“Of the letters on the tablets, some be written as capitals. These are the initial letters of certain angels’ names drawn forth by another method, not now explained, and the offices of these do not concern a Zelator Adeptus Minor. Some squares have more than one letter. In these cases, either letter characterizes the square. The higher one is preferable. The lower is weaker. If two letters are side by side, the presumption is in favour of equality. Where two letters are in one square, the best plan is to employ both. But one alone may be used with effect.
“Of the difference between these mystical names of the angels of the tablets and the Hebrew names such as Kerub, Auriel, and Michael, etc. Those Hebrew angel names which have been taught unto the First Order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. As it is written: ‘One angel does not undertake two messages.’ For these mighty angels do rather shew forth their power in the governance of the four great Sephirotic columns as aforesaid, viz: the double columns of Severity and Mercy when projected in a sphere, and this also is under the presidency of the Sephiroth. But the names of the angels of the Enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way.”
It will be found written in the Clavicula Tabularum Enochi: 3 “Now we are to understand that there are four angel overseers.... Each one of these angels is a mighty prince, a mighty angel of the Lord and they are of Him. They are as chief watchmen and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the Almighty, their governor, protector, defender. And the seals and authority of whom are confirmed in the beginning of the world. To whom belong four characters, being tokens of the Son of God, by whom all things are made in the creation, and are the natural marks of his holiness.”
Now thou shalt observe that in the Book of the Concourse of the Forces, a sign is annexed unto each of the four tablets of the elements. That is, unto the tablet of air, a symbol of a T having four Yods above it.4
Unto the tablet of water a cross potent,5 having two letters b. b., a figure 4, and a figure 6 in the angles thereof.
Unto the tablet of earth, a simple cross potent without additions.
Unto the fire tablet there is a circle having twelve rays. These be the sacred seals or characters alluded to in the preceding quotation. Thou shalt know that these four seals be taken from the Sigillum Dei Æmeth, after and according unto a certain guidance of letters which is there set forth. This “Liber Æmeth sive Sigillum Dei” that is the Book of Truth or the Seal of God entereth not into the knowledge of a Zelator Adeptus Minor.
From these four sigils there are four names drawn forth. From the Tau with four Yods or
4
T of the Sigillum Æmeth, T and 4 other letters are obtained, counting by the rule of 4
4
(from the T which is found at the top of the circle of letters and numbers on the Sigillum Dei Æmeth), thus:
4.
22.
20.
18.
l.
og.
T
h
a
o
8
This yields the name Tahaoelog for the air tablet.6
From b.4. 6.b. grouped about a cross, (note that T equals t, the cross equals th), is obtained: cross to h, then b.4., then 6.b., and continue 6:
4.
22.
b.
y.
6.
6.
a.
t.
14.
n.
Th
h
4
14
b
A
5
9
n.
yielding the name Thahebyobeaatanun for the water tablet.7
From the plain cross, which equals Th 4, proceed counting in each case forward as by numbers given:
4.
22.
11.
a.
o.
t.
h.
Th
h
A
5
10
11
yielding the name Thahaaothe for the earth tablet.8
From the twelve rayed circle, we begin with the middle circle on the Sigillum, the Greek Omega, the long o, and proceed counting 12 in each case, for the number of rays is 12 around the circle:
6.
o.
o.
22.
H.
6.
t.
n.
W.
h.
8.
17.
o.
12.
A.
9.
which yields Ohooohaatan for the fire tablet.9
These names are not to be lightly pronounced.
Note by Israel Regardie
Some remark obviously is required for the above. First, the Sigillum Dei Æmeth is part of the very complex system worked out by Dee and Kelly. No mention of it is made in any of the official Order teachings for the grade of Zelator Adeptus Minor other than the above. I have, through meditative and British Museum research, obtained a good deal of information about this Sigillum and associated “Enochiana,” but have decided to withhold publication for the time being since this volume is intended to reproduce veridical Order teachings and not the result of personal research. The names yielded by the analysis of the sigils are to be considered as the elemental kings of the entire tablet. There should be no confusion between the nature and function of the king whose name is derived from the whorl in the centre of the Great Cross, and the elemental king whose name is implicit in the sigil. The king of the quarter bearing the banners of the names of God is planetary in nature, representing rather the operation of the divine spirit through the element and its four sub-elements. Whereas the king whose name is derived from the sigil is a powerful elemental force. His operation is essentially elemental, and his nature is elemental, and he does not represent in any way the operation of the spirit. That is not to say that he is an evil force. On the contrary; but it is purely and intrinsically an elemental force and as such should be handled by invocation with great care.
Part Two: The Sphynxes and the Pyramids
The keys of the governance and combinations of the squares of the tablets. They are the sphynx and the pyramid of Egypt; that is, the combination of the Kerubs being the sphynx. The combination of the elements being the pyramid.
Now learn a mystery of the wisdom of Egypt: “When the sphynx and the pyramid are united, thou hast the formulae of the magic of nature.
“These are the keys of the wisdom of all time; and its beginning—who knoweth it? In their keeping are the sacred mysteries and the knowledge of magic and all the gods.”
In the ritual of the thirty-second Path leading unto the Theoricus grade, it is thus written: “The sphynx of Egypt spake and said: I am the synthesis of the elemental forces. I am also the symbol of man. I am life. I am death. I am the child of the night of time.”
The solid pyramid of the elements again is the admission badge of the twenty-eigth Path leading to the Philosophus grade. It is attributed to the four elements. Therefore on its base is the word Olahm, meaning “world,” and upon its sides are the names of the elements: Aesh, Ruach, Mayim, Aretz or Ophir. Yet the apex is not allowed to remain vacant, nor quite acute in shape, but is cut off and so a small square is formed at the apex, and the letters Eth, meaning “essence,” are placed therein.
This small square maketh of the pyramid a certain throne or shrine. On this throne a certain ruling force is seated. Within the throne is a sacred symbol. Place then within each pyramid its appropriate sphinx, and the image of its god above. Take thou each pyramid as the key of the nature of each tablet square. The sphinx of each will vary in form according to the p
roportion of the elements comprising the square. The god of Egypt, whose image is to be placed above each pyramid, shall represent the force ruling under the direction of the great angel of the square.10 This god shall be the symbol of the power of the light acting therein, as the angel shall be the descent of that light itself. The angelic name may be typified by the correspondences of the four letters of the angel’s name, adding AL to the name—the letters of the name standing for head, bust, arms, body, and lower limbs, etc., as taught in the instruction on telesmatic images. Place the name in Theban or Enochian letters on the girdle.
The four forms of the Sphynx are:
The bull.................................wingless
The eagle or hawk.................winged
The angel or man...................winged
The lion.................................wingless
This variation as to wings is another reason why, in grouping the tablets and the lesser angles of the same, the two forms of air and water are placed above the two tablets of earth and fire.
From the pyramid of the square, the symbolic form of each sphinx is formed thus: The upmost of the four triangles (triangle No. 2) sheweth the head and neck, and in the case of the angel or eagle, it shows whether wings are to be added to the form of the sphinx. The two triangles right and left (triangles No. 1 and 3) show the body with the arms or forelimbs here also. If angel or eagle there are wings added unto the representation of the figure. The lowest triangle (No. 4) adds the lower limbs, and the tail of the bull, eagle, and lion.
When air and fire predominate there is a male tendency. When water and earth, the type tendeth to female.
It is to be understood that what is here written regarding the sphinx of the pyramid and the god of Egypt ruling above is applicable especially unto the sixteen squares of the servient angels in each lesser angle.
Concerning the skrying of the squares servient in the spirit vision. Have in readiness the necessary implements and insignia; also let the Zelator Adeptus Minor have before him the symbol of the pyramid of the square. Rehearse the angelic calls appropriate thereunto and, having invoked the appropriate names governing the plane and division thereof in question, let the Z.A.M. imagine unto himself that he is enclosed within that pyramid. Or let him believe that he is voluntarily standing within an atmosphere corresponding unto that symbolized by the pyramid of the square, whether of heat or moisture, of cold or dryness, or of combinations of these.
Let him then endeavour to follow the ray therefrom unto the limits of the macrocosmic world and to find himself in a scene corresponding unto the nature of the pyramid square. That is, either of landscape or clouds or water or fire or ether, vapour or mist or raying light or a combination or combinations of these, according unto the nature of the plane.
For the pyramids of the squares are not solid pyramids of brick or stone built by the hand of man. But rather the symbolical representation of the elemental formula governing the plane of that particular sphere.
Having arrived at the plane required, let the Z.A.M. invoke the god of Egypt who ruleth above the pyramid by the power of the angel of the sphere—the name formed by adding the appropriate Tablet of Union letter to the angel’s name. At the same time, vibrate the Egyptian (Coptic) name of the god or goddess, whereby he shall perceive before him the colossal symbolic form of the god or goddess. Let him again use the angelic formulae, and test it by the power of symbols and signs. If it abide these tests, thus showing it is a true image, then let him request it to make manifest before him the sphinx of its power.
This shall also appear in a colossal figure and shape, and should be tested by the proper formula. He shall continue his invocations until he can behold it clearly, even invoking the angel of the plane by the superior names, and by the god of Egypt. Also let him vibrate the name of the angel, invoking it by its own name, and by the knowledge of its symbolic (telesmatic) image, the sphinx and by the name of the god of Egypt, and by his own particular symbolic form, according to the formula of the square. Thus therefore in this manner only—if thou wishest to escape from delusion—shalt thou be able to discern truly, by skrying, the nature of the plane and of its operation. Standing before the sphynx, and saluting it with the proper signs, and invoking the god of Egypt by his proper and true names, thou shalt ask by the virtue and power of those symbols and names for the knowledge of the operations and influences of that plane. Thou shalt ask concerning the special attributes of that vast portion of the confines of the universe included in that sphere, its varying nature, its elemental nature; its inhabitants, elemental and spiritual, etc.; the operation of its rays through the greater world, that is, the universe; of its influence upon this particular planet, upon animals, plants, minerals, and lastly upon man the microcosm.
And when thou shalt have obtained all this reflect that even then it is but a small part of the knowledge of the wisdom of the formulae contained in the plane—even of that one square.
Notes by Frater S.R.M.D.
For quick working, make sixteen plain triangles; four red, four blue, four yellow, and four black.
Make also Kerubic figures. A red lion, a black bull, a blue eagle, a yellow angel.11 Divide each into three, the centre piece being halved by a horizontal cut. From these make composite sphinxes to lay under the pyramid.12
Make small Egyptian gods to place above the pyramid.13
Make a shallow inverted pyramid of cardboard. Fill the sides as required with the coloured triangles to represent the several squares. Let the pyramid be shallow enough to show all four sides at once.
These be the gods of Egypt who rule above the pyramids of the sixteen servient angels and squares of each lesser angle. In the middle of each pyramid is the sphinx of its power. Revere then the sacred symbols of the gods, for they are the word manifested in the voice of nature. These be the Elohim of the forces of the eternal, and before their faces the forces of nature are prostrate.14
In order to show something of the nature of these Enochian pyramids as revealed by skrying therein with the spirit-vision, I have thought it advisable to include here two or three examples of simple visions obtained by members of the old Order. These are provided only as instances of the procedure and results to be obtained. Under no circumstances should the student permit his own skrying researches to be influenced and moulded by these visions. He must not attempt to make his own accounts of the nature of the pyramids accord with those given here. The technique alone should be noted, and the manner of applying tests—but nothing further than that should be used in actual practice.
No.
Elements
Egyptian Gods
Coptic Name
0° = 0 Officers
1
Spirit: or one triangle of each element
Osiris
Hierophant on throne
2
Water: or 3 out of 4 Water
Isis
Praemonstrator
3
Earth: or 3 out of 4 Earth
Nephthys
Imperator
4
Fire: or 3 out of 4 Fire
Horus
Hiereus
5
Air: or 3 out of 4 Air
Aroueris
Past Hierophant (Hierophant off throne)
6
2 Water 2 Earth
Athor
Invisible Station—Kerub of East
7
2 Fire 2 Water
Sothis
Invisible Station—Kerub of West
8
2 Air 2 Water
Harpocrates
Invisible Station—between altar and Hegemon
9
2 Fire 2 Earth
Apis
Invisible Station—Kerub of North
10
2 Air 2 Earth
Anubis
Kerux
11
2 Fire 2 Air
Pasht (Sekhet)
Invisible Station—
Kerub of South
12
Fire Water Earth
Ameshet
Invisible Station—NE Child of Horus
13
Fire Water Air
Ahephi
Invisible Station—SW Child of Horus
14
Earth Water Air
Toumathph
Invisible Station—SE Child of Horus
15
Earth Air Fire
Kabexnuv
Invisible Station—NW Child of Horus
“St” or (Coptic letter) added to a Coptic deity name represents a more spiritual force since (Coptic letter) is attributed to Kether.
Images of the Egyptian Gods
1. “A vision of the ‘N’ square in the airy lesser angle of the water tablet. The full name is nhdD, and the pyramid god is Ahephi.
“Having recited the fourth and tenth Enochian calls, and invoked the angelic names of the tablet of water, and the airy angle, I was carried up by the gentle moving waves of warm moist air, through which I could see bright blue sky with greyish white clouds moving across rapidly. I rose in the air till I found myself on a vast sandy plain, on the right little vegetation, on the left a broad river with trees and grass on its banks. A cool breeze was blowing from the river across the plain, and seemed to refresh the green after the heat of the day.
The Golden Dawn Page 89