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All of you have been so patient with me on this, and believe me, I appreciate it. It's finally time. Mastering the Thirty Aires will be released September 22nd. Not next year, this year. Like in three days. If you want to pre-order from Amazon, you can do so here.
Mastering the Thirty Aires is Book III of my Mastering Enochian Magick series and covers the system of the Aires or Aethyrs, the final major component of the Enochian magical system received and documented by John Dee and Edward Kelley in the 1580's. As with the previous two books in the series, I stick with attributions drawn from the Dee diaries themselves but also include various modern techniques such as pentagram and hexagram rituals within the context of a straight-forward ritual template.
The original system of the Aires or Aethyrs was not intended to serve as a sort of scrying map for "rising on the planes" and the like. It certainly can be used in this way, and Aleister Crowley did so to great effect as recorded in The Vision and the Voice. The original intent was for the system to be a complex and highly powerful system of political magick. The various Aires are linked to particular Parts of the Earth, and by opening the corresponding Aire followed by the corresponding Part, the magician can influence events within that region.
The system is interlinked with zodiacal attributions, and thus can be thought of as the zodiacal portion of the Enochian material, with the Heptarchia Mystica comprising the planetary portion and the system of the Great Table the elemental portion. Thus, with the release of this book, my Enochian series now covers the full set of fundamental qualities employed in the practive of the Western magical tradition.
Again, thank you all for hanging in there. It's been a long road getting here, and I hope you all will find that it was worth the wait.
29 comments:
This is definitely one of the moments of our time.
It's awesome to see a genuinely practical Enochian work completed. Congratulations!
Thanks! I have added Thirty Aires to the sidebar so now it is officially here. I took down the link to the master class. Apparently that hasn't been working for a while and I'm still trying to find out what happened to it.
That's odd, especially if they haven't notified you something might be wrong with it...
Aha, at last!
I've actually been waiting for this book, these past years since it was first announced. Although I do admit I gave up a few times, lol. And on the autumn equinox!
I wonder if that had been planned, or just a happy coincidence... Anyway, looking forward to this book.
Me too, believe me. I submitted it to my publisher four years ago. I suspect the pandemic had something to do with how long it took, but still.
Anyway, I hope you find it worth the wait!
I just ordered this (and Mastering the Great Table) and I am looking forward to it. I'm still rereading the Heptarchy book and it's been really transformative for me. It even persuaded me to buy the 3-volume Dee set, from, of all places, Walmart (for $89) in a serendipitous turn of events. Thank you for all of the work you put into your writing.
Awesome. Glad to hear you're enjoying it!
(Corrected version of my questions, please delete previous two versions)
Hi Scott, how are you?
1. On page 121 of Mastering The Thirty Aires, in point 6, do we use both B and C for C, or we use them separately, for ex. We use B only for other goals in tune with zodiacal signs, and C we use for "politics"?
2. Can we use more broaden correspondences for zodiacal signs (not just for those given in 777), forex, to use Aries for power of will, or Libra for balance etc...
3. Do we need topaz or similar device for scrying as described in the book?
Regards
1. Without the book in front of me I am not 100 percent sure where you are talking about, but if you mean the lettered sections in the template those are different options you can use for rituals.
2. Yes, just like with the zodiacal rites, the powers are descriptive. Anything astrologers attribute to the sign can be workable.
3. No. There are a number of different methods for scrying. You can use a spirit-vision type method without any device at all, or use a crystal, or use a dark mirror. Whatever works for you.
Thanks Scott!!! Many thanks!
1. For "Practical Operations" how do you choose talisman? We have a governor and astro sign, in your book is example about invisibility, Virgo, so which talisman from "Mastering The Thirty Aires" will be appropriate for that, if needed at all?
2. You wrote, p.121: "For operations involving opening an entire Air, place the talisman corresponding to the Aire on the floor to the west of the Holy Table". Now, is that we can apply when we scrying or for some other rituals and procedures?
3. We find that in The Vision and The Voice, Aleister Crowley (with assistent )went into some extreme practices with sacrifices and rituals, shall we do the same or we can adapt our approach?
4. For scrying I guess that in your method is not needed to chant the names of Governors after call intoning?
5. Somewhere, we find information that Crowley actually gazed in topaz, and you said that he put topaz on his forehead and closed his eyes. Can you say little more about this?
1. An important point here. I stuck with the usage from Dee of talisman for the seals corresponding to the Aire. That DOES NOT mean that you use that design for, say, a Virgo talisman intended to hold a magical effect. For that you would use the proper metal or stone for the sign. The Enochian talisman would still be placed on the floor and stood upon during the conjuration, but your metal or stone talisman-talisman goes in the center of the Sigillum so that the angel can empower it.
2. With the diary method you always do the conjuration, whether you are doing a practical operation or some sort of scrying, so yes. The Crowley method is a totally different way of working with the Aires and does not require any talismans.
3. I personally don't, especially when working with the diary methods that include nothing of the sort. It doesn't seem to be necessary.
4. Once you do the conjuration it can be helpful to chant the names, depending on how strongly you feel the presence of the angel. The function of that is to vibrate the name repeatedly in order to strengthen the angel's presence. If you immediately feel the angel's presence strongly, it generally isn't necessary. But if it doesn't feel as strong as you would like, it's a good way to "turn up the volume."
5. I've read the former, not the latter. It's possible that what I read is in error, but it's pretty easy to experiment with both methods and see which works better for you. Scrying is very idiosyncratic and depends more on the operator than a lot of other methods, since it has to do with how your personal psychic senses work.
Thank you so much, Scott.
About gazing into topaz I've read in Kaczynskis book Perdurabo, quote "AC removed his scarlet calvary cross inset with a huge topaz. He gazed into the stone while concentrating on his third eye, the ajna chakra, and when he felt prepared to receive a vision, he began the 28th Call..."
And what do you think about a possible connection with the Enochian Aires and Islams teachings since Crowley recited some verses from Kuran between his scrying sessions?
Regards
Kaczynski is a solid source so he probably is right. I think placing it on his forehead was mentioned by DuQuette.
My point is that it's not very important the exact method Crowley used. Dee used an unadorned crystal (the shewstone) in a frame. Lots of people have done Enochian scrying in black mirrors because there happens to be an obsidian mirror in the Dee collection and have gotten good results, even though Dee's diaries make no mention of said mirror and there's no evidence it was ever used for anything Enochian. Dee did own other classical grimoires in his library, and some of those call for a black mirror.
You can do Enochian scrying using whatever method works best for you, and since that's what will give you the best results, that's how you should do it. You don't need to exactly copy somebody else's method unless you've tried it and it works for you too.
There's no evidence in the diaries of any connection between Enochian and Islam in the Dee diaries. Crowley's use of Koran verses doesn't say anything about the original material. Crowley wasn't even using the material the way Dee was told to use it, he was employing his own method extrapolated from the Enochian scrying practices of the Golden Dawn.
Crowley was familiar with both the Bible and the Koran and did appreciate many of the ideas in both texts and found wisdom in them. He just also found that they tended to be corrupted by fundamentalism in terms of how Christianity and Islam were practiced.
Thanks,
You said above "The Enochian talisman would still be placed on the floor and stood upon during the conjuration..."
In that case which talisman should be on the floor? I guess that will be a talisman of my own part of the world but what if that it is not the case?
You use the talisman for the Aire where you are calling the angel from, not for your Part of the Earth. The talisman corresponds to the angel, not to you.
Yes, I have little problem to explain, but let me say it like this:
again, an example from the book about invisibility method: We have a governor for Virgo and proper metal or stone. Now for The Enochian talisman which be placed on the floor we have four Virgo sigils on five Enochian different talismans (30, 28, 21, 12 and 11), which one you'll choose to be placed on the floor, or you will create another one with Virgo five sigils only?
I hope I explained better now.
The talisman is like the phone number for the spirit, and continuing that analogy, this essentially works like the Angelic King for Virgo having five phone numbers. You can call any of them and get the spirit.
So basically, you just pick one. Any of them will work. The point is to get the spirit's attention, and all of those talismans point to the same spirit. You could maybe apply some sort of a heuristic, like using a high-number Aire talisman for more material things and a low-numbered one for more spiritual things, however you interpret that.
But in practice I have not been able to identify any difference between using one talisman versus the other, as long as the talisman links to the angel that you need.
Thank you Mr.Stenwick, many regards!
Hey scott, will this book be available on kindle at some point in the future?
I hope so! That is up to my publisher, but they have released ebook versions of my other titles so I expect one should be available at some point.
It finally came into my possession! Too bad I don't have the time to read it whole atm... will post a review of it at some point and later on work on making a better Table and give it a shot. Will let you know how it goes when the time comes. First impression, good to see it's almost double the size of any of the previous two.
I find this book very suiting for my needs since I can skip what I already know and go straight to the sections I wanted to learn. Seems like a straight-up clean Enochian working, a bit different from the Heptarchia and with the room to add modern techniques which is great.
Question: since the Aires are suited for influencing politics, can that be extrapolated to company politics besides those of the state? I'm sure you know better than I do each company has a general set of policies and rules, while each in turn has its specific rules and so on.
For the conjuration itself following the Aires Key, can I go about it like so:
(Oh, ye) , who govern , in the Holy name of the Almighty (and polly a few more embellishments of grimoiric nature, just to add more flavor, LOL) open and bring forth its ruler before me so that he answers my behest.
And can the charge to affect changes be given to both the governor and the ruler?
Did you read the book? My contention is that what are commonly called the "governors" are not spirits but rather the names of the Parts of the Earth in Angelic. If that's true, it wouldn't make sense to address the charge to the "governor."
On the other hand, I don't see what you couldn't do it along with the ruler. I don't see where it would hurt anything to do that.
And I would think that Aries could work for company politics, though you might be better off working with Seniors as they govern "knowledge and judgement in human affairs."
I have indeed and what you've mentioned is on page #31. I think I've expressed myself poorly. What I mean is, even though the names are the Aires', each of the the Aires must have a head spirit, i.e. ruler, even if theyre not named. Likewise, the Aires all but one contain 3 Parts each, one of them containing 4 Parts, thus each Part in turn have its own head spirit.
For example, a zodiac sign has its ruling angel and each of its 3 decans has its ruling angel in turn, but in the case of the signs and decans we know the names of the angels, whereas we don't know the names of the spirits of the Aires and Parts.
The conjuration I wrote above referes to addressing those unnamed rulig spirits of the Aires and Parts and commanding each pair (Aire spirit + Part spirit) to act on making things happen.
@Alex, I think I get what you are saying now, but do we know that to be true?
It is logical to think that a pattern like that might exist, but there are plenty of cases where pretty patterns do not work in practice. I certainly do not mean to discourage experimentation, and if your conjurations along those lines work better than other methods (in terms of probability shift) that is good evidence that such a method could be appropriate. At the same time, there is no evidence of this in the diaries.
Comments from the angels allude to the Angelic Keys opening "treasure-houses" - that is, regions of the spiritual universe associated with particular forces and powers. The Aire name might simply represent the "lock" that needs to be opened in order to access one of the Parts within it. That description fits what's in the diaries better than what you are suggesting here.
So that's my "scholarly" opinion, in the sense of how I would analyze the diary entries regarding the Aires. But magick is a technology, so as I see it practical results always are going to be more useful than analysis, no matter how rigorous that analysis happens to be.
Got it, thanks!
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