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The following is the text of a presentation I gave over the weekend at Leaping Laughter Lodge based on material from my not-yet-published book, Mastering the Thirty Aires. It is a follow-up to my previous Introduction to the Heptarchia Mystica and Introduction to the Great Table presentations. The procedure outlined here is Dee's grimoire evocation method, but the book will include an expanded template showing show how to incorporate modern ritual forms into the structure.
Do what thou wilt shall be the whole of the Law.
The three primary sets of correspondences employed by most Western magicians are the elements, planets, and signs of the zodiac. The Enochian magick of John Dee and Edward Kelley incorporates all three. The material found in the Heptarchia Mystica represents the activity of the seven ancient planets in the form of Kings and Princes of the days of the week. The four quadrants of the Great Table represent the action of the four elements and the “black cross,” which binds them together and is often attributed to the “fifth element,” akasha or spirit. Finally, the twelve signs of the zodiac are attributed to the divisions of the Thirty Aires, the final portion of the Enochian system to be received.
The first two of these components, the Mystical Heptarchy and Great Table, were covered in the first two books of my Mastering Enochian Magick series, Mastering the Mystical Heptarchy and Mastering the Great Table. My planned third book, Mastering the Thirty Aires, has not been released, but this presentation will include some of the material from it. As with my previous introductory talks for the Mystical Heptarchy and Great Table, I hope to provide an overview of working with the Thirty Aires that in true to the original grimoire methods found in the Dee diaries, but which also is open to being informed by modern magical practices.
Dee’s original title for the section of the diaries describing the Thirty Aires translates as “The Book of Terrestrial Science, Support, and Victory.” When evaluating the function of the Aires in the original system it is important to note that nothing in the diaries implies that it was intended to be used for operations such as the modern practice of “rising on the planes” or “scrying the Aethyrs” popularized by Aleister Crowley. While Crowley’s The Vision and the Voice is an impressive work, it represented a completely new way of working with the system. Crowley may have gotten the idea from his Golden Dawn training, but most of the evidence regarding Golden Dawn Enochian operations seems to indicate that they focused their attention on the Great Table rather than the Aires.
What Dee hoped to obtain from the Thirty Aires was not a system of mystical illumination, but rather a highly practical system of magick that he hoped to use to benefit the fledgling British Empire of the Elizabethan age. The angels explained to him that system of the Aires could be used to conquer countries without armies, and to influence the rulers of the various parts of the earth. The Thirty Aires are further divided into ninety-one Parts of the Earth that correspond to the various countries and regions of Dee’s time. Most of these represent parts of Europe and the Middle East, as they are derived from the geography of Ptolemy. A few of the parts seem to correspond to areas in the Americas, but these were not well known and it does seem that more familiar Dee and Kelley were with particular regions, the more Parts of the Earth can be found there.
One of the biggest misconceptions that I run into when explaining how the Aires work in the original system is that the Golden Dawn decided that the angelic names of the Parts of the Earth were the “governors" of those parts – that is, they represented the names of particular spirits. While there is some ambiguity in the diaries on this point, the more I have studied it the more I have become convinced that it is incorrect. In the final table that Dee gives showing the Aires and Parts he does not describe the so-called “governor” name as an entity, but rather as the name of that particular Part in the angelic language. He has another column that shows what he calls the Governors, twelve angels that are associated with the signs of the zodiac. It is through these twelve angels that the zodiacal portions of the original Enochian system may be accessed. Given the nature of Renaissance astrology, it is not surprising that a system designed to influence the decisions of rulers and the destinies of nations would be zodiacal. In fact, it would have been expected.
Renaissance astrology operates from a point of view that is fundamentally differently from that of its modern counterpart. It has more in common with how Vedic astrology is still practiced in India, but has many of its own idiosyncrasies and is a distinct system in its own right. The main commonality between the two is that both are based on the idea that zodiacal placements and events do not represent the individual per se, but rather forces acting upon his or her life. Following the enlightenment of the Eighteenth Century, Western astrology drifted away from this model in favor of something more akin to proto-psychology, in which the placement of planets in the Natal chart represent talents, deficiencies, and personality traits. So for example, in modern astrology the Sun sign is said to represent the ego or conscious personality, whereas in Renaissance astrology it is more closely associated with the father. This association is not viewed as archetypal, but rather refers to the day-to-day nature of the relationship between the individual and his or her real-life father.
To take this example further, when a malefic planet forms a negative aspect with the Natal sun in modern astrology, this is interpreted as a challenge to the individual’s conscious self. But in Renaissance astrology, it could indicate that the individual’s father will contract a severe illness and perhaps even die, depending upon a number of factors that can be derived from the chart. John Dee is said to have come to know Elizabeth I when she summoned him to the Tower of London to read her chart while she was imprisoned by her sister, Mary. Dee did not draw up the chart to determine how bad a time she would have dealing with the stress of prison and the constant threat of possible execution. He drew up the chart to find out what would happen to her – that is, how the forces of the zodiac were poised to act upon Elizabeth’s life. The story goes that despite all evidence to the contrary, the chart showed that her sister would die soon and she would become Queen, and on the basis of this success Dee was appointed royal astrologer for the duration of her reign.
This perspective is important to keep in mind when working with the angels of the Thirty Aires and the Parts of the Earth. Rather than corresponding to microcosmic traits such as personality types, they correspond to large-scale macrocosmic forces that can affect societies and governments as a whole. Likewise, when zodiacal entities are called upon to cause change within the magician’s own life, the forces brought to bear are of a mostly external and macrocosmic in nature and can often take longer to manifest than elemental or planetary operations. Nonetheless, the changes that they can set in motion over longer periods of time are that much more profound. The stars are vast and powerful, but above all else they are patient. Therefore, to obtain the best results magical operations involving the zodiacal entities should be given a longer time frame in which to operate than those involving planetary or elemental entities.
One of the challenges faced by Dee purists looking over the diaries was how to attribute the twelve zodiacal governors. As the governors are attributed by Dee to the tribes of Israel, the challenge becomes how to arrange the tribes and associate them with the signs. Most modern Enochian magicians use the following set of attributions, which were assembled by S. Liddell MacGregor Mathers and were taught in the original Golden Dawn order. This is even the arrangement found in Aaron Leitch’s Essential Enochian Grimoire, despite that the book claims to present the “Dee Purist” version of the system.
The use of these correspondences is not necessarily bad, as there are a number of ways in which the Mathers arrangement is more logical than some of the other lists that came before it. His system appears to be a straightforward attempt to clean up some inconsistencies and attribute the tribes to the signs on the basis of shared qualities. However, his arrangement would not have been the set of associations that was familiar to Dee and Kelley. They would have used the correspondences from Agrippa’s Three Books of Occult Philosophy, which are as follows:
The origin of Agrippa’s arrangement is unclear, but as Agrippa was one Dee’s main sources, it stands to reason that this would be his understanding of the relationship between the tribes and signs. Furthermore, many of the Parts of the Earth are likewise named in Agrippa's Three Books of Occult Philosophy, a point recorded by Dee in the diaries, which argues for his use and acceptance of the Agrippa arrangement. It seems to me that any serious Dee Purist should do the same, rather than relying upon correspondences from the late 1800’s, or alternately work out some other way of deriving associations that relies upon sources specific to the diaries.
The locations of the Parts of the Earth are mostly derived from Ptolemy’s The Geography, and as such many of the names are unfamiliar to modern readers. More than two-thirds of them can be found in Agrippa’s Three Books of Occult Philosophy, but a few seem to refer to locations with which Ptolemy was unfamiliar. The most complete list of the Parts and their locations was assembled by Robin E. Cousins and was first published as part of Robert Turner’s Elizabethan Magic. More recently, it was included as an appendix in Lon Milo DuQuette’s Enochian Vision Magick. While this list is generally accurate, it notes that Idunia is described in the diaries as “the land beyond Greenland” without explicitly associating it with much of the United States and Canada. DuQuette makes a comment about the possible association of the United States with a different Part of the Earth, Marmerica, on the grounds that it sounds like “America,” but this is simply a coincidence. Marmerica was part of North Africa long before North America acquired the name of explorer Amerigo Vespucci.
Rather than launching into a detailed exposition of all the Parts and their locations, for the purposes of this talk I am going to focus on what was called the “New World” in Dee’s time. As I mentioned, most of the United States and Canada fall under Idunia, Part 69 from Aire 23. Greenland and Iceland fall under Phalagon, Part 21 from Aire 7. Most of the state of Alaska, along with the Canadian Yukon and Northwest Territories and the province of Nunawut, fall under Gosmam, Part 9 from Aire 3. Mexico, Central America, and possibly much of South America fall under Onigap, Part 34 from Aire 12. Finally, the southern tip of South America falls under Tolpam, Part 58 from Aire 20. This is a highly Eurocentric view of the New World that gives little regard to Native American civilizations and so forth, but the Enochian angels generally work with the internal symbol set of the magician who conjures them, and Dee very likely held such a view.
I went back and forth for a long time on whether or not to extend Onigap into South America. The description of the people from Onigap matches that of the Meso-American empires encountered by the Spanish, closest to the Aztecs but bearing less resemblance to the Inca. The reason that I think it likely that South America is also part of Onigap is not due to the Native civilizations, but due to Dee’s mindset that would have focused on European colonization. The reason that I include Brazil as well, which was a Portuguese claim at the time, is because of the Iberian Union of 1580-1640. During that period, the Spanish and Portuguese crowns were united. In Dee’s list of the Parts of the Earth, Spain and Portugal are consolidated under Part 77, Hispania. I believe that this union was also why the two nations were grouped together.
This first diagram is the Drake Map dating to about 1580. This would have been the map of the New World with which Dee was familiar during the time of his operations with Kelley. You can see that the image of the New World was still highly distorted at the time, before more accurate map-making became technologically feasible. Australia does not appear at all, though New Guinea can be seen along the western edge at the bottom of the page. Europeans first spotted New Guinea in 1527, and Australia in 1606, two years before Dee’s death. Click on the image to enlarge.
This second diagram shows modern-day North America, with the relevant Parts marked. Note that the borders are approximate, and in cases close to the edges experimentation is likely required to sort out the exact extent of each region. Click on the image to enlarge.
Finally, this last diagram shows all of North and South America with the territory claimed by Spain and Portugal attributed to Onigap and the tip of South America attributed to Tolpam.
One advantage of working with the Parts of the Earth in the Americas is that there are not very many of them, so usually figuring out which Part to open is fairly straightforward. Idunia works for both American and Canadian political operations, since both Washington D.C. and Ottawa lie within its bounds. For all of Mexico and South America Onigap will suffice. Even though the tip of South America is attributed to Tolpam, the territory there is claimed by Chile and Argentina, and both Santiago and Buenos Aires lie within the region claimed by the old Spanish Empire. The key for political operations is to influence the place where the government actually meets unless you are working on issues at a more local level.
My experiments with this sort of magick have been mostly successful, but they have also uncovered some difficulties influencing modern democratic governments. Such things did not even exist in Dee’s time, and likely the system worked better when influencing individual monarchs. It can be used to influence elections, but within certain limits. Since magick works by influencing probability, it can only push votes to a certain degree, and furthermore any sort of deterministic manipulation of the results such as vote-fixing is mostly beyond its reach. My last big failure with this sort of magick was the 2004 United States Presidential election, in which I cast against George W. Bush. One of the reasons I give more credence that I usually would to the possibility that the eleventh-hour shenanigans in Ohio may have consisted of shifting enough votes to give Bush the state is that frankly I believe in my powers. Had Bush lost Ohio, he would have lost the presidency despite winning the popular vote by a substantial margin, which as I see it would have been an appropriate magical outcome.
Likewise, I have little evidence of this, but I believe that had I cast against Bush in 2000 he probably would have lost given how close the election turned out to be. I did not, because at the time I was not sure how bad he was going to be and I had problems with a lot of Gore’s statements as well. I wound up voting third-party that year, and cast no spells for any candidate. In retrospect I wish I had, but in that election there was no candidate that I felt I could truly get behind, or even necessarily cast against as in 2004. The ironic thing about that election was the reason it went to the Supreme Court in the first place was that the two sides could not agree on how to conduct the Florida recount. Gore’s team wanted to recount just the Democratic areas, and Bush’s team wanted to recount the entire state. One of the big Florida newspapers got ahold of the ballots years later and conducted their own “recount,” and found that if the Democratic areas had been recounted Gore would have lost, and if the entire state was recounted Bush would have lost. So had one side or the other got what it wanted, that side would have lost the election.
It is also possible to use this sort of magick to influence individual legislative policies, but it is quite a bit more complicated than influencing a monarch or dictator. Depending on the situation, for United States politics it can require separate operations for each individual vote - in various committees, in the House, in the Senate, in conference, and so forth. As government becomes more gridlocked and partisan, as it has in recent years, the opportunities to shift the opinions of individual elected officials become fewer. Generally speaking, getting anything done requires votes against party lines and the penalties for anyone who does so can be severe. It is always possible to influence opinions in one direction or the other, but actually getting legislation passed on such operations alone is much more difficult than it is when Congress contains a large block of swing votes that could go either way on a wide variety of issues.
Operations employing the Parts of the Earth follow a similar structure to those related to the Heptarchial and Great Table entities. They use the same temple setup, with the Holy Table, Ensigns, Banners, and so forth. I use a talisman for each Aire rather than each Part, which makes a set of thirty in total. I find that this is sufficient and produces good results. The ritual sequence is as follows.
0. Preparation
Set up the Enochian temple to the best of your ability. Wear the Enochian ring, robe, and lamen, and set up the banners around your working space. Stand to the west of the Holy Table facing east. The talisman for the Aire with which you are working should be placed on the floor of the temple in front of you.
1. Opening the Temple
As with Heptarchia Mystica and Great Table operations, the grimoire ritual procedure for the Thirty Aires begins with the Prayer of Enoch, communicated to Dee directly by the angels.
From some of the feedback I have received about this prayer, some Thelemites working with my system have had problems with it. It does contain language that on the surface sounds self-deprecating and “old Aeon,” and I invite anyone who has such issues to rewrite it and see if they can come up with something that works better. Also, in Aleister Crowley’s Invocation of Horus, the Confession contains similar statements and many Thelemites have no problem with it.
Here is what I think is going on. One of the most potent magical methods that I have worked out is what I call the Operant Field, which consists of a microcosmic banishing pentagram ritual combined with a macrocosmic invoking hexagram ritual. The idea is to banish at the level of the individual personality, and invoke into the resulting psychic “space” the powers of nature in order to shape and influence them through the activity of concentrated thought. This sort of superficially self-denigrating prayer has the effect of taking the focus off of the mundane personality and placing it on aspiration to the divine. In the language of contemplative Christian mysticism, this prayer comprises the “banishing” portion of the Operant Field, but as a prayer rather than a ceremonial ritual.
2. The Preliminary Invocation
Operations related to the Thirty Aires use the same preliminary invocation as Great Table operations, which Dee called the Fundamental Obeisance. It calls upon the twelve names of God that rule over the four quadrants of the Great Table. This version is revised from Dee’s original and is more suitable for Thelemic practitioners, but the original can also be found in Mastering the Great Table and will be included in Mastering the Thirty Aires.
The Fundamental Obeisance here works in concert with the Prayer of Enoch. As the Prayer of Enoch serves as a banishing of the mundane aspects of the personality, the Fundamental Obeisance serves as an invocation of the powers of nature, represented by the twelve names of God. To these I have added the name MAD as well, which is given in the diaries as the highest name of God and which I normally associate with the dynamic ground of being, or the universal consciousness that pervades the universe. This consciousness is non-dual and therefore beyond sectarian division, representing the highest spiritual reality and the ultimate goal of all magical and mystical practice.
3. The Angelic Keys
The Angelic Keys appropriate to your operation follow. I always begin with the First Key for an evocation and the Second Key for an invocation. Alternately, if you and a partner are acting as Magus and Scryer, Magus intones the First Key and Scryer intones the Second. For operations involving the Aires, the appropriate Aire key follows. These thirty keys are all the same, except that the name of the Aire is inserted into the first line. This key serves to tune the space of the temple to the desired Aire.
Aleister Crowley popularized the practice of “Rising on the Planes,” a method of traversing the Aires as a system of mystical attainment. While this was not part of the original grimoire system, the procedure here can be adapted to work with them in this way. As you are effectively invoking the Aire in question in the modern magical sense – that is, calling it into your sphere of awareness – you would precede the Aire Key with the Second Key only, or omit the Second Key altogether. According to Crowley’s account, he traversed the Aires using only the Aire Key following a basic ceremonial opening. The Vision and the Voice stands as a testament to his success.
4. The Conjuration
Step onto the talisman and call upon the Governor of the Part of the Earth that you wish to influence to open it unto you. Note that the Governor is not the name of the Part of the Earth in Angelic, though the two are conflated in the Golden Dawn system and often confused in modern sources. The following table shows the Governors for the Americas.
Each Part of the Earth also has a sigil, which you trace in front of you across the Holy Table as you vibrate its name. So to open Idunia, you would use a simple conjuration something like this following the 23rd Aire Key.
5. The Charge
Deliver the Charge to the angels that you have personally composed, remembering that they can sometimes be quite literal. This is less true of more intelligent Enochian entities such as the Governors, who can usually discern your intent, but it is a good practice nonetheless. You should always write up your charge ahead of time rather than trying to make it up on the fly.
Include a set of injunctions – what you want the spirit to do – and limitations – what you want the spirit not to do. This rules out certain courses of action that the magick might take in order to avoid “monkey’s paw” type situations in which you get what you asked for, but in a way that has some terrible downside.
You should always use a time limitation as well so that the spirits know not to pursue courses of action that will lead to the end you want, but over too long a span to be useful. This is especially important with zodiacal entities such as the Governors, who tend to perceive the universe on a much longer time scale than humans do.
6. Closing the Temple
Perform the License to Depart. As with the other Enochian entities, Dee does not include a formal license to depart for the Aire angels, so I use my own.
This arrangement of the Thirty Aires comprises the remainder of Dee’s original work, which along with the Heptarchial and Great Table entities make up a complete system of magick that incorporates a full set of planetary, elemental, and zodiacal attributions. In addition, it does so without resorting to the complex additional layers that form the foundation of the Golden Dawn Enochian system. I remain convinced that an approach to Dee and Kelley’s material that is rooted in Dee’s diaries rather than modern speculation is the best way to obtain effective results. Some modern methods work well with the attributions of the original system, and when they fit I include them. However, it is the original attributions themselves which allow us to connect with the authors of the system and conjure the same entities from whom they received it.
Love is the law, love under will.
Do what thou wilt shall be the whole of the Law.
The three primary sets of correspondences employed by most Western magicians are the elements, planets, and signs of the zodiac. The Enochian magick of John Dee and Edward Kelley incorporates all three. The material found in the Heptarchia Mystica represents the activity of the seven ancient planets in the form of Kings and Princes of the days of the week. The four quadrants of the Great Table represent the action of the four elements and the “black cross,” which binds them together and is often attributed to the “fifth element,” akasha or spirit. Finally, the twelve signs of the zodiac are attributed to the divisions of the Thirty Aires, the final portion of the Enochian system to be received.
The first two of these components, the Mystical Heptarchy and Great Table, were covered in the first two books of my Mastering Enochian Magick series, Mastering the Mystical Heptarchy and Mastering the Great Table. My planned third book, Mastering the Thirty Aires, has not been released, but this presentation will include some of the material from it. As with my previous introductory talks for the Mystical Heptarchy and Great Table, I hope to provide an overview of working with the Thirty Aires that in true to the original grimoire methods found in the Dee diaries, but which also is open to being informed by modern magical practices.
Dee’s original title for the section of the diaries describing the Thirty Aires translates as “The Book of Terrestrial Science, Support, and Victory.” When evaluating the function of the Aires in the original system it is important to note that nothing in the diaries implies that it was intended to be used for operations such as the modern practice of “rising on the planes” or “scrying the Aethyrs” popularized by Aleister Crowley. While Crowley’s The Vision and the Voice is an impressive work, it represented a completely new way of working with the system. Crowley may have gotten the idea from his Golden Dawn training, but most of the evidence regarding Golden Dawn Enochian operations seems to indicate that they focused their attention on the Great Table rather than the Aires.
What Dee hoped to obtain from the Thirty Aires was not a system of mystical illumination, but rather a highly practical system of magick that he hoped to use to benefit the fledgling British Empire of the Elizabethan age. The angels explained to him that system of the Aires could be used to conquer countries without armies, and to influence the rulers of the various parts of the earth. The Thirty Aires are further divided into ninety-one Parts of the Earth that correspond to the various countries and regions of Dee’s time. Most of these represent parts of Europe and the Middle East, as they are derived from the geography of Ptolemy. A few of the parts seem to correspond to areas in the Americas, but these were not well known and it does seem that more familiar Dee and Kelley were with particular regions, the more Parts of the Earth can be found there.
One of the biggest misconceptions that I run into when explaining how the Aires work in the original system is that the Golden Dawn decided that the angelic names of the Parts of the Earth were the “governors" of those parts – that is, they represented the names of particular spirits. While there is some ambiguity in the diaries on this point, the more I have studied it the more I have become convinced that it is incorrect. In the final table that Dee gives showing the Aires and Parts he does not describe the so-called “governor” name as an entity, but rather as the name of that particular Part in the angelic language. He has another column that shows what he calls the Governors, twelve angels that are associated with the signs of the zodiac. It is through these twelve angels that the zodiacal portions of the original Enochian system may be accessed. Given the nature of Renaissance astrology, it is not surprising that a system designed to influence the decisions of rulers and the destinies of nations would be zodiacal. In fact, it would have been expected.
Renaissance astrology operates from a point of view that is fundamentally differently from that of its modern counterpart. It has more in common with how Vedic astrology is still practiced in India, but has many of its own idiosyncrasies and is a distinct system in its own right. The main commonality between the two is that both are based on the idea that zodiacal placements and events do not represent the individual per se, but rather forces acting upon his or her life. Following the enlightenment of the Eighteenth Century, Western astrology drifted away from this model in favor of something more akin to proto-psychology, in which the placement of planets in the Natal chart represent talents, deficiencies, and personality traits. So for example, in modern astrology the Sun sign is said to represent the ego or conscious personality, whereas in Renaissance astrology it is more closely associated with the father. This association is not viewed as archetypal, but rather refers to the day-to-day nature of the relationship between the individual and his or her real-life father.
To take this example further, when a malefic planet forms a negative aspect with the Natal sun in modern astrology, this is interpreted as a challenge to the individual’s conscious self. But in Renaissance astrology, it could indicate that the individual’s father will contract a severe illness and perhaps even die, depending upon a number of factors that can be derived from the chart. John Dee is said to have come to know Elizabeth I when she summoned him to the Tower of London to read her chart while she was imprisoned by her sister, Mary. Dee did not draw up the chart to determine how bad a time she would have dealing with the stress of prison and the constant threat of possible execution. He drew up the chart to find out what would happen to her – that is, how the forces of the zodiac were poised to act upon Elizabeth’s life. The story goes that despite all evidence to the contrary, the chart showed that her sister would die soon and she would become Queen, and on the basis of this success Dee was appointed royal astrologer for the duration of her reign.
This perspective is important to keep in mind when working with the angels of the Thirty Aires and the Parts of the Earth. Rather than corresponding to microcosmic traits such as personality types, they correspond to large-scale macrocosmic forces that can affect societies and governments as a whole. Likewise, when zodiacal entities are called upon to cause change within the magician’s own life, the forces brought to bear are of a mostly external and macrocosmic in nature and can often take longer to manifest than elemental or planetary operations. Nonetheless, the changes that they can set in motion over longer periods of time are that much more profound. The stars are vast and powerful, but above all else they are patient. Therefore, to obtain the best results magical operations involving the zodiacal entities should be given a longer time frame in which to operate than those involving planetary or elemental entities.
One of the challenges faced by Dee purists looking over the diaries was how to attribute the twelve zodiacal governors. As the governors are attributed by Dee to the tribes of Israel, the challenge becomes how to arrange the tribes and associate them with the signs. Most modern Enochian magicians use the following set of attributions, which were assembled by S. Liddell MacGregor Mathers and were taught in the original Golden Dawn order. This is even the arrangement found in Aaron Leitch’s Essential Enochian Grimoire, despite that the book claims to present the “Dee Purist” version of the system.
| Governor | Tribe | Zodiacal Sign |
| Olpaged | Gad | Aries |
| Ziracah | Ephraim | Taurus |
| Hononol | Manasseh | Gemini |
| Zarnaah | Issachar | Cancer |
| Gebabal | Judah | Leo |
| Zurchol | Naphthali | Virgo |
| Alpudus | Asshur | Libra |
| Cadaamp | Dan | Scorpio |
| Zarzilg | Benjamin | Sagittarius |
| Lavavoth | Zebulun | Capricorn |
| Zinggen | Reuben | Aquarius |
| Arfaolg | Simeon | Pisces |
The use of these correspondences is not necessarily bad, as there are a number of ways in which the Mathers arrangement is more logical than some of the other lists that came before it. His system appears to be a straightforward attempt to clean up some inconsistencies and attribute the tribes to the signs on the basis of shared qualities. However, his arrangement would not have been the set of associations that was familiar to Dee and Kelley. They would have used the correspondences from Agrippa’s Three Books of Occult Philosophy, which are as follows:
| Governor | Tribe | Zodiacal Sign |
| Cadaamp | Dan | Aries |
| Zinggen | Ruben | Taurus |
| Gebabal | Judah | Gemini |
| Hononol | Manasseh | Cancer |
| Alpudus | Asher | Leo |
| Arfaolg | Simeon | Virgo |
| Zarnaah | Issachar | Libra |
| Zarzilg | Benjamin | Scorpio |
| Zurchol | Naphthalin | Sagittarius |
| Olpaged | Gad | Capricorn |
| Lavavoth | Zabulon | Aquarius |
| Ziracah | Ephraim | Pisces |
The origin of Agrippa’s arrangement is unclear, but as Agrippa was one Dee’s main sources, it stands to reason that this would be his understanding of the relationship between the tribes and signs. Furthermore, many of the Parts of the Earth are likewise named in Agrippa's Three Books of Occult Philosophy, a point recorded by Dee in the diaries, which argues for his use and acceptance of the Agrippa arrangement. It seems to me that any serious Dee Purist should do the same, rather than relying upon correspondences from the late 1800’s, or alternately work out some other way of deriving associations that relies upon sources specific to the diaries.
The locations of the Parts of the Earth are mostly derived from Ptolemy’s The Geography, and as such many of the names are unfamiliar to modern readers. More than two-thirds of them can be found in Agrippa’s Three Books of Occult Philosophy, but a few seem to refer to locations with which Ptolemy was unfamiliar. The most complete list of the Parts and their locations was assembled by Robin E. Cousins and was first published as part of Robert Turner’s Elizabethan Magic. More recently, it was included as an appendix in Lon Milo DuQuette’s Enochian Vision Magick. While this list is generally accurate, it notes that Idunia is described in the diaries as “the land beyond Greenland” without explicitly associating it with much of the United States and Canada. DuQuette makes a comment about the possible association of the United States with a different Part of the Earth, Marmerica, on the grounds that it sounds like “America,” but this is simply a coincidence. Marmerica was part of North Africa long before North America acquired the name of explorer Amerigo Vespucci.
Rather than launching into a detailed exposition of all the Parts and their locations, for the purposes of this talk I am going to focus on what was called the “New World” in Dee’s time. As I mentioned, most of the United States and Canada fall under Idunia, Part 69 from Aire 23. Greenland and Iceland fall under Phalagon, Part 21 from Aire 7. Most of the state of Alaska, along with the Canadian Yukon and Northwest Territories and the province of Nunawut, fall under Gosmam, Part 9 from Aire 3. Mexico, Central America, and possibly much of South America fall under Onigap, Part 34 from Aire 12. Finally, the southern tip of South America falls under Tolpam, Part 58 from Aire 20. This is a highly Eurocentric view of the New World that gives little regard to Native American civilizations and so forth, but the Enochian angels generally work with the internal symbol set of the magician who conjures them, and Dee very likely held such a view.
I went back and forth for a long time on whether or not to extend Onigap into South America. The description of the people from Onigap matches that of the Meso-American empires encountered by the Spanish, closest to the Aztecs but bearing less resemblance to the Inca. The reason that I think it likely that South America is also part of Onigap is not due to the Native civilizations, but due to Dee’s mindset that would have focused on European colonization. The reason that I include Brazil as well, which was a Portuguese claim at the time, is because of the Iberian Union of 1580-1640. During that period, the Spanish and Portuguese crowns were united. In Dee’s list of the Parts of the Earth, Spain and Portugal are consolidated under Part 77, Hispania. I believe that this union was also why the two nations were grouped together.
This first diagram is the Drake Map dating to about 1580. This would have been the map of the New World with which Dee was familiar during the time of his operations with Kelley. You can see that the image of the New World was still highly distorted at the time, before more accurate map-making became technologically feasible. Australia does not appear at all, though New Guinea can be seen along the western edge at the bottom of the page. Europeans first spotted New Guinea in 1527, and Australia in 1606, two years before Dee’s death. Click on the image to enlarge.
This second diagram shows modern-day North America, with the relevant Parts marked. Note that the borders are approximate, and in cases close to the edges experimentation is likely required to sort out the exact extent of each region. Click on the image to enlarge.
Finally, this last diagram shows all of North and South America with the territory claimed by Spain and Portugal attributed to Onigap and the tip of South America attributed to Tolpam.
One advantage of working with the Parts of the Earth in the Americas is that there are not very many of them, so usually figuring out which Part to open is fairly straightforward. Idunia works for both American and Canadian political operations, since both Washington D.C. and Ottawa lie within its bounds. For all of Mexico and South America Onigap will suffice. Even though the tip of South America is attributed to Tolpam, the territory there is claimed by Chile and Argentina, and both Santiago and Buenos Aires lie within the region claimed by the old Spanish Empire. The key for political operations is to influence the place where the government actually meets unless you are working on issues at a more local level.
My experiments with this sort of magick have been mostly successful, but they have also uncovered some difficulties influencing modern democratic governments. Such things did not even exist in Dee’s time, and likely the system worked better when influencing individual monarchs. It can be used to influence elections, but within certain limits. Since magick works by influencing probability, it can only push votes to a certain degree, and furthermore any sort of deterministic manipulation of the results such as vote-fixing is mostly beyond its reach. My last big failure with this sort of magick was the 2004 United States Presidential election, in which I cast against George W. Bush. One of the reasons I give more credence that I usually would to the possibility that the eleventh-hour shenanigans in Ohio may have consisted of shifting enough votes to give Bush the state is that frankly I believe in my powers. Had Bush lost Ohio, he would have lost the presidency despite winning the popular vote by a substantial margin, which as I see it would have been an appropriate magical outcome.
Likewise, I have little evidence of this, but I believe that had I cast against Bush in 2000 he probably would have lost given how close the election turned out to be. I did not, because at the time I was not sure how bad he was going to be and I had problems with a lot of Gore’s statements as well. I wound up voting third-party that year, and cast no spells for any candidate. In retrospect I wish I had, but in that election there was no candidate that I felt I could truly get behind, or even necessarily cast against as in 2004. The ironic thing about that election was the reason it went to the Supreme Court in the first place was that the two sides could not agree on how to conduct the Florida recount. Gore’s team wanted to recount just the Democratic areas, and Bush’s team wanted to recount the entire state. One of the big Florida newspapers got ahold of the ballots years later and conducted their own “recount,” and found that if the Democratic areas had been recounted Gore would have lost, and if the entire state was recounted Bush would have lost. So had one side or the other got what it wanted, that side would have lost the election.
It is also possible to use this sort of magick to influence individual legislative policies, but it is quite a bit more complicated than influencing a monarch or dictator. Depending on the situation, for United States politics it can require separate operations for each individual vote - in various committees, in the House, in the Senate, in conference, and so forth. As government becomes more gridlocked and partisan, as it has in recent years, the opportunities to shift the opinions of individual elected officials become fewer. Generally speaking, getting anything done requires votes against party lines and the penalties for anyone who does so can be severe. It is always possible to influence opinions in one direction or the other, but actually getting legislation passed on such operations alone is much more difficult than it is when Congress contains a large block of swing votes that could go either way on a wide variety of issues.
Operations employing the Parts of the Earth follow a similar structure to those related to the Heptarchial and Great Table entities. They use the same temple setup, with the Holy Table, Ensigns, Banners, and so forth. I use a talisman for each Aire rather than each Part, which makes a set of thirty in total. I find that this is sufficient and produces good results. The ritual sequence is as follows.
0. Preparation
Set up the Enochian temple to the best of your ability. Wear the Enochian ring, robe, and lamen, and set up the banners around your working space. Stand to the west of the Holy Table facing east. The talisman for the Aire with which you are working should be placed on the floor of the temple in front of you.
1. Opening the Temple
As with Heptarchia Mystica and Great Table operations, the grimoire ritual procedure for the Thirty Aires begins with the Prayer of Enoch, communicated to Dee directly by the angels.
Lord God the Fountain of true wisdom, thou that openest the secrets thy own self unto man, thou knowest mine imperfection and my inward darknesse: How can I (therefore) speak unto them that speak not after the voice of man; or worthily call on thy name, considering that my imagination is variable and fruitlesse, and unknown to myself? Shall the Sands seem to invite the Mountains: or can the small Rivers entertain the wonderful and unknown waves? Can the vessel of fear, fragility, or that is of a determined proportion, lift up himself, heave up his hands, or gather the Sun into his bosom?
Lord it cannot be: Lord my imperfection is great: Lord I am lesse than sand: Lord, thy good Angels and Creatures excell me far: our proportion is not alike; our sense agreeth not: Notwithstanding I am comforted; For that we have all one God, all one beginning from thee, that we respect thee a Creatour: Therefore will I call upon thy name, and in thee, I will become mighty. Thou shalt light me, and I will become a Seer; I will see thy Creatures, and will magnifie thee amongst them.
Those that come unto thee have the same gate, and through the same gate, descend, such as thou sendest. Behold, I offer my house, my labour, my heart and soul, If it will please thy Angels to dweIl with me, and I with them ; to rejoyce with me, that I may rejoyce with them ; to minister unto me, that I may magnifie thy name. Then, lo the Tables (which I have provided, and according to thy will, prepared) I offer unto thee, and unto thy holy Angels, desiring them, in and through thy holy names: That as thou art their light, and comfortest them, so they, in thee will be my light and comfort.
Lord they prescribe not laws unto thee, so it is not meet that I prescribe laws unto them: What it pleaseth thee to offer, they receive; So what it pleaseth them to offer unto me, will I also receive. Behold I say (O Lord) If I shall call upon them in thy name, Be it unto me in mercy, as unto the servant of the Highest. Let them also manifest unto me, How, by what words, and at what time, I shall call them. O Lord, Is there any that measure the heavens, that is mortal? How, therefore, can the heavens enter into man’s imagination? Thy creatures are the Glory of thy countenance: Hereby thou glorifiest all things, which Glory excelleth and (O Lord) is far above my understanding.
It is great wisdom, to speak and talke according to understanding with Kings: But to command Kings by a subjected commandment, is not wisdom, unlesse it come from thee. Behold Lord, How shall I therefore ascend into the heavens? The air wlll not carry me, but resisteth my folly, I fall down, for I am of the earth. Therefore, O thou very Light and true Comfort, that canst, and mayst, and dost command the heavens: Behold I offer these Tables unto thee, Command them as it pleaseth thee: and O you Ministers, and true lights of understanding, Governing this earthly frame, and the elements wherein we live, Do for me as for the servant of the Lord: and unto whom it hath pleased the Lord to talk of you.
Behold, Lord, thou hast appointed me 50 times; Thrice 50 times will I lift my hands unto thee. Be it unto me as it pleaseth thee, and thy holy Ministers. I require nothing but thee, and through thee, and for thy honour and glory: But I hope I shall be satisfied, and shall not die, (as thou hast promised) until thou gather the clouds together, and judge all things: when in a moment I shall be changed and dwell with thee for ever. Amen.
From some of the feedback I have received about this prayer, some Thelemites working with my system have had problems with it. It does contain language that on the surface sounds self-deprecating and “old Aeon,” and I invite anyone who has such issues to rewrite it and see if they can come up with something that works better. Also, in Aleister Crowley’s Invocation of Horus, the Confession contains similar statements and many Thelemites have no problem with it.
Here is what I think is going on. One of the most potent magical methods that I have worked out is what I call the Operant Field, which consists of a microcosmic banishing pentagram ritual combined with a macrocosmic invoking hexagram ritual. The idea is to banish at the level of the individual personality, and invoke into the resulting psychic “space” the powers of nature in order to shape and influence them through the activity of concentrated thought. This sort of superficially self-denigrating prayer has the effect of taking the focus off of the mundane personality and placing it on aspiration to the divine. In the language of contemplative Christian mysticism, this prayer comprises the “banishing” portion of the Operant Field, but as a prayer rather than a ceremonial ritual.
2. The Preliminary Invocation
Operations related to the Thirty Aires use the same preliminary invocation as Great Table operations, which Dee called the Fundamental Obeisance. It calls upon the twelve names of God that rule over the four quadrants of the Great Table. This version is revised from Dee’s original and is more suitable for Thelemic practitioners, but the original can also be found in Mastering the Great Table and will be included in Mastering the Thirty Aires.
O Almighty and Omnipotent MAD, Lord and Creator of the universe, I, [Your Magical Name], devoted worshipper of the Highest, most earnestly invoke and call upon your divine power, wisdom, and goodness. I humbly and faithfully seek your favor and assistance to me in all my deeds, words, and thoughts, and in the promotion, procuring, and mingling of your praise, honour, and glory. Through these, your twelve mystical Names: ORO, IBAH, AOZPI, MPH, ARSL, GAIOL, OIP, TEAA, PDOCE, MOR, DIAL, HCTGA, I conjure and pray most zealously to your divine and omnipotent majesty, that all your Angelic spirits might be called from any and all parts of the universe through the special domination and controlling power of your holy Names. Let them come most quickly to me. Let them appear visibly, friendily, and peacefully to me. Let them remain visible according to my will. Let them vanish from me and from my sight when I so request. Let them give reverence and obedience before you and your twelve mystical Names. I command that they happily satisfy me in all things by accomplishing each and every one of my petitions, if not by one means, then by another, goodly, virtuously, and perfectly, with an excellent and thorough completeness, according to their virtues and powers, both general and unique, and by your united ministry and office, O God, Amen. So mote it be.
The Fundamental Obeisance here works in concert with the Prayer of Enoch. As the Prayer of Enoch serves as a banishing of the mundane aspects of the personality, the Fundamental Obeisance serves as an invocation of the powers of nature, represented by the twelve names of God. To these I have added the name MAD as well, which is given in the diaries as the highest name of God and which I normally associate with the dynamic ground of being, or the universal consciousness that pervades the universe. This consciousness is non-dual and therefore beyond sectarian division, representing the highest spiritual reality and the ultimate goal of all magical and mystical practice.
3. The Angelic Keys
The Angelic Keys appropriate to your operation follow. I always begin with the First Key for an evocation and the Second Key for an invocation. Alternately, if you and a partner are acting as Magus and Scryer, Magus intones the First Key and Scryer intones the Second. For operations involving the Aires, the appropriate Aire key follows. These thirty keys are all the same, except that the name of the Aire is inserted into the first line. This key serves to tune the space of the temple to the desired Aire.
Aleister Crowley popularized the practice of “Rising on the Planes,” a method of traversing the Aires as a system of mystical attainment. While this was not part of the original grimoire system, the procedure here can be adapted to work with them in this way. As you are effectively invoking the Aire in question in the modern magical sense – that is, calling it into your sphere of awareness – you would precede the Aire Key with the Second Key only, or omit the Second Key altogether. According to Crowley’s account, he traversed the Aires using only the Aire Key following a basic ceremonial opening. The Vision and the Voice stands as a testament to his success.
4. The Conjuration
Step onto the talisman and call upon the Governor of the Part of the Earth that you wish to influence to open it unto you. Note that the Governor is not the name of the Part of the Earth in Angelic, though the two are conflated in the Golden Dawn system and often confused in modern sources. The following table shows the Governors for the Americas.
| Part of the Earth | Name in Angelic | Governor |
| Phalagon | Aspiaon | Zinggen |
| Gosmam | Andispi | Lavavoth |
| Idunia | Zaxanin | Zinggen |
| Onigap | Tapamal | Zurchol |
| Tolpam | Zildron | Gebabal |
ZINGGEN, by the power of the almighty, living, and true God, I summon you that I may issue my behest to all within the realm of ZAXANIN (trace sigil). ZINGGEN, I call you forth to open ZAXANIN (trace sigil) unto me within this Table of Art. ZINGGEN, I conjure you, that the powers, properties, and inhabitants of ZAXANIN (trace sigil) may attend to my behest. AMEN.You can then issue your charge to Zinggen, who can often fulfill it without any additional assistance, or you can conjure additional entities into the Table such as the Kings and Seniors, with whom I have had a great deal of success. The key point to remember here is that the Part needs to be open before you conjure any additional entities. Think of it as opening a doorway into the area of the world you are looking to influence, and then casting through it.
5. The Charge
Deliver the Charge to the angels that you have personally composed, remembering that they can sometimes be quite literal. This is less true of more intelligent Enochian entities such as the Governors, who can usually discern your intent, but it is a good practice nonetheless. You should always write up your charge ahead of time rather than trying to make it up on the fly.
Include a set of injunctions – what you want the spirit to do – and limitations – what you want the spirit not to do. This rules out certain courses of action that the magick might take in order to avoid “monkey’s paw” type situations in which you get what you asked for, but in a way that has some terrible downside.
You should always use a time limitation as well so that the spirits know not to pursue courses of action that will lead to the end you want, but over too long a span to be useful. This is especially important with zodiacal entities such as the Governors, who tend to perceive the universe on a much longer time scale than humans do.
6. Closing the Temple
Perform the License to Depart. As with the other Enochian entities, Dee does not include a formal license to depart for the Aire angels, so I use my own.
You Angels of Light, I, [Your Magical Name], by the power of the True, Almighty, and Living God, hereby bid you to depart and accomplish your appointed tasks, in the service of my True Will and to the Glory and Honour of our aforementioned True God to whom you owe loyalty and obedience. I, [Your Magical Name], hereby free the forces constrained, focused, and directed during this operation, that they may go forth and work their various powers upon the manifest universe, for thus is all True Magick and Perfect Power born. By the power of my True Will here embodied by the Magical Name [Your Magical Name], AMEN. So mote it be.This completes the operation and closes the temple.
This arrangement of the Thirty Aires comprises the remainder of Dee’s original work, which along with the Heptarchial and Great Table entities make up a complete system of magick that incorporates a full set of planetary, elemental, and zodiacal attributions. In addition, it does so without resorting to the complex additional layers that form the foundation of the Golden Dawn Enochian system. I remain convinced that an approach to Dee and Kelley’s material that is rooted in Dee’s diaries rather than modern speculation is the best way to obtain effective results. Some modern methods work well with the attributions of the original system, and when they fit I include them. However, it is the original attributions themselves which allow us to connect with the authors of the system and conjure the same entities from whom they received it.
Love is the law, love under will.
21 comments:
So when working with the enochian zodiacal angels, you can additionally bring in the the planetary and/or elementary angels and use them in the spell as well? So cool!!! No wonder this system could bring down contries without any (phisical) wars. It's like sending an invisible, angelic army on their heads :)
I'll start reading your additional articles on enochian magick, as I've finished the three in which you explain how to work with it.
I would have to add something though. I've read in your Mystical Heptarchy and Great Table articles your example of an intent cast during a ritual. I would add to it that your property's utilities zhould not get damaged as well, besides you property, family and so forth. I had cast a spell for peace and quiet in and around my apartment building, telling the entity that it should leave the building intact, but i ended up without electricity, cable and internet services on more ocasions then before, during occasional power outages :)) And it didn't affect only me, but the whole building, the whole block and at one time, almost half the neighborhood :)) Just wanted to give you a heads up :D
Thanks for the article!
As I read this I had another window/site open where (ie.,) Zaxanin is listed as Governor and Zinggen as Angel. You have Zinggen as Governor and Zaxanin as Part of Earth; In Angelic/Enochian. This other list has it as Adunia as to Idunia. To be expected I suppose.
I otherwise enjoyed the above and we're new to your site.
(As a student of Jyotish) I appreciate the old school perception of astrological forces! There is something of a let down when perusing purely psychological delineations. It's like, I know that already and so what! Jyotish is more predictive of events... My issue is that when benefics get activated (ie transiting natal planets etc) nothing much good happens!!!
That is correct. I believe that the attribution of Zaxanin as Governor is wrong, and it is an error based on a misreading of one of the sections of the diaries from True and Faithful Relation. Take a look here for yourself - this is the original chart, from Dee.
https://phergoph.files.wordpress.com/2014/02/scientia.pdf
The first two columns show the Parts of the Earth "as known to man," and the name of that locale in the angelic language. For North America, those are Idunia and Zaxanin. Nowhere in the chart is Zaxanin called a "Governor."
Also, if you scroll down to Part 69, Zaxanin, you can see that the first letter of Idunia is clearly an I, not an A. There are a lot of transcription errors in modern sources - it's best to regard the originals as authoritative.
Nice. What happened to paying attention to detail... And this genre seems to be the worst.
Zaxanin sounds like a big pharma med.
I'm working on a video or short film. There's a paragraph above I like and is it ok to work that in if I give credit due? I could of course rework the ideas as my own but I'd like to include the feel of a seasoned practitioner in this. Undecided as to how I'll go about it and might not but need to ask.
Thanks
In all fairness, there might be a few errors in my books as well. Transcribing long lists of names and words in a completely unfamiliar language is more difficult than you would think. It takes quite a while to proof it all, which is part of why my Thirty Aires book is taking so long. On top of all that, even when you can read the scans, Elizabethan script is not as regular as modern English.
When Mathers and Wescott came up with the "governor" association, they were stuck reading through the documents that I can easily point you to page by page, one at a time, with no index or anything like that. Still, it does kind of amaze me that the association was never corrected and is now part of most of the major magical traditions that employ Enochian.
If you would like to include something of mine in your film project, go right ahead, and let me know when it's done. It sounds like something I would be very interested in seeing.
Thanks for the ok. Didn't get the notification so thought you blew this off. But I hear you... And you've done some real work here.
It's a short film about my magical and or psionic "experiments". It's up to fifteen minutes now and we're essentially waiting on Spirit for some significant ending. It's romantically dedicated to both Dee and Kelly although I don't go into any of the particulars of the system. I've adhered to what was at first pure whim. Yet we're trying, nevertheless, to make the whole come across as more or less plausible.
Here's the opening line to the paragraph above that is crux; "What Dee hoped to obtain from the Thirty Aires was not a system of..."
Per chance, have you any interviews where you broach that very topic? I'm looking for emotional impact. I may make a short scene of me reading that while getting a little excited over the idea. But it would be cool if said ideas were relayed by someone with a measure of authority. This kinda thing and there's no pressure.
Another per chance, have you found Anything worth noting regarding the Angelical letter N (drux)? Don't laugh but a lot is predicated on it. I live on Cape Cod and if you note it's shape... it looks (exactly) like a tipped over drux. Now recall Vincent Bridges idea that the Angelical letters are "wave guides". So we're talking torsion field. N, as in nun, or fish...in Cape Cod bay doh. You'd have to see how I follow up on this for it to make sense. But seriously, it's been one symbolic synchronicity after the next. I want this to take on a life of it's own... It's about me tapping into my higher self.
Well having typed all that let me share something else. A month ago I took a small dose of shrooms and held my undivided attention on Dee's (supposedly) shewstone and Seal at the British Museum. I cannot describe the flood of late 16th century impressions I got. I also saw Kelly, at two different ages. Did not see Dee at all which was surprising. But what was more than interesting was that at the end I saw, surprisingly, for me any way, Egyptian imagery.
I shared this with Aaron Leitch as I had a similar vision back in February where I seem to have seen Dee, twice. This was during a passing blizzard where I willingly opened myself up to see what might happen (as I was starting this project). I swear these kinds of storms have the potential of portals or maybe tears in the Veil. Our torsion field. During the second vision, "Dee" displayed a trait that was confirmed, via reading naturally, weeks later.
Gee, got carried away. But that second vision was freaky. "Dee" seemed to have gotten excited that there were people in the future working on the system. More specifically, a future time from 2016! I attempted same with Joan of Arc but couldn't get much; no blizzard drat. I am curious in that they both (or rather Ed and Joan) heard from "Angels". I want to have Joan in my closing scene. There's a dedicated church and statue of her a few towns over, in Orleans. I'd really like to get a scene of the priest there and I freaking out over what I've been finding. "Please excuse me while I call the Vatican..." Doh!
Sorry if this got too long.
Mark J.
Maybe I'll have my landlord stand in. So Dee said... "Dee?" "Enochian!?"
I think the N has an esoteric connection to the Z. No stretch really, apart from the Hebraic meaning of the letter. I'm kicking myself because a decade ago I saw a cemetery grave marker with a willfully tipped over N... My guess it was by some Freemason. I wish I could find that again as it would fit perfectly with the film's theme. That is, it's part of this unfolding series of synchronicities. I'll not take up anymore bandwidth here. Danke.
Just as a point, the recent comments list on the front page here is dodgy. If you do not see anything from me on the same day, please don't assume I'm blowing you off. I don't get any notifications of posts either besides that recent comments thing, and it doesn't update in real time, or even all the time. So it often takes me a couple days to get back to anyone posting on here. I just saw your last two posts right now.
To answer your question, I haven't done any interviews on video that you could use, primarily because I just have never really gotten into that. So maybe I wouldn't be a good fit for your film after all. There might be an audio recording of this talk that was made at the lodge, and I'll ask around if anyone has one that might be available. Not sure how well that would work in a film, though.
I also can't say that I've had any visions or communications that specifically relate to the Angelic N. With the way that I do Angelic gematria I transliterate to Hebrew, so drux would map to Nun and then to Scorpio via Liber 777. Scorpio is the fixed sign of Water, so there's certainly a correspondence there in the tradition. That may be implying that Water or Scorpio plays some significant role in your spiritual development. I could certainly see that. Do you have any planets in Scorpio in your natal chart, or a lot of planets in Water signs?
Perhaps dodgy notifications on the blog are due to the flood of advertising comments on your love spell article :)
That is part of it, but mostly the deal is that blogger does not support a real recent comments gadget. You have to do what I did, which is fake it in the template by using a modified RSS feed gadget. It doesn't work that well, but the alternative is either (1) to moderate all posts, which I really don't want to take the time to do, or (2) have nothing at all to notify me when things get posted.
This is one of those things that Wordpress does a lot better than blogger. But I've been on this platform for ten years, so I've built up the page ranks and all that stuff for this blogger site. If I change platforms, I have to start over. So I don't really want to do that without a more compelling reason than sometimes not seeing posts for a couple days.
Dacia wrote, "I've read in your Mystical Heptarchy and Great Table articles your example of an intent cast during a ritual."
Could you please post a link to these?
I thought it amusing how Vincent Bridges said that Enochian, the language, was more a secondary thing. That it really isn't about Speaking the language. Seems much was co-opted and tweaked. From the Seal to the letter's design. Much ado - unless something is both unpacking and or evolving! Also appears Dan Winter has been wrongly calling one of the tables (the one with the archangelic names, only) the table of Nalvage. He's been doing to this for years and no one has said anything.
Note if yous will that the N is smack dab in the center of both Pagesgem table 9a And
the Sator Arepo square.
Here you go Marc
http://ananael.blogspot.ro/2014/03/introduction-to-great-table.html
http://ananael.blogspot.ro/2014/01/introduction-to-heptarchia-mystica.html
great master , I hope you're well,
I was reading about the aethyrs and from what I understood
should we call the governor on the part of the earth, and then the corresponding angel is that?
I'm not going to practice aethyr now, I was just reading,
I also realized that in several enochian books the talismans for the aethyr are shown, this is a GD version for the talismans or these talismans are found in the
diaries of
DEE?
First off, this is Dee's original document showing the Parts of the Earth and the Aires (Aethyrs).
https://phergoph.files.wordpress.com/2014/02/scientia.pdf
First column: Number of the Part, 1-91.
Second column: Part of the Earth in English.
Third column: Part of the Earth in Angelic. Note that in the Golden Dawn system, the second column names are referred to as "Governors." As you can see here, that is incorrect.
Fourth column: Sigil for the Part of the Earth.
Fifth column: Aire (Aethyr) in which the Part resides.
Sixth column: Number of good angels associated with the Part.
Seventh column: Total good angels associated with the Aire (Aethyr).
Eighth column: Angelic King for the Part. These are the angels that I am referring to as "governors," which is a more accurate interpretation of this document.
Ninth column: Tribe of Israel associated with the Part.
Tenth column: Direction corresponding to the Part.
Dee does not include talismans for the Aires. All that he includes is the sigil shown in the document. How I do it in Mastering the Thirty Aires is to make a circular talisman with the Aire name in the center and the three (or four in the case of the thirtieth Aire) names of the parts written around the edge. The three or four sigils are then written around the name of the Aire.
Golden Dawn talismans for the Aethyrs look different, because the Concourse of Forces attributes them differently than Dee does.
It also should be pointed out that it's not clear that talismans are used for the Aires. The talismans are discussed in the Heptarchia, but I have gone ahead and created them for the Watchtowers and Aires.
The "Dee version" might be something as simple as drawing the sigil on a piece of parchment, probably along with the Angelic name of the Part. The reason I make one for each Aire covering three or four Parts is that it means you have to deal with fewer talismans, and based on experimentation that seems to work fine.
Thank you master, I was curious about the aethyr,
they are sigils to the parts of the earth, but what is the function of this sigil exactly? would it be to call only one angel from that part of the Earth in question?
Your personal method that you will use for the book was intended to decrease the number of talismans, to facilitate the work, but could I conjure a aethyr only with the sigils of the manuscript for example?
Do aethyr influence only governments and countries or can it be used for magic on a daily basis?
The sigil corresponds to the Part of the Earth itself. Each of the twelve angelic kings rules several different Parts. You can open a Part of the Earth with just the sigil. I happen to like putting them together on talismans for each of the Aires.
According to Dee, the Parts are for influencing governments and countries. A number of other modern groups have attributed them in other ways, but there's no evidence that was ever the intent of Dee or the angels. They represent places in the world rather than particular powers.
Many thanks master, I understood better,
in some books that I have seen aethyr have been confused for me, and although I will not practice with aethys now I found it important to understand a little about them since it is part of the Enochian system and I am devoting myself much to this fantastic system
I also read about lodge santa cruz they used the aethyr for other purposes, although I did not understand very well
thank you for all patience, and once again thank you for the elixir rites that helped me a lot, my evocations got better
The reason that this is kind of confusing is that there are several different systems for the Aires out there. There is the Dee system, which is about influencing various places in the world. There is the Golden Dawn system, which brought in some errors like treating the Part names as "governors" but otherwise did not work that much with the Aires. Then you have Aleister Crowley, who used the Aires (not the Parts) as a system of mystical ascension that he equated to ascending the Tree of Life. There's also an Aurum Solis system that ascribes powers to the various Parts, but it's another (different) modern synthesis like the Golden Dawn system that I haven't worked with.
I've read the Santa Cruz thing too, and I have no idea how accurate it is. Some of the stuff about OTO sounds very different than how the Order works now, but the alleged events happened years before I joined in 1995. Also, I live in Minnesota, which especially back then was fairly isolated from other OTO bodies, unlike the various groups in California. So I would take a lot of that with a grain of salt. The "Aethyr Scrying" that they were doing was based on the Crowley system, not the Dee system outlined in the diaries.
thank you master, I learn more and more with you and it's very good for me
I thank all your attention, patience and humility <3 ... things that are lacking in many magicians today
Hi Scott,
I was wondering if you think it would be possible to use this form of Magick to influence the opinions of individuals or organisations instead of governments?
Could you also use the Aethys in the same way you would use the zodiac angels to bring changes in your own life?
I think if you were looking to influence the opinions of individuals or organizations, you should be able to do that by calling up the Seniors (for knowledge and judgment in human affairs - in this case to influence the judgments of others) rather than working with the Aires.
You would use a magical link to the person or organization and place that on the Sigillum Dei Aemeth, and then do the regular conjuration. As I see it, the Parts of the Earth are related to the government of particular geographic reasons.
No to using the Aires that way, but I see no reason why something like that with the twelve zodiacal kings that rule over the various Parts within them wouldn't work. Their powers are similar to the Qabalistic angels of the zodiac that I write about here on the blog and in my article in Liber Spirituum.
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