October 14, 2019
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The Enochian Illustrations of Sallie Ann Glassman

Who is Sallie Ann Glassman?

lhqf3tjz9bshbt73a8slThe illustrations that are most commonly used to describe and illustrate the 30 Aethyr comes from the Enochian Tarot deck conceived by Gerald and Betty Schueler, painted by Sallie Ann Glassman and published in 1989 by Llewellyn. To fully take advantage of this deck, additional sources of information on the Enochian system would have to be consulted. One of them is the book Enochian Tarot, written by the deck’s designers as a companion to the cards.[1] Concerning the Enochian Tarot Deck, the paintings on these cards are beautifully painted by Glassman, who the box says is a member of the OTO.[2] Sallie Ann Glassman  was born in Maine of Jewish–Ukrainian heritage in 1954. [1]  She grew up to become a Vodou practitioner,  an author, and artist. Glassman has been practicing Vodou in New Orleans since 1977 and in 1995 became one of few White Americans to have been ordained via the traditional Haitian initiation.[4] She owns “Island of Salvation Botanica”, a store and art gallery with religious supplies, medicinal herbs, and Haitian and local artworks.[3]   She was quoted in the New York Times in November 2003:

“It’s nonstop 24 hours a day… I get people from all walks of life, from street people to professors to psychiatrists to political leaders. They aren’t looking for hexes or charms to make someone’s nose fall off. It’s something much more basic. They turn to voodoo because there’s an increasing desperation in our culture for spiritual meaning and direction.”

Glassman’s art is both esoteric and syncretic. She has produced two major non-traditional Tarot packs: the Enochian Tarot is derived from the Enochian magical system of Elizabethan magician Doctor John Dee, and the New Orleans Voodoo Tarot replaces the standard four Tarot suits with depictions of the spirits of the major strands of Vodou (Petro, Congo, Rada) and Santería practices.[4]   It was through this that she “gained national fame”.[8] The cards depict black people on the tarot cards, unusual for the time. The cards feature:

“prominent Orisha divinities such as Obatala, Oshun, Ogun, Yemaya, and Shango next to classical Haitian Vodou spirits such as Damballah-Wedo, Ezili-Freda, and Guede, all integrated into one sacred cosmos. She also has cards for the religious leaders, the Haitian Vodou priest (oungan) and priestess (manbo) next to their Cuban counterparts the santero and santera as if they all belonged to one and the same tradition. The whole mix is interspersed with cards for New Orleans Voodoo icons Marie Laveau and Dr. John, the most famous priests of Louisiana Voodoo, and jazzed up with cards such as “Courir le Mardi Gras” and “Carnival”[8]

The tarot cards came with a book co-written with Louis Martinie’, an author, liturgist, percussionist, and an advocate for New Orleans style Voodoo in the spectrum of New World religious practices.[9][10]  Glassman has lectured extensively and has received international television, radio and magazine coverage, including a front page article in the New York Times[5] and a feature on World News Tonight. She has received mention in other publications including Los Angeles Times, San Francisco Chronicle, The New Yorker, Wall Street Journal,, National Geographic and the Washington Post.

In an MSNBC interview Glassman claimed to have cured her own cancer using Vodou in 2003:

“I was willing to be healed and the essential nature of voodoo is to be healing, to heal cultures, to heal individuals,”[6]

She appears in the film Hexing A Hurricane. Her New Orleans Voodoo Tarot was also a major influence on the first album by the band SunGod.[7]

 The Enochian Tarot Deck

It is very dark and moody, quite a difference from most Tarot decks, and appropriate to the theme. Unlike the art in so many other decks that often appears locked in time and static, Glassman’s art’s moodiness is filled with swirling energetic motion. The style of these paintings appears highly appropriate to the intended purpose of these cards as glyphs for scrying, projection and for inspiring a magical state of mind – similar, in this sense, to the Crowley deck or the Tarot of the Spirit. The color palette that Glassman uses is a true blend of rich, saturated hues and muted earth tones, which is nice to see in images intended for prolonged viewing.

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[1] Most of the standard Trump archetypes are a part of this deck, though some of their images and several of the titles stray from tradition. The addition of 8 new Trumps was needed to complete the correspondences with the 30 Aethyrs. One result of this is that the sequence of the Trumps is completely new.
[2] Sallie Ann Glassman is an initiated Vodou priestess who calls up and mediates the power of the Spirit. Sallie is internationally recognized for her lectures, art, readings and healing ceremonies. She is one of a handful of Americans ordained into Vodou in the traditional Haitian initiation. She owns the Island of Salvation Botanica, a store and gallery specializing in Vodou religious supply, medicinal herbs, and Haitian and local artwork. As artist and writer, Sallie has done much to further the understanding of Vodou. She is the author of the book Vodou Visions, co-creator and artist for The New Orleans Voodoo Tarot, and is the illustrator of The Enochian Tarot.
[3]Miller, David Ian (2006-07-10). “FINDING MY RELIGION / Sallie Ann Glassman, a Vodou priestess in New Orleans, on what Vodou is really about”. SFGate
[4] Celebrating the Goddess Rising – Sallie Ann Glassman”

The First Aethyr: LIL

1-LIL-THE-BABEName: LIL can be pronounced either “El-ee-el” or “Lee-e,“ and means “the first Aether.”

Gematria: LIL = 76 = TABAAN (governor, rule). 76 is also the Hebrew words ChBIUN (secret place) and NIChCh (peace) also 76=38×2, where 38-OL (maker) 38 is also the Hebrew word ZKAI (innocent)

Location: The first Aethyr is the highest region conceivable to the human spirit. It is located at the apex of the Spiritual Plane just below a Ring-Pass-Not for the spirit.[3]

Formula: Motion centered by temperance. The magician has the patience to act only at the proper time and place. All other action amounts to wasted energy. The motion of this Formula of the Babe is spontaneous, and pure. The letter I corresponds to Temperance/Art (the traditional association here is Temperance but Crowley renamed it Art in his Thoth Tarot deck) in Sagittarius and thus has also to do with patience and ability, and the correct timing of event. The name LIL expresses the formula that all of one’s motion, which is to say one’s actions, are only done at their proper times (motion which is centered or focussed by temperance). [4]

Associated Ideas: Purity, completeness, satisfaction, wholeness, innocence.

Description: LIL is the first stage of non-duality. Its symbol is a little child or babe, the embodiment of innocence and purity. As ARN is the Aethyr of Babalon, so LIL is the Aethyr of the beast. But the unruly beast of the lower Aethyrs is now tamed and is changed into a child. This child represents the fruition of the Great Work. The ancient Egyptians embodied this idea in Horpa-Khrat or Harpocrates, the child Horus. The trump from Schueler’s Enochian Tarot representing this Aethyr is called “The Babe.” The card depicts a boy baby wrapped in a blue blanket. This is the Babe in Blue, a symbol for the auric egg and the monadic essence of man. LIL, “the highest Aethyr possible for man to enter and still be able to return back to talk about it. Beyond LIL is the realm of non-dual divinity about which nothing can be said.”[5] That’s why it’s the first card of the Enochian Tarot deck. On the illustration we can see that the Roof is decorated with symbols for infinity because although this marks the end of existence as we know it, infinity implies that this end is actually the beginning of another universe or of another form of existence. LIL is “the highest stage of the human spirit, and the highest, most perfect stage conceivable to consciousness. Above the Ring-Pass-Not are the indescribable realms of divinity. There we are each a monad-an indivisible unit. Below this barrier, in the first Aethyr, LIL, the monad splits in half. It includeds a subjective portion, the I or Self, and an objectice portion, the Not-I or World. Thus duality is inherent in all things from LIL downward into manifestation. In LIL, consciousness is focused on Self as one with the Wold.”[6]

Harzard: LIL is the highest of the known Aethyrs but not the highest of all possible Aethyrs. The Aethyrs above LIL cannot be visited by any known magician operation, but can be inferred, by analogy and correspondences, to be endless. The feeling of supremacy in LIL is deceptive.[7]

The Three Governors of LIL (the First Aether)

OKKODON from the Tablet of Water

1-OKKODONName: OKKODON is pronounced Oh-keh-koh-doh-en. KOKO-DO-N cna mean “He who’s name is Renewal.”

Gematria: OKKODON=744-KIKLE-TOTO (mysteries and cycles) also 744=93×8, where 93=TOLQAA (all of creation)

Function: OKKODON initiates all who entrer LIL into the occult doctrine of the Eternal Return.

VALGARS from the Tablet of Water

2-VALGARSName: VALGARS is pronounced “Val-gar-ess.” VAL-G-ARS can mean “He who’s works with that which is”

Gematria: VALGARS=205=NIBM (season) PARM (to run, to flow) 205 IS ALSO THE Hebrew word GBR (man) and HR (mountain)

Function: VALGARS initiates all who enter LIL into esoteric meaning of passive acceptance.

PASKOMB from the Tablet of Water

3-PASKOMDName: PASKOMB is pronounced “Pah-ess-koh-em-beh.PASKOMB can mean “He who precede understanding.“

Gematria: PASKOMB=447=KRAL-PAGE also 447=148×3, where 149=T-TIANTA (like a bed) 149 is also the Hebrew words DLIQH.

Function: PASKOMB initiates all who enter LIL into the joy and peace of divinity.

 

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[3] Schueller, Enochian Magick. A Practical Manual, p. 212.
[4] Schueler, Enochian Tarot, p. 43.
[5] Schueller, Enochian Magick. A Practical Manual, p. 212.
[6] Schueler, Enochian Tarot, p. 57.
[7] Schueller, Enochian Magick. A Practical Manual, p. 224.

The Second Aethyr: ARN

2-ARN-BABALONName: ARN is pronounced “Ar-en” and menas “The Aethyr of fulfillment.”

Gematria: ARN=156=olprt (light)=LONSHI (power) =No. of squares in each Tablet and 156=GLO-BABALON (the things of babalon) also 156=78×2, where 78=ZIP (9th Aethyr)

Location: The 2nd Aethyr is close to the top of the Spiritual Plane. It is the region of Babalon.

Formula: Student and death separated by illusion. This formula expresses the doctrine that death is an illusion, that life goes on after physical death, albeit in another form. The student of Magick learns to see death as an illusion or maya. This is the Formula of Kali/Babalon and other feminine goddesses of space and time.[8]

Associated Ideas: Intense bliss, intense joy, wordly hammpiness, a harmonious outcome.

Description: ARN is the home of the mysterious BABALON, the chief goddess of Enochian Magick, who was first seen in LEA, and whose daughter was seen in ZIP.   Here she is seen directly and completely. The vision is indeacribable. A hint is given in the name itself because BAB-ALON can mean “the attraction of sound.” Here sounds is identical to the “shabda” of tantrism, and the Voice of the Silence of occultism and theosophy. She is in fact a personification of the powerful force of attraction that exists between the subjective self and the objective non-self. BABALON is the creative frequency of the universe. The ancient Egyptians symbolized the self as the goddess Nut (Space), who was shown arched over the world in the form of the night sky. In her depiction in Schueler’s Enochian Tarot, we can see her sitting naked (no longer clothed or hidden, but seen directly) on her throne. Her throne room is red-hued, and the atmosphere is charged with desire-one of her chief characteristics. The entire atmosphere of ARN is characterized by intense bliss or ecstasy for that consciousness can rise to it. “Relative to our human mind, BABALON personifies the ananda or bliss that accompagnies spiritual states of consciousness. The name is pronounced Bah-Bah-loh-en, in four distinct syllables. The Enochian word translates as “evil” or “wiched”. This goddess is evil only in the sense that maya, the illusion of manifested matter as taught in Buddhism, is evil. The goddess BABALON seeks to turn our attention outward into the world, rather than inward into the truth of ourselves. She is sometimes called The Great Harlot because she accepts all who enter into her domain, where she will unite with them in a blissfull oneness. In ARN, consciousness is focussed on the World as one with the Self.”[9] The direction of the Aethyrs is towards non-duality. Each is slightly more non-dual that the other until LIL, the highest of thirty Aethyr and the first stage of true non-duality. In ARN “the ultimate duality (all of the others are expression or offshoots of this one) of subject and object is confronted. This results in the highest form of Samadhi, called nirvikalpa in Vedanta. The struggle of PAZ is now a gentle and loving and sharing.[10]

Hazard: ARN, ZIP, DEO and PAZ are all highly charged with feminine force. All four Aethyr have sexual elements which can snare the uninitiated.[11]

The Three Governors of ARN (the Second Aethyr)

DOAGNIS from the Tablet of Water.

6-DOAGNISName: DOAGNIS is pronounced “Doh-ah-geh-nee-she”. DO-AG-NIS can mean “She who comes without a name.”

Gematria: DOAGNIS=165=L-ZORGE (first love) 165 is also the Hebrew word OMMIH (Master of the Temple) also 165=55×3, where 55 is the Hebrew KLH (bride)

Function: DOAGNIS initiates all who enter ARN into the meaning of love and the illusion of names and labels.

PAKASNA from the Tablet of Water.

7-PAKASNAName: PAKASNA is pronounced Pah-kah-ess-nah. AP-KASNA can mean „She who is unchanged by time.“

Gematria: PAKASNA=384=48×8, where 48=TALHO (cup) 48 is also the Hebrew word ChIL (a woman) and 8 is the Hebrew word DD (love)

Function: PAKASNA initiates all who enter ARN into the meaning of love and the Eternal Feminine.

DIAIVOIA from the Tablet of Water

9-DIAIVOIAName: DIAIVOIA is pronounced Dee-ah-ee-voh-ee-ah. IAD-IVO-IA can mean “the god where truth is.”

Gemetria: DIAIVOIA=296=AR-QUASAHI (delight in the Sun) also 296=148×2, where 148=ORSBA (intoxicated)

Function: DIAIVOLA initiates all who enter ARN into spiritual reality and the doctrines of the Esoteric Tradition.

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[8] Schueler, Enochian Tarot, p. 44.
[9] Schueler, Enochian Tarot, p. 59.
[10] Schueller, Enochian Magick. A Practical Manual, p. 210.
[11] Schueller, Enochian Magick. A Practical Manual, p. 224.

 The Third Aethyr: ZOM

3-ZOM-THE-MAGUSName: ZOM is pronounced Zod-oh-em and means “the Aethyr of self-knowledge.”

Gematria: ZOM=129=MOZ (joy) 129 is also the Hebrew word ODNH (pleasure, delight) ZOM=123=MOZ (joy) 123 is also the Hebrew word ONG (pleasure, delight)

Location: The 3rd Aethyr is located on the Spiritual Plane along the second path of the Tree of Life, the magician, magus or Juggler.

Formula: After initiation and karma comes mastery. The magician is not only initiated in magick, but also learns how to deal with his/her own karma in order to become a Master. Such a magician is called a Magus, and this is the Formula of the Magus.[12]

Associated Ideas: Great creativity, complete control of self and surroundings, full mastery over any situation.

Description: In Schueler’s Enochian Tarot deck, this trump is called “The Magus.” Any magician who enters ZOM will become a Magus. The Magus represents the highest attainment of magical power and knowledge. In ZOM one will learn that all objective reality is intimately connected to the subjective self. The monadic essence of man contains an infinitesimal consciousness center and its infinite universe. In short, man is a circle whose center is nowhere and whose circumpherence is everywhere. In ZOM the magician will learn how to consciously control his surroundings as well as himself. Here he becomes the one who can completely control himself and his life. In the 8th Aethyr, the magician learned his True Will. In ZOM he learns how to carry it out. One who enters ZOM can become a Maker of Illusions because he will learn how to be consciously creative. In the illustration of Schueler Enochian tarot we can see him holding a Dagger in his right hand and a wooden Staff in his left hand. Supported by his Staff, the Dagger allows the Magus to cut through all the illusion that surrounds him. The many faces that surround the Magus represent the possibilities available to him and this lofty spiritual level. The Aethyr is permeated by a feeling of creative freedom. ZOM is the Aethyr of self-knowledge. The experiences gained here can make one a Magus, the highest of Adepts. Here the magician will see that his True Will is nothing less than the full conscious expression of his inherent qualities and characteristics through the planes and Aethyr. In ZOM, the Magus can express himself in this world consciously and with full self-control. In the third Aethyr, ZOM, “consciousness focuses on the relationship netween the subjective Self and the objective World. The World is seen as a projection from the Self, and therefore under its direct control. The Magis is sometimes called the Maker of Illusions, because of his powerful ability to create self-expression. However, he is also the Destroyer of Illusions and has the power to see through any illusion to the truth that lies behind it.”[13] The Magus in ZOM is like “an artist who realizes that he is completely free to paint whatever kind of picture he want so long as he lets other artists do the same.”[14]

Hazard: ZOM, MAZ, LIT and ZID are highly charged with masculine force. All four Aethyr deal with the nature of consciousness and its affect upon the universe. Each requires a high degree of awareness and control.[15]

The Three Governors of ZOM (the Third Aethyr)

SAMAPHA from the Tablet of Water

10-SAMAPHAName: SAMAPHA is pronounced Sah-mah-peh-hah. SA-M-APHA can means “He who is with continuity”

Gematria: SAMAPHA=125-LRASD (to dispose of) 125 is also the Hebrew word KPIIH (a force)

Function: SAMAPHA teaches all who enter ZOM how to maintain continuity of consciousness and to control consciousness.

VIRLOLI from the Tablet of Water

11-VIRLOLIName: VIRLOLI must be pronounced “Vee-rah-loh-lee”. VIR-L-OLY can mean “He who made the first nest”

Gematria: VIRLOLY=336=LEVITHMONG (beast of the field) 33 is also the Hebrew words MKVOR (ugly) and ROVIN (though)

Function: VIRLOLI is the initiator of thought and teaches all who enter ZOM the power of willed thought.

ANADISPI from the Tablet of Water

12-ANADISPIName: ANADISPI must be pronounced “Ah-nah-dee-ess-pee.“ ADNA-IPZI can mean “He who binds into obedience.”

Gematria: ANADISPI=202=AMMA-ATH (cursed works). 202 is also the Hebrew words BR (pure) and BBQ (to make empty)

Function: ANADISPI teaches all who enter ZOM how consciousness linked with will can control things and events.

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[12] Schueler, Enochian Tarot, p. 44.
[13] Schueler, Enochian Tarot, p. 61.
[14] Schueller, Enochian Magick. A Practical Manual, p. 208.
[15] Schueller, Enochian Magick. A Practical Manual, p. 224.

The Fourth Aethyr: PAZ

4-PAZ-COSMOS-AND-CHAOSName: PAZ is pronounced “Pah-zod” and means “the Aethyr of impending expressions.”

Gematria: PAZ=24=LEA (16TH Aethyr)=TAFA (poison). 24 is is also the Hebrew words AHUBI (he whom I love) and AUHBI (he whom loves me). PAZ=18=AFFA (empty)=GE(not)=TAFA(poison). 18 is also the Hebrew word AHBI (my beloved).

Location: The 4th Aethyr is on the Spiritual Plane in a region which combines feminity and masculinity. It is apparently midway between the Sephiroths Binah and Chokmah, but well above the path of the Empress on the Tree of Life.

Formula: The student gains strength and initiation. The student gains strength in magical power through the process of initiation. This strength allows further initiation which in turn increases strength and so on. This is the Formula of Duality, the cyclic path that leads both inward and outward.[16]

Associated Ideas: Good relationships, attraction of opposites, lovers, the union of two into one.

Description: This Aethyr contains the separation of cosmos (Kosmos) from chaos (Kaos). On the trump from Schueler’s Enochian Tarot deck, cosmos is represented by a young, beautiful, fair-skinned blonde woman. Chaos is a dark and older male of fierce and terrible mean. “They are both shown naked, because at this stage they are revealing their true selves to each other.”[17] The magician who enters PAZ will see a combination of feminity and masculinity. This usually takes the form of a beautiful dark woman clinging with arms and legs, to a dark repulsive-looking man. They are clasped in a furious embrace and are obviously hurting each other in the process. She is strangling him while he is trying to tear her apart. A close look will reveal that the dark man is Chaos while the dark woman is another form of Babalon (i.e. the cosmos). This struggling woman in PAZ is Cosmos while the man who opposes her is Chaos. T Enochian Gematria, KAOS=343, the number for the Hebrew word ChShIKH (darkness) and KOZMOS=466, the number for the Hebrew word OVLM HITzIRH (the World of Formation). The primal god and goddess struggling together represent the original creation of our universe. The card from Schueler’s Enochian tarot also depicts the original separation of the polar forces of duality that characterize our universe in one sense, and their ultimate reunion in another sense. The eternal struggle between Cosmos and Chaos gives rise to the manifested planes and Aethyrs below PAZ. All manifestation below PAZ is clearly dualistic. In a magical sense, “the man here is the Will while the woman is Love.”[18] In this sense the card depicts the magical axiom of “love under will.” In PAZ, “consciousness focuses on the Self and the World together as two different things. This ultimate duality gives rise to the Cosmic Planes of Manifestation. PAZ is the source of all sexual currents that can be found throughout the Watchtowers and Aethyrs of Enochian Magick.”[19]

Hazard: PAZ, ZIP, DEO and ARN are all highly charged with feminine force. All four Aethyr have sexual elements which can snare the uninitiated.[20]

The Three Governors of PAZ (the Fourth Aethyr)

THOTANF from the Tablet of Water

13-THOTANFName: THOTANF, must be pronounced “The-hoh-tah-neff.” TOH-TA-N-F can mean “She whose visit means victory”

Gematria: THOTANF=108=BAMS (forget)=OTHIL (seat). 108 is also the Hebrew word ChNN (to love very much) also 108=54×2, where 54=TALHO (a cup) THOTANF=96=SONFA (obe who reigns)

Function: THOTANF teaches all who enter PAZ of the victory of Cosmos (KOZMOS) over Chaos (KAOS) and of their endless loving attraction for each other

AXZIARG from the Tablet of Water

13-THOTANFName: AXZIARG is pronounced Ahtz-zodee-ah-rah-geh. AX-Z-IARG can mean “He whose name is Flame”

Gemetria: AXZIARG=589=ZIXLAY-GLO (to stir up things). AXZIARG=583=53×11, where 53=BALTOH (righteous)

Function: AXZIARG teaches all who enter PAZ of the eventual consummation of Cosmos (KOSMOZ) by Chaos (KAOS) and of their endless loving attraction for each other.

POTHNIR from the Tablet of Water

13-THOTANFName: POTHNIR, must be pronounced “Poh-the-henee-ar.” P-OTH-NIR can mean “Son of the threefold throne”

Gematria: POTHNIR=259=T-VABZIR (like an eagle) 259 is also the Hebrew word NHDR (lovely) POTHNIR=253=23×11, where 23 is the Hebrew word ChDVH.

Function: POTHNIR teches all who enter PAZ of the beautiful and joyous struggle between Cosmos (KOSMOS) and Chaos (KAOS).

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[16] Schueler, Enochian Tarot, p. 44.
[17] Schueler, Enochian Tarot, p. 63.
[18] Schueler, Enochian Magick. A Practical Manual, p. 206.
[19]Schueler, Enochian Tarot, p. 63.

 The Fifth Aethyr: LIT

5-LIT-THE-ARROW-OF-TRUTHName: LIT can be pronounced either “Lee-the” or “El-ee-the” and means “the Aethyr that is without Supreme Being.”

Gematria: LIT=77=THIL (seat)=ED-NAS (receivers) also 77×3=231=IADNAH-MAL (knowledge of the arrow)

Location: The 5th Aethyr is on the Spiritual Plane at a point where divinity is seen as an endless host of hierarchies.

Formula: Temperance between desire and action. The magician gives thoughtful consideration to his desires before acting on them. This is the Formula of the Arrow in shich action follows hill.[21]

Associated Ideas: Truth, outcome, success, the right path, a lack barriers, a sense of freedom.

Description: The 5th Aethyr contains all of the major gods and goddesses of man. The magician who enters LIT will see rows of these past and future gods. This sometimes appears as many avenues of pylons leading at the side of a mountain. A god or goddess is seated at each pylon. Following oone of these avenues will lead one to the top of the mountain where the last pylon is located. Although one would expect the Supreme Deity as such. Over the top of LIT can be seen a huge arrow. This arrow is sometimes called the Arrow of Truth. This arrow is in three parts: the barb, the shaft, and the feathering. It has the feathers of Maat (goddess of truth), the shaft of Amen (the “hidden” god) and the barb is the Silver Star of Isis. These symbolize the three mahor aspects of divinity: existence, consciousness, and bliss (the sat-cit-ananda of Hinduism). In the illustration from Schueler’s Enochian Tarot deck shows an upward to the summit. At the top of each pillar is a deity or is empty. The meaning of his symbolism is that “there is no gods and goddesses who abound in theology we might be situated in a spiritual region where the sense of an infinite series of hierarchies precludes the possibility of any ending anywhere.”[22] The 5th Aethyr contain the doctrine of hierarchies. The entire universe is composed of an endless series of hierarchies. The manifested worlds are created and maintained by vast hierarchies of deities. Although each hierarchy has a chief, or Hierarch, there is no one overall supreme Hierarch anywhere in the universe. The Arrow of Truth “symbolizes the intelligent forces of guidance and direction which now replace the concepot of a personal Supreme Deity.”[23] A strong sense of eternity and infinity permeate the atmosphere of LIT.

Hazard: LIT, MAZ, ZID and ZOM are highly charged with masculine force. All four Aethyr deal with the nature of consciousness and its affect upon the universe. Each requires a high degree of awareness and control.[24]

The Three Governors of LIT (the Fifth Aethyr)

LAXDIXI from the Tablet of Water

16-LAXDIXIName: LAXDIXI is pronounced “Lahtz-dee-tzee”. L-AX-DIX-I can mean “HE who has no supreme name”

Gematria: LAXDIXI=938=PATRALX-AX (stone name)

Function: LAXDIXI teaches all who enter LIT the doctrine of hierarchies, that there is no supreme being except in a relative sense.

NOKAMAL from the Tablet of Water

17-NOKAMALName: NOKAMAL is pronounced “Noh-kah-mal”. NOKA-MAL can mean “He who is servant of the arrow”

Gematria: NOKAMAL=490=OXI (mighty). 490 is also the Hebrew word ChIVNIVTh (life)

Function: NOKAMAL shows all who enter LIT the mighty Arrow of Truth and initiates them into its meaning.

TIARPAX from the Tablet of Water

18-TIARPAXName: TIARPAX is pronounced “Tee-ah-rah-pahtz”. TI-IARP-AX can mean “He whose name mean truth”

Gematria: TIARPAX=590=ELO-IPSI-AX (first holder of a name) also 590=59×10, where 59=BALTHOH (righteous) and 10=ATH (works) TIARPAX=584=IOLKAM-BAGHIE (to bring forth fury)

Function: TIARPAX teaches all who enter LIT that truth is relative, that existence is open-ended and that there are no absolutes.

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[20] Schueler, Enochian Magick. A Practical Manual, p. 224.
[21] Schueler, Enochian Tarot, p. 44.
[22] Schueler, Enochian Tarot, p. 65.
[23] Schueler, Enochian Magick. A Practical Manual, p. 204.
[24] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Sixth Aethyr: MAZ

6-MAZ-THE-URNName: MAZ can be pronounced either Em-ah-zod or Mah-zod and means “the Aethyr of appearances.”

Gematria: MAZ=105=FAONTS (to dwell in)= ZIZOP (vessels). 105 is also the Hebrew word hpk (change) also 105=21×5, where 21 is ZAA (5th Aethyr)=DES (26th Aethyr), MAZ=99=FAONTS (to dwell in) 99 is also the Hebrew word ChUPH (vault of Heaven)

Location: The 6th Aethyr is situated on the Spiritual Plane in a region which touches the Sephiroth Cokmah on the Tree of Life.

Formula: The student initiated by his Master. The student of Magick relies not only on inner strength and intuition, but also on the guidance of his Master. This is the Formula of Karmaless Action. Action is without karma because it is selfless.[25]

Associated Ideas: Creative power, action without karmic burden.

Description: The 6th Aethyr is charged with masculine creative power. As the angel of DEO is feminine, so the angel of MAZ is masculine. He is called Ave (AVE=86=NETAAB (government) by Enochian gematria) He will shown the magician who enters here three types of Adepts who personify the three ways one can look at the world. The yellow Adept is one who is neutral with regard to his environment. He watches it but is not affected by it. The black Adept reacts negatively to his surroundings. He rejects it as illusion or as sorrow. The white Adept reacts positively to his environment. He is joyous and sees all as a delight. These Adepts personify the consciousness-existence-bliss aspect of Brahman. Sometimes Ave will show one the Temple of MAZ. It looks like a huge urn suspended in the air and it contains the ashes of one’s past experiences (i.e. one’s karmic residue or karmic debt). In the illustration from Schueler’s Enochian Tarot deck, we can see the urn floating in the air above a well of water. Around the well sit three Adepts wearing hooded robed: one in white, one in yellow, and one in black. These represent the three main ways of viewing the world. The yellow-robed Adept is one who is neutral with regard to his environment. It has no effect on him. The black-robed Adept reacts negatively to his surroundings. He rejects it all as illusion or sorrow. The white-robed Adept reacts positively to his environment. He is joyous and sees all as a delight. These three Adepts represent the consciousness-existence-bliss aspects of divinity.[26] MAZ is situated in a high spiritual region which can burn out the personal karma of any magician who can consciously enter here. It also offers a choice-you must choose which of the three types of Adepts that yu would like to become. The Temple of MAZsymbolizes that one’s karma has been consumed. MAZ is the Aethyr that end one’s personal karma. The magicians who can enter MAZ thus become a jivamukti, one who is “liberated while living.”[27]

Hazard: MAZ, ZID, LIT and ZOM are highly charged with masculine force. All four Aethyr deal with the nature of consciousness and its affect upon the universe. Each requires a high degree of awareness and control.

The Three Governors of MAZ (the Sixth Aethyr)

SAXTOMP from the Tablet of Fire

19-SAXTOMPName: SAXTOMP is pronounced “Sahtz-toh-em-peh.” S-AX-T-OMP can mean “She whose name means understanding.”

Gematria: SAXTOMP=545=109×5, where 109=DOSIG (night). 545 is also the Hebrew word MShRH (end)

Function: SAXTOMP bestows that spiritual undersdtanding which consumes karma.

VAUAAMP from the Tablet of Fire

20-VAUAAMPName: VAUAAMP is pronounced “Vah-uah-ah-em-peh.” VAU-A-AMP can mean “He who initiates action”

Gematria: VAUAAMP=257=MONONS (the heart). 257 is also the Hebrew word ChRTM (a magician)

Function: VAUAAMP shows all who enter MAZ the relationship between the subjective self and the objective world, in terms of the actions and reactions between the two.

ZIRZIRD from the Tablet of Fire

21-ZIRZIRDName: ZIRZIRD is pronounced “Zodee-rah-zodee-rah-deh.” ZIR-ZIRD can mean “He wo was and who will be”

Gematria: ZIRZIRD=342=HOM-MALPRG (to live in fiery flames). ZIRZIRD=330=LEVITHMONG (beast of the field). 330 is also the Hebrew words ShL (male) and MRTZ (energy)

Function: ZIRZIRD assists the inhabitants of MAZ to consume their remaining karma in the fires of purifications.

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[25] Schueler, Enochian Tarot, po. 44.
[26] Schueler, Enochian Tarot, p. 67.
[27] Schueller, Enochian Magick. A Practical Manual, p. 201-202.

The Seventh Aethyr: DEO

7-DEO-LOVEName: DEO is pronounced “Deh-oh” and means “the Aethy of [spiritual] selfishness.”

Gematria: DEO=44=OBZA (dual). 44 is also the value of the Hebrew word AGM (sorrow) also 44=22×2, where 22=BALT (justice)

Location: DEO is located in what Theosophists calls “the Spiritual Plane,” i.e. the plane where love predominates. In such context this love takes two forms, love of the self (spiritual selfishness) and love of others (compassion).

Formula: The fruit of individual effort is karmic. All action is karmic. Therefore the results obtained by one magician may not be equally shared by others. This is the Formula of Love which, depending upon one’s karma, can be seen in two ways: selfish and unselfish or altruistric love.[28]

Associated Ideas: Love of others, altruism, charity, freedom, a helping hand.

Description: The 7th Aethyr contains the duality of love for self and love for others. Here love for self is not simple egotism because the ego was left below the Abyss. Pratyeka Buddha, who sees others as maya or illusion and therefore has no compassion for them. The Guiding Angel of DEO is a woman who can take many forms. She says, “I am a harlot for such as ravish me, and a virgin with such as know me not.” It is this dichotomy that disturbed Edward Kelly when he entered here in the Spirit Vision. The lady of this Aethyr is Venus, goddess of love. She is also the woman portrayed in the Tarot Trump called the Star. In Schueler’s Enochian Tarot she is represented with flaming red hair which hints of her fiery nature. She is also Sakti, goddess of creative energy. To all her devotees who join her in this Aethyr she says, “I am a harlot for such as ravish me, and a virgin with such as know me not.” On the illustration we can see at her feet are camps of of black-robed Adepts who are blinded by the atmosphere of this Aethyr. They sit and stare aimlessly into their campfires. These are the Black Brothers. These Adepts equate love with self-love and are prone to spiritual selfishness. They have forsaken altruism, and have lost the desire to help others. “The theme of DEO is the duality of love for self and love for others. Which of the two groups of Adepts you will someday join depends on how you see love. Do you believe the other people truly exist, or do you believe other to be an illusion, part of the universal maya?”[29] The magician who enters DEO will see the Pratyeka Buddhas that inhabit this Aethyr at the feet of his goddess. They will appear similar to those Adepts in the city of Pyramids. There is a mystical notion that comes to one and says something like, “I am all. There is none but me. I am real and all else is illusion.” Some mystics succumb to this idea and think of themselves as a drop of spirit slipping into a spiritual sea. They become Pratyeka Buddhas and occasionally rise all the way to DEO but never farther. The higher Aethyr are for the Bodhisattvas. The former denies the existence of others. The latter recognizes others and strives to help them to become like himself.[30]

Hazard: DEO, ZIP, ARN and PAZ are all highly charged with feminine force. All four Aethyr have sexual elements which can snare the uninitiated.[31]

The Three Governors of DEO (the Seventh Aethyr)

OPMAKAS from the Tablet of Fire

22-OPMAKASName: OPMAKAS is pronounced “Oh-pah-mah-kah-she.” O-PAM-KAS can mean “He who is from the beginning”

Gematria: OPMAKAS=448=16×28, where 28=BALT (justice) and 16=ATH (works). 448 is also the Hebrew word MBVQSh (desire)

Function: OPMAKAS is an Ancient One who fulfills karmic desires by germinating the karmic seeds of those who enter DEO.

GENADOL from the Tablet of Fire

23-GENADOLName: GENADOL is pronounced “Geh-nah-doh-leh.” GE-ALDON can mean “He who only attracts.”

Gematria: GENADOL=116=NIA (24th Aethyr)=MABZA (a robe) also 116×3=348, the number for the Hebrew word ShMCh (joyful)

Function: GENADOL gathers together those who see only themselves (i.e. Prayeeka Buddhas).

ASPIAON from the Tablet of Fire

24-ASPIAONName: ASPIAON is pronounced “Ah-she-pee-ah-oh-en.” ASP-IA-ON can mean “She who preceeds inner truth.”

Gematria: ASPIAON=168=BOGPA-BABALON (the rule of BABALON) also 168=42×4, where 42 is the Hebrew word AMA (supernal mother)

Function: ASPIAON is like a mother for all who enter DEO.

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[28] Schueler, Enochian Tarot, p.44.
[29] Schueler, Enochian Tarot, p. 69.
[30] Schueller, Enochian Magick. A Practical Manual, p. 198.

The Eighth Aethyr: ZID

8-ZID-THE-HOLY-GUARDIAN-ANGELName: ZID is pronounced “Zodee-deh” and means “the Aethyr of one’s [inner] god.”

Gematria: ZID=73=GOSAA (the stranger within). 73 is also the Hebrew word ChKMH (wise one, the Sephiroth Chokmah). ZID=67-ASPT=ADPHAHT (before the unspeakable). 67 is also the Hebrew word BINH (understanding, the Sephiroth Binah).

Formula: Temperance between initiation and outcome. Through initiation, the magician gives thoughtful consideration of his inner goals and motivation before they will show satisfactory fruition. The highest initiation is that which reveals one’s True Will and thus this is the Formula of the Holy Guardian Angel. This Angel should be consulted prior to all major actions.[32]

Associated Ideas: Truth, identity, reality, the True Will, masculinity (lover or husband)

Description: The 8th Aethyr is located on the Spiritual Plane above the Abyss in the region of one’s Holy Guardian Angel. The characted depicted on the card from Schueler’s Enochian Tarot shows the Holy Guardian Angels that the magician will confront and converse with in this Aethyr. The figure is none other than the higher Self or inner genius. It is between Binah and Chokmah on the Tree of Life, probably somewhere along the 4th path, the Empress. The Guiding Angel of the 8th Aethyr is one’s inner god, the divinity within man. He is sometimes called one’s Holy Guardian Angel and his encounter here is known as having “knowledge and conversation with the Holy Guardian Angel.” The truth of one’s spiritual nature is directly confronted here. The magician who enters ZID must face this truth even though the god usually appears objectively confronted here. The magician who enters ZID must face this truth even though the god usually appears objectively. This Angel will explain one’s True Will to each magician who can face him. [33] He stands on the Path of Spiritual Progress and blocks further advancement until his knowledge and conversation is complete. In his depiction on the trump card, he holds and eternal flame in his left hand to bestow power of continuous awareness, and a Wand in his right hand to bestow magical authority. The Knowledge and Conversation of the Holy Guardin Angel is thye most important invocation of an Enochia magician. Often many years are spent in preparation for this ordeal. ZID is the spiritual region that contains your Inner Self. Although you will feel this inner spark of divinity in the lower Aethyr, only in ZID will you confront this powerfull Being directly. The Holy Guardian Angel is slightly clothed because even at this lofty spiritual level, your true spiritual Self cannot be seen completely and totally without some distorsion. Each person will see his own Holy Guardian Angel in a somewhat different way, His appearance may change a little as we gain experience.[34] The 8th Aethyr is as masculine as the 9th is feminine. Furthermore the joy that is in ZIP is now serious and sober. Entrance into ZID is the primary goal of all true magic. Only by meeting one’s own inner divinity, and thereby learning of one’s True Will, can one hope to set about accomplishing that Will.[35]

Hazard: ZID, MAZ, LIT and ZOM are highly charged with masculine force. All four Aethyr deal with the nature of consciousness and its affect upon the universe. Each requires a high degree of awareness and control.[36]

The Three Governors of ZID (the Eighth Aethyr)

ZAMFRES from the Tablet of Fire

25-ZAMFRESName: ZAMFRES is pronounced “Zodah-em-far-eh-she.” ZAM-F-RES can mean “He who appears when praised.”

Gematria: ZAMFRES=225=EOLIS-BABALON (to make evil) also 225 = 15×15, where 15 = AP (unchanging) = GAH (spirit) ZAMFRES = 219 = ZIRN (wonder) also 219 = 73×3, where 73 = ZID (8th Aethyr)

Function: ZAMFRES is wondrous and offers guidance to all who enter ZID.

TODNAON from the Tablet of Fire

26-TODNAONName: TORNADON is pronounced “Toh-deh-bah-oh-en.” T-OD-NOAN can mean “He who is and who will be”

Gematria: TODNAON=179-BLIAR (with comfort). TODNADON = 173 = THARZI (peace) also 173×2 = 346 = ZOKHA (what is past)

Function: TODNAON is timeless and offers peace.

PRISTAK from the Tablet of Fire

27-PRISTAKName: PRISTAK is pronounced “Peh-ree-she-tah-keh.” PIR-S-TA-K can mean “He who has the likeness of a Holy One.”

Gematria: PRISTAK=491=KALZIRG (Governor of the 22nd Aethyr) PRISTAK=485 =KALZIRG (see 22nd Aethyr)

Function: PRISTAK is holy and offers joy and safety.

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[31] Schueller, Enochian Magick. A Practical Manual, p. 227.
[32] Schueler, Enochian Tarot, p. 45.
[33] Schueler, Enochian Magick. A Practical Manual, p. 196.
[34] Schueler, Enochian Tarot, p. 71.
[35] Schueler, Enochian Magick. A Practical Manual, p. 196.
[36] Schueler, Enochian Magick. A Practical Manual, p. 227.

The Nineth Aethyr: ZIP

9-ZIP-THE-DAUGHTER-OF-BABYLONName: ZIP is pronounced Zodee-peh and menas “the Aethyr for those who are not (i.e. void of ego).”

Gematria: ZIP=78=TOTO (cycles) also 78×2=156=ARN (2nd Aethyr) and 78×3=234=QURLST (a handmaiden) XIP=72=24×3, where 24=LEA (16th Aethyr) and 72×5=360, the number for Hebrew word NShI (feminine, womanly).

Location: The 9th Aethyr is located directly above the Abyss on the lowest subplane of the Spiritual Plane.

Formula: The trump form Schueler’s Enochian Tarot is called “The daughter of Babalon.” Temperance between initiation and desire. Initiation of the magician, surrounded by all manner of attractive desires, gives thoughtful consideration between one desire and the next. This is the Formulaof the Daughter of Babalon. This formula must be followed in the higher Aethyr to prevent being overcomed by the intense bliss.[37]

Associated Ideas: Bliss, ecstasy, feminity, a peaceful outcome.

Description: The magician who rises through the Abyss will be awed by the beauty and splendour of ZIP. After leaving the tension of ZAX, the atmosphere of ZIP will appear like a beautiful garden. The card from Schueler’s Enochian Tarot representing ZIP depicts the garden of Babalon. Somewhere in this garden there is a stone palace sometimes called the Stone of the Philosophers and sometimes the Palace of the King’s Daughter. As one enters further into this Aethyr the stone will be seen as skin and the palace will be seen as the body of an anormous and beautiful women. She is known as the Virgin of Eternity and the Daughter of Babalon. She personifies the feminity that pervades this Aethyr. [38] She is shown naked in the trump card because she reveals her true self to anyone who can consciously enter this Aethyr and confront her. ZIP Lies just above the Great Outer Abyss of ZAX, and is therefore beyond words to truly describe. The ecstasy encountered here is a foretaste of that which can e experienced in ARN. The Daughter of Babalon who resides in ZID is also the creative goddess Kundalini of Tantra. ZID is located on the lowest subplane of the spiritual plane, the plane of Spirit represented in Enochian Magick by the Tablet of Union. It is just beyond the ability of the human mind to conceptualize. It is a region of great hatmony, beauty, and peace. The 9th Aethyr will give one the strong feeling that spirit is reality and that matter is illusion. Ananda, or bliss, is strong here. The 9th Aethyr is very close to the Sephiroth of Binah on the Tree of Life. The Daughter of Babalon is the Shakti or Kundalini of Taanytricism, and Isis, nthe reflex or “daughter” of the Egyptian goddess Nut. But this is only one side. She is also the Black kali and the lioness Sekhet, the dark side of feminity. However, this side is only hinted here. The magician will probably do little more than bask in the bliss of this Aethyr and contemplate the multiple aspects of feminity.[39]

Hazard: ZIP, ARN, DEO and PAZ are all highly charged with feminine force. All four Aethyr have sexual elements which can snare the uninitiated.[40]

The Three Governors of ZIP (the Nineth Aethyr)

ODDIORG from the Tablet of Fire

28-ODDIORGName: ODDIORG is pronounced “Oh-deh-dee-oh-rah-geh.” OID-OD-RG can mean “He of fire and justice.”

Gematria: ODDIORG=236 ENAY BABALON (the Lord of Babalon). 236 is also the Hebrew word MTzUQ (a cliff) also 236=59×4, where 59=BALTOH (righteousness)

Function: ODDIORG is like a karmic fire and purifies all those who enter ZIP.

KRALPIR from the Tablet of Fire

29-KRALPIRName: KRAPLIR is pronounced “Kar-al-pee-ar.” KRAL-PIR can mean “He of bright joy” (to rule with joy”

Gematria: KRALPIR=583=BOGPA-KHIRLAN (to rule with joy) also 583=53×11, where 53=BALTOH (righteous)

Function: KRALPIR bestows intense joy and bliss on those who enter the garden of ZIP.

DOANZIN from the Tablet of Fire

30-DOANZINName: DOANZIN is pronounced “Doh-an-en-zodee-en.” DOAN-ZIN can mean “He who names the waters”

Gematria: DOANZIN=209=TABITOM (governor of the 10th Aethyr), DOANZIN=203= BLIOR (comfort)=PIAMOL (righteousness)

Function: DOANZIN offers safety and comfort to those in ZIP.

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[37] Schueler, Enochian Tarot, p. 45.
[38] Schueller, Enochian Magick. A Practical Manual, p. 193.
[39] Schueller, Enochian Magick. A Practical Manual, p. 193.
[40] Schueller, Enochian Magick. A Practical Manual, p. 227.

The Tenth Aether: ZAX

10-ZAX-THE-ABYSSName: ZAX is pronounced “Zod-ahtz” and means “the Aethyr of the One with a Great Name.”

Gematria: ZAX=409=83X5, WHEREM83=FIFALZ (to eliminate). ZAX=409=MALPRG-BITOM (fiery flames of Fire) also 409=QUASB-MALPIRG (destruction of the fires of life)

Location: The 10th Aethyr is located at the subplane called the Great Outer Abyss. On the Qabbalistic Tree of Life it is called the Veil of the Abyss and separates the three higher Sephiroth from the lower seven.

Formula: The student between initiation and Earth. The student of Magick often finds him confused between his Magical Universe and the real world around him. The student of Magick must walk a dangerous path between spirit and matter. This is the Formula of the Abyss, and must be used to safely traverse the seeming confusion between form between form and the formless. The rule here is: do not confuse the planes.[41]

Description: The tenth Aethyr, ZAX, is the location of the Great Outer Abyss. The Abyss separates the spiritual formless planes of our universe from the lower planes of form.Obviously the corresponding trump from Schueler’s Enochian Tarot is called “The Abyss.” ZAX is a Ring-Pass-Not for the human mind, “It represents an indescribable barrier between phenomena and nomena, matter and spirit.” [42] The chief resident in ZAX is the archdemon Khoronzon who is depicted on the illustration. The nature of KHORONZON is such as to prevent any human being from passing by him. He personifies the forces of dispersion and incoherence, the two primary qualities of this Aethyr. ZAX is the first stage of the Nirvana of Buddhism because it annihilates any ego that enters into it like a great wind blowing out of the flame of a lamp. The Abyss is a region of of swirling forces. On one hand, “it breaks up aggregates that rise up from below into their component parts.”[43] KHORONZON is sometimes said to be the Master of Form and he can change shape to suit the magician who dares to enter his domain. When the magician enters ZAX, he must relinquish the personal sense of identity. The ego cannot enter ZAX because Khoronzon will disperse it, and the result will be certain death. This means that “our own humanity will not let us pass into the spiritual realms beyond the Abyss.”[44] The Great Outer Abyss of ZAX is a bridge between two worlds; the spiritual and the material. This is symbolized in the vard by the Archdemon straddling two parallel but separated surfaces between which is a bottomless Abyss. The key to his barrier is to meditatively silence the mind in samadhi before entering. “Consciousness can safely pass through the Abyss so long as it is untained by personality. The ability to reach a mental state equivalent to Samadhi is a prerequisite to the higher Aethyr.[45]

Hazard: ZIM, LOE and IKH all concern the development of compassion and all are preparatory to the Abyss of ZAX. The ego must be put aside. Failure to do so can be fatal when entering ZAX. There are several ways of silencing the ego. On is compassion for others and this is the preferred method. Another is to see oneself as a spiritual being or Ego and the human Ego as an illusion or social fiction. The magical operation required for safe entrance into ZAX is to shift the sense of identity from the human to the divine. In occult terms, one must raise consciousness from the mental body to the spiritual body. The demon Khoronzon will tear all aggregates down to their smallest constituent components. Nothing with form or structure can get by him. But consciousness itself is formless and is unaffected by Khoronzon. The magician must visualize himself as a geometric point of consciousness; a monad. He must cast aside the human mind (the mental body) and function in the Body of Light, the spiritual body. This body is a monadic sphere of consciousness. It is an understatement to say this is not easy and that few Adepts can safely enter ZAX. The magician who stands in IKH facing ZAX is equivalent to one who positions his consciousness so that it faces the darkness of the subconscious.[46]

The Three Governors of ZAX (the Tenth Aethyr)

LEXARPH from the Black Cross

Name: LEXARPH is pronounced “El-etz-ar-peh-heh.” L-EXARPH can mean “He who is first of the air.”

Gematria: LEXARPH=534=KIAOFI-NAZPS (terrible sword) also 534=276×2, where 267=YRPOIL (a division)

Function: LEXARPH reduces all formed aggregates entering ZAX from IKH into their formless monadic components.

KOMANAN from the Black Cross

Name: KOMANAN is pronounced “Koh-mah-nah-neh.” K-OM-NANA can mean “He who knows how to manifest.”

Gematria: KOMANAN=532=PATRALX (stone, rock)=AX-OMA (Great Name of Knowledge)

Function: KOMANAN combines the formless monadic particles entering ZAX from ZIP into formed aggregates.

TABITOM from the Black Cross

Name: TABITOM is pronounced “Tah-bee-toh-meh.” TA-BITOM can mean “He who is like fire.”

Gematria: TABITOM=209=BLIORRA (comfort) 209 is also the Hebrew word BZR (dispersed) TABITOM=197VRELP (an Adept)=MOLPAND (Governor of the 11th Aethyr)

Function: TABITOM is like a consuming fire and can either comfort or burn depending upon one’s preparedness.

Demon of ZAX: KHORONZON

Name: KHORONZON is pronounced “Keh-hoh-roh-en-zodoh-en” in sevent syllables and means “He who is the basis of form” (KHORO-N-ZON)

Gematria: KHORONZON=600=OZI-BABALON (mighty evil one) KHORONZON =594=ZIXLAY-GOSA (the confusion of strangeness) also 594=54×11, where 54 is the Hebrew word LAAChID (incoherent)

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[41] Schueler, Enochian Tarot, p. 45.
[42] Schueler, Enochian Magick. A Practical Manual, p. 189.
[43] Schueler, Enochian Tarot, p. 75.
[44] Schueler, Enochian Tarot, p. 75.
[45] Schueler, Enochian Magick. A Practical Manual, p. 189.
[46] Schueler, Enochian Magick. A Practical Manual, p. 227.

The Eleventh Aethyr: IKH

11-IKH-THE-HOLY-CITYName: IKH is pronounced Ee-keh and means “the Aethyr of tension.”

Gematria: IKH=361=KAL-TOL (solidification of everything) and 361=19×19, where 19 is the Hebrew word ChVH (to manifest) and 19=BAG (3rd Aethyr). 361 is also the Hebrew word AShIN (foundation)

Formula: Choice between right and wrong. Judgements are made between what seems foolish and what seems reasonable. This is the Formula of the Holy City, or the Formula of Free Will. It should be used at any critical turning point in the path of magick.[47]

Associated Ideas: Confusion, incoherence, madness, insanity, subconscious control.

Description: The 11th Aethyr is situated in the highest subplane conceivable to the human mind and the last inhabitable location on this side of the Outer Abyss. IKH contains a city, sometimes called the Holy City, which represents the highest possible residence for the human mind (manas). The entire Aethyr is pervaded by an atmosphere of tension. The proximity of the Abyss gives the feeling of being on a great precipice. There is a strong feeling here that “something exptremely important is about to occur, although nothing actually happens.” [48] The card shows a massive fortress, with bulwarks, stockades, and entrenchments. These defenses keep the demons of the Abyss in check. The region is largely defensive in nature. Magick is defined as a tendency to change in this sense, “the Holy City is truly a magical city. Cosmic forces of creativity pour over the city like a brisk wind” (symbolized in the card bt the waving penants).[49] “IKH is located on the highest subplane of the causal plane on the upper mental plane, at the top of what Enochian Magick calls the Watchtower of Fire.”[50] The magician who enters here can sometimes see the god Shu. The Egyptian god originally separated the sky (Nut) from the earth (Seb). Here he can be seen separating structured manifestation from chaotic blackness of the Abyss. The Aethyr also contains vast armies of Angels whose function is to assist Shu and to defend the cosmos from the chaos that encircles it. They keep the mighty Khoronzon in ZAX and prevent him from from entering the Aethyr below the Abyss. IKH contains a sense of impending doom. The last vestiges of egoity scream out for survival against the promise of dispersion awaiting in the next Aethyr. The 11th Aethyr marks the last frontier of human consciousness.[51]

Hazard: ZIM, LOE and IKH all concern the development of compassion and all are preparatory to the Abyss of ZAX. The ego must be put aside. Failure to do so can be fatal when entering ZAX. There are several ways of silencing the ego. On is compassion for others and this is the preferred method. Another is to see oneself as a spiritual being or Ego and the human Ego as an illusion or social fiction. The magical operation required for safe entrance into ZAX is to shift the sense of identity from the human to the divine. In occult terms, one must raise consciousness from the mental body to the spiritual body. The demon Khoronzon will tear all aggregates down to their smallest constituent components. Nothing with form or structure can get by him. But consciousness itself is formless and is unaffected by Khoronzon. The magician must visualize himself as a geometric point of consciousness; a monad. He must cast aside the human mind (the mental body) and function in the Body of Light, the spiritual body. This body is a monadic sphere of consciousness. It is an understatement to say this is not easy and that few Adepts can safely enter ZAX. The magician who stands in IKH facing ZAX is equivalent to one who positions his consciousness so that it faces the darkness of the subconscious.[52]

The Three Governors of IKH (the Eleventh Aethyr)

MOLPAND from the Tablet of Water

34-MOLPANDName: MOLPAND is pronounced Moh-leh-pan-deh. MOLAP-ND can mean “He who receives men”

Gematria: MOLPAND=197==ISRO (promise)=VRELP (an Adept) 197 is also the Hebrew word TzIMAVN (thirst)

Function: MOLPAND receives all who enter IKH, seeks to quench any unfulfilled desires, and promises Adeptship for any who can safely enter ZAX.

VSNARDA from the Tablet of Water

35-VSNARDAName: VSNARDA is pronounced “Fes-en-ar-dah.” VS-ADRAN can mean “He who cast down into the depths.”

Gematria: VSNARDA=243=SIATRIS (a scorpion) 243 is also the Hebrew words BRAM (created) and GRM (to destroy) also 243=81×3, where 81=NAZPS (a sword) 81 is also the Hebrew ALIM (violence)

Function: VSNARDA assists those in IKH who can face the Abyss of ZAX but slays those who are unprepared.

PONODOL from the Tablet of Water

36-PONODOLName: PONODOL is pronounced “Poh-noh-doh-leh.” PON-OD-OL can mean “He who destroys and creates.”

Gematria: PONODOL=161=IAIDA-BESZ (the highest substance)=TOL-OM (all-knowing)

Function: PONODOL show those who enter IKH how the lower Aethyr are created and destroyed.

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[47] Schueler, Enochian Tarot, p. 45.
[48] Schueler, Enochian Magick. A Practical Manual, p. 187.
[49] Schueler, Enochian Tarot, p. 77.
[50] Schueler, Enochian Tarot, p. 77.
[51] Schueler, Enochian Magick. A Practical Manual, p. 187.
[52] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Twelveth Aether: LOE

12-LOE-GLORYName: LOE is pronounced “El-oh-eh” and means “the first Aethyr of glory.”

Gematria: LOE=48=POP (19th Aethyr)=TALHO (a cup). 48 is also the value of the Hebrew word ChIL (a woman) also 48=6×8, where 6=A (I, self), and 8=G (not void)

Formula: Karma between an individual and his actions. Each person acts individually through his own personal karma. Each magician treads his own path. This is the Formula of Compassion where actions must have no trace of selfishness or egoism.[53]

Description: The 12th Aethyr is located on the Mental Plane at the place of the Mystery of Babalon. LOE contains the leaders of the Hierarchy of Compassion, those who have given their life’s blood for the others. It also contains the fate of the so-called because of fear or egoism. Those who are to rise above VTA but lack compassion congregate here. [54] The illustration of this trump taken from Schueler’s Enochian Tarot shows a charioteer in golden Cup of Babalon. The charioteer is the magician who can consciously travel through the inner spaces of the Aethyrs and arrive safely at this lofty region. A crab is painted on the charriot to emphasize the connection with the Zodiac sign, Cancer. The Cup of Babalon holds the Wine of Compassion, which is sometimes called the Blood of the Saint. A long line of Black Brothers is shown (they are said to be black because of the kind of magick they practice). The walk single file without life or creativity from the foreground into the distant background. In the background, high in the air, is shown a naked woman riding a winged horse. This is a form of Babalon and the Beast. Babalon is the chief goddess of Enochian Magick and this card depicts the Mystery of Babalon. The Beast is that ability of consciousness to look directly at Babalon and see her as she really is. It is consciousness that can travel through the inner and outer regions of time and space. Babalon is shown naked to indicate that her true nature has been revealked or disclosed. The wingned horse and chariot both suggest consciously directed motion. The central theme in LOE is sacrifice, especially any type of sacrificial motion. LOE contains the Hierarchy of Compassion, a large group of dedicated individuals who have devoted themselves to helping others, and their complement, those Black Brothers who, fo one reason or other have forsaken their fellowman.[55] The magician who enters LOE can see the chariot which is the symbol of the 8th path of the Tree of Life. This path crosses the Abyss while connecting the Sephiroths Geburah and Bibah. There the Mystery of Babalon will be seen. This mystery was first sighted in LEA (16th Aethyr) and is intensified here. Babalon will again be seen riding the beast. Here the beast will have the title “Lord of the City of Pyramids” and it is the inner divinity of the magician, but more self-conscious than before. LOE is the natural culmination of compassion which is developed over the preceding Aethyrs. In LOE one has to shed the last taint of personal ego. Here the magician will feel that compassion for others is a sacred duty, a holy trust. However, there usually remains a tiny subtle thought that says something like, “Look at me, I am an Adept. I am working for your benefit. Therefore you should give me your gratitude and respect.” Even this kind of thought, an expression of spiritual selfishness, must be eliminated.[56]

Hazard: LOE, ZIM and IKH all concern the development of compassion and all are preparatory to the Abyss of ZAX. The ego must be put aside. Failure to do so can be fatal when entering ZAX. There are several ways of silencing the ego. On is compassion for others and this is the preferred method. Another is to see oneself as a spiritual being or Ego and the human Ego as an illusion or social fiction. The magical operation required for safe entrance into ZAX is to shift the sense of identity from the human to the divine. In occult terms, one must raise consciousness from the mental body to the spiritual body. The demon Khoronzon will tear all aggregates down to their smallest constituent components. Nothing with form or structure can get by him. But consciousness itself is formless and is unaffected by Khoronzon. The magician must visualize himself as a geometric point of consciousness; a monad. He must cast aside the human mind (the mental body) and function in the Body of Light, the spiritual body. This body is a monadic sphere of consciousness. It is an understatement to say this is not easy and that few Adepts can safely enter ZAX. The magician who stands in IKH facing ZAX is equivalent to one who positions his consciousness so that it faces the darkness of the subconscious.[57]

The Three Governors of LOE (theTwelvth Aethyr)

TAPAMAL from the Tablet of Fire

37-TAPAMALName: TAPAMAL is pronounced “Tah-pah-mal.” TA-PAM-AL can mean “She who is like she was at the beginning”

Gematria: TAPAMAL=134=TAFA-BABALON (poison of BABALON) also 134=ED-NAS-GOSAA (receiver of strangers). TAPAMAL=128=TIANTA (a bed) 128 is also the Hebrew word HChLPH (change)

Function: TAPAMAL intimately receives all who enter LOE and seeks to show them their true selves, without ego-tainted illusions.

GEDOONS from the Tablet of Fire

38-GEDOONSName: GEDOONS is pronounced “Geh-doh-oh-ness.” GEDO-ONS can mean “He whe eliminates your name.”

Gematria: GEDOONS=139=SIBSI (covenant)=TOR (23rd Aethyr) also 139=FIFALZ-DODSEH (elimination of vexation)

Function: GEDOONS assists those who enter LOE to prepare for the Abyss by eliminating the ego.

AMBRIOL from the Tablet of Fire

39-AMBRIOLName: AMBRIOL is pronounced “Ah-em-beh-ree-oh-leh.” AM-BLIOR can mean “He who continuously comforts.”

Gematria: AMBRIOL=299=ZUMVI (seas)=BLIAR-GRAA (comfort of the moon) 299 is also the Hebrew word A VRHLBNH (moonlight)

Function: AMBRIOL bestows safety and comfort on those who have eliminated egoism.

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[53] Schueler, Enochian Tarot, p. 46.
[54] Schueler, Enochian Magick. A Practical Manual, p. 185.
[55] Schueler, Enochian Tarot, p. 79.
[56] Schueler, Enochian Magick. A Practical Manual, p. 185.
[57] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Thirtieth Aethyr: ZIM

13-ZIM-THE-GARDEN-OF-NEMOName: ZIM is pronounced “Zodee-meh” and means “The Aethyr of application (or practice).

Gematria: ZIM=159=TABAAN-FIFALZ (governor who weeds out) also 159=53×3, where 53=BALTOH (righteous)

Location: The 13th Aethyr is on the Mental Plane at the subplane of Nemo, the Silent Watcher of mankind.

Formula: Temperance between ability and performance. The magician gives thoughtful consideration to every act before doing it, even when he knows that he can do it. It is not always right to perform Magick. The karma of every situation must be taken into account. This is the Formula of Service where all actions are devoted to helping others.[58]

Associated Ideas: Service, duty, love, compassion, responsibility, dedication to duty.

Description: ZIM is the Aethyr of NEMO, the Master of the Temple of the Great White Brotherhood. This is an universal organization of men and women whose sole task is to help other to realize their spiritual potential. It is an organization which keeps the spirit of love and brotherhood alive in the world. One of the leaders of this group is called Nemo and he resides in the 13th Aethyr. The magician who enters ZIM will usually see Nemo tending his enormous garden like a devoted horticulturist. The garden symbolizes the universe. The flowers that occasionally can be seen to spring up from his garden are new members of the organisation, sometimes called the Hierarchy of Compassion.[59] In Schueler’s Enochian Tarot deck, the card illustrating this Aethyr shows a white robed man tending a garden on the slopes of a mountain with his castle in the background. The man is a great spiritual leader called NEMO. The Garden is the Earth, and the fruits of the labor of NEMO are le followers of the spiritual path. The NEMO of Enochian Magick is identical to the Great Sacrifice of the modern Theosophical Movement. The name NEMO can be pronounced Neh-moh, and means “The Master of the Temple.” He is the Silent Watcher of mankind. His task is to watch over humanity until a spiritual successor is found. Only then can he leave and move on to other things. In effect, he willingly sacrifices his own progress in order to help others, and thus is identical to the bodisattva of Mahayana Buddhism.[60] The vision of Nemo in ZIM emphasizes the importance of compassion and concerns for others. Without compassion, one will probably become a pyramid-like Adept in VTA. Nemo represents a principle form of this compassion; the desire to help other no matter how long it takes and with no thought for any personal reward.[61]

Hazard: ZIM, LOE and IKH all concern the development of compassion and all are preparatory to the Abyss of ZAX. The ego must be put aside. Failure to do so can be fatal when entering ZAX. There are several ways of silencing the ego. On is compassion for others and this is the preferred method. Another is to see oneself as a spiritual being or Ego and the human Ego as an illusion or social fiction. The magical operation required for safe entrance into ZAX is to shift the sense of identity from the human to the divine. In occult terms, one must raise consciousness from the mental body to the spiritual body. The demon Khoronzon will tear all aggragates down to their smallest constituent components. Nothing with form or structure can get by him. But consciousness itself is formless and is unaffected by Khoronzon. The magician must visualize himself as a geometric point of consciousness; a monad. He must cast aside the human mind (the mental body) and function in the Body of Light, the spiritual body. This body is a monadic sphere of consciousness. It is an understatement to say this is not easy and that few Adepts can safely enter ZAX. The magician who stands in IKH facing ZAX is equivalent to one who positions his consciousness so that it faces the darkness of the subconscious.[62]

The Three Governors of ZIM (the Fourtenth Aethyr)

GEKAOND from the Tablet of Fire

40-GEKAONDName: GEKAOND is pronounced “Geh-kah-oh-en-deh.” GE-K-ADNO can mean “She who only obeys.”

Gematria: GEKAOND=408=QURLST-NEMO (Nemo’s handmaiden) also 408=204×2, where 204=PAPNOR (remembrance)

Function: GEKAOND activates the magical memory for all who enter ZIM and emphasizes obedience to law.

LAPARIN from the Tablet of Fire

41-LAPARINName: LAPARIN is pronounced “Lah-pah-ree-en.” LAP-AR-IN can mean “He who is the protector of man.”

Gematria: LAPARIN=239=FIFALZ-GROSB (weeding out the unworthy) 239 is also the Hebrew word GURL (fate)

Function: LAPARIN is a protector of those who have earned the right to enter ZIM, but will slay those who try to enter prematurely.

DOKEPAX from the Tablet of Fire

42-DOKEPAXName: DOKEPAX is pronounced “Doh-keh-pahtz.” DO-KEP-AX can mean “He who names only great names.”

Gematria: DOKEPAX=759=KORMP-ROR (to number the sun) and 759=23×33, where 23 is the Hebrew ChDUH (joy) and 33 is the Hebrew ABL (sorrow)

Function: DOKEPAX judges the capabilities of those who enter ZIM and assigns duties accordingly.

Primary Angel of this Aethyr: NEMO

Name: NEMO can be pronounced either “Nehmoh” in two syllables or “En-em-oh“ in three syllables. The names means “Master of the Temple” and refers to an initiatory title. This name spelled backwards is OM-EN which means “know thyself.”

Gematria: NEMO=180=LIMLAL (treasure)=MAD-NETAAB (divine government)

—————————————————————–

[58] Schueler, Enochiant Tarot, p. 46.
[59] Schueler, Enochian Magick. A Practical Manual, p. 183.
[60] Schueler, Enochian Tarot, p. 81.
[61] Schueler, Enochian Magick. A Practical Manual, p. 183.
[62] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Fourteenth Aether: VTA

14-VTA-THE-CITY-OF-PYRAMIDSName: VTA is pronounced “Veh-tah” and means “the Aethyr of semblances.”

Gematria: VTA=85=VLS (the outermost, the most distant 85 is also the value of the Hebrew word MILH (circumcision). VTA=79=HOLLQ (measured) 79 is also the value of the Hebrew word GUO (to die)

Location: The 14th Aethyr is on the Mental Plane in a region that contains the City of the Pyramids. This region that partakes of both the darkness of Daath and the severity of geburah on the Tree of Life, and its probably somewhere along the 7th path, the Lover of the Tarot.

Formula: Love of life strenghtens the student. The student of Magick is strenghtens by acquiring a lusty love of life and a sincere concern for otehrs. This is the Formula of Attachment and should be used to counter the desire for unattachment and aloofness that often accompagnies yogic meditations.[63]

Associated Ideas: Detachment, egoity, selfishness, uncaring, no desire, aloofness, apathy, a strong sense of independence.

Description: VTA is the home of those Adepts who have left the world of form and now reside in a formless darkness. They will appear black and lifeless to the magician who can enter here because they are without emotions of any kind. Their home is called the City of the Pyramids and it is covered with the thick black smoke of solemnity. The Aethyr is pervaded with a current of transiency. The transient nature of all things is felt here as a living presence and is sometimes called the “Great One of the Night of Time.” Everyone who enters here will encounter him in one form or another. In the inky blackness of VTA countless Masters sit very still and quiet, looking like dark pyramids. They can neither see nor hear nor speak. The have eliminated all personal desire and lust for life. The pyramid is both a place of initiation and a tomb. The Masters of VTA combine both of these possibilities. They are both initiated and dead. [64] The corresponding trump from Schueler’s Enochian Tarot deck shows a hillside lined with dark pyramids. Each pyramid of ths city is the remains of an Adept who has burnt out of himself all love of life. These are the yogis and magicians who have renouced life. They have no desire left in them, yet they still cling to ego. The pyramid was a tomb for Kings in Ancient Egypt, but it was also a place of initiation for the priesthood. The symbology is associated with the occult connection between death and initiation. Both involve the ending of the past and the making of a new beginning.[65] They represent those people who have used yoga or magic for personal gain. They have burnt-out desire and have risen to this lofty spiritual height. But to what end? “They no longer feel responsible for their fellow men.”[66] They represent the lowest form of Pratyeka-Buddha. This is an Adept who seeks only his own salvation. Only by being like the bodhisattva who has compassion for others, can one hope to ascend to the Aethyr all the way to LIL, the first.[67] Schueler say that ”the atmosphere of this card suggests a plastic or a metallic sterility. There is neither life nor desire for life in this Aethyr.”[68] The power to enter into the City of Pyramids and return at will nestows a special magical title – Lord of the City of the Pyramid.

Hazard: The chief danger encountered in VTA is the tendency to become one of the countless pyramid-like Adepts who inhabit the City of the Pyramids. Those yogis who have suppressed their desires and attachments while retaining the ego, easily become trapped in VTA.[69]

The Three Governors of VTA (the Fourteen Aethyr)

TEDOAND from the Tablet of Fire

43-TEDOANDName: TEDOLAND is pronounced “The-doh-ah-en-deh.” T-ED-ADNO can mean “He who demands obedience.”

Gematria: VTA=85=VLS (the outermost, the most distant) 85 is also the value of the Hebrew word MILH (circumcision) VTA=79=HOLQ (measured)

Function: TEDOAND bestow the capacity for passive obedience and introspection on all who enter VTA.

VIVIPOS from the Tablet of Fire

44-VIVIPOSName: VIVIPOS is pronounced “Vee-vee-poh-she.” VIV-POSI can mean “She of many repetitions.”

Gematria: VIVIPOS=306=MATORB-TOTO-A (one who repeats) 306 is also the Hebrew AShH (a woman)

Function: VIVIPOS gives all who enter VTA a sense of cyclic transiency; all things must end, but all endings are also beginnings.

VOANAMB from the Tablet of Fire

45-VOANAMBName: VOANAMB is pronounced “Voh-ah-nah-em-beh.” VAOAN-MB can mean “He to whom truth is relative.”

Gematria: VOANAMB =257=MONONS (the heart) 257 is also the Hebrew words ChRTM (a magician) and (MRIBH) (discord)

Function: VOANAMB bestows the ability to see that all things and events are relative to an observer.

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[63] Schueler, Enochian Tarot, p. 46.
[64] Schueler, Enochian Magick. A Practical Manual, p. 181.
[65] Schueler, Enochian Tarot, p. 83.
[66] Schueler, Enochian Tarot, p. 83.
[67] Schueler, Enochian Magick. A Practical Manual, p. 181.
[68] Schueler, Enochian Tarot, p. 83.
[69] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Fifteenth Aether: OXO

15-OXO-THE-COSMIIC-DANCEName: OXO is pronounced “Oh-tzoh” and means “the Aethyr of dancing.”

Gematria: OXO=460=GLO-KRAL (things of joy) 460 is also the value of the Hebrew NShIQ (to kiss, to come together) also 460=230×2, where 230=ROR (the sun) 230 is also the Hebrew word KDVR (the Earth)

Location: The 15th Aethyr is on a subplane of what Theosophist call “the Mental Plane” where all life is seen directly as a great dance. This is the play of Brahman taught in Hinduism.

Formula: Karma made manifest. All physical life is a manifestation or crystallization of karma. This is the Formula of Joy and should be used for all actions involving physical manifestation.[70]

Sexual Current: Feminine.

Associated Ideas: Joy, happiness, dances, songs, music.

Description: The vision of OXO is based on the realization that life needs no purpose or goal other than himself. The purpose of life is to live. When one enters OXO, he will usually see a beautiful goddess dancing. Some say that this is the biblical Salome where, by gematria, SALOME=151=ZORGE (love)=HOATH BABALON (a true worshipper of Babalon). Whatever the case, she is indeed a reflex of the seductive world personified by babalon. She is also a form of that aspect of the Hindu Brahman which is called ananda or bliss (Brahman is often called sat-sit-ananda or existence-consciousness-bliss). Her dance expresses the ecstatic joy of spiritual consciousness. The Enochian word “OXO” means “dance” and the idea of joyous dancing permeates this Aethyr. Life is now seen as a divine dance, the lila of Hinduism, and is a creative expression and a visual representation of the highly occult “music of the spheres.” [71] Schueler’s say about the corresponding trump in his Enochian Tarot deck that the card illustrate “the personification of the Dance of Life.”[72] The painting depicts a young, beautiful naked goddess dances on the Earth under the star. She hold a rose in her right hand and a cross in his left hand. The rose is a symbol of feminity while the cross represent masculinity (it is for this reason that the Rosy cross is a symbol for sex magick). The feminine symbol of the rose is an apt glyph for the atmosphere of OXO. The atmosphere here is charged with joy, the love of life. OXO contains the sense of joy that began in NIA (24th Aethyr). Here the joy that was found in the harmony of the Aethyrs is intensified. From the viewpoint of the serious and time-oriented ego, OXO is that the creativity of divinity causes matter to flow from spirit until an equilibrium point is reached and then causes this matter to return back into its spiritual essence. [73] The world shown on the card is ou universe, a single song that somehow contains within itself all the notes needed for a myriad of manifested sounds.[74] This endless cyclic flow of the universe is seen as a joyous game in OXO.[75]The ultimate purpose of life is to live.

Hazard: OXO, like LEA, contains a sexual force which the magician must learn to cope with. In OXO the force is clearly a reflex of ananda, spiritual bliss. The magician will encounter symbols charged with strong sexual content such as the lingam and yoni of Hinduism and Tantra. One of the dangers in OXO is the addictive nature of joy there.[76]

The Three Governors of OXO (the Fifteenth Aethyr)

TAHAMDO from the Tablet of Air

46-TAHAMDOName: TAHAMDO is pronounced “Tah-ha-meh-doh.” TA-HAM-DO can mean “He who lives according to his name.”

Gematria: TAHAMDO=146=IAOD-GLO (beginning of things) TAHAMDO=140 =TIANTA (a bed)

Function: TAHAMDO bestows a new viewpoint, one of honesty and clarity; the ability to accept outward things and events as they really are, without bias or prejudice.

NOKIABI from the Tablet of Air

46-TAHAMDOName: NOKIABI is pronounced “Noh-kee-ah-bee.” NOK-IA-BE can mean “Servant who speaks the truth.”

Gematria: NOKIABI=511=NOKO-LONSA (the servant of everyone)

Function: NOKIABI bestows a new view-point, one of honesty and clarity; the ability to accept inward thoughts and emotions as they really are without bias or prejudice.

TASTOXO from the Tablet of Air

48-TASTOXOName: TASTOXO is pronounced Tah-she-toh-tzoh. TAST-OXO can mean “She who initiates dancing.”

Gematria: TASTOXO=491=OXO-BESZ (dancing matter)=KALZIRG (Governor of 22nd Aethyr). 491 is also the Hebrew word PUThH (vagina) TASTOXO=479=BI-KRAL (voice of joy).

Function: TASTOXO bestows a joy of life, a delightful acceptance of things and events, the viewpoint that all manifested existence is the dance of divinity.

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[70] Schueler, Enochian Tarot, p. 46.
[71] Schueler, Enochian Magick. A Practical Manual, p. 226.
[72] Schueler, Enochian Tarot, p. 85.
[73] Schueler, Enochian Magick. A Practical Manual, p. 179.
[74] Schueler, Enochian Tarot, p. 85.
[75] Schueler, Enochian Magick. A Practical Manual, p. 179.
[76] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Sixteenth Aether: LEA

16-LEA-THE-HIGHER-SELFName: LEA is pronounced “Eleh-ah” and means “the first Aethyr of the [higher] Self.”

Gematria: 24=(2+4)=6. LEA=24=TAPA (poison)=PAZ (4th Aethyr)=POP (19th Aethyr) and 24 is the value of the Hebrew word GVIH (body)

Location: The 16th Aethyr is located on the Mental Plane in a region of change and transition. Here one begins to identify himself as a spiritual being.

Formula: Student acting independently. The actions of the student of Magick are his own. A student of Magick who copies the actions of others, even those of his beloved Master, will not progress. This is the Formula of the Higher Self and is used in all manner of independent actions.[77]

Sexual Current: Feminine.

Associated Ideas: Change for the better, a strong spiritual impulse, foreknowledge, an adjustment is made.

Description: The corresponding illustration from Schueler’s Enochian Tarot deck is entitled “The Higher Self” and shows a king standing on a narrow path that winds around the side of a mountain. He holds a staff in his left hand and a Cup in his right hand.[78] He represents the King of the Past and his kingdom is gone. He has been overtaken by the future. He personifies the past, especially the personal past (and therefore karma) of the magician. He will lament bitterly because he knows that he is dying.[79] His death is imminent because of the way all things is for the old give way to the new.[80] If asked, he can show a vision of the Tarot trump of the Lightning Struck Tower, the 27th path of the Tree of Life. He will also provide a vision of one’s spiritual self, but at this level of understanding it usually appears irrational and quite mad. For this reason it is called a beast. The Angel knows quite well that this beast will someday slay him. He may show this in a vision to the magician. One may even glimpse the ultimate victory of this beast, the spiritual self. The magician in LEA feels that his consciousness is like an unruly beast in need of discipline. It is driven willy-nilly about the Aethyr by the seductive nature of the environment. Because the enchanting beauty of LEA is available to all who enter here, she is sometimes figuratively called a harlot (the Enochian word BABALON means “harlot”).In the background a naked woman rides a bull (this is a reflex of Babalon and the beast which is seen more clearly in LOE). They are approaching the King from behind and they represent a new and unexpected order of things. The Guiding Angel of this Aethyr is named BABALON. She is extremely alluring and enticing. If the magician who enters here were to imagine the most beautiful woman in the universe (an obviously relative concept), such would be his vision of the angel here. In the duality of objectivity and subjectivity, Babalon personifies objectivity and the beast upon which she rides often symbolizes subjectivity.[81] In LEA the great duality of the subjective self and the objective world is seen symbolically. This vision generally (but not always) takes the form of a beautiful naked woman riding upon an unruly beast of some sort. The attraction between these two polarities of Babalon and the beast is called lust. This lust is the theme of the Tarot card that symbolizes the 9th path of the Tree of Life, which connects the Sephiroths, Chesed and Geburah.[82] LEA is located on the lowest subplane of the causal plane or upper mental plane at the bottom of the Watchtower of Fire. In LEA, you spiritual consciousness and magical abilities will seem to be out of control, like an unryly beast, full of promises for the future but as yet undeveloped. It will be enticed by the alluring illusions of Babalon that abound here. LEA is filled with the anticipation of death on the one hand (symboized by a cliff), and the new life on the other (symbolized by a mountain). Everything here is in constant change. The message here is that life consists of a series of birth-death events, one following the other without conceivable end.[83]

Hazard: LEA provides the first opportunity to see Babalon and to experience the lustful attraction of the subjective self with the objective world. The alluring and sultry nature of Babalon is a hazard to anyone who enters LEA with unfulfilled desires. There is a strong sexual force in the atmosphere of LEA which the magician must learn to control.[84]

The Three Governors of LEA (the Sixteenth Aethyr)

KUKUARPT from the Tablet of Air

49-KUKUARPTName: KUKUARPT is pronounced “Ku-ku-rah-peh-teh.” KUKU-ARP-T can mean “She who replaces what was before with something similar.”

Gematria: KUKUARPT=864=54×16, where 54=TALHO (cup) and 16=TA (likeness) 864 is also the Hebrew words AShTH ZNVNIM (women of whoredom) KUKUARPT=858=OADO-KIKLE-BABALON (to weave the mysteries of Babalon) also 858=143×6, where 143=MOLAP (MANKIND).

Function: KUKUARPT is beautiful and sexually attractive and will bestow bliss, but will also bring out any unfulfilled desires, especially those of a sexual nature.

LAUAKON from the Tablet of Air

50-LAUAKONName: LAUAKON is pronounced “Lah-u-ah-koh-en.” A-ULAKON can mean “the happy one”

Gematria: 65=(6+5)=11=(1+1)=2. LAUAKON=470=ZAMRAN-BLIORA (the appearance of comfort) 470 is also the Hebrew word OTh (time)

Function: LAUAKON will promise happiness and bliss to all who enter LEA, but only as a function of time (i.e. in the future).

SOKHIAL from the Tablet of Air

51-SOKHIALName: SOKHIAL is pronounced “Soh-keh-hee-al.” SOKH-IAL can mean “He who burns up the past.”

Gematria: SOKHIAL=412=MALPRG-IALPRG (burning fiery flames) 412 is also the Hebrew word ChDTh (new)

Function: SOKHIAL will consume much of the past karma of anyone who enters LEA and will bestow a new sense of self, one that is spiritual.

Primary Angel of this Aethyr. BABALON

Name: BABALON is pronounced Bah-bah-loh-en and means “wicked” or “evil”

Gematria: BABALON=110=TOANTA (lust)

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[77] Schueler, Enochian Tarot, p. 46.
[78] Schueler, Enochian Tarot, p. 87
[79] Schueler, Enochian Magick. A Practical Manual, p. 176.
[80] Schueler, Enochian Tarot, p. 87
[81] Schueler, Enochian Magick. A Practical Manual, p. 176.
[82] Schueler, Enochian Magick. A Practical Manual, p. 176.
[83] Schueler, Enochian Tarot, p. 87.
[84] Schueler, Enochian Magick. A Practical Manual, p. 226.

The Sevetheeth Aether: TAN

17-TAN-THE-BALANCEName: TAN is pronounced “Tah-en” and means “the Aethyr of one’s equilibrium.”

Gematria: TAN=65=BI (voice) also 65×2=130=SOCOLN (West) 130 is also the Hebrew word HPLIH (discrimination) TAN=59=BALTOH (the righteous) also 59×2=118=LIN (22nd Aethyr) and 59×7=413=TEX (30th Aethyr)

Location: The 17th Aethyr is the region of the Mental Plane that contains the Karmic Balance. This balance produces cyclic changes throughout the universe from its continuous efforts to reach equilibrium.

Formula: The student between desire and death. The student of Magick balances himself between the desire for living and the desire for death. The one should not over power other. This is the Forrmula of Balance and is used to counter dualities.[85]

Sexual Current: Both masculine and feminine.

Associated Ideas: Morality, ethics, justice, harmony, balance, rightheousness, good karma, a good outcome.

Description: The initial vision here is usually of the Guiding Angel who explains that all reality is relative. Things are real only in relation to the consciousness that experiences them. The magician will then be shown the balance of TAN which is, of course, karmic.[86] The illustration from Schueler’s Enochian Tarot deck shows the Great balance of TAN. This Balance consists of two golden pans, resting on the apex of a golden pyramid. The signs Leo, Taurus, and Scorpio (corresponding to the letters of the word TAN) are engraved on the on the facing side of the pyramid. Above the balance is the sign of the Sun and Moon conjoined, symbilizing the joining together of all the polar opposites (this symbol is also present in ARN). The Balance of TAN represents the harmonizing forces of karma which always see to preserve justice.[87] This karmic balance strives to bring the universe to an equilibrium which would quite naturally destroy the universe as we know it. However, the Balance considers all imbalances as evil and seeks to equalize it. Actually karma itself can be considered to be the result of this huge Balance of TAN. The symbol of the balance illustrates that karma seeks equilibrium for the forces of duality which defines the universe.[88] Karma and duality are dependent principles, neither of which could exist without the other. The entire idea of morality and ethics must be faced in TAN, where good and evil, right and wrong, are weighted in the karmic balance of the universe.[89] TAN is located on the highest subplane of the lower mental plane at the top of the Watchtower of Air. The Law of Karma acts on all the Cosmic Planes of Manifestation, but the mecanics of this great law can be seen most clearly in TAN. The karmic Balance of TAN has two pans. In Ancient Egypt, such a balance was used to weight the heart of a candidate for initiation. The Egyptian Balance was operated by the dog-deaded god, Anubis, and the results were recorded by the ibi-headed god of wisdom, Thoth, and then taken to Osiris for judgement. The central idea behind all the symbolism is that the candidate for initiation had to have a karmic burden that was lighter than a feather. The region of TAN is where your karmic burden will be weighted and made known to you.[90]

Hazard: TAN contains the karmic balance of the universe. The primary hazard in TAN is the possibility of obtaining false sense of morality. One’s entire standard of ethics and morals is rooted in TAN. [91]

The Three Governors of TAN (the Seventeeth Aethyr)

SIGMORF from the Tablet of Air

52-SIGMORFName: SIGMORF is pronounced “See-geh-moh-rah-feh.” SIG-MOR-F can mean “He who visits the darkness.”

Gematria: SIGMORF=298BALIZIZRAS-OIAD (judgment of the just) 298 is also the Hebrew word RChMIM (mercy)

Function: SIGMORF bestows justice tempered with mercy.

AYDROPT from the Tablet of Air

53-AYDROPTName: AYDROPT is pronounced “Ah-yeh-deh-roh-peh-the.” AY-DROP-T can mean “She who sees us with equality.”

Gematria: AYDROPT=218=TORZU (to rise up)=TOANTOM (Gorvernor of thee 21st Aethyr) 212 is alo the Hebrew word ZRH (harlot)

Function: AYDROPT bestows the knowledge of equality and cycles to all who enter TAN.

TOKARZI from the Tablet of Air

54-TOKARZIName: TOKARZI is pronounced “Toh-kar-zodee.” T-OKARZI can mean “He of such equality.”

Gematria: TOKARZI=508=VOVIN-MATORB (Dragon of Repetition) TOKARZI=508=

127×4, where 127=IADNAH (knowledge) 508 is also the Hebrew word ShChR (dawn)

Function: TOKARZI bestows the knowledge of equality and cycles to all who enter TAN.

———————————————————————-

[85] Schueler, Enochian Tarot, p. 46.
[86] Schueler, Enochian Magick. A Practical Manual, p. 174.
[87] Schueler, Enochian Tarot, p. 89.
[88] Schueler, Enochian Magick. A Practical Manual, p. 174.
[89] Schueler, Enochian Magick. A Practical Manual, p. 174.
[90] Schueler, Enochian, Tarot, p. 89.
[91] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Eighteenth Aethyr: ZEN

18-ZEN-THE-VAULTName: ZEN is pronounced “Zod-en” and means “the Aethyr of Sacrifice.”

Gematria: 69=(6+9)=15=(1+5)=6. ZEN=69=GOHO (to speak) IP (not) 69 is also the value for the Hebrew words IGVN (desolation) and ABVS (an enclosure) ZEN=21×3, where 21=ZAA (27th Aethyr) also 63×2=126=OMA (understanding)

Location: The 18th Aethyr is located on the Mental Plane at the place of an important initiation: the initiation of the crucifixion.

Formula: Initiation of the individual is death. When a person is initiated into Magick he undergoes a change in personality. The old self dies to make way for the new. This is the Formula of Sacrifice and reflects the fact that one must die in order to live.[92]

Sexual Current: Masculine.

Associated Ideas: A necessary sacrifice, crucifixion, selflessness, a strong desire to help others even at the risk of personal harm.

Description: One who can enter ZEN will learn the esoteric meaning of sacrifice and crucifixion. First, one must be free of all personal desires, thoughts, regrets and attachments. This is an essential preparation for safe passage through this Aethyr.   The main vision encountered is some type of crucifixion. Another possibility here is the Egyptian ritual of the king’s Chamber in the Great Pyramid of Gizah.[93] That’s why the illustration of the corresponding trump card from Schueler’s Enochian Tarot deck is entitled “The Vault” and depicts the King’s Chamber in the Great Pyramid of Cheops. It is a stone vault is a lidless stone sarcophagus used for initiation rites. The sarcophagus symbolizes the sacrifice that is made by the divine Son of the Sun, who leaves his pleasant home in the spiritual realms for the suffering world of mankind in order to help others.[94] There a candidate was made to lay in the lidless sarcophagus for three days and nights while his subtle body roamed the planes and Aetthyrs. If successful, he reached the 8th Aethyr and obtained a direct awareness of his own inner divinity. In other words, he became initiated, and was considered an Adept. In ZEN, one will see two types of crucifixion. In one, the higher Self is crucified on the Cross of matter. This idea is second form, the lower self is crucified in a tomb (or a womb) of darkness in order to free consciousness. One is a descent into matter; the other is an ascent into spirit. ZEN contains the Vault in which a candidate for the grade of Master Templi must lie for three days and three nights.[95] This symbolizes the sacrifice needed by the lower parts of man’s constitution in order for the higher and spiritual parts to become realized.[96] In ZEN the magician will see that birth and death are two forms of crucifixion. Both illustrate the principle of sacrifice, and in both the real sacrifice made is the break in the continuity of consciousness. Only an Adept can travel through all of the Aethyr and retain continuity of consciousness (and therefore memory). The magician who can enter ZEN will learn how to maintain a continuity of consciousness. He will then be able to undergo crucifixion without sacrifice.[97]

Hazard: ZEN and POP are both initiatory and require special preparation in order for safe passage. Both can lead to psychological damage for the uninitiated.[98]

The Three Governors of ZEN (the Eigteenth Aetyr)

NABAOMI from the Tablet of Air

55-NABAOMIName: NABAOMI is pronounced “Nah-bah-oh-mee.” NABA-OMI can mean “He who knows pain.”

Gematria: NABAOMI=247=IADNAH-GRAA (knowledge of the moon)

Function: NABAOMI is a Master of the Lunar Current who assists all who enter ZEN to overcome pain and suffering.

ZAFASAI from the Tablet of Air

56-ZAFASAIName: ZAFASAI is pronounced “Zodah-fah-sahee.” Z-AFA-SA-IM can mean “He who is in emptiness.”

Gematria: ZAFASAI=97=HOLQ-AFFA (measurement) 97 is also the Hebrew word AMUN (changeless) ZAFASAI=91=TABAAN-AP (unchanging governor) also 91=13×7, where 13 is the Hebrew word BHV (emptiness)

Function: ZAFASAI is a Master of Space who will assist all who enter ZEN to understand the meaning of Emptiness.

VALPAMB from the Tablet of Air

56-VALPAMBName: VALPAMB is pronounced “Val-pah-meh-beh.” VAL-PAMB can mean “He who is the beging and the end.”

Gematria: VALPAMB=194=BITOM (fire) = EMETGIS (seal)=PARADIZ (virgin) also 194=97×2, where 97=ZAFASAI

Function: VALPAMB is a Master of Time who will assist all who enter ZEN to understand the beginning and the end of all things.

———————————————————–

[92] Schueler, Enochian Tarot, p. 47.
[93] Schueler, Enochian Magick. A Practical Manual, p. 171-172.
[94] Schueler, Enochian Tarot, p. 91.
[95] Schueler, Enochian Magick. A Practical Manual, p. 171-172.
[96] Schueler, Enochian Tarot, p. 91.
[97] Schueler, Enochian Magick. A Practical Manual, p. 171-172.
[98] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Nineteenth Aethyr: POP

19-POP-THE-PRIESTESS-OF-THE-SILVER-STARName: POP is pronounced “Poh-peh” and means “the Aethyr of division.”

Gematria: 48=(4+8)=12=(1+2)=3. POP=48=LOE (12th Aethyr) and 48=24×2, WHERE 24=LEA (16th Aethyr)=PAZ (4th Aethyr) also 48=ELO (first)=TALHO (cup) 48 is also the value of the Hebrew words ChIL (a woman) and KVKB (a star)

Location: The 19th Aethyr is also on the Mental Plane; in a region containing the Priestess of the Silver Star. This priestess is the goddess Isis and she is located on the Qabalistic Tree of Life of the path of gimel. This places POP just above Tiphareth.

Sexual Current: Feminine.

Associated Ideas: Life, a deliberate and controlled change, struggle for progress.

Formula: Strength centered in karma. The magician realizes that magical power is karmic. He strengthens their ability to conduct Magick by taking karma into account. This is the Formula of the Silver Star and Should be used for all actions involving change.[99]

Description: POP is an Aethyr of initiation. Here the magician is initiated into the karmic need for violence, bloodshed and death; characteristic attributes of human developpement. The initial vision of POP often results in an alphabet of daggers wherein each dagger symbolizes the sharp penetrating power of thought. The dagger is also used as a glyph for a sunbeam or ray of light; light itself being a symbol for consciousness. These daggers seen in POP are therefore usually related to an alphabet to illustrate how thoughts go together to form communication systems. The actual Aethyr is difficult to enter. It contains conflicting forces and there is a feeling here that life itself is surrounded by violence and death. The magician will usually meet the Guiding Angel, the Priestess of the Silver Star. [100] That’s the reason why the corresponding trump card from Schueler’s Enochian tarot deck in entitled “The Priestess” and show the goddess Isis in her role as the Priestess of the Silver Star. She is golden-haired with blue eyes and large wings. She wears a light blue gown with gold andals shaped like lunar disks. The buckle of her belt flares like the Sun. She holds a torch (the Torch of Penelope) in her left hand and a Cup (the Cup of Circe) in one foot on dry desert to show her mastery of life and death. She is robed to indicate that most of her nature remains hidden or occult. Most visitors to his region will see only a reflected image of Isis which will be highly dependent on of their own belief system.[101] Her function is to initiate anyone who enters here into a higher sense of life and the meaning of life. She personifies the spiritual impulse in man and embodies the spiritual current, and she offers this current to all who can enter POP.[102]

POP is a region of initiation. The struggle of life and death is strong here, and must be fully mastered.[103] The imagery of life surrounded by violence and death can take many forms. It symbolizes the idea that existence is a series of conflicts of some kind. Good fights evil, life fights against death, and so on. All progress must be earned. No Adept can give spiritual insight to another. However, they can give initiation if one is properly prepared and ready for it.[104] The Priestess of the Silver Star is the goddess Isis in her initiatory role. The name Isis means, “goddess of the Throne” where the throne is a symbol of a strong seat of Magick, will initiate anyone who comes before her in sincerity and in truth into the ways of magical power.[105]

Hazard: POP and ZEN are both initiatory and require special preparation in order for safe passage. Both can lead to psychological damage for the uninitiated.[106]

The Three Governors of POP (the Nineteenth Aethyr)

TORZOXI from the Tablet of Air

57-TORZOXIName: TORZOXI is pronounced “Toh-razod-oh-tzee.” TORZ-OXI can mean “She who rises up in strength.”

Gematria: TORZOXI=638=VOVIN-TELOKH (Dragon of Death) also 638=MIKA-ZILDARH (mighty flier) TORZOXI 632=316×2, where 316 is the Hebrew AIShH (a woman) TORZOXI 626=313×2, where 313=GEMNIMB (Governor of TEX)

Function: TORZOXI assists all who enter POP to face up to, and understand the meaning of death.

ABRAIOND from the Tablet of Air

58-ABRAIONDName: ABRAIOND is pronounced “Ah-bar-ahee-oh-en-deh.” ABRA-I-OND can mean “He who prepares his kingdom.”

Gematria: ABRAIOND=261=ZILDRON (Governor of KHR) also 261=ZAMRAN (to appear) and 261 is the Hebrew word DRAVN (an abomination)

Function: ABRAIOND assists all who enter POP to face up to, and understand the meaning of, discord and sorrow.

OMAGRAP from the Tablet of Air

59-OMAGRAPName: OMAGRAP is pronounced “Oh-mah-gar-ah-peh.” OM-GRAAP can mean “He of lunar knowledge.”

Gematria: OMAGRAP=249=SIATRIS (a scorpion) 249 is also the Hebrew MGVR (fear, terror)

Function: OMAGRAP is a teacher of lunar knowledge who assists all who enter POP to overcome fear, especially fear of death.

———————————————–

[99] Schueler, Enochian Tarot, p. 47.
[100] Schueler, Enochian Magick. A Practical Manual, p. 168.
[101] Schueler, Enochian Tarot, p. 93.
[102] Schueler, Enochian Magick. A Practical Manual, p. 168.
[103] Schueler, Enochian Tarot, p. 93.
[104] Schueler, Enochian Magick. A Practical Manual, p. 168.
[105] Schueler, Enochian Tarot, p. 93.

The Twentieth Aether; KHR

20-KHR-THE-WHEELName: KHR is pronounced “Keh-har” and means “the Aethyr of the Wheel.”

Gematria: 401=(4+0+1)=5. KHR=401=KHIDAO (diamonds)=TOTO-NOR-MOLAP (cycles of the sons of men) 401 Iis also the value of the Hebrew word Ath (essence)

Location: The 20th Aethyr is located in a subplane of the Mental Plane where the whole world appears as a huge rotating wheel. The occult doctrine of cycles is self-evident here.

Formula: Choices between illusions are foolish. The magician learns that all manifestation in time and space is to some extent an illusion (in the Eastern sense of maya). Any attempt to label things as real or unreal is therefore foolish. This is the Formula of the Wheel and is used to counter the concept of a fixed destiny or fate.[107]

Sexual Current: Both masculine and feminine.

Associated Ideas: Life, a deliberate and controlled change, struggle for progress.

Description: The magician who enters KHR will see the whole world as a tremendous spinning wheel. He may even see the hand of He who spins it. He will also sense that there is little purpose to it all; the Being who spins the wheel does so for his own pleasure.[108] The corresponding trump from Schueler’s Enochian Tarot is entitled “The Wheel” and suggests the the Great Wheel of Life. On the illustration two pyramids are shown within a spiral of earths. The outer pyramid is yellow and forms the sign for the element Air. The sign of Pisces, two encircling fish (a Water sign), are engraved on the inner pyramid which is red and forms the sign of the element of Fire. Thus the center of the card contains the four elements: Earth, Water, Air, and Fire.[109] A close inspection will reveal that this wheel is both seductive and deceptive. Its allure is due to the fun and pleasure that it promises. Its deceit is its demand to be taken seriously. It contains games such as politics and religion which all too often turn the promise pleasure into pain and sorrow. KHR contains the masculine energy of Jupiter combined with the feminine energy of Juno. The magician in KHR should be able to seee both sides of the universe; the mayavic deceptions which perpetuate bondage and false identification, and the joyous expressions of love and beauty in form and color. The universe can be seen either way because, in a sense, it is both simultaneously. The formless of ASP gives way to a a higher sense of form in KHR. The wheel of the universe is seen with spiritual eyes and as such the magician can see the inside as clearly as the outside.[110]

Hazard: In KHR the whole world can be seen as either an enticing opportunity for experience or as deceptive nondage. The danger is to see only one side while rejecting the other. The best preventive remedy for KHR is a good sense of humour.[111]

The Three Governors of KHR (the Twentieth Aethyr)

ZILFRON from the Tablet of Air

60-ZILFRONName: ZILDRON is pronounced “Zodee-el-dar-oh-en.” ZILDR-ON can mean “He who sets in flight.”

Gematria: ZILDRON=261=ZAMRAN (to appear) 261 is also the Hebrew MChZVR (a cycle) ZILDRON=225=ZAMRAN (to appear) 255 is also the Hebrew word MZRCh (East)

Function: ZILDRON maintains the circuit of the universe and so appears as a perpetual creator.

PARZIBA from the Tablet of Air

61-PARZIBAName: PARZIBA is pronounced “Par-zodee-bah.” PAR-SIB-A can mean “He who promises.”

Gematria: PARZIBA=195=ETHARZI (in peace) also 195=13×15, where 15 is the Hebrew ZCh (to force, impel) and 13 is the Hebrew HGH (wheel) PARZIBA=189=FISIS-QAA (to make a creation)

Function: PARZIBA maintains the harmony of the wheel-like universe and also appears as a perpetual creator.

TOTOKAN from the Tablet of Air

62-TOTOKANName: TOTOKAN is pronounced “Toh-toh-kan.” TOTO-KAN can mean “He who drives the cycles.”

Gematria: TOTOKAN=434=ZAKAREF (visitor) TOTOKAN=422 =VNIG-MATORB (the need for repetition)

Function: TOTOKAN maintains the cycles of the universe at selected intervals and so appears as a periodic creator.

—————————————————-

[106] Schueler, Enochian Magick. A Practical Manual, p. 225.
[107] Schueler, Enochain Tarot, p. 47.
[108] Schueler, Enochian Magick. A Practical Manual, p. 166.
[109] Schueler, Enochian Tarot, p. 95.
[110] Schueler, Enochian Magick. A Practical Manual, p. 166.
[111] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Twenty-First Aether: ASP

21-ASP-THE-REINCARNATING-EGOName: ASP is pronounced “Ahs-peh” and means “the Aethyr of causation.”

Gematria: 22=(2+2)=4. ASP=22=BALT (justice) 22 is also the value of the Hebrew wod TVBH (good)

Location: The 21st Aethyr is a continuation of the previous Aethyr in the Archetypal Plane. Here one confronts the reflection of the spirit or atma of man.

Formula: The student who has love is strengthened. The student of Magick develops love for himself as well as for others. Love strengthens his magical powers proportionately. This is the Formula of Causation, of life streghtened by love. When coupled with a sincere love of life, this formula can lead to an understanding of one’s origins.[112]

Sexual Current: Masculine.

Associated ideas: cause, purpose, meaning, a causal or creative force.

Description: ASP is the location of the reflection of the atma below the Abyss. It provides a distorted vision of man’s spiritual nature. Here existence itself appears as an anihilation. The entire region at first seems an abomination and horror. There is little joy here. In ASP the magician comes face to face with his own reincarnating ego. Here is that part of himself that does the reincarnating into the lower planes.[113] The corresponding trump from Schueler’s Enochian Tarot deck is entitled “the Reincarnating Ego” and shows the Avenue of Pillars, a straight, slightly inclined road between two massive rows of stone pillars, which lead upward. At the end of the Avenue of Pillars is the king of this region who is sitting on his heavy stone throne. The king represents the Reincarnating Ego or causal body of man. Knowledge of this king can result in the magical memory wherein past lives are remembered. The theme of ASP is the directed will toward a specific purpose and goal. The king that you will meet in ASP is your own Reincarnating Ego. It is that part of yourself that takes on the manifestation into the lower realms of existence in order to express itself in time, space and form. The human personality is transient. It began as a baby after birth, and will disintegrate on the astral plane after death of the physical body (it sometimes dies before physical death in diseases such as amnesia and Alzheimer’s). The Ego sends out a new personality at each birth, and assimilates the essence or aroma of each personality after death. In this way, the Ego grows as it learns its “lessons” from a long series of life experiences.[114] The Three Governors of ASP all work together to silence the illusion of the ego and for this reason will at first appear hideous monsters or demons. The sense of desolation in ASP is the continuation of the sense of loneliness first experienced in ZAA (the 27th Aethyr). It is due to an erroneous sense of identification. The magician still identifies himself with a single incarnated ego. Therefore the realms above him here appear black and ominous. His own past and future lives and be seen here so that a shift in his sense of identity is necessary in order to properly assimilate these experiences. Insanity is but one real possibility. The magician is ASP must shift his sense of identity from ego to Ego, from a single human being to a reincarnating Ego which has many human expressions.[115]

Hazard: The sense of desolation in LIN is intensified in ASP and so the possibility of despair is greater. In ASP the personality sees that it is but one countless expressions in time and space of the Oversoul or Reincarnating Ego. If not previously prepared for this direct encounter, extensive psychic damage is not only possible, but likely.[116]

The Three Governors of ASP (the Twenty-First Aethyr)

KHLIRZPA from the Tablet of Air

63-KHLIRZPAName: KHLIRZPA is pronounced “Keh-helee-rah-zod-pah.” KHIRL-SAP can mean “He who enjoys loud sounds.”

Gematria: KHLIRZPA=487=MOZ-TELOKH (joy of death) 487 is also the Hebrew word ALIMUTh (violence)

Function: KHLIRZPA delights in the death of the personality and seeks to sacrifice the personality for the individuality behind it.

TOANTOM from the Tablet of Air

64-TOANTOMName: TOANTOM is pronounced “Toh-ah-en-toh-em.” TOANT-OM can mean “He who loves knowledge.”

Gematria: TOANTOM=224=BAHAL-A-AMMA (He whose cry is cursed) 224 is also the Hebrew DKR (male) TOANTOM=212=TORZU (to rise up) 212 is also the Hebrew ChDR (to enclose)

Function: TOANTOM bestows the knowledge of the Reincarnating Ego to all who enter ASP.

VIXPALG from the Tablet of Air

65-VIXPALGName: VIXPALG is pronounced “Veetz-pah-leh-geh.” V-IX-ALPG can mean “He who consumes.”

Gematria: VIXPALG=561=KNILA-ORS (the blood of darkness) also 561=MALPRG-ZOKH (the burning up of the past)

Function: VIXPALG destroys the personality of anyone who enters ASP. No one can confront this Governor and remain the same.

———————————–

[112] Schueler, Enochian Tarot, p. 46.
[113] Schueler, Enochian Magick. A Practical Manual, p. 164.
[114] Schueler, Enochian Tarot, p. 97.
[115] Schueler, Enochian Magick. A Practical Manual, p. 164.
[116] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Twenty-Second Aether: LIN

22-LIN-THE-VOIDName: LIN is pronounced “El-ee-en” and means “the Aethyr of the void.”

Gematria: 118=(1+1+8)=10=(1+0)=1. LIN=118=GONO (faith) 118 is also the value of the Hebrew word ChLP (change, renewal)

Location: The 22th Aethyr is located at a position in the Archetypal Plane where the occult doctrine of polarities becomes self-evident. It marks the beginning of non-dualism, which intensifies as one rises higher. Because of this shift in viewpoint toward the mystical, LIN is an Aethyr of change and renewal.

Formula: Temperance between action and death. The magician tempers his daily actions with the awareness of his ultimate death. An awareness of one’s transience heightens one’s love of life and one’s respect for life. This is the Formula of the Void and should be used to counter egotism.[117]

Sexual Current: Feminine.

Associated ideas: Meditation, spirituality, harmonious ideas, music, transcendence, a new insight.

Description: Consciousness in this Aethyr is in the first stages of the mystical state called Samadhi, wherein the human personality is cast aside. Here the beginning of form can be seen as the very sense of extension in space. In addition, the complement of form, the formless, can be seen directly as an endless Void which gives the Aethyr his name.[118] The corresponding trump from Schueler’s Enochian Tarot is obviously called “The Void” and the illustration shows a dark greenish mountain which leads upward into an obscuring cloud. Within the cloud is a giant eye. The eye in the cloud symbolizes a heightened awareness, a spiritualized consciousness, such as the high yogic state of Samadhi. LIN is associated with a heightened awareness, a spiritualized consciousness, such high or altered state of consciousness in which form meet the formless, and vice versa. It repreents the first direct experience of spirituality as consciousness rises upward from its physical vehicle. There is a rapture to LIN that can hold the unwary spellbound with no thought of time. The exhalted state of consciousness known as Samadhi has several stages. In LIN you will encounter the first stage. Essentially, it is the withdrawing of consciousness from its lower vehicles or bodies until a stage of formlessness is encountered. This formless state appears as infinite space. However, this is not the fomless consciousness associated with coma or deep sleep, because it is permeated with an acute awareness.[119] Actually this void in LIN is only an appearance. It seems void to the human mind that experiences it. The highest Aethyr are no more formless that the deep state, although this oftenseems a void when waking. The Aethyr of LIN is the region where form and the formless merge into each other. It represents a dramatic change in one’s viewpoint. [120] “The cloud symbolises the new viewpoint obtained in LIN wherein normal appearances have disappeared or been obscured.”[121] The magician who enters “must look with eyes other that the human, else he will see only desolation.”[122]

Hazard: LIN is the first “mystical” Aethyr and is entered by approaching a mental state known in the East as Samadhi. Most of the typical dangers associated with mystical experiences are also met in LIN. One must be able to change long-held views about life while retaining sanity and perspective. The human mind sees LIN as a region of cold desolation. Intuitive insights must be used to see that formlessness is not annihilation.[123]

The Three Governors of LIN (the Twenty-Second Aethyr)

OZIDAIA from the Tablet of Air

Name: OZIDAIA is pronounced “Oh-zodee-dah-ee-ah.” AOZ-IAD-IA can mean “He who is the god of truth.”

Gematria: OZIDAIA==175=OIAD-NAZPS (sword of justice) also 175×3=525=KHIRLAN (joy) OZIDAIA=169=RIT (mercy)

Function: OZIDAIA bestow joy and mercy on all who enter LIN and seeks to convert all form into its formless essence.

this Governor and remain the same.

KALZIRG from the Tablet of Earth

Name: KALZIRG is pronounced “Kal-zodee-ar-geh.” KALZ-IRG can mean “She who is in the firmament.”

Gematria: KALZIRG=491=KOMSELHATABGES (a circular recess) 491 is also the Hebrew word PUThH (vagina) KALZIRG=485-ILONON-MONONZ (branches of the heart) 485 is also the Hebrew word ThVDOH (mind, consciousness)

Function: KALZIRG bestows joy on all who enter LIN and seeks to convert all formless essence into those forms which express them.

LAZDIXR from the Tablet of Water

68-LAZDIXRName: LAZDIXR is pronounced “Lah-zodee-tzar.” LAS-DIXR can mean “Who brings down a bounty.”

Gematria: LAZDIXR=587=YOLKI-MOZ (to bring forth joy) LAZDIXR=581=ESIASKH-QUASAHI (brother of delight)

Function: LAZDIXR bestows joy on all who enter LIN, and gives a sense of delight as formless essence takes on form.

PARAOAN is a name derived from the 7 of 8 mysterious backward letters coming from all four Tablets.

Name: PARAOAN is pronounced “Pah-rah-oh-ah-em.” PAR-AOAN can mean “He who has eyes.”

Gematria: PARAOAN=207=NIISO (come away) 207 is also the Hebrew word AFRAB (a scorpion) also 207×2=414=KRAL.

Function: PARAOAN bestows joy on all who enter LIN and allows them to see form being converted into formless essences.

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[117] Schueler, Enochian Tarot, p. 46-47.
[118] Schueler, Enochian Magick. A Practical Manual, p. 161.
[119] Schueler, Enochian Tarot, p. 99.
[120] Schueler, Enochian Magick. A Practical Manual, p. 161.
[121] Schueler, Enochian Tarot, p. 99.
[122] Schueler, Enochian Magick. A Practical Manual, p. 161.
[123] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Twenty-Third Aethyr: TOR

23-TOR-LABORName: TOR is pronounced “Toh-rah” and means “the Aethyr that sustains [the universe].”

Gematria: 139=(1+3+9)=13=(1+3)=4. TOR=139=SIBSI (covenant)=VTI (25th Aethyr) also 139×2=278, the Hebrew words GORH (girl) and OVBR (fetus) TOR=133=OVOF (to be magnified) also 133×2=266, the Hebrew word MTzPVN (conscience)

Location: The 23rd Aethyr is located on the Mental Plane in the region of the World Sustainers, the principle of causation. It is he who maintains and powers the Earth.

Formula: The strength of an illusion is karmic. The magician learns that the strength of every illusion is dedendent of karma. A magician can increase the likehood of a successful oiperation by being aware of the karma involved. This is the Formula of Labor and Toil. The path to enlightenment is not easy but requires a great deal of hard work.[124]

Sexual Current: Masculine.

Associated Ideas: Energy, force, labor, toil, work, success through hard work.

Description: TOR contains the mystery of toil, and the virtue of labor. It contains the Cause for which the Earth is an effect. The universe is evolving, but not toward any fixed or permanent goal. The end of evolution is the beginning of involution and vice versa. The entire universe and everything in it, oscillates between states of of potential and kinetic energy without conceivable end. Matter evolves from spirit and then involves back into it self-expression of self-unfoldment, called the Great Work. Man and the universe are effects of the labor of an infinite number of constituent parts, all working together.This is clearly seen in TOR. The joy of traveling in NIA now gives way to the seriousness of labor in TOR.[125] That’s the reason why the corresponding trump from Schueler’s Enochian Tarot deck is called “Labor” and depicts a host of workers, different types of laborers, building a huge stone wall. The work is being conducted in an orderly fashion as shown by the long lines or workers carrying various construction materials.. A bull, symbol of energy, pulls a cart of material across the foreground. The theme in TOR is the work that is required to sustain the universe. The atmosphere of TOR is heavy and serious. There is work to be done, and no time for frivolous activities. TOR is located on the lowest subplane of the lower mental plane at thye beginning of the Watchtower of Air. It is the region of the World Sustainer, the principle of Causation. Those in TOR maintains and sustain the Earth. Because matter and spirit are directly related, the source of energy in TOR is practically infinite.[126] The energy needed to perpetuate the lower planes abd Aethyrs is awesome. But, as Einstein showed, energy and matter are directly related and are interchangeable. Ion effect, the source of energy is infinite, and therefore the potential for creativity is infinite. There is a danger in TOR that the magician will lose the sense of joy acquired in NIA and take creative manifestation too seriously. He should remember that the chief difference between work and play is one’s attitude.[127]

Hazard: In order to rise above NIA into TOR consciousness must pass through the first Ring-Pass-Not. This is a barrier to the astral body. NIA is the highest region attainable in the astral body. TOR must be entered in the mental body. One’s personal feelings. Emotions and reactions must be put aside. TOR suggests the serious nature of life and the tedious business of maintaining life. The danger of TOR is a lack of joy ans of perhaps taking life a little too seriously.[128]

The Three Governors of TOR (the Twenty-Third Aethyr)

RONOAMB from the Tablet of Earth

69-RONOAMBName: RONOAMB is pronounced “Roh-noh-ah-meh-beh.” RO-NOAMB can mean “He who protects the process of becoming.”

Gematria: RONOAMB=311=KAB (a rod). 311 is also the value of the Hebrew words ShBT (a rod) and AISh (a man)

Function: RONOAMB is a tireless protector of the lower Aethyr and of the Earth.

ONIZIMP from the Tablet of Earth

70-ONIZIMPName: ONIZIMP is pronounced “Oh-nee-zodee-em-peh.” O-NIS-IMP can mean “He who brings labor.”

Gematria: ONIZIMP=308=154, where 154=VAUL (to work) 308 is also the Hebrew word BVQR (daybreak) ONIZIMP 302=151×2, where 151=ZORGE (love) 302 IS ALSO THE Hebrew word BQR (dawn)

Function: ONIZIMP emphasizes the love of honest labor.

ZAXANIN from the Tablet of Earth

71-ZAXANINName: ZAXANIN is pronounced “Zod-ahtz-ah-nee-en.” Z-AX-ANIN can mean “He who names things.”

Gematria: ZAXANIN=581=KORMP-QAA (to number cration) also 581=KAL-YRPOIL (to solidify what is divided) ZAXANIN=575=25×23 where 25=BESZ (matter); 23=GAH-L (the highest spirit)

Function: ZAXANIN is a creator who solidifies ideas by converting spirit into matter.

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[124] Schueler, Enochian Tarot, p. 48.
[125] Schueler, Enochian Magick. A Practical Manual, p. 158.
[126] Schueler, Enochian Tarot, p. 101.
[127] Schueler, Enochian Magick. A Practical Manual, p. 158.
[128] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Twenty-Fourth Aether NIA

24-NIA-TRAVELName: NIA is pronounces “En-ee-ah” and menas “the Aethyr of traveling.”

Gematria: 116=(1+1+6)=8. NIA=116=POILP (to be divided)=MABZA (a robe). 116 is also for the Hebrew word IVNIM (doves)

Location: The 24th Aethyr is the Aethyr of astral traveling both through space and through time. It is at the apex of the lower Mental Plane.

Formula: The student tempers death. The student of Magick gives thoughtful considerations to his own death. He must understand what death is and confront his own mortality. This is the Formula of Astral Traveling. It should be used to counter ignorance and to expand one’s insight. The price for traveling into the Watchtowers and Aethyrs of Enochian Magick is death.[129]

Sexual Current: Both masculine and feminine.

Associated Ideas: Travel, movement, freedom, a successful trip.

Description: NIA is the region of traveling in the mental body. This traveling can be special (along the plane) or vibrational (through the cosmic planes) or duractional (through time). The Aethyr is thus a preparation for all the other planes and Aethyrs, especially for the 15th Aethyr. In order to travel astrally in a “body of light” one must die to the personality and physical body. Entering NIA is therefore similar to dying, except that there is a psycho-magnetic link (called the silver cord) still connects the mind with the body. In death the attachment is severed. Because of the nature of this out-of-body traveling, one’s personal fears, loves, hates and so forth, must be put aside or else they can interfere and cause dissociation, insanity, and possibly even death. These Aethyr are not without their dangers. The magician who can travel about in NIA will probably see an impassible roof gleaming like steel over the top of this region. This is a Ring-Pass-Not for the magician at this stage of his development. The corresponding trump from Schueler’s Enochian Tarot is entitled “Travel” and the illustration depicts a woman with golden hair and skin driving a chariot is the Earth. Above is a vaulted sky which represent a barrier through which the chariot cannot pass. This is the Ring-Pass-Not that stands at the border between Water and Air. NIA is the highest stage possible for for the astral plane at the top of the Watchtower of Water. The chariot represents motion through both time and space. In order to travel astrally in your Body of Light, you must die to your personality and physical body. Entering NIA is therefore similar to dying (death and initiation have always been closely associated).[130] NIA is somewhat like a summary version of the lower six Aethyr (TEX through VTI) and it combine the best characteristics of each. But there is a new factor added here. This new quality is joy, which is a true spiritual characteristic. Joy is intensified as one goes higher into the Aethyr. The sense of joy is essential for the Great Work. The magician is NIA learns that life is inherently joyous, that the game of life is fun to play. The Ring-Pass-Not in NIA is the barrier between the Lower Mental Plane and the Upper Mental Plane. In order to pass this barrier, the magician must pass beyond his normal mind.[131]

Hazard: NIA includes Astral Traveling, which is itself dangerous. The “price” that one must pay to enter NIA is death to the “old” personality. One must be willing to be reborn. This idea of death and rebirth is closely associated with the process of initiation, which is emphasized in most of the Aethyrs.[132]

The Three Governors of NIA (the Twenty-Fourth Aethyr)

ORAKAMIR from the Tablet of Earth

Name:   ORAKAMIR is pronounced “Oh-rah-kah-mee-ar.” ORAK-A-MIR can mean “He who is above and below.”

Gematria: ORAKAMIR=692=ZAMRAN ZAKARE (to com into movement) also 692=SALMAN KHIRLAN (House of Joy)

Function: ORAKAMIR bestows mobility on all who enter NIA.

KHIASALPS from the Tablet of Earth

Name: KHIASALPS is pronounced “Keh-hee-ah-sal-pess.” KHIA-SALPS can mean “He of wondrous joy.”

Gematria: KHIASALPS=404=ABRAMIG-MOZ (preparation of joy) 404 is also the Hebrew word ShQD (to hasten)

Function: KHIASALPS bestows a sense of joy.

SOAGEEL from the Tablet of Earth

74-SOAGEELName: SOAGEEL is pronounced “Soh-ah-geh-el.” SO-A-GE-EL can mean “He who helps the most.”

Gematria: SOAGEEL=79=HOLQ (to measure)=PAID (always) also 79=ELU-BESZ (primordial matter) and 79 is also the Hebrew word DOH (mind).

Function: SOAGEEL assist those who enter NIA to assimilate all of the experiences encountered in the lower seven Aethyr.

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[129] Schueler, Enochian Tarot, p. 48.
[130] Schueler, Enochian Tarot, p. 103.
[131] Schueler, Enochian Magick. A Practical Manual, p. 154.
[132] Schueler, Enochian Magick. A Practical Manual, p. 225.

The Twenty-Fifth Aether: VTI

25-TI-INTUITIONName: VTI is pronounced “Veh-tee” and means “the Aethyr of change.”

Gematria: 139=(1+3+9)=13=(1+3)=4. VTI=139=SIBSI (Covenant)=TOR (23rd Aethyr) VTI=133=OVOF (to be magnified) 133 is also the value of the Hebrew HChHLPH (change)

Location: The 25th Aethyr is the Lower Mental Plane in a subplane of change between the old logic and reason of the intellect and the new intuition. It is a natural continuation of the 26th Aethyr, DES. On the Qabbalistic Tree of Life, VTI is just under Tiphareth.

Formula: The love of life strengthens tolerance. The magician learns to overcome bias and prejudice in every form. This can be done by cultivating a strong love of, and respect for life. This is the Formula of Intuitive Insight. It should be used to counter all manner of bias and prejudice.[133]

Sexual Current: Feminine.

Associated Ideas: Intuition, inspiration, insight, humility.

Description: This Aethyr at first appears to be volatile and destructive. But this is only because destruction is necessary for creation, just as one must first die in order to be reborn. The chief characteristic of VTI is spiritual pride. The intuition has won over the intellect and the magician is now in VTI. The magician, if not forewarned, will be quick to pat himself on the back and to boast of his attainments. The Guiding Angel of VTI may approach the magician and close his mouth for him. The magician leaves DES and enters VTI as a natural continuation of intuition over intellect. [134] Appropriately, the corresponding trump from Schueler’s Enochian Tarot deck is entitled “Intuition” and shows a large rock rising up in the midst of a swirling and troubled sea. On the rock, ready to either ascend or descend, is a winged Angel who represents the intuition of man. The theme of VTI is that of the intuition which occasionally rises up out of the troubled waters of the intellect in order to perceive the truth directly. This is the Voice of the Silence, the “still small voice” that can be heard deep within each person. The Angel is shown fully robed to indicate the occult and mysterious nature of man’s intuitive processes. To enter VTI is to encounter your own intuition.[135] However, here the poison of spiritual pride will hold one until this pride can be set aside. One is very apt to feel himself to be one of the Great Adepts of mankind because of his successes. There is a feeling in VTI that there is nowhere else to go; that there are no “higher” Aethyr. The desire to “rest on one’s laurels” is strong here because VTI will often appear like a great plateau. In order to rise higher, the magician will have to learn how to truly travel about in these Aethyrs.[136]

Hazards: VTI tend to bring about spiritual pride which is self-limiting.[137]

The Three Governors of VTI (the Twenty-Fifth Aethyr)

MIRZIND from the Tablet of Earth

75-MIRZINDName: MIRZIND is pronounced “Mee-rah-zodee-en-deh.” MIR-ZIN-D can mean “He who is from the Waters of Torment.”

Gematria: MIRZIND=373=TA-TELOKH (like death) MIRZIND= 367=MOMAO-OHIO (crown of woe) 367 is also the Hebrew words MMIN ZKR (masculine) and AIShVN (black)

Function: MIRZIND slays the intellect of all who enter VTI.

OBVAORS from the Tablet of Earth

76-OBVAORSName:            OBVAORS is pronounced “Oh-beh-vah-oh-rah-seh.” OBVA_ORS can mena “She who is half darkness.”

Gematria: OBVAORS=248=PI-BLIAR (place of comfort) also 248=sibsi-dosig (covenant with the night) and 248 is the Hebrew word RChM (womb)

Function: OBVAORS gives safety and comfort to the intuition.

RANGLAM from the Tablet of Earth

77-RANGLAMName: RANGLAM is pronounced “Rah-neh-geh-lah-meh.” R-ANGLA-M can mean “He who governs his thoughts.”

Gematria: RANGLAM-268=BRGDO-OHIO (sleep of woe) also 268=LRASD-MOLAP (disposer of men)

Function: RANGLAM assists all who enter VTI to control their higher mind (buddhi-manas) while silencing their lower mind (kama-manas)

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[133] Schueler, Enochian Tarot, p. 48.
[134] Schueler, Enochian Magick. A Practical Manual, p. 152.
[135] Schueler, Enochian Tarot, p. 105.
[136] Schueler, Enochian Magick. A Practical Manual, p. 152.
[137] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Twenty-Sixth Aether: DES

26-DES-REASONName: DES is pronounced in one syllable as “Dess” and means “the Aethyr that accepts that which is.”

Gematria: 21=(2+1)=3. DES=21=APA (that which is unchanging)=ZAA (27th Aethyr) DES and ZAA share their nature through the number 21. Also 21×16=336, where 16=ZAH (within) and 336 is the Hebrew word ROIVN (thought)

Location: The 26th Aethyr is located at the lowest level of the mental Plane where logic and reason hold sway over intuition.

Formula: The individual with love for the spiritual. Every would-be magician develops a love for spirituality in order to progress in Magick. This is thye Formula of Logic and reason. It is used to counter all manner of bias and prejudice.[138]

Sexual Current: Masculine.

Associated Ideas: Logic, reason, intellect, rational thought, a logical outcome.

Description: This Aethyr is the realm of logic and reason. But the intuitive conviction that logic and reason are unable to get at truth, and in fact distort and limit truth, is like an undercurrent running through the Aethyr of DES. The Angel who guides one through DES is dressed in black.[139] The corresponding trump in Schueler’s Enochian Tarot is appropriately called “Reason” and the illustration show a hooded and fully robed magician controlling magical forces that flow between two complementary pillars. The white and black pillars of DES are a reflex of the polarity of manifestation that was begun in the fourth Aethyr, PAZ. The magician is standing in a corner, and the entire room is formed from the arched naked body of the starry goddess Nut in her role as the Goddess of the Night Sky. The conscious control over the natural forces of duality is the chief function of the human mind. The tools: logic and reason. DES is located on a level with the normal human mind. It emphasizes logic and reason, two specal attributes of the human mind. However, strong forces of dualism swirl through the Aethyr and the intellect is hard pressed to cope with them.[140] DES is torn by great forces of duality which sweep through it. Good and evil, sin and salvation, illusion and reality, all demand attention here. The intellect is hard pressed to cope with these dual forces. It feels its own inadequacy and its lamentations are thunders which boom from one end of DES to the other. This inability of the intellect to cope with duality is demonstrated in ZEN Buddhism by the koan which the student is given to meditate it is fully understood. The forces flowing through DES are like a koan. At the top of this Aethyr, coincident with the death of the intellect, the magician will have a brief vision of the beautiful goddess NUT, the Eternal Feminine, the Mother of All, Infinite Space, whose body is jewelled with stars.[141]

Hazard: DES suggests to everyone who enters there that the logic and reason of the human mind can eventually solve all problems and resolves all conflicts. This enticement is like a snare in that it tends to hold one in the region with no hope of ever going on the higher Aethyrs. Logic and reason can go no higher than DES.[142]

The Three Governors of DES (the Twenty-Sixth Aethyr)

POPHAND from the Tablet of Earth

78-POPHANDName: POPHAND is pronounced “Poh-peh-hah-en-deh.” POPH-AN-D can mean “He who is divided into three parts.”

Gematria: POPHAND=109=DOSIG (night)=ZAR (ways, paths) 109 is also the Hebrew word OGVL (CIRCLE, SPHERE) AND 109X2=218, THE NUMBER FOR THE Hebrew IRCh (moon)

Function: POPHAND causes division and divisiveness between the intellect (solar) and the intuition (lunar).

NIGRANA from the Tablet of Earth

79-NIGRANAName: NIBRANA is pronounced “Nee-gar-ah-nah.” NI-GRAAN can mean “He who governs the 28 days of the moon.”

Gematria: NIGRANA=280=VOVIN (dragon)=IOU-GRAA (soul of the moon) 280 is also the Hebrew word RP (terror)

Function: NIGRANA governs the intuition and assails the logic and reason of the intellect.

BAZHIIM from the Tablet of Earth

80-BAZHIIMName:            BAZHIIM is pronounced “Bah-zod-hee-ee-meh.” BAZHI-IM can mean “He who makes use of the day.”

Gematria: BAZHIIM=231=T-PRDZAR (to decrease in proportion) 231 is also for the Hebrew word DKVRA (male) BAZHIIM=225=T-PRDZAR (to decrease in proportion) also 225=RAAGIOSL (Great King of the Water Tablet) and 225=15×15, where 15=ZAA (27th Aethyr)

Function: BAZHIIM dims the intellectual faculty of all who enters DES by using it against itself.

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[138] Schueler, Enochian Tarot, p. 48.
[139] Schueler, Enochian Magick. A Practical Manual, p. 149-150.
[140] Schueler, Enochian Tarot, p.107.
[141] Schueler, Enochian Magick. A Practical Manual, p. 149-150.
[142] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Twenty-Seventh Aether: ZAA

27-ZAA-SOLITUDEName: ZAA is pronounced “Zodah-ah” and mean “the Aethyr of solitude.”

Gematria: 21=(2+1)=3. ZAA=21=APA (that which is unchanging) 21 is also equal to the Hebrew word AHIH (existence) ZAA=15=GAH=(spirit)=AP (unchanging)

Location: The 27th Aethyr is located at the apex of the Astral Plane where the primary characteristic is loneliness.

Formula: The student initiated by another student. The student of Magick learns from other students. Anyone can be a guru to one who is ripe for initiation. This is the Formula of Sharing and is used to counter a sense of solitude and loneliness.[143]

Description: This Aethyr emphasizes man’s basic nature of solitude. One is alone in the womb before birth, and returns to this aloneness after death. Because man has an individual or monadic essence, he is forever alone with himself and his reality. This Aethyr contains the feeling of separateness, of being an isolated entity separate and distinct from all other entities. In ZAA the magician will encounter the Great Heresy of Mahayana Buddhism-the awesome and terrible isolation of individuality. The primary angel in ZAA is the goddess Hecate, who weeps continually for the suffering of humanity. Her tears turn into pearls which she offers to all who enter here. The magician must accept these pearls; he must incorporate within himself the precious characteristic of compassion if he expects to rise above ZAA. This goddess can also be seen as the Egyptian Hator whose name, HetHer, means “the place above.” Hathor is an expression of the goddess Nut who represent infinite space. It is this quality of Space that is emphasized in ZAA.[144]The corresponding trump from Schueler’s Enochian Tarot deck is called “Solitude” and depicts the dual goddess Diana/Hecate standing on a stone block in an empty field under the stars. Diana is the lunar Goddess of the Hunt and carries a bow. She is young and beautiful and full of life. Hecate is an old crone, the stereotype witch of the Middle Ages and she leans upon a wooden cane. She is called thye Queen of the Night, and the Goddess of Witchcraft. The goddess in ZAA combines the characteristics of both. The double goddess stands alone in the midst of an open field to symbolize the strong sense of emptiness and formlessness that are encountered in this region. When a man enters life at birth he is like Diana. When he dies, he is like Hecate. Man must go through birth and death alone. Th those who consciously enter this Aethyr, the double goddess says, “Man is forever alone with himself and his universe.”[145] When the magician realizes that he is not a lowly sinner and, ion fact, has the potential for spiritual things, he can rise above BAG into ZAA. But his self-image is still restricted and distorted. This makes him see aloneness as loneliness. If emotional reactions to stimulation are equated with life, then the lack of such reaction will probably be interpreted as death. Life takes on meaning in the interactions of one’s self with other selves. In this sense, ZAA is death. Here life is seen as a game wherein all the players must accept clearly defined ground rules. But because this game inevitably ends in death for each player, the only meaningful goal becomes how well the game itself is played. [146] “ZAA is the locality where the dead assimilate their past-life experiences in preparation for rebirth.” It is equivalent to the higher part of Theosophy’s devachan.[147] In ZAA one is able to consider how well he has been playing. This builds and otherwise modifies his character traits in preparation for his return to the game. The aloneness of ZAA is therefore a necessary condition in order to assimilate life experiences.[148]

Hazard: TEX, RII, BAG AND ZAA all contain the typical hazards of the Astral Plane. The primary danger is to mistake illusion for reality. The magician in these Aethyrs is apt to use psychic projection unconsciously and thereby mistake a fantasy for a fact. The only remedy for this problem is to eliminate one’s personal emotions and ego-oriented desires (a task of many lifetimes). The astral body (i.e. one’s emotions and personal feelings) must be clear if one wishes to see through clearly. Use known signposts as guides against an overtly fanciful imagination. Another hazard in these Aethyr is one’s karma. The four lower Aethyr are highly karmic and many seeds will be germinated from any Spirit Vision there. There is no effective prevention from this hazard. Everyone must work out this own karma sooner or later and in his own fashion.[149]

The Three Governors of ZAA (the Twenty-Seventh Aethyr)

SAZIAMI from the Tablet of Earth

81-ZAZIAMIName: SAZIAMI is pronounced “Sah-zodee-ah-mee.” SA-Z-IA-MI can mean “He who has true power.”

Gematria: SAZIAMI=238VIRG (nest, home) also 238 =119×2, where 119=RAAS 9east)=ZIN (waters) SAZIAMI=232=MALPRGE (appearance of fire)

Function: SAZIAMI bestows the power to control the elements on all who enter ZAA.

MATHVLA from the Tablet of Earth

82-MATHVKLAName: MATHVLA is pronounced “Mah-the-hev-lah.” M-ATH-VLA can mean “He who ends actions.”

Gematria: MATHVLA=190=VONPHO (wrath) 190 is also equal to the Hebrew word QTz (the end) MATHVLA=184=DOSIG-IPA (night of voidness)

Function: MATHVLA gives a sense of desolation, inertness, and stangnation to all who enter ZAA.

KORPANIB from the Tablet of Earth

83-KORPANIBName: KORPANIB is pronounced Koh-ar-pah-nee-beh. KAR-PON-BI can mean “He who destroys speech.”

Gematria: KORPANIB=560=KOMOIN (window to the void) also 560=280×2. where 280=VOVIN (dragon) and 560 is equal to the Hebrew ThNINIM (dragons)

Function: KORPANIB gives all who enter ZAA the ability to speak with thoughts, to go beyond the need for words, to communicate telepathically.

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[143] Schueler, Enochian Tarot, p. 48.
[144] Schueler, Enochian Magick. A Practical Manual, p. 146-147.
[145] Schueler, Enochian Tarot, p. 109.
[146] Schueler, Enochian Magick. A Practical Manual, p. 146-147.
[147]Schueler, Enochian Tarot, p. 109.
[148] Schueler, Enochian Magick. A Practical Manual, p. 146-147.
[149] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Twenty-Eighteenth Aether: BAG

28-BAG-DOUBTName: BAG is pronounced “Bah-geh” and means “the Aethyr of doubt.”

Gematria: 19=(1+9)=10=(1+0)=1. BAG=19 which is equal to the Hebrew word also 19×2=38=OL (to make) and 19×3=57=GOSAA (stranger) 57 is also the number for the Hebrew AVIM (terrible)

Location: The 28th Aethyr is located in the Astral Plane in a subplane characterized by a strong sense of conscience, sin, and the need for pugative suffering.

Formula: The student between thought and action. The student of Magick must carefully consider his thoughts and their relations to his actions. This is the Formula of Faith and is used to counter doubt and despair.[150]

Sexual Current: Masculine.

Associated Ideas: Guilt, doubt, mistrust, sin, limitation, a sense of unworthiness.

Description: A strong feeling of one’s unworthiness pervades this Aethyr. Sin, especially karmic sin, is seen here as self-limiting. There is suffering here in a purgatory sense, and one feels that sorrow itself is a necessary factor to encounter if one is to spiritually progress. This Aethyr is filled with the symbols of dualism and one may feel that evil is as real as necessary as good. It is the inherent discriminating nature of the human mind that brings about this strong sense dualism. If the magician looks carefully, he will detect a hint of the illusive nature of the ego here. The power of restriction and doubt in this Aethyr comes from one’s own sense of guilt and unworthiness, and thus from one own karma. [151] The corresponding trump on Schueler’s Enochian Tarot deck is entitled “Doubt” and show the Angel who is called LIXIPSP. He has the belly of a fish, large wings, a lot of short legs and claws, and a long, scorpion-like tail. His arms are like tentacles ending in sharp flail-like barbs. In the card LIXIPSP is shown blocking the path through a narrow gorge so that only confrontation is possible. No one can escape LIXIPSP. This Angel represents a part of man himself; that part that is darkened by fear and doubt. LIXIPSP is countered and overcome in BAG. BAG is located in a region characterized by a strong sense of sin and personal worthlessness. The need for purgative suffering is strong here. It is from this region that man obtains his sense of conscience. BAG is located on the lowest subplane of the astral plane at the beginning of the Watchtower of Water.[152] BAG is the result of one’s identification with the human ego, which is seen as little better than an animal and, at best, a sinner. As long as one identifies himself as a human sinner, he will not be able to rise above BAG. The notion that man is more than an animal, that man can cast off egoistical impulses and desires and can retain a spiritual and purified nature, is considered a blasphemy by some, but is essential for the magician to rise into the higher Aethyr.[153]

Hazard: BAG, RII, TEX AND ZAA all contain the typical hazards of the Astral Plane. The primary danger is to mistake illusion for reality. The magician in these Aethyrs is apt to use psychic projection unconsciously and thereby mistake a fantasy for a fact. The only remedy for this problem is to eliminate one’s personal emotions and ego-oriented desires (a task of many lifetimes). The astral body (i.e. one’s emotions and personal feelings) must be clear if one wishes to see through clearly. Use known signposts as guides against an overtly fanciful imagination. Another hazard in these Aethyr is one’s karma. The four lower Aethyr are highly karmic and many seeds will be germinated from any Spirit Vision there. There is no effective prevention from this hazard. Everyone must work out this own karma sooner or later and in his own fashion.[154]

The Three Governors of BAG (the Twentieth Aethyr)

TABNIXP from the Tablet of Earth

84-TABNIXPName: TABNIXP is pronounced “Tah-ben-eetz-peh.” TABN-IXP can mean “He who governs.”

Gematria: TABNIXP=539=KORMEP (to number) TABNIXP=533=HOL-IOLKAM (to measure and bring forth)

Function: TABNIXP is a Governor who names (i.e. put labels on) everyone who enters BAG.

FOLKSNI from the Tablet of Earth

85-FOLKSNIName: FOKLSNI is pronounced “Foh-kel-ess-nee.” FO-KLZNI can mean “He who visits those in Heaven.”

Gematria: FOKLSNI=458=YOLKI (to bring forth) also 458=229×2, where 229=SAANIR (parts, sections)

Function: FOLKSNI visits everyone who enters BAG and causes them to dwell upon their guilt and sense of unworthiness.

OXOLPAR from the Tablet of Earth

86-OXOLPARName: OXPLPAR is pronounced “Ohtz-loh-par.” OXOL-PAR can mean “He who has them in his hands.”

Gematria: OXLOPAR=583=KOMMAH-IA (to bind up truth) also 583=MIKA-IADNAH (powerful knowledge)

Fucnction: OLOPAR attempts to control those who enter BAG by means of their own sense of guilt and sinfulness.

Ritual for Visiting BAG in the Spirit Vision

Face south, recite the Call for the twenty-eight Aethyr, BAG, and vibrate MOR-DIAL-HKTGA and IKZHIKAL.

Vibrate the name TABNIXP and trace his black sigil in the air. This Governor likes to put labels on everyone who enters BAG. He labels most of the inhabitants as sinners. He rules in the sub quadrant Fire of Earth.

Vibrate the name FOKLSNI and trace his black sigil in the air. This Governor control the inhabitants of BAG and brings forth those he deems to be worthy. He rules in the sub quadrant Earth of Earth and Fire of Earth.

Vibrate the name OXLOPAR and trace his sigil in black. This Governor has the power to control the inhabitants of BAG due to their own sense of unworthiness. He knows their personal past histories and uses this to manipulates them. He rules in the sub quadrant Earth of Earth.

Concentrate on BAG, a region permeated by feelings of unworthiness and doubt and a tendency towards self-pity. The inhabitants of BAG have rather low opinions of themselves and do not feel worthy of the higher Aethyr.

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[150] Schueler, Enochian Tarot, p.49.
[151] Schueler, Enochian Magick. A Practical Manual, p. 144.
[152] Schueler, Enochian Tarot, p. 111.
[153] Schueler, Enochian Magick. A Practical Manual, p. 144.
[154] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Twenty-Nineth Aethyr: RII

29-RII-THE-HEAVENSName: RII is pronounced “Ree-ee” and means “The Aethyr of the mercy of heaven.”

Gematria: 220=(2+2+0)=4. RII=220=OM MAD (knowledge of God) also, 220=110×2, where 110=LAMA (a path) and 220=22×10, where 22=BALT (justice) and 10=ATH (works)

Location: The 29th Aethyr is located on the Astral Plane. This is the dream state, the plane of psychic fantasy, the Heavens of the world’s religions.

Formula: Illusion countered with ability and patience. The student of Magick learns to use his magical ability as well as patience to see through illusion. This is the Formula of Dream Control. Success leads to interpreting and controlling dreams.[155]

Sexual Current: Both masculine and feminine.

Associated Ideas: Guilt, doubdt, mistrust, sin, limitation, a sense of unwortiness.

Description: RII is located at the top of the Watchtower of Earth on the etheric plane. Like the 30th Aethyr, this too is divided into four sections (there is a strong sense of direction here): South: This section is characterized by the realization of the survival of consciousness after death; It is the Kama-Loka of Theosophy, or at least a part of it. East: This section is characterized by the desire for revenge and for destruction of the wicked; there is a strong sense of right and wrong. West: This section is characterized by a sense of finality and inevitability; evolution seems to be finished here; strong sense of stagnation. North: This section is characterised by judgment; karmic necessity; destiny; There is a feeling here that karma is a huge wheel that rolls on and forever. [156] RII is the region that contains the heaven and hells of the world’s religions. Every major religion teaches that man will be judged in some way after death for his deeds and words during life. RII includes judgment and the rewards and punishments that result from that judgment.[157] RII gives one a clear look at what happens after death for the average person. Life does, in fact, continue on after death of the physical body. But the quality of this life is of a restrictive nature. Thus religious person will enter a heaven or a hell. The agnostic continues on in a dream-like existence and may not even know that he has died. The materialist will close his mind to everything and see nothing at all (he will enter a dreamless sleep state and have no after-death experience). The closed mind sees an end in all things. The open (but naïve) mind sees hopelessness of an endless cycle of births and deaths beyond his ability to control. The play between these dualistic viewpoints is strong here.[158] What happens to each individual is highly personal and largely karmic.

Hazard: TEX, RII, BAG AND ZAA all contain the typical hazards of the Astral Plane. The primary danger is to mistake illusion for reality. The magician in these Aethyrs is apt to use psychic projection unconsciously and thereby mistake a fantasy for a fact. The only remedy for this problem is to eliminate one’s personal emotions and ego-oriented desires (a task of many lifetimes). The astral body (i.e. one’s emotions and personal feelings) must be clear if one wishes to see through clearly. Use known signposts as guides against an overtly fanciful imagination. Another hazard in these Aethyr is one’s karma. The four lower Aethyr are highly karmic and many seeds will be germinated from any Spirit Vision there. There is no effective prevention from this hazard. Everyone must work out this own karma sooner or later and in his own fashion.[159]

The Three Governors of RII (the Twenty-Nineth Aethyr)

VASTRIM from the Tablet of Earth

87-VASTRIMName: VSTRIM is pronounced “Vah-she-tah-ree-em.” VAS-RIT-M can mean “He who is merciful.”

Gematria: VSTRIM=342=KAL BALT        (solidification of justice) VASTRIM=336=LEVITHMONG (beast of the field) 336 is also the Hebrew word MKVOR (ugly)

Function: VASTRIM is a merciful judge who seeks to carry out the necessities of karma for all those who enter RII.

ODRAXTI from the Tablet of Earth

88-ODRAXTIName: ODRAXTI is pronounced “Oh-dar-ahtz-tee.” OD-RAX-TI can mean “He who opens up the east.”

Gematria: ORDAXTI=609=203×3, where 203=PIAMOL (righteousness) 203 is also the Hebrew word BRA (created) and the Hebrew word ABR (destroyed) ODRAXTI =603=OXI-ZIN (mighty waters)

Function: ODRAZTI assigns residents of RII to their karmic destinies.

GMOTZIAM from the Tablet of Earth

89-GMOTZIAMName: GMOTZIAM is pronounced “Geh-moh-the-zodee-ah-meh.” G-OM-T-ZIAM can mean “She who knows only herself.”

Gematria: GMOTZIAM=302=151×2, where 151=ZORGE (love) GMOTZIAM=296=

148×2, where 148=ORSBA (intoxicated) GMOTZIAM=290=RIOR (a window)

Function: GMOTZIAM causes the residents of RII to emphasize their self-concerns such as self-love or self-hate, pride or pity.

Ritual for Visiting RII in the Spirit Vision

Stand facing South (i.e. face the Watchtower of Earth that contains the three Governors of RII).

Recite the Call for RII: “The Heavens that are in the twenty-ninth Aethyr, RII, are mighty in those regions of the universe…” and son on.

Vibrate the names MOR-DIAL-HKTA and IKZHIKAL.

Vibrate the name VASTRIM and trace his sigil in the air. The sigil should be black, the color of the Watchtower of Earth (this sigil is a straight line going from left to right). This Governor is ugly to look at but his nature is merciful. He rules mainly in the sub quadrant Fire of Earth but also slightly in Earth of Earth.

Vibrate the name ODRAXTI and trace his sigil in black. This Governor has the power to create and destroy and he does both according to his strong sense of justice. He rules in the subquadrant Earth of Earth.

Vibrate the name GMOTZIAM and trace her black sigil in the air. This Governor is a personification of self-love and self-concern. She rules in the sub quadrant Fire of Fire.

Concentrate on RII, a region divided into four sections: judgment, purgatory, heaven and stagnation. The three governors overlap all four sections.

Meditate on each of the three Governors and their attributes of mercy, justice and selfishness. Try to see the Aethyr and its inhabitants; those deceased persons who are awaiting judgment, those who are being judged after death and those who have already been judged, as well as those who are in a mental stupor and who refuse to acknowledge what is happening to them.

—————————————————-

[155] Schueler, Enochian Tarot, p. 49.
[156] Schueler, Enochian Magick. A Practical Manual, p. 141-142.
[157] Schueler, Enochian Tarot, p. 113.
[158] Schueler, Enochian Magick. A Practical Manual, p. 141-142.
[159] Schueler, Enochian Magick. A Practical Manual, p. 224.

The Thirtyeth Aether: TEX

30-TEX-THE-FOUR-REGIONSName: TEX is pronounced “The-etz” and means “the Aethyr that is in four parts.”

Gematria: 419=(4+1+9)=14=(1+4)=5. TEX=419-LONKHO (the fallen) 419 is also the Hebrew word TITh (serpent) TEX= 413=59×7 where 59=BALTOH (the righteous)

Location: TEX is the lowest and most material of the Aethyr. It is located on the Etheric Plane, or Lower Astral Plane which surrounds the Earth and is, in fact, the etheric body of the Earth.

Formula: Individual desires made manifest. Each individual projects his inner desires outward into his world. Sooner or later every inner human desire will be expressed somewhere in the world. This is the Formula of Desire and is used to guide one’s desire in the right direction.[160]

Sexual Current: Both masculine and feminine.

Associated Ideas: Restriction, desire, silence, fear.

Description: TEX is located on the lower part of the etheric plane at the beginning of the Watchtower of earth. It is the closest Aethyr to our physical Earth.[161] The corresponding trump in Schueler’s Enochian Tarot deck is entitled “The Four Region” and show the four regions of the lowest Aethyr: North; the region of Karma and strong karmic forces. East; the region of Desire and charged with all manner of personal desires. South; the region of Silence and a strong tendency toward nonverbal communication because of the difficulty in finding adequate words. West; the region of personal limitations and a tendency of the ego to realizes its short comings. TEX gives one a brief glimpse into the subtle planes that exist immediately behind (or beyond) the physical. The four fundamental occult teachings of karma (limitations of actions), desire (limitations of emotions), silence (limitations of language), and personal restriction (limitations of ego) are all found here. Hints of higher teachings are given, but as yet these seem only a promise yet unfulfilled.[162] TEX contains a purgative process that corresponds to the beginning stages of Theosophy’s kamaloka. Four is the number for firmness and stability, and these are both emphasized in this subtle region which is the most dense of the thirty Aethyrs.[163]

Hazard: TEX, RII, BAG AND ZAA all contain the typical hazards of the Astral Plane.[164] The primary danger is to mistake illusion for reality. The magician in these Aethyrs is apt to use psychic projection unconsciously and thereby mistake a fantasy for a fact. The only remedy for this problem is to eliminate one’s personal emotions and ego-oriented desires (a task of many lifetimes). The astral body (i.e. one’s emotions and personal feelings) must be clear if one wishes to see through clearly. Use known signposts as guides against an overtly fanciful imagination. Another hazard in these Aethyr is one’s karma. The four lower Aethyr are highly karmic and many seeds will be germinated from any Spirit Vision there. There is no effective prevention from this hazard. Everyone must work out this own karma sooner or later and in his own fashion.[165]

The Three Governors of TEX (the Thirtyeth Aethyr)

TAOAGLA from the Tablet of Water

89-TAOAGLAName: TAOAGLA is pronounced “Tah-oh-ah-geh-lah.” TA-NOAG-LA can mean “he who become the foremost”

Gematria: TAOAGLA=73=ATH-ZEN (works of sacrifice) TAOAGLA=67=L-BALTOH (most righteous)

Function: TAOAGLA is a kindly but stern judge like a concerned father. He seeks to keep things in their proper places.

GEMNIMB from the Tablet of Water

90-GEMNIMBName: GENIMB is pronounced “Gem-nee-em-bah.” GEM-NIMB can mean “He who is only for one season.”

Gematria: GEMNIMB=313=HOLQ-PANPIR (to increase measurements) also 313=EOLIS BALZIZRAS (to make judgments)

Function: GEMNIMB is a flexible judge who is quick to make decisions and who is willing to change them later if necessary.

ADUORPT from the Tablet of Water

91-ADUORPTName: ADUORPT, is pronounced “Ah-du-oh-rah-peh-the.” A-DUORPT can mean “She who silently watches.”

Gematria:      ADUORPT=228=QURLST (woman, handmainden) 228 is also the Hebrew word IRChI (lunar) ADUORPT=22, PRDZAR (to deceive)

Function: ADUORPT is a passive judge who is slow to make decisions and who usually goes along with the other Governors.

DOZIAAL from the Tablet of Water

92-DOZIAALName: DOZIAAL is pronounced “Doh-zodee-ah-ah-leh.” DOZI-AAL can mean “He who establishes the night.”

Gematria: DOZIAAL=123=MOZ (joy)=LONDOH (kingdom) 123 is also the Hebrew word ONG (pleasure, delight) DOZIALL=117=NANBA (thorns)=ZIZOP (vessel) 117 is also the Hebrew word OLIZ (joyful)

Function: DOZIAAL is a cruel judge who takes delight in pain and karmic suffering.

Ritual for Visiting TEX in the Spirit Vision

Stand facing North (i.e. face the Watchtower of Water which contains the four governors of TEX).

Recite the Call for TEX: “The Heavens that are in the universe…” etc.

Vibrate the names MPH-ARSL-GAIOL and RAAGIOL.

Vibrate the name TAOAGLA and trace his sigil in the air. The sigil should be blue, the color of the Watchtower. The Governor is kindly and righteous. He rules in the sub quadrant Air of Water.

Vibrate the name GEMNIMB and trace his sigil in blue. This Governor is very judgmental, but his judgments are temporary and can be changed. He rules in the sub quadrant Water of Water.

Vibrate the name ADUORPT and trace his sigil in blue. This Governor is feminine and passive like the moon. She rules in the sub quadrant Air of Water and Water of Water, partaking of both.

Vibrate the name DOZIAAL and trace his sigil in blue. This Governor is very emotional and he can bestow either pleasure or pain, joy or sorrow. He rules in the sub quadrant Water of Water.

Concentrate on TEX, are region divided into four sections:

TAOAGLA governs the West.

GEMNIMB governs the North.

ADUORPT governs the South.

DOZIAAL governs the East

Meditate on each of the four Governors and their attributes. Try to see the Aethyr divided by karma, desire, silence and restriction. The inhabitants of the North will be mainly governed by their karma. Those of the East will be mainly controlled by their desires. Those of the South will largely be quiet and reflective. Those in the West will, for the most part, be like captives; bound to their sense of limitations.

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[160] Schueler, Enochian Tarot, p. 49.
[161] Schueler, Enochian Tarot, p. 115.
[162] Schueler, Enochian Magick. A Practical Manual, p. 138-139.
[163] Schueler, Enochian Tarot, p. 115.
[164] Schueler, Enochian Magick. A Practical Manual, p. 138-139.
[165] Schueler, Enochian Magick. A Practical Manual, p. 224.

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