Archive for the ‘enochian’ Category

The 48 Enochian Keys (Angelic Calling 1)   2 comments

Greetings Enochian Students!

The following analysis of the First Angelical Calling (or Key) is excerpted from The Angelical Language: Vol I.  I plan to release all 19 analyses over several weeks.  Enjoy!

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The Angelical Calls are more than just keys to mystical gateways. In fact. they consist of a kind of biblical poetry – psalms, really- that appear to outline a connected message about the life of the Universe. However, exactly what that message says has been debated by Enochian scholars for decades (if not centuries). Like proper biblical literature, the wording is obscure enough that different readers see entirely different messages. Over the years, many have offered their own explanations of the “meaning” behind or within the forty-eight Calls. Here, I will present my own analysis of the poetry, and attempt to demystify the obscure language.

The poetry of the Calls appears to draw from a range of biblical literature. The first. third, and final Calls each contain very Genesis-like aspects- describing the establishment of the physical world as we know it. Calls two, and twelve through eighteen, are reminiscent of psalms or verses from the Song of Solomon- being invocations of the Divine through praise.

The Calls are generally classifiable as apocalyptic writings – which, like Loagaeth, commonly focus upon the cycle of time and the life and death of the Universe. Apocalyptic texts include such canonical books as Ezekiel. Isaiah, Daniel. and the Revelation of St. John. Calls four through fourteen, especially, remind me of verses from the Revelation, Isaiah, and so on.

The word apocalypse is an archaic word for “revelation”- especially in the spiritual/mystical sense. It is through such an apocalypse that the prophets Ezekiel, St. John, and (of course) Enoch were able to glimpse the Divine Throne.  It therefore makes sense that the Calls- and even Loagaeth itself- should be associated with apocalyptic literature. Not only were they received by Kelley and Dee via direct Angelic revelation (making them prophets in their own right), but the practice of the system (called Gebofal, see chapter 4) is intended to result in the revelation of mysteries. Not to mention the fact that the Angels associated the whole system with the Tribulation.

Finally, I must give some attention to the classical Gnostic influence upon these poems. As we have seen in previous chapters, there is an undeniable Gnostic imprint upon Dee’s entire system of magick.  For example, the “thirty Aethyrs” are apparently based upon the thirty Heavens of the Gnostics.  Just as we see in Loagaeth, the Gnostic aspirant was expected to ceremonially open “gateways” leading into the thirty Heavens, receive purification and baptism within each realm, and finally obtain ultimate reunion with God. (See the Gnostic text entitled Pistis Sophia for just one example.)

Meanwhile, the Calls seem to contain a direct Gnostic borrowing in their name for God: Iadbaltoh, translating as “God of Justice (or Righteousness).” This name is suspiciously close to the ancient Gnostic name of the Creator-Ialdabaoth. The etymology of this name is obscure: however, Gnostic scripture records Ialdabaoth’s title of honor as “The God of Righteousness.”

There is also a Gnostic literary style to the poetry. For instance, the Calls written from ladbaltoh’s viewpoint bring to mind such ancient writings as The Thunder-Perfect Intellect– wherein the Gnostic goddess Sophia speaks to her followers. (Remember that Sophia- or Wisdom- appears in Dee’s journals as the Mother of Angels: Galvah.)  The treatment of the Christos (“He That Liveth and Triumpheth”) in the poetry is also very Gnostic in its imagery.

However, I must remind the reader that the classical Gnostic texts we know today were unknown to Dee and Kelley. During their lives, the classical (or Sethian) Gnostic sects had long since been exterminated, and the discovery of the Nag Hammadi texts in Egypt was hundreds of years away.

In the meantime, Gnosticism had lived on in the very foundations of Western esotericism-at the hearts of such movements and philosophies as Hermeticism, Rosicrucianism, and alchemy. Its imagery survived in medieval and Renaissance engravings and the Tarot trumps. Its literature was a heavy influence upon canonical biblical texts (such as the Book of John and Revelation). Many of its mysteries were shared with and adopted by Jewish Merkavah mystics and Qabalists. And its Doctrines were preserved and taught by isolated mystics and secret societies.

There had also been a Gnostic sect within the Catholic Church for a time-founded by a Christian teacher named Valentinus- until it was also exterminated. It would appear that Valentinian philosophy was the primary source of Gnosticism for much of the West, including for men such as Dee.

With all of this taken into account, it is no surprise that the forty-eight Calls should bear the mark of Gnostic symbolism, without being technically classified as Gnostic literature themselves.

For brevity’s sake, I will conclude this introduction and proceed to the analysis of the Calls. In what follows, I have provided the text of each Call. Then, each is broken into “sections” of related passages, and I have included my commentary with each section. The commentary will include further references to the influences upon the poetry we have already discussed.

Call One:

“I reign over you,” sayeth the God of Justice, “In power exalted above the firmaments of wrath: in whose hands the Sun is as a sword, and the Moon a through-thrusting fire.”

Most of Call One appears to be composed of the words of God Himself. As we see in the line above, the speaker of the Call establishes that he is not speaking his own words, but those of the God of Justice (lad Balt or Iadbaltoh). By quoting the very words of the Creator at the time of their creation, the speaker is reminding the Angels of the promises they have made, and the commands given to them by God. (We shall see this elsewhere in the Calls.) The speaker is also proving that he knows these secret words, and thus establishes his own authority.

Remember that Call One is intended to move the “Kings and Ministers of Government” who are also the ‘First Seven”. These are likely the seven Archangels who “stand before the Face of God” as depicte’d in the Revelation of St. John and elsewhere. Among these seven planetary Archangels, those of the Sun and Moon stand as chiefs. The first line of the Call reveals that the God of Justice is so exalted (likely super-celestial as in Gnosticism), even the mighty Sol and Luna arc but tools or weapons in His hands- a sword and a “through-thrusting fire” (fiery arrow).

Which measureth your garments in the midst of my vestures and trussed you together, as the palms of my hands. Whose seats I garnished with the fire of gathering and beautified your garments with admiration. To whom I made a law to govern the Holy Ones, and delivered you a rod (with) the ark of knowledge.

In the first line above, the initial word “which” most likely refers to the Sun and Moon described in the previous line of the Call.  In the study of astrology, the path of the Sun and Moon across the sky is used to distinguish the twelve principal constellations from among the chaotic mass of stars. Because of this, the Sun and Moon are credited with bringing order to chaos, as well as the government of the planetary and zodiacal Angels. From the standpoint of astrology it is Sol and Luna who “truss together” the signs and planets (the kings and ministers of government).  It is they who mark out (measure) the paths of the stars through the vault of the Heavens-  the vestures (territories) of ladbaltoh.

The next line suggcsts that God has garnished the seats of Sol and Luna with the “fire of gathering.” This makes sense when we consider that the Sun and Moon are said to burn with a mere reflection of the Fire from Heaven.  The line then addresses the kings and ministers once again, and suggests that the Sun and Moon have “beautified your garments.”  The planets in our solar system are beautified by glowing with the light reflected from the Sun.

The next line seems to refer to the natural laws set by Iadbaltoh- those that govern the Holy Ones (Angels), and those which they enforce upon the created realm. As the kings and ministers of the Universe, they both hold the rod (scepter) of rulership and represent the ark (or storehouse) of all knowledge. (Remember that Dee was an astrologer, and regularly read the stars for knowledge.)

Moreover, you lifted up your voices and swore obedience and faith to Him that liveth and triumpheth; whose beginning is not, nor end cannot be; which shineth as a flame in the midst of your palace, and reigneth amongst you as the balance of righteousness and truth.

With the word “moreover”, Iadbaltoh changes the subject of his speech. He is, of course, still addressing the kings and ministers, but He suddenly appears to refer to a Divinity distinct from Himself- “Him that Liveth and Triumpeth.” This would seem to be a direct reference to the Christos– the Anointed One who descends from Heaven to take on a body of flesh and triumph over evil (“liveth and triumpheth”). In the Book of Revelation, the Christos conquers the physical realm and is established as eternal King.

We have already discussed the Gnostic Christos (also called the Logos, or Word). It is both self-created and eternal, both distinct from and part of the Highest God. The descriptive terms used in Call One to describe “Him that liveth … ” are typical of the Christos. He is described as eternal, and (in the same spirit of the Call thus far) is associated intimately with solar imagery. He “shineth as a flame” in the midst of the palace of the Holy Ones, as the Sun shines in the center of our solar system. Both the Christos in Heaven and the Sun in the celestial realm are the central pillar and balance. (Interestingly, Gnostic texts describe the Christos’ first act as that of bringing balance to the realm of the Aeons. It then descended to the physical realm, to do the same here.). Therefore, Call One serves to remind the Angelic rulers of the Universe that they have sworn themselves to both Iadbaltoh and the Christos.

Move, therefore, and show yourselves. Open the mysteries of your creation. Be friendly unto me. For. I am a servant of the same your God; the true worshiper of the Highest.

Finally, the Call ends with an evocational formula – or conjuration.  As we shall see, all of the Calls end with similar conjurations. All of them are spoken by the speaker of the Call rather than by a figure- such as God- being quoted within the Call. However, there arc a couple of instances where Iadbaltoh is quoted within the formula.

NEXT: Angelic Calling 2

Click here for The Angelical Language: Vol I at Llewellyn.com

Posted April 16, 2017 by kheph777 in enochian

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John Dee Manuscripts Back Online! (MagickalReview.org Demise)   1 comment

Greetings Dee Aficionados!

It is with much sadness that I report the demise of The Magickal Review dot org – which once offered digital scans of all of Dee’s Enochian journals, a PDF of TFR, and many other important academic resources.  😦

I wish I knew what happened, though the site’s administrator (Ian Rons) has been posting for a couple of years that he has lost interest in the Enochian system.  He likely simply felt it was time to move on…

I can say, without a doubt, that my last three Enochian books would not have been possible without Ian’s site, along with his direct help and permissions.  So wherever you are, Ian, thanks!  🙂

Meanwhile, we have not lost those academic resources!  Joshua Knarr acted quickly and recovered most (if not, by this point, all) of the scanned Enochian documents plus a ton of other great material – and archived them all on his Ceremonial Magick Musings blog.  Thanks Joshua!  🙂

Posted April 11, 2014 by kheph777 in books, enochian

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New Article: Restoring the Enochian Heptarchia   4 comments

Greetings Students of Enochiana!

Holy-Table

Restoring the Enochian Heptarchia

My new book The Essential Enochian Grimoire has finally been released!  :):):)  Have you received your copy yet?  What do you think?  😉

There are several pieces of information contained in the book that I fully expect to be controversial.  Some of it is simply obscure material that has never been published before – such as the proper design and use of the reverse side of the Holy Lamen, the little-known 92nd Part of the Earth, or the proper correlation between the four Watchtowers and the “quarters of the Earth.”  Some of it includes corrections to long-standing mistakes, – such as the fact that only three of the four Watchtower Seals was given in Dee’s journals, or an incorrect number in the circumference of the Seal of Truth, or the six names of God that were switched on the famous “Banner Diagram.

One of the most important corrections I made to the material was the restoration of the functions of the Heptarchic angels.  Students of Dee’s material will already know how confused and incomplete Dee’s list of functions for these angels was.  What you may not know is that Dee was well aware of the problem and made several notations in his journals that give us the necessary keys to restore the list.

Unfortunately, I just didn’t have room in The Essential Enochian Grimoire to lay out all the details of how I went about restoring the information.  But this is a pretty big change to the commonly-published material, so I felt it was necessary to show my work.  It is important for students to realize this is a restoration I have made based on Dee’s own records, and not merely an innovation I came up with on my own.  The Essential Enochian Grimoire is ultimately about Dee’s work, not mine.  (Mine will follow in a future publication.)

So, in order for you to see my process – complete with journal references and quotes from Dee to back up my points – I wrote an essay entitled Restoring the Enochian Heptarchia.  It has been published by the Llewellyn Journal thus far, and you can read it for free.  🙂

Enjoy – and feel free to comment!

Zorge,

Aaron

Posted February 18, 2014 by kheph777 in enochian

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Essential Enochian Grimoire Artwork 5   1 comment

Greetings again Egyptophiles!

James Clark has decided to wow us with another example of his Egyptian iconography from the Neo-Enochian (that is post-Golden Dawn) portion of the Essential Enochian Grimoire.  This is another of the godforms that rule the “Truncated Pyramids” of the Watchtower squares:

 

Harpocrates

Harpocrates

 

The Greek name “Harpocrates” comes from the Egyptian Heru-pa-Khered, meaning Horus the Child.  As the story goes, Osiris had impregnated Isis just before he left the realm of the living to govern the Underworld.  Osiris’ brother and murderer Set, who had usurped the Throne of Egypt, was unaware of the pregnancy, and Isis did everything in her power to keep it that way.  She went into hiding in a field of reeds to have and raise the child – who she named Horus – in secrecy.  (As it happens Set did eventually find out, and made several attempts to assassinate his infant nephew, but all without success.)

Eventually, Hrous came of age and confronted Set to reclaim his father’s Throne.  After 80 years of battle (on the field and in court), Horus achieved victory and became the ruler of Egypt.  From that point forward, every Pharoah was considered a living incarnation of Horus.

The Child Horus became a special figure in Egypt, much as the Baby Jesus would become his own figure in later Christianity.  (In fact, it is quite likely that images of the Madonna and Child are descened from older Egyptian images of Isis and Harpocrates.)  Horus the Child represented the newborn Sun (in the morning, but especially after the winter Solstice) and the first appearance of crops and vegitation.

As Nick Farrell pointed out in his most recent blog post, our association with Harpocrates as a “God of Silence” was due to a misunderstanding on the part of the Greeks.  They saw the young boy figure holding a finger to his lips, and assumed he was making the common gesture for “be quiet.”  Thus, they associated him with their own God of Silence and Mystery – and that is exactly how he is viewed in the Golden Dawn system to this day.

In fact, the particular gesture being made by Harpocrates is simply an imitation of the Egyptian Hieroglyph for “Child.”  I suspect this had something to do with children sucking on their fingers, or even making a non-verbal request to be fed.

 

Egyptian Hieroglyph for “Child”

 

Of course, even if Harpocrates is not specifically a “God of Silence”, there is still deep significance in the mythos of his being raised in secret by the Mother Goddess, and prepared for his eventual confrontation with Set.  In the Golden Dawn’s Neophyte initiation ceremony, the candidate is presented as likewise raised in darkness and obscurity, protected and finally guided to seek spiritual wisdom by the Great Mother so he can someday reclaim his own spiritual Throne and govern his personal Kingdom.

In the Neo-Enochian system, Harpocrates represents balanced Air and Water.  Two sides of his pyramid are Air (yellow with purple characters) and two are Water (blue with orange characters). His image is a youth wearing a yellow and blue tunic, a yellow pectoral collar, and a blue headdress. He also wears the double-crown of Egypt, colored yellow and blue. He holds a blue ankh and stands in the “sign of silence” – meaning his left fingertip is pressed against his lips. Sometimes he is depicted kneeling upon a Lotus blossom. He rests upon a yellow and blue base.

 

Essential Enochian Grimoire Artwork 4   4 comments

Greetings Egyptophiles!

So James Clark has finally released some new artwork from the Essential Enochian Grimoire –  and this time he’s drawing from the Neo-Enochian half of the book, where we find the Golden Dawn’s version of Enochian magick.  And, in the Golden Dawn, they used Egyptian godforms as talismatic images to represent the “Truncated Pyramids” formed of the Watchtower squares:

 

Hathor

Hathor – Goddess of Passion

 

Hathor is the Egyptian Goddess of Fertility and Passion – much like the Goddesses of neighboring countries:  Astarte, Ishtar and Inanna.  Also like these other Goddesses, Hathor is also a Goddess of War.

Egyptian mythos tells us of the time Hathor overheard some humans planning to assassinate her father Ra and overthrow his kingdom.  In her rage, she assumed the form of the Eye of Ra (the disk of the Sun) and flew across the Earth burning and destroying everything in her path.

So complete was her destruction, the other Gods became afraid she would exterminate mankind for good.  So, they quickly chose a valley in Hathor’s path and flooded it with beer dyed red to resemble blood.

Sure enough, when Hathor saw what appeared to be a lake of human blood, she waded in waist-deep and began to drink her fill.  The beer eventually took effect and Hathor, her rage finally spent, fell into a deep sleep.  What was left of mankind rejoiced at being spared, and learned to never again plot against mighty Ra.

In the above picture, we see Hathor as she appears in the Enochian system.  (It’s a shame the Essential Enochian Grimoire couldn’t reproduce these images in full color!)  She represents balanced WATER and EARTH. Two sides of her pyramid are Water (blue with orange characters) and two are Earth (black with white characters). Her image is of a woman wearing a blue and black dress, a blue pectoral collar and a black horned headdress. The headdress is surmounted by a blue disk and blue feathers. She carries a black ankh and blue lotus scepter and stands upon a black and blue base.

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James really outdid himself on these Egyptian images.  When Llewellyn first told me they wanted to have an artist re-draw the traditional GD Godforms, I was skeptical.  I pictured some kind of modern fantasy-style depictions of the gods – which would have been nice, but would not have carried that “Golden Dawn” tone or feeling.  Thankfully, James happens to have Golden Dawn experience, so he knew exactly how these images should look.  I am proud to have these new images in my book – I have no doubt they will be used by practitioners again and again!

Thanks goes to Chic and Tabatha Cicero for lending me the original versions of these Godforms.  🙂

 

Posted October 10, 2013 by kheph777 in books, enochian

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Essential Enochian Grimoire Artwork 3   4 comments

Greetings Angel Workers!

James is not only an accomplished graphical artist, but he also has practical knowledge of and experience with the subject matter.  (That made working with him on these images *much* smoother.  Not to mention it means he is as dedicated as I am to getting every detail just right.)  The following is an image James is particularly proud of, from the upcoming Essential Enochian Grimoire:

The Seal of the True God

The Seal of the True God.
“And I saw another angel ascending from the east, having the seal of the living God ” [Rev 7:2]

The Seal of God appears in the Book of the Revelation of St. John, carried by an angel from God’s Kingdom (of Light in the East) to the Earth.  It is then used to mark the foreheads of all the world’s faithful who serve the Light.  (See Rev 7, and 9:4.)  And this isn’t a religious concern, as even St. John clearly states the Seal was received by “a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues.” (Rev. 7:9).   (The only catch was that 144 thousand Jewish guys got to receive it first.)

Personally, I suspect such a mark would be upon one’s aura – a spiritual mark.  Consider the mark is places “in the forehead” in Revelation, the common location given for one’s “third eye” or psychic awareness.

The above Seal is probably familiar to most of you as the “Seal of Truth” – and Dee did refer to it by that term once or twice.  However, its full and proper name is given in Dee’s journals as Sigillium Dei Emeth, which translates literally as “Seal God Truth.”  In other grimoires that have versions of this Seal, it is called the “Seal of God.”  Thus, I tend to refer to this image as the “Seal of the True God.”  (However one could suggest other translations such as the “Seal of God’s Truth”, “Seal of the God (of) Truth” or even the “True Seal of God.”  Plus “Seal” can also be “Signature”, so we get titles such as the “True Signature of God,”)

In any case, what you are seeing above is, in fact, a very unique image.  Back in the old Enochian-L days (circa late 1990s), we dissected the numbers and letters of the Seal in minute detail – and we became aware of three problems in the available images of Dee’s Seal.  The above image addresses these problems:

One appears to be a mistake (either of Dee’s or of some later copyist).  A circumference character “y/15” (see above) is rendered as “y/14” in all published images of the Seal of the True God.  The problem is that “y/14” makes it impossible to decrypt the Angelic Name that contains that y.  If you look on p. 103 of Joseph Peterson’s John Dee’s Five Books of Mystery, you’ll see the angels actually gave him “y/15”  (There is also a mathematical mystery having to do with the numbers in the Seal’s circumference that requires this to be 15.)

Interestingly, this letter is only used in the eighth “hidden” name Aborymon, which is associated with Antichrist and the End Times.  (The name is likely related to Abaddon and Apollyon.)  If one wanted to be completely ridiculous, one might even suggest it was a deliberate blind Dee introduced into the Seal so dabblers wouldn’t find Aborymon’s name…

The second and third problems were deliberate blinds on the part of Dee, so dabblers wouldn’t stumble onto Aborymon’s name.  Really.

In most published versions of the Seal of the True God, you’ll find in the circumference a capital letter “A” without any numbers in its cell.  That’s the first letter of Aborymon, and it doesn’t tell you where to go to find the next letter of the name.  Dee originally recorded a “666” in this cell, and noted that one was to move counterclockwise six spaces to find the next letter.  Later, the Archangel Michael (in a vision) erased the “666” in that cell to illustrate dominance over the Antichrist.  Dee followed suit by leaving only the “A” on his own Seal.  Most have followed suit, but a few practitioners are starting to put the “666” back in place in order to repair the mathematical integrity of the circumference itself.

Finally, the last problem is a certain character “13/r” that also blocks the decryption of Aborymon.  (This is why I suspect the “y/15” was an honest mistake.)  If you move thirteen spaces clockwise from “13/r”, it just takes you back to the capital “A” that started the name.  However, this number 13 is necessary for that mathematical mystery I cryptically mentioned previously, so it has to stay.  You just have to know that to decrypt Aborymon properly you have to remove the “1” from “13” and only move clockwise three spaces.

This image is really a joint effort of several people.  First I drew up a sketch of a corrected Seal.  Then Carrie Mikell took that sketch and turned it into something I could actually scan and submit to the publisher.  (lol)  James then had Carrie’s large and clear picture to work from to create the final version you see above.  🙂

Posted September 20, 2013 by kheph777 in books, enochian

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The Tongue of Angels and Shakespeare (a Look into Early Modern English)   1 comment

Greetings Babblers and Glossolalia-philes!

Raphael with Caduceus Staff

I posted the following to my Angelical Linguistics group, and thought you folks might find it interesting as well:

I just found this great video that lets you hear how Early Modern English might have sounded.  It comes from a group who performs Shakespeare’s plays in their “original pronunciation.”

And since I offer that Early Modern English is the basis of Angelical grammar and pronunciation (see here, here and here), then hearing the language spoken can give us an idea how Kelley and Dee might have been pronouncing the Adamic tongue.

Inspired, I went to YouTube to see what else they might have on Early Modern English, and found a wealth of great videos.

LVX

Aaron

Posted September 14, 2013 by kheph777 in enochian

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