod, which is ruled by Mercury). Thus, we’ve seen some flexibility in associations across these two sephiroth.
  3. Saturn and Mars, both malefics, also rule sephiroth on the Pillar of Severity (“on your left”) on the Tree of Life in Kabbalah–as does Mercury.
  4. The seven classical planets are slightly imbalanced towards the Pillar of Severity as it is; the Luminaries and Benefics together rule four sephiroth, two each on the Middle and Mildness Pillars (though the entire tree itself is balanced).

The Planetary Joys scheme as a means of understanding the Enochian astrological order seems to fall apart (though I’d appreciate any commentary to the contrary–I already tried changing according to sect as above ), but why? Trying to think about why this might be, my mind kept going back to the pillar of Severity–the topmost sephiroth of which is Binah, which is associated with the mystical Vision of Sorrow (as well as the Vision of Wonder). What does Sorrow have to do with Joy? The answer is nothing!

However, what would an initiation of Binah, (“Understanding,”) have to do with exaltation? Why, everything! The exaltation of the human(e) into the Divine, which of course has everything to do with Sorrow (for those who cannot Understand their own Divinity), but Wonder for those who can.

Let me return to the Tree of Life for a quick look at the path as suggested by the ensigns; I’ve removed the sephiroth names for simplicity and shown what happens if we follow the heptarchical path (the path of the sephiroth in order of their ruling planets):

It’s kind of a mess! There’s a jump from Yetzirah to Atziluth & back down again! Then I thought about changing the associations of Mercury to mean Raphael as ruler of Tiphareth, and the sun to mean Michael as ruler of Hod:

Revised Enochian path on the Tree of Life

This path seems faaar cleaner, and it makes more sense. A balanced person (Tiphareth) takes inventory of all the aspects of the surrounding sephiroth on the Tree of Life (much like the counting of the Omer), and then, having done all of this and found themselves with a solid foundation (Yesod), is initiated (via the Aethyrs) into Binah in Atziluth. After this, the initiate returns to this place of balance, but now with Divine awareness.

“If you’re not already solid in Tiphareth, you’re gonna have a baaad tiiiime.”

Just some thoughts!

UPDATE: I think I’ve come to realize the nature of why the nocturnal sect rulers stay where they are while the diurnal rulers flip. This related to Aleister Crowley’s N.O.X. formula, which focuses around the supernal sephiroth. The idea is that this supernal light is so vast and limitless, it is blinding and as such is “dark” like the night. Since the Aethyrs appear to be initiation into Binah, the system leaving in place the night rulers—but moving the day rulers “out of the way” of initiation into the supernals—makes sense.