The quest to understand Soma is a journey into one of the most profound mysteries of ancient religion and esoteric thought... To ask "What is Soma?" is not merely to ask about a plant, but to inquire into the very nature of transformation, transcendence, and the human quest for union with the divine.

Part I: The Vedic Enigma

Section 1: The Luminous God in the Humble Plant

The Soma described in the Rigveda is a being of profound paradox, a bridge between the terrestrial and the celestial. It is simultaneously a physical substance harvested from the earth and a divine power that descends from heaven. This dual nature is the essential starting point for any deep investigation.

The Dual Nature of the Soma Plant

The hymns present a consistent, if poetic, description of Soma's physical origins. It is a mountain-grown plant, with epithets like parvatāvṛdh ("mountain-grown") and giriṣṭhā ("mountain-dwelling") appearing frequently. The texts even specify a particular mountain range, Mūjavat, as a source for the most potent varieties. This terrestrial Soma is depicted as a creeping or twisting semi-herb, distinctive for its lack of leaves, flowers, or fruit in most descriptions. Instead, the focus is on its stalk or shoot (*aṃśu*), which is described as jointed, finger-like, and colored brown (*babhru*), ruddy (*aruṇa*), or, most iconically, tawny and golden (*hari*).

Yet, for all its earthly characteristics, Soma's ultimate origin is celestial. It is the "child of heaven," a divine essence whose true home is in the highest firmament. A powerful and recurring myth describes Soma being stolen from a celestial citadel, where it was guarded by an archer, and brought down to earth by a divine eagle or falcon (*śyena*). This narrative is crucial; it establishes Soma not as a mere plant to be discovered, but as a divine gift, a physical anchor for a celestial power deliberately delivered to humanity for use in ritual.

The Ritual Technology of Transformation

The preparation of the Soma drink, as detailed in the hymns, is not a simple culinary process but a highly structured and symbolic ritual technology. It is a sequence of actions that mirrors the fundamental stages of the alchemical Magnum Opus.

Extraction (Solve): The stalks of the Soma plant are violently pounded and pressed between stones (*adri* or *grāvan*) to extract their juice. This act of crushing is the central physical action of the ritual, a forceful separation of the plant's potent essence from its coarse, physical form.

Purification (Albedo): The raw, extracted juice is meticulously filtered, characteristically through a sieve of white sheep's wool. This step is described as a cleansing, a removal of all dross and impurity to isolate the pure, powerful essence of the elixir. The hymns celebrate this purified, flowing Soma as Pavamāna, "the self-purifying one."

Admixture (Coniunctio): The purified, fiery, celestial juice is then mixed with other, terrestrial substances. The most common admixtures are milk (*go*), curd (*dadhi*), and barley (*yava*), with water and honey (*madhu*) also being used. This is a critical synthesis, a balancing of cosmic opposites, creating a perfected elixir that is safe and potent for human consumption.

The Effects of the Elixir: The Experience of Mada

The consumption of the ritually prepared Soma induces a state known as *mada*. This term is often inadequately translated as "intoxication," but the Vedic context makes it clear that *mada* is a state of divine ecstasy, rapturous joy, and heightened, luminous awareness. It is a classic entheogenic experience, a "generating of the divine within."

"We have drunk the Soma; we have become immortal; we have gone to the light; we have found the gods."

Psychologically, it is an inspiring drink that produces visionary insight (*dhī*) and a direct perception of inner light (*jyotis*). Physiologically, Soma is described as a supreme medicine (*bheṣaja*), a panacea that heals all illness and grants tremendous physical strength. The ultimate goal of this experience, however, is a fundamental transformation of being: theosis, or deification. The consumption of Soma grants immortality, *amṛta* ("no-death"), facilitating the creation of an "invisible immortal energy body" or a "body of light."

Soma as Deity

The power of the plant and its elixir is so overwhelming that it is personified and worshipped as a primary deity in the Vedic pantheon, on par with Indra and Agni. The god Soma is the "master of plants," a king, a wise seer, and a mighty warrior. The deification of the sacrament itself underscores its central role: Soma is not a tool to petition the gods; it is the very substance of divinity made manifest on Earth.

Section 2: The Lost Identity: Botanical and Pharmacological Theories

For over a century, the core of the Soma debate has been the attempt to identify the original plant. This search, while yielding valuable insights, has ultimately reached an impasse. The critical review of leading theories reveals that while each captures a facet of Soma's character, none can account for the whole phenomenon.

The Entheogenic Hypothesis: Amanita muscaria

Proposed by R. Gordon Wasson, this theory identifies Soma with the psychoactive fly-agaric mushroom. It powerfully shifted the scholarly consensus toward viewing Soma as a potent entheogen. However, the theory is challenged by the mushroom's toxic side effects and a physical description that does not perfectly align with the Vedic texts.

The Stimulant Hypothesis: Ephedra

Proposed by Harry Falk, this theory identifies Soma with a species of *Ephedra*, based on strong linguistic and ritual links to the Zoroastrian *haoma*. This matches descriptions of a mountain shrub granting alertness and strength but struggles to explain the profound visionary experiences described in the hymns.

The Admixture Hypothesis

This theory posits that Soma was not a single plant but a composite psychoactive brew. An admixture could elegantly resolve the contradictions in the evidence. For example, a base of stimulating *Ephedra* could be combined with a visionary catalyst like *Peganum harmala* (Syrian Rue), which acts as a monoamine oxidase inhibitor (MAOI), creating an effect similar to the Amazonian brew *ayahuasca*.

Botanical Candidate	Strengths	Weaknesses
*Amanita muscaria*	Fits "no leaves/roots" description; strong entheogenic effects; Siberian shamanic parallels.	High toxicity (nausea); poor match for "stalked, creeping plant" description; habitat mismatch.
*Ephedra sp.*	Excellent physical description match; strong link to Zoroastrian haoma; stimulant effects align with warrior hymns.	Fails to explain profound visionary experiences; potential anti-fertility side effects reported.
*Peganum harmala*	MAOI properties make it a powerful admixture component; native to the region; hallucinogenic effects.	Not a primary stimulant; effects profile doesn't perfectly match; seeds are used, not stalks.
Admixture Theory	Resolves contradictions between stimulant/visionary effects; explains complexity of preparation and regional variation.	Highly speculative; no definitive, recoverable recipe has been found.

The ultimate insolubility of this debate points to a more profound conclusion: the Vedic priests were not merely attached to a specific substance; they were seeking to replicate a specific state of consciousness. The plant was the key, but the "Soma effect" was the true goal.

Section 3: The Great Forgetting: Decline of the Cult and Rise of the Symbol

The history of Soma is a story of gradual loss and profound transformation. The journey of the Vedic peoples from their ancestral mountain homelands into the plains of India precipitated a spiritual crisis: the loss of their central sacrament. This "Great Forgetting" did not lead to the death of the tradition but instead catalyzed an internal revolution.

Geographical Shift and Ritual Substitution

As the Indo-Aryan tribes migrated, the original Soma plant became scarce and eventually inaccessible. This is explicitly acknowledged in the Brāhmaṇas, which provide lists of official substitutes (*pratinidhi*). This demonstrates that the ritual's continuation was deemed more important than the specific identity of its primary ingredient. The ritual itself also became increasingly elaborate and exclusive, distancing the core experience from the general populace.

The Upanishadic Turn and Final Symbolism

In the Upanishads, the focus moved from literal sacrifice to internal, symbolic understanding. Soma was transformed from a physical substance into a pure symbol. This took two primary forms:

Soma as the Moon (*Chandra*): The Moon became the celestial vessel of *amṛta*, the nectar of immortality, which was drunk by the gods and ancestors, causing it to wane, only to be reborn each month.
Soma as Bliss (*Ānanda*): More profoundly, Soma became a metaphor for *Ānanda*, the supreme, non-dual bliss that is the ultimate nature of reality (Brahman). The true Soma was not the pressed plant, but the unconditioned bliss it revealed.

"One thinks, when they have brayed the plant, that he hath drunk the Soma's juice; Of him whom Brahmans truly know as Soma no one ever tastes."

The disappearance of the physical Soma spurred the evolution of Indian spirituality from external sacrifice to the profound internal sciences of Yoga and Tantra. The memory of the outer elixir became the map for discovering the inner one.

Part II: The Universal Elixir

The internalization of the Soma ritual in India was not an isolated event. When viewed from a wider, cross-cultural perspective, the entire Soma phenomenon emerges as a powerful archetype for spiritual transformation found in esoteric traditions across the globe.

Section 4: The Internal Soma: Yogic Nectar and Taoist Alchemy

The most direct evidence for the internalization of the Soma principle comes from the esoteric traditions of the East, which explicitly describe the cultivation of an inner elixir of immortality.

Amṛta: The Nectar of Immortality in Yoga and Tantra

In Hatha Yoga and Tantra, *amṛta* is an endogenous substance, a blissful, honey-like fluid secreted from the *bindu visarga* (a center in the head, the "moon") during advanced meditation. Advanced techniques like *Khecarī Mudrā* aim to preserve this nectar, which is produced by the upward sublimation of vital and sexual energy (*ojas*) through the awakening of *Kuṇḍalinī*. The parallels to the Vedic Soma are direct and profound; the entire laboratory has simply moved from the external sacrificial ground to the internal landscape of the human body.

Neidan: Taoist Internal Alchemy and the Diamond Body

A strikingly similar trajectory from external to internal practice is found in Taoist *Neidan* (Inner Elixir alchemy). The practitioner treats their own body as an alchemical cauldron, using meditative techniques to refine the "Three Treasures": *Jing* (essence), *Qi* (vital energy), and *Shen* (spirit). This process culminates in the creation of a new, immortal vehicle of consciousness, a spiritual embryo sometimes called the "Diamond Body," which survives the death of the physical body. The Taoist immortal, like the Vedic seer, has forged a "body of light."

Deity Yoga: The Technology of Theosis

The philosophical mechanism behind this transformation is articulated in the Tantric practice of Deity Yoga. The foundational axiom is "Only God can worship God." By visualizing and merging with a chosen deity, the practitioner performs an act of identification, embodying a divine archetype to effect a total transformation of consciousness. This reframes the Soma ritual: the drinker becomes the god Soma to achieve a heroic, divine stature.

Section 5: The Alchemical Soma: The Great Work of the Western Tradition

The structural homologies between the Vedic sacrifice and the *Magnum Opus* of Western alchemy are so precisely aligned that they suggest a shared origin in a universal archetype of spiritual transformation. Reading the Soma hymns through an alchemical lens reveals the Rigveda to be, in essence, the world's oldest and most explicit alchemical text.

Stage	Vedic Soma Ritual	Western Alchemy (Magnum Opus)	Taoist Alchemy (Neidan)
Starting Material	The Soma plant: a humble mountain herb containing divine essence.	Prima Materia: a common, despised substance with a hidden divine spark.	Jing (Essence): the raw, primordial vitality of the physical body.
Dissolution	Pressing/Crushing of the stalks to extract the juice.	Nigredo (Blackening) / Solve: Putrefaction and dissolution of the matter.	"Refining Jing to Qi": Transforming coarse essence into vital energy.
Purification	Filtering the juice through white sheep's wool.	Albedo (Whitening) / Ablutio: Washing away impurities to reveal the pure soul.	"Refining Qi to Shen": Purifying vital energy into pure spirit.
Union	Mixing the purified juice (hari) with milk and curd.	Rubedo (Reddening) / Coagula: The sacred marriage of purified opposites.	"Refining Shen to return to Tao": Uniting spirit with the primordial void.
Final Goal	Amṛta; the deified drinker in a "Body of Light."	The Philosopher's Stone / Elixir of Life; the perfected alchemist.	The Xian (Immortal); the immortal "Diamond Body."

Section 6: The Theurgic Soma: Magic, Gnosis, and the Ascent of the Soul

The Soma ritual is not just an alchemical operation; it is a theurgic ceremony, grounded in Hermetic cosmology, performed via ceremonial magic, for a Gnostic goal.

It operates on the Hermetic principle of "As above, so below," using a terrestrial object (the plant) to draw down celestial power. This is the essence of Neoplatonic *theourgia* ("divine work"), which uses physical "tokens" (*sunthemata*) to invoke the gods and achieve union (*henosis*). The Soma plant is the supreme *sunthema*.

The operational grammar matches Renaissance ceremonial magic, which involves a consecrated space (the sacrificial ground), sacred implements (pressing stones), and invocations (*mantras*). The ultimate goal is Gnostic: the attainment of *gnosis*, a direct, salvific knowledge of one's own divine origin. The Soma elixir catalyzes this awakening, allowing the soul to transcend the body and reunite with the divine realm of light (*Pleroma*).

The Vedic Soma sacrifice is remarkable because it contains all four elements of Western esotericism in a single, integrated system: an alchemical process, a Hermetic cosmology, a ceremonial method, and a Gnostic purpose.

Part III: A Handful of Guesses

Section 7: Synthesis and Speculation: What Soma May Actually Be

Synthesizing the vast and varied fields of evidence allows for the formulation of several speculative, yet evidence-based, hypotheses regarding the true nature of Soma. These theses move beyond simple botanical identity to address the phenomenon in its full complexity.

Thesis 1: Soma as a Lost Psychoactive Formula

The most direct hypothesis is that Soma was a specific, now-lost alchemical formula—an admixture of several psychoactive plants. This theory resolves the conflict between stimulant (*Ephedra*) and visionary (*Amanita*) candidates. A recipe combining a stimulant base with a visionary catalyst, such as *Peganum harmala* (an MAOI) and a DMT-containing plant like *Acacia*, could produce the full spectrum of reported effects, analogous to the South American brew *ayahuasca*. The secret lost was not a single plant, but a complex synergistic recipe.

Thesis 2: Soma as a Psycho-Spiritual Catalyst Technology

This hypothesis posits that the botanical substance was ultimately secondary to the ritual technology itself. The plant may have been only a mild catalyst within a larger system of consciousness alteration involving fasting, chanting (*mantra*), and breath control (*prāṇāyāma*). The ritual itself was the engine of transformation; the plant was merely the key that turned the ignition. This would explain why substitutes were deemed effective and how the tradition could later evolve to dispense with the plant entirely.

Thesis 3: Soma as the Archetype of Alchemical Theosis

This thesis interprets "Soma" as the Vedic name for the universal alchemical process itself—the *Magnum Opus*. The physical plant is a metaphor for the *prima materia* (the raw soul), and the ritual is an allegory for the internal stages of spiritual transformation (*nigredo*, *albedo*, *rubedo*). In this view, the Rigvedic hymns are not just religious poetry but are the world's oldest and most explicit alchemical textbook, describing the archetypal journey of the soul from its base state to its golden, immortal perfection.

Thesis 4: Soma as an Endogenous Phenomenon

This radical, neuro-theological hypothesis proposes that the original Soma ritual was a non-pharmacological technology designed to trigger the brain to produce its own powerful cocktail of endogenous psychoactive compounds (like DMT). The "plant" described could be a complex metaphor for the human nervous system (spinal column, nerves, brain). The "pressing" could be a metaphor for intense stimulation through advanced yogic techniques, forcing the brain to release its own visionary neurotransmitters. The tradition was *always* an internal process, veiled in the exoteric allegory of a plant sacrifice.

Thesis 5: Soma as the Prisca Theologia of Elixirs

This final thesis offers the most encompassing synthesis. It posits that Soma is the Vedic name for a universal, perennial principle: the tangible manifestation of divine power that, when engaged through ritual, transforms a material substance into a sacrament of immortality. It is the principle of the elixir itself, which has appeared in different cultures as Persian *Haoma*, Greek Ambrosia, the Mead of Poetry, the Philosopher's Stone, and the Holy Grail. Soma is the Vedic chapter in the universal story of humanity's unending search for the sacred drink of transformation.

Sources

Section 8: Recommendations for Further Inquiry & Bibliography

The investigation into the true nature of Soma is far from complete. For those wishing to pursue this inquiry further, a deep comparative textual analysis of primary esoteric texts, a broadening of the comparative scope to other mystery traditions like the Eleusinian Mysteries, and practical exploration of the living traditions of Yoga and Taoist alchemy are recommended.

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Agrippa, Book III, Chapter 30 (Invocations).
Agrippa, Book III, Chapter 40 (Binding Spirits).
Agrippa, Book III, Chapter 52 (Holy Places).
Agrippa, Book III, Chapter 65 (Conclusion).
Tyson, D. (2000). *The Magus: A Complete System of Occult Philosophy*.
Regardie, I. (1989). *The Golden Dawn: A Complete Course in Practical Ceremonial Magic*.
Jonas, H. (2001). *The Gnostic Religion: The Message of the Alien God and the Beginnings of Christianity*. Beacon Press.
Layton, B. (1987). *The Gnostic Scriptures: A New Translation with Annotations and Introductions*.
Pagels, E. (1979). *The Gnostic Gospels*. Random House.
Robinson, J. M. (Ed.). (1990). *The Nag Hammadi Library in English*.
Rudolph, K. (1987). *Gnosis: The Nature and History of Gnosticism*.
King, K. L. (2003). *What is Gnosticism?* Belknap Press.
Filoramo, G. (1990). *A History of Gnosticism*.
Williams, M. A. (1996). *Rethinking "Gnosticism": An Argument for Dismantling a Dubious Category*.
Pearson, B. A. (2007). *Ancient Gnosticism: Traditions and Literature*.
Meyer, M. (2007). *The Gnostic Gospels of Jesus: The Definitive Collection of Mystical Gospels and Secret Books about Jesus of Nazareth*.
Mead, G. R. S. (1900). *Fragments of a Faith Forgotten*.
Burkert, W. (1987). *Ancient Mystery Cults*. Harvard University Press.
Larson, J. (1995). *Greek Heroine Cults*.
Graves, R. (1955). *The Greek Myths*.
Staal, F. (1975). *Exploring Mysticism: A Methodological Essay*.
Copenhaver, B. P. (1992). *Hermetica*. Corpus Hermeticum 1, Poimandres.
Krick, H. (1972). *Das Ritual der Feuergründung*.

John Dee's Mysteriorum Libri

A Compilation of Transcripts and Notes from the GitHub Repository

Elias Ashmole's Preface
Mysteriorum Liber Primus (Title Page)
Liber Primus – Notes and Translations (1581:1582)
Liber Primus – December 22, 1581 Actions
Liber Primus – March 14, 1582 Actions
Liber Primus – March 15, 1582 Actions
Mysteriorum Liber Secundus (Title Page)
Liber Secundus – Actions and Visions
Sigillum DEI; ÆMÆTH: EMETH (Seal of God)
Mysteriorum Liber Tertius (Title Page)
Liber Tertius – Actions and Revelations (April 28, 1582)
Tabula Collecta: 49 Angelorum Bonorum

Elias Ashmole's Preface

(Dated: +10. April 1586, +30. April 1672)

Be it remembred, That the 20th: of August 1672, I received by the hands of my Servant Samuell Story, a parcell of Dr: Dee’s Manuscripts, all written with his owne hand; vizt: his Conferences with Angells, which first began the 22th of Dec: anno: 1581, & continued to the end of May anno: 1583, where the printed Booke of the remaining Conferences (published by Dr: Casaubon) begins, & are bound up in this volume.

Beside these, the Booke intituled, The 48 Claves Angelicæ, also, Liber Scientia Terrestris Auxilii & Victoria (These two being those very individuall Bookes which the Angells commanded to be burnt, & were after restored by them as appeares by the printed Relation of Dr: Dee’s Actions with Spirits pag: 418 & 419) The Booke intituled De Heptarchia Mystica Collectaneorum Lib: Primus, and a Booke of Invocations or Calls, begining with the Squares filld with letters, about the Black Cross.

These 4 Bookes I have bound up in another volume.

All which, were a few daies before delivered to my said Servant, for my perusall (I being then at Dr: William Lillies house at Hersham in Surrey) by my good freind Mr: Thomas Wale, one of his Majesties Warders in the Tower of London.

As a further testimony of the sence of Mr. Wales kindnes; shortly after his death, I sent for his son, & bestowed on him, one of my Deputies places in the Excise, with an allowance of 80 £ per Annum.

The 5th: of Sept: following Mr: Wale (having heard of my retourne to Towne) came to my office in the Excise Office in Broadstreete, & told me he was content to exchang all the foresaid Bookes, for one of myne, vizt: The Institution, Lawes & Ceremonies of the most Noble Order of the Garter, to this I agreed, and provided one, which I sent him fairely bound, & gilt on the Back.

On the 10th: of the said Sept: Mr: Wale came thither to me againe, & brought his wife with him, from her I received the following account of the preservation of these Bookes, even till they came to my hands, vizt: That her former Husband was one Mr: Jones a Confectioner, who formerly dwelt at the Plow in Lumbardstreet London, and who, shortly after they were married, tooke her with him into Alde streete among the Joyners, to buy some Houshold stuff, where (at the Corner house) they saw a Chest of Cedarwood, about a yard & halfe long, whose Lock & Hinges, being of extraordinary neate worke, invited them to buy it. The Master of the shop told them it had ben parcell of the Goods of Mr: John Woodall Chirurgeon (father to Mr: Tho: Woodall Late Serjant Chirurgeon to his now Majestie King Charles the 2d: (my intimate friend) and tis very probable he bought it after Dr: Dee’s death, when his goods were exposed to Sale.

Twenty yeares after this (& about 4 yeares before the fatall Fire of London) she & her said husband occasionally removing this Chest out of its usuall place, thought they heard some loose thing ratle in it, toward the right hand end, under the Box or Till thereof, & by shaking it, were fully satisfied it was so: Hereupon her Husband thrust a peece of Iron into a small Crevice at the bottome of the Chest, & thereuppon appeared a private drawer, which being drawne out, therein were found divers Bookes in Manuscript, & papers, together with a litle Box, & therein a Chaplet of Olive Beades, & a Cross of the same wood, hanging at the end of them.

They made no great matter of these Bookes &c: because they understood them not, which occasioned their servant Maide to wast about one halfe of them under Pyes & other like uses, which when discovered, they kept the rest more safe.

About two yeares after the discovery of these Bookes, Mr: Jones died, & when the fire of London hapned, though the Chest perished in the Flames, because not easily to be removed, yet the Bookes were taken out & carried with the rest of Mrs: Jones her goods into Moorefields, & being brought safely back, she tooke care to preserve them; and after marrying with the foresaid Mr: Wale, he came to the knowledge of them, & thereupon, with her consent, sent them to me, as I have before set downe.

— E. Ashmole

Mysteriorum Liber Primus

John Dee

Mysteriorum Liber Primus

Anno 1581 : 1582

Mortlaci

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Liber Primus – Notes and Translations

(Notes and translations copyright © 1999 Raymond and Susan Drewry. Page numbers refer to Clay Holden's transcription; taking Page 1 as the first page of Dee's text after the Anno 1581:1582 Mysteriorum Liber Primus title page.)

Page 1 (of Original Text Transcription)

Praeter alias meas extemporaneas preces, et ejaculationes ad Deum vehementiores: Haec una, maxime usitata fuit

Among my other extemporaneous prayers and most fervent outpourings to God: this one was most customarily used.

Oratio mea Matutina, Vespertinaque: pro Sapientia.

My Morning and Evening Prayer: for wisdom.

In nomine Dei Patris, Dei Filii, Dei Spiritus Sancti Amen

In the name of God the Father, God the Son and God the Holy Ghost. Amen

"In Nomine Dei Patris..."

Dee implies (here and elsewhere) that he started all his Actions with the prayers on this page. This particular phrase is the standard Western Christian formula for marking the ritual start of an Office, Service, or other ceremony or rite. It is also used within a service to mark a change of focus or as a section boundary. As an example of the former, it is used at the start of the Mass, and after it is said the priest is instructed to ignore anything else going on in the church, even the elevation of the Host at another Mass. As an example of the latter, it is used in the Anglican rite to introduce the sermon or homily.

Omnipotens, Sempiterne, vere, et vive Deus, in adiutorium meum intende: Domine Dominantium, Rex Regum, Jeovah Zebaoth, ad adiuvandum me festina:

Almighty, Everlasting, True and Living God, make haste to deliver me. Lord of Lords, King of Kings Jehovah Zebaoth, make haste to help me.

Gloria Deo, Patri, Filio, et spiritui Sancto: Sicut erat in principio, et nunc, et semper et in saecula saeculorum: Amen.

Glory be to God, Father, Son and Holy Ghost: As it was in the beginning, is now and forever, world without end: Amen.

Translator's Note: 'semper et in saecula saeculorum” is generally given in English translations as "forever, world without end” or “for ever and ever." Literally, it is “always, unto an Age of Ages", and is done in imitation of a Hebrew idiom.

"Omnipotens...Amen"

Christian communal life (monastic and secular) was, until the Reformation, built around the Daily (or Divine) Office, a series of eight liturgical services centered on the recitation of psalms and prayers. It was also common for individuals to structure their private devotions around parts of the Office.

Almost every service of the Daily Office opened with the psalm verse “Deus ad adiuvandum me festina", followed by the lesser doxology. (The exception was Matins, the first service of the day, where "Deus ad adiuvandum" usually came as the second element.) See the notes below for details of the psalm and the doxology.

The elaboration of the simple biblical “God” to a longer list of names and attributes is a cabbalistic practice, detailed by Reuchlin and Agrippa. See, for example, the works cited in the discussions of PELE and NA later in Liber Primus.

The daily office ended with a simple "Benedicamus Domino” (“Let us bless the Lord.") Every Action in Liber Primus is closed with a more elaborate blessing (e.g. the doxology, Soli Deo honor omnis, "Glorie, thanks, and honor be unto the Almighty Trinitie", etc.)

Thus, Dee not only marked out his ritual time and space using the same formula a religious service would use (see note on “In nomine" above), but also began the Actions with the standard introductory formula from the daily cycle of prayer and devotion, and ended each one with an elaboration of the traditional closing.

“Ad adiuvandum me festina” – Ps 69:2 (Vulgate), Ps 70:1 (English Bibles)

Vulgate ex Septuaginto: Deus in adiutorium meum intende Domine ad adiuvandum me festina;

Vulgate ex Hebraeo: Deus ut liberes me, Domine ut auxilieris mihi festina

BCP: Haste thee, O God, to deliver me: make haste to helpe me, O Lord.

Geneva Bible: O god, haste thee to deliver me: make haste to helpe me, O Lord.

KJV: Make haste, O god, to deliver me; make haste to help me O LORD

"Gloria..."

This is the short doxology, generally used after psalms, hymns, and canticles. Generally, though, it begins "Gloria Patri” rather than “Gloria Deo, Patri."

Recte sapere, et intelligere doceto me, (o rerum omnium Creator,) Nam Sapientia tua, totum est, quod volo: Da verbum tuum in ore meo, (o rerum omnium Creator,) et sapientiam tuam in corde meo fige.

Teach me to know aright and to understand (O Creator of all things) for thy wisdom is all that I desire. Give thy word in my mouth (O Creator of all things) and fix thy wisdom in my heart.

"Fige"

Note that figo is also the word used for driving nails.

O Domine Jesu Christe (qui sapientia vera es, aeterni et Omnipotentis tui Patri) humilime tuam oro Divinam Majestatem, expeditum mihi ut mittere digneris, alicuius pii, sapientis expertiquie, Philosophi auxilium, ad illa plenissime intelligenda perficiendaque, quae maximi valoris erunt ad tuam laudem et gloriam amplificandam: Et si Mortalis nullus iam in terris vivat, qui ad hoc munus aptus sit: vel qui ex aeterna tua providentia, ad istud mihi praestandum beneficium assignatus fuerit: Tunc equidem humilime, ardentissime et constantissime a tua Divina Majestate requiro, ut ad me de caelis mittere digneris bonos tuos Spirituales Ministros, Angelosque, videlicet Michaëlem, Gabrielem, Raphaëlem ac Urielem: et (ex Divino tuo favore) quoscunque, alios, veros, fidelesque tuos Angelos, qui me plene et perfecte informent et instruant, in cognitione, intelligentiaque vera et exacta, Arcanorum et Magnalium tuorum (Creaturs omnes tuas, illarumque naturas, proprietates, et optimos usus, concernentium) et nobis Mortalibus scitu necessariorum; ad tui nominis laudem, honorem, et gloriam; et ad solidam meam, aliorumque (per me,) plurimorum tuorum fidelium consolationem: et ad Inimincorum tuorum confusionem, et subversionem. Amen.

O Lord Jesus Christ (who art the true wisdom of thine eternal and almighty Father), I most humbly beseech thy Divine Majesty, that thou deignest to send me the speedy aid of some pious, wise and expert philosopher for the complete understanding and accomplishing of that which will be of the greatest worth for the increase of thy praise and glory: And if there should be no Mortal now living on earth who might be fitting for this gift, or who by thy divine providence might be assigned to the fulfillment of this my prayer, then equally most humbly, most ardently and most constantly, I request from thy Divine Majesty that thou deignest to send to me from the heavens thy good Spiritual Ministers and Angels, which is to say, Michael, Gabriel, Raphael and Uriel: and (out of thy Divine favor) whatever other true and faithful of thy Angels, who might completely and perfectly inform and instruct in the knowledge and in the true and exact intelligence of thy Secrets and Miracles (concerning all thy Creatures and their natures, properties and best uses) the understanding of which is necessary to us Mortals; to the praise, honor and glory of thy name and to my thorough consolation and (through me) that of many others of thy faithful, and to the confusion and subversion of thine enemies. Amen.

"Spirituales"

"Spirituales" has senses of form (as in spiritual beings – i.e. Angels) and function (as in 'Spiritual Father', when applied to a priest.)

Fiat Jeovah Zebaoth: Fiat Adonay, Fiat Elohim. O beata, et superbenedicta Omnipotens Trinitas, Concedas mihi (Joanni Dee) petitionem hanc, modo tali, qui tibi maxime placebit. Amen

Let it be so, Jehovah Zebaoth: Let it be so Adonai, let it be so Elohim. Oh Holy and Surpassingly Blessed Almighty Trinity, May you grant me (John Dee) this petition in the way that is most pleasing to you. Amen.

"Fiat"

"Let it be so" is one translation of "Fiat" which may have many translations. This one was chosen for its resemblance to "Fiat Lux" commonly translated "Let there be light". Alternative translations for "Fiat" are "May it be so" and "Make it so."

Ab anno 1579. hoc fere modo: Latine, vel Anglice; (ast circa annum 1569 alio et peculiari, particulari modo: interdum pro Raphaele, interdum pro Michaele) ad Deum preces fundere: mihi gratissimum fuit: Mirabilem in me faciat Deus Misericordiam suum. Amen.

From the year 1579, it was done in this way: in Latin and in English; (but around the year 1569 in another and peculiar, particular way: sometimes for Raphael, sometimes for Michael. To pour prayers out to God: this was most pleasing to me. May God bring forth his marvelous mercy in me. Amen.

John Dee His Note (Page 2 of Original Text Transcription)

Angelus sive Intelligentia, nunc toti mundo praedominens

The Angel or Intelligence now ruling over the whole world.

"Intelligentia"

In a theological sense intelligentia is a 'a non-corporeal Being or Intelligence', and is commonly used for angels and spiritual beings. Agrippa, Ficino, and Aquinas use it in this sense. 'Intelligentia' can also be a ‘rational activity, rational comprehension', in a more philosophical than theological way (also used by Aquinas and various neoplatonizing Christians.) Here, it is easy to opt for the former meaning, though in Liber Tertius the choice is not so clear.

"Annael praedominens”

Oddly enough, Trithemius in his De Septem Secundeis (also called Chronologia Mystica) says that Gabriel is the Angel currently (in 1582) presiding over the world. Annael is problematic in other ways as well. (See below.)

Etymologia: {Gratiosa/Afflicta} misericors Dei

Etymology: The Gracious/Afflicted Merciful ... of God.

Translator's Note: This is a little problematic, since there is no noun here. (The four other Angels in the Note are all described with nouns.) It could be, for instance, the “merciful nature” or "merciful things” of God. “Gratiosa/afflicta” can be explained in Christian terms, in which God's mercy is both gracious (in many senses of the word) and suffering (because of the Passion and Death of Christ.)

4 Angeli praesidentes 4 Cardinibus Caeli: ut Agrippa notat in scala Quarternarii.

4 Angels presiding over the 4 cardinal points of Heaven, as Agrippa notes in his scale of fours.

“scala Quarternarii”

Note that this reads "scale of fours", not "scale of four". This is translated “The Scale of the Number of Four” in James Freake's edition of 1651. The table can be found in Agrippa, De Occulta Philosophia, II.7

Etymologiae

Fortitudo Dei

The Strength of God

Praevalescentia -- sive praepotentia -- sive Fortitudo Praevalesecens -- Dei

The growing strong -- or the great power -- or the Prevailing Strength -- of God

Medicina Dei

The Medicine of God

Lux Dei

The Light of God

Anna, et Annah, obsecrantis, et confitentis particula est. Hac ratione, non absurde innuere videtur, Orantem et confitentem Deum.

Anna, and Annah, is a particle of one beseeching or acknowledging. By this reason, it is seen, not absurdly, to signify praying to and acknowledging God.

Translator's Note: “Confiteor” is more commonly translated “confess”, as in “confess the strength of Christ crucified”. “Acknowledge” was chosen instead as it might be less ambiguous to a modern reader.

"ratione"

For expanding “roe” to “ratione”, see Dizionario di Abbreviature latine ed italiane. Other editors have taken the text as "coe”, which has no satisfactory expansion.

First Page of text after prayer (Page 3 of Original Text Transcription)

Ad Deum Omnipotentem Protestatio fidelis: ad pertetuam rei memoriam Anno 1582

A faithful declaration to Almighty God for the perpetual memory of the event(s) in the year 1582.

Translator's Note: In more modern English, this might read “I swear to Almighty God that this is an accurate account of what happened in 1582". Also, the phrase “Protestatio fidelis” might make one think of Dee as a faithful Protestant, but this is a mere hint or interpretation and not a literal rendering.

Si quis autem vestrum indiget sapientia, postulet a Deo etc.

For if any of you is in need of wisdom, let him ask of God, etc.

"Si quis..." - James 1:5

The text in the microfilm of Sloane 3188 may have a dot over the final “a” or it may not. If it does, this would then read “sapientiam”, which is also grammatically correct, and the reading in the Vulgate.

Vulgate: si quis autem vestrum indiget sapientiam postulet a Deo qui dat omnibus affluenter et non inproperat et dabitur ei.

KJV: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

Geneva Bible: If any of you lacke wisdome, let him aske of God, which giveth to all men liberally, and reprocheth no man, and it shall be given him.

Mittas lucem tuam et veritatem tuam, que me ducant etc.

Send forth thy light and thy truth, which may lead me, etc.

“Mittas lucem...” Psalm 42:3 (Vulgate), Psalm 43:3 (English Bibles)

Though this echoes Psalm 42:3 in the Vulgate (Ps 43:3 in the English Bibles and Psalter), it is not an exact quotation.

Vulgate ex Septuaginto: emitte lucem tuam et veritatem tuam ipsa me deduxerunt et adduxerunt in montem sanctum tuum et in tabernacula tua

Vulgate ex Hebraeo: mitte lucem tuam et veritatem tuam ipsae ducent me et introducent ad montem sanctum tuum et ad tabernaculum tuum

BCP: Oh sende out thy light and thy trueth, that they may leade me: and bring me unto thy holy hill, and to thy dwelling.

Geneva Bible: Sende thy light and thy trueth: let them leade me: let then bring me unto thine holy Mountaine and to thy Tabernacles.

KJV: O send out thy light and thy truth: let the lead me; let them bring me unto thy holy hill, and to thy tabernacle.

Recte Sapere et Intelligere doceto me, Nam sapientia tua totum est quod volo,etc.

Teach me to know well and to understand for thy wisdom is all that I desire, etc..

Da verbum tuum in ore meo, et sapientiam tuam in corde meo fige, etc.

Give thy word in my mouth and fix thy wisdom in my heart.

Translator's Note: “Give thy word in my mouth, and thy meditation in my heart” is used by some traditionally-minded Episcopalian and Anglican priests before officiating at Holy Communion.

Page 4 (of Original Text Transcription)

Castra metatur Angelus Domini, in Circuitu timentium eum,...

The Angel of the Lord measures out his camp, encircling those that fear him, ...

“Castra metatur” – Psalm 33:8 (Vulgate); Psalm 34:7 (English)

Ex Septuaginto: vallabit angelus Domini in circuitu timentium eum et eripeit eos

Ex Hebraeo: circumdat angelus Domini in gyro timentes eum et eruet eos.

BCP: The Angel of the Lord tarieth round about them that feare him: and delivereth them.

KJV: The angel of the LORD encampeth round about them that fear him, and delivereth them.

Geneva Bible: The Angel of the Lord pitcheth round about them, that feare him, and deliuereth them.

Dee's version is slightly different from either of these. “Metatur” has the sense of surveying or measuring out an area, unlike either ‘circumdat' or 'vallabit.' The more precise word is consonant with the angelically directed mathematical construction and subdivision of the Sigillum Aemeth in the second book. It could also be that Dee the mathematician found the surveying term more congenial than the less technical wordings in the Vulgate.

De mirabili potestate Artis et Naturae.

Concerning the miraculous power of Art and Nature.

Facilius (sine comparatione) a Deo impetrandum foret, vel a bonis spiritibus, quicquid homini utile reputare etc.

Whatever is considered useful to man is more easily (immeasurably so) entreated from God, or from good spirits, etc.

"Facilius...."

The Bacon work is variously titled Epistola Fratris Rogerii Baconis de Secretis Operibus Artis et Naturae, et de Nullitate Magiae or Epistola Rogerii Bacon de Potestae Artis et Naturae. Dee gives yet a third notion of the title. (I have picked and chosen the manuscript variants that most closely match Dee's text. One of Dee's copies seems to have embodied a state of the text not otherwise known – see Roberts and Watson, p. 62, and their notes on catalog numbers D4 and DM163. One wonders whether Dee's text was lacking de Nullitate Magiae -- “on the Nullity of Magic", or whether he suppressed the thought.)

Et adhuc erratur, quando per invocationes, et deprecationes, et sacrificia nituntur homines eos placare et adducere pro utilitate vocantium; facilius enim sine comparatione a Deo impetrandum foret, vel a bonis spiritibus, quicquid homini debet utile reputare.

And still it is mistaken, when men strive, through invocations and prayers and sacrifices, to please and persuade them for the benefit of the callers; for it is incomparably easier to obtain from God, or from good spirits, anything which ought to be deemed useful for man.

Whitby (p 202-23) cites a 1659 English translation Frier Bacon his Discovery of the Miracles of Nature, and Magick, about which he notes “This edition bears the notice on the title-page that it has been 'faithfully translated out of Dr. Dee's own copy, by T.M.” The translation could just as well have been made out of the Froben edition of 1618, which also claims to be taken from Dee's copy – see Roberts and Watson above. "...without all question the way is incomparable more easie to obtain any thing, that is truly good for men, of God, or good angels, then of wicked Spirits" (pp.3-4)

Numquid non est Deus in Israel, ut eatis ad consulendum Beelzebub deum Accaron. Reg. 4 cap. 1

Is it not because there is not a God in Israel, that you go to consult Beelzebub, the god of Accaron? II Kings, 1:3

"numquid...” – IV Malachim 1:3 (Vulgate); II Kings 1:3 (KJV, Geneva)

Vulgate: numquid non est Deus in Israhel ut eatis ad consulendum Beelzebub deum Accaron

KJV: Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron?

Geneva Bible: Is it not because there is no God in Israel, that ye goe to enquire of Baal-zebub the god of Ekron?

Dee is just adding biblical support to the Bacon text – the children of Israel only consult a false god because they no longer know their own God.

Various editions of the Vulgate call the book of Kings 'Malachim' (borrowed from the Hebrew) or 'Regum' (more strictly Latin.)

Page 5 (of Original Text Transcription) - Anno 1581 Decembris 22. Mane

1581, December 22. In the morning.

In Nomine Jesu Christi, Quis tu es?

In the name of Jesus Christ, who are you?

Potestas omnis, in me sita est.

All power is centered in me.

Quae?

Which?

Bona, et mala.

Good, and Evil.

"Bona, et mala"

Genesis 3:5

Vulgate: et eritis sicut dii scientes bonum et malum

Geneva Bible, KJV: and ye shall be as gods, knowing good and evil

de Thesauro abscondito:

concerning the hidden Treasure:

Ne perturbes: Nam hæ sunt Nugæ.

Be not troubled: for these are trifles.

Ubi est potestas tua?

Where is your power?

Cur quæris de postestate aliqua mea?

Why do you inquire of any power of mine?

Cur? Signifi, non mihi placet.

Why? Show it, I am not pleased.

"Cur? Signifi...”

By attempting to turn divert Dee's questions back on to Dee himself, and by challenging Dee's authority, Annael is conforming to the standard recorded behavior of summoned beings from classical times through to the 19th century. Dee does not succumb to the diversion, or give in to the threats.

An bonus aliquis Angelus, assignatus est huic speculo?

Is some good Angel assigned to this mirror?

Etiam.

Even so.

Quis?

Who?

Bonus ne ille Angelus, de quo in scripturis fit mentio

Is it not that Good Angel of whom mention is made in the scriptures?

"in scripturis fit mentio” There are many scriptural references to Michael the Archangel, e.g. Jude I:9 and Rev. 12:7 . The Michael referred to in the Book of Daniel 10:13, 10:21 and 12:1 is also probably the Archangel, though he is referred to only as a "great prince” (KJV) or “unus de princibus primis" (Vulgate.) See following note on "princeps."

Maxime.

Most Certainly.

Fieri ne potest, quod ego eundem videam, et cum illo agam?

Can it be that I might see that one and deal with him?

“agam”

"Do" or "have doing" or "traffic" are all possible translations for "agam.” Dee uses "deal" to describe his actions with spirits in other places, e.g. “I have byn long at this time, in my dealing with you" at the end of the last Action in Liber Primus.

Ita.

Yes

Quid per hoc, significare velis?

What do you wish to signify through this?

Alterius Angeli character est.

It is the character of another Angel.

Cur hic, et nunc ostendis?

Why do you show this here and now?

Causam ob magnam.

For a great purpose.

Page 6 (of Original Text Transcription) - I Thessalonians V:17

Gloria patri et filio et spiritui sancto, sicut erat in principio, et nunc et semper: et in saecula saeculorum. Amen

Glory be to the father and to the son and to the holy ghost as it was in the beginning, is now and forever world without end. Amen.

“Gloria patri...”

This is exactly the lesser doxology, without the extra Deo between Gloria and patri. See the note on the introduction to the opening prayer.

Annael....praepositus orbis veneris

Annael.....in charge over the sphere of Venus

Translator's Note: “Praepositus” is literally ‘placed over' or 'set over', but can also mean a chief or commander. In classical Latin, it is used for the governor of a province.

Annael (See Trithemius, De Septem Secundeis §2.) In Agrippa, De Occulta Philosophia, this Angel is named Haniel. (See for instance the tables in II.10 and II.12, and III.10 ‘Of Divine Emanations'.)

Annael/Haniel/Anael is problematic in both primary and secondary sources. The attribution to Venus is constant in Agrippa, and seems likely in Picatrix III.ix.23, but the spelling, derivation, and meaning of the name seem obscure. A Dictionary of Angels claims that Annael and Haniel are synonymous, but gives very different descriptions under the two names. See also the difficulties with the etymology given in "John Dee His Note" above.

Page 7 (of Original Text Transcription) - Anno 1582 Novembris 20.

In the year 1582, November 20 -- see what follows

In nomine Jesu Christi Amen

In the name of Jesus Christ Amen

Marti die.10. hora 11 ¼ Ante Meridiem

In the year 1582 the 10th day of March, 11:15 am.

Aliqui Angeli boni

Some good Angels

Michael est princeps in operibus nostris

Michael is first in our works

Translator's Note: “Princeps” is a heavily loaded word -- “first (in time or in precedence)”, “pre-eminent", "leader”, “originator”, “prince”, are all possible renderings.

"Soyga"

Could be seen as ‘αγιοσ (Greek for “holy”) backwards.

“my boke, of Soyga"

Dee's Book of Soyga is probably Sloane 8, with the inscription “Aldaraia, sive Soyga vocor”; this incipit matches Ashmole's description of Dee's book. It contains astrology and demonology; the 'tables' which so interested Dee are algorithmically generated, and of unknown use. They could be cryptographic, for instance, or for use in generating magical apparatus or rites. Please see Jim Reeds' paper for details.

Ur: Liber ille, erat Adae in Paradiso revelatus per Angelos Dei bonos.

That book was revealed to Adam in paradise by the good Angels of God.

Ur. ...solus Michael illius libri est interpretator.

Only Michael is the interpreter of that book.

Ur. Præsentias nostras postulate et invocate, sinceritate et humilitate. Et Anchor, Anachor, et Anilos, non sunt in hunc Lapidem Invocandi

Ask and invoke our presences with sincerity and humility. And Anchor, Anachor, and Anilos are not to be invoked into this stone.

Ur. Haec maxime respiciunt Michaelem. Michael est Angelus, qui illuminat gressus tuos. Et haec revelantur in virtute et veritate non vi.

These things most of all are the concern of Michael. Michael is the Angel who illuminates your steps. And these things are revealed in virtue and truth, not force.

Translator's Note: Here vis is “force”, to avoid confusion with fortitudo ("strength.")

Ur: Omnis hora, est hora nobis.

Every hour is our hour.

(in margin) Libri Quinti Appendice

In the Appendix of the fifth book

Page 8 (of Original Text Transcription)

Sigillum hoc in auro sculpendum ad defensionem corporis, omni loco, tempore et occasione: et in pectus gestandum.

This seal is to be graven in gold for the defense of the body at every time, place and occasion: and is to be worn on the breast.

A: Soli Deo Honor omnis, et gloria. Amen.

To God alone all honor and glory. Amen.

Hora 5

At the Fifth Hour

“the Seven psalmes”

The seven penitential psalms are (Vulgate) 6, 31, 37, 50, 101, 129, 142 (English) 6, 32, 38, 51, 102, 130, 143

Page 9 (of Original Text Transcription)

Sigillum Divinitatis Dei

Seal of the Divinity of God

(in margin) Erronice contra ignorantiam meam vide post

Mistakenly, against my ignorance. see what follows.

"AGLA"

Nortaricon for ‘Ateh Gebir Leilam Adonai ‘– “Thou art mighty forever, O Lord." See Agrippa, De Occulta Philosophia III.xi.

Page 10 (of Original Text Transcription)

Cave: quia angelus tenebrarum se intrusit hic ut libri Quinti appendice apparabit.

Beware: For an angel of darkness intruded himself here as will appear in the appendix of the Fifth book.

(On the table)

In fronte

On the forehead

A sinistro

On the left

A dextro

on the right

juxta pectus

next to the breast

Directions regarding the table

These markings make most sense for someone resting or lying on the table. They would work well if one were to kneel before it and then fall forward (in fear, supplication, exhaustion, etc.)

Gloria Patri et filio et Spiritui Sancto sicut, etc. Amen.

Glory be to the Father and to the son and to the Holy Ghost as, etc. Amen

Page 11 (of Original Text Transcription)

1582 Martii 11 Sonday a Meridie hora 3a circiter

1582 March 11 Sonday from noon about the third hour

Translator's Note: i.e., about 3:00 PM

Gloria, Laus, honor, virtus et Imperium Deo immortali invisibili, et Omnipotenti, in saecula saeculorum. Amen.

Glory, praise, honor, power and Dominion to immortal, invisible and Almighty God, forever and ever. Amen.

Page 12 (of Original Text Transcription) - Martii 14 Wensday mane circa horam 9a

March 14 Wednesday, in the morning about the 9th hour.

(in margin) Agrippa hath so, cap. 24, Lib. 3, Occultae Philosophiae

(in margin) Agrippa has so, in chapter 24, Book 3, of The Occult Philosophy

"Nariel"

Agrippa, in De Occ Phil III.24 gives a long compilation of things (mansions of the moon, signs of the zodiac, ages of the world, planets, etc) and the angels that preside over them. In particular, Noriel (qui ab aliis Uriel dicitur) super australem.

Noriel (by others called Uriel) over the south (i.e. wind and quarter.)

Fortitudo Dei, tecum semper est.

The strength of God is always with you.

(In margin) potius erat dicendum Michael: nam Gabriel est Praevalescentia Dei: et ita, fortitudo quidem, sed altioris gradus

Perhaps Michael should have been said: for Gabriel is the prevailing of God: and thus, the same strength, but of a higher grade.

Page 13 (of Original Text Transcription)

ANGELVS TVAE PROFESSIONIS.

The Angel of your profession.

Translator's Note: “Professio” is the technical term for a declaration of a vocation, e.g. a profession of faith, as when one takes holy orders. See note on “de Triplici hominis custode" below.

(In margin) vide Agrippam de Triplici hominis custode, Lib 3, cap 22

see Agrippa "On the Three-fold Guardian of Man”, Book 3, Chapter 22

"de Triplici hominis custode"

This is the title of Agrippa, De Occulta Philosophia III.22, which begins

Triplex unicuique homini demon bonus est proprius custos: unus quidem sacer, alter geniturae, tertius professionis.

For every man there is a threefold good spirit as a proper keeper: one holy, another of the nativity, the third of profession.

The first spirit is similar to the concept of “guardian angel”, the second sprit is like the Classical concept of "Genius” or a person's innate (and astrologically influenced) spirit or potential, and the third is the spirit of one's profession, path, etc. There is happiness when the second and third are in agreement, and unhappiness when they are not.

Book III, chapter 23 of Ficino's De Vita Libri Tres is about making Genius and Profession agree. Dee owned a copy of this work.

Laudate Dominum in operibus suis.

Praise the Lord in his works.

"Laudate..." - Sirach 39: 19 (Vulgate); Ecclesiasticus 39:14 (English)

Vulgate: florete flores quasi lilium date odorem et frondete in gratiam et conlaudate canticum et benedicite Dominum in operibus suis

KJV apocrypha: And give ye a sweet savour as frankincense, and flourish as a lily, send forth a smell, and sing a song of praise, bless the Lord in all his works

Geneva: And give ye a sweete smel as incense, and bring forth flowres as the lilie: give a smel, and sing a song of praise: blesse the Lorde in all his workes.

(In margin) vide Reuchlinum de Verbo Mirifico, de nomine NA

see Reuchlin "On the Marvellous Word”, concerning the name NA

"NA"

Reuclin de verbo mirifico, II, sig e6v, (Stuttgart facsimile p 72)

Et sequitur: Nequaqum Jacob appellabit nomen tuum sed Israel: quoniam cum deo & homine praevaluisti: Ut est item vocabulum Na: quod in animi molestia turbationibusquae utimur. Sicut Moyses in numeris: Dimitte Na peccatum populi tui: quod vos interpretatum habetis: Dimitte obsecro. Et psalmo centesimo ac decimoseptimo: A na domine salvificia na. A na domine fortunatifica na: quod vos elegantius sic: O domine salvum me fac: o domine bene prosperare.

And it follows: No more shall thy name be called Jacob, but Israel: for with god and man thou hast prevailed. And so it is with the name Na: which we use in trouble and disturbances of spirit. For instance Moses in Numbers: “Na, pardon the iniquity of thy people", which you will have interpreted “Pardon, I beseech thee.” And also in Psalm CXVII “Ah Na, Lord, fortune-giving Na”, which you find more elegantly thus: "Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity."

The psalm is Vulgate 117:25, English 118:25.

'A Na' in the context of beseeching is reminiscent of the note on Anna and Annah in 'John Dee His Note.'

Also, see Agrippa De Occulta Philosophia III.11

Et est nomen Dei Na nun-aleph, in perturbationibus et molestiis invocandum. – p 428, Brill edition

And the name of God Na is to be invocated in purturbations and troubles. p. 474, Tyson edition.

Page 14 (of Original Text Transcription)

(In margin) vide Reuclini librum de verbo mirifico de nomine PELE

see Reuchlin's book On The Marvellous Word concerning the name PELE

"PELE"

Reuclin, De verbo mirifico II, sig e2r, (p 63 in the Stuttgart facsimile)

Quoque vos legitis in eo Iudicum loco: Nomen meum quod est mirabile. Sed tenet non eandem hic significationem quomodo in psalmo octavo: Domine dominus noster Quae admirabile est nomen tuum in universa terra: id est admiratione dignum & gloriosum: quod vocabulum Adir significat: hic vero peli: quod est miraculorum operator.

Also, you read in that place in Judges: My name which is wonderful. (But this does not have the same significance as in the eighth psalm: O Lord our Lord, how wonderful is your name in all the earth: that is, “worthy of admiration” and “glorious”: which the word Adir signifies.) here truly peli: which is “worker of miracles"

Agrippa, De Occulta Philosophia III.11

Origenes, splendidissimis quibusque philosophis non inferior, adserit contra Celsum in quibusdam divinis verbis mirandam latere virtutem; et in libro Iudicum ait Dominus: “Nomen meum quod est Pele (Peh Lamed Aleph), quod interpretatur apud nos 'miraculorum operator' sive ‘efficiens mirabilia.'

Origen, not inferior to the most brilliant philosophers, asserts against Celsus that wondrous virtue lied hidden in certain divine Words. And in the book of Judges the Lord says “My name which is Pele”, which signifies to us “a worker of miracles” or “bringing forth wonders."

(In margin) De sigillo Emeth vide Reuclini Artem Cabalisticam lib 3 et Agrippam lib 3 cap 11

On the seal of Emeth, Reuclin's “The Cabalistic Art”, book 3, and Agrippa book 3, chapter 11

"Emeth"

The Seal of Emeth has a long history. The sources Dee cites are:

Agrippa De Occulta Philosophia III.11

nomen Emeth, quod interpretatur 'veritas' est, et est sigillum Dei.

the name Emeth, which is interpreted 'truth' and is the seal of God

Reuchlin, De Arte Cabalistica III, fol. LXIIr (p 284 in Bison Book edition)

Ehieh sigillat per Emeth, hoc est essentiam per veritatem. Sicut nobilis ille dictator ait Eliezar Haklir AMTh ChRTMD, Emeth est sigillum eius. Probat hoc ratio arithmetica quam imitantes si multiplicaverimus Ehieh per Ehieh surgent quadringenta quadraginta & unum, Quae simul sunt AMTh hoc est verum seu veritas, sicut Adonai Shalom – Domini Pax.

Ehieh seals through Emeth, that is though essential truth. As that excellent teacher Eliezar Haklir says "Emeth is his seal." Arithmetic reasoning proves this; for if we in such a way multiply Ehieh by Ehieh, four hundred forty one will arise, which is at once Emeth, that is 'true' or 'truth' and Adonai Shalom "Peace of the Lord."

ibid, fol. LXVIr (p 300 in Bison edition)

Ubi post Tetragrammaton repitur YHV quod est symbolum ipsius Ehieh, hoc est entis per aequalitate numeri.....Est enim sigillum Dei YHV quo Ehieh sigillavit mundum, et dicitur AMTh, id est verum, quippe quod in se ipsum arithmetice multiplicando nascitur.

And after the Tetragrammaton is found YHV which is a symbol of that Ehieh, which is "Being", by equality of number....And YHV is a Seal of God, by which Ehieh has sealed the world., and it is called Emeth, that is “truth”, since it is born by multiplying it arithmetically by itself.

Page 15 (of Original Text Transcription)

SIGILLUM DEI

The Seal of God

Valete

Farewell

Soli Deo omnis honor Laus et Gloria Amen.

To God alone, all honor praise and glory. Amen.

“Soli Deo...” I Timothy 1:17

Vulgate -- regi autem saeculorum inmortali invisibili soli Deo honor et gloria in saecula saeculorum amen

KJV--Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Geneva – Now unto the King everlasting, immortal, invisible, unto God onely wise, be honour and glorie for ever and ever, Amen.

Page 16 (of Original Text Transcription) - Martii 15. Thursday. Hora 1 1/4 a meridie

March 15. Thursday. From midday 1 1/4 hours.

Translator's Note: 1:15 PM

Invocate nomen Domini, et agnoscetis eum.

Invoke the name of the Lord, and you will know him.

"Invocate....agnoscetis"

Invoco/agnosco is a nice pair of synonyms for obsecro/confiteor, the words used for the etymology of Annael in “John Dee His Note” above.

Deus misereatur nostri, et benedicat nobis&c.

May God be merciful unto us and bless us, etc.

“Deus misereatur..." -- Psalm 66:1 (Vulgate); Psalm 67:1 (English)

Vulgate ex Septuaginto: Deus misereatur nostri et benedicat nobis iluminet vultum suum super nos et misereatur nostri DIAPSALMA

Vulgate ex Hebraeo: Deus misereatur nostri et benedicat nobis inlustret faciem suam super nos SEMPER

BCP: God be merciful unto us, and blesse us: and shew us the light of his countenance, and be mercifull unto us.

KJV: God be merciful unto us, and bless us; and cause his face to shine upon us; Selah."

Geneva Bible: God be merciful unto us, and blesse us, and cause his face to shine among us. Selah.

(In margin) Of Salamian you may read in the call Diei Dominicae in Elementis Magicis Petri de Abano.

Of Salamian you may read in the call of Sunday in “Magical Elements” of Peter of Abano

"Salamian"

De Elementis Magicis (attributed to Peter of Abano) is part of De Occulta Philosophia Liber Quartus.

per nomina sanctorum Angelorum, qui dominantur in quarto exercitu, et serviunt coram potentissimo Salamia, Angelo magno et honorato: et per nomen stellæ, quæ est Sol, et per signum, & per immensum nomen Dei vivi, et per nomina omnia prædicta, conjuro te Michael angele magne, qui es præpositus Diei Dominicæ: et per nomen Adona, Dei Israel, qui creavit mundum et quicquid in eo est, quod pro me labores, et admoleas omnem meam petitionem, juxta meum velle & votum meum, in negotio et causa mea.

By the names of the holy Angels, who rule in the fourth company, and serve before the face of the most powerful Salamia, a great and honored Angel, and by the name of the star, which is Sun, and by the sign and unfathomable name of the living God, and by all the aforesaid names, I summon thee, great angel Michael, who art placed over the Lord's Day, and by the name Adonai, the God of Israel, who created the world and whatsoever is in it, that thou labor for me, and undertake all my petitions, according to my will and my desire, in my business and cause.

"admoleas" - Translator's Note:

This word is not to be found in any of the dictionaries cited in the bibliography. Here, it is taken as admolior, turned non-deponent, and made 3rd instead of 4th conjugation. This is a not unreasonable medievalism. It is also a plausible scribal or transcription error (medieval or later.)

Page 17 (of Original Text Transcription)

(In margin) De OCH vide in libello Arbatel in (sol sign)

About OCH, see Arbatel's little book, under Sun.

"OCH"

In Arbatel de Magia Veterum (printed as part of De Occulta Philosophia Liber Quartus) Och is the spirit of the Sun. Raphael confirms this two lines later when he says OCH is “mighty in the sonne beames.” OCH is also associated with gold and wealth.

I am Fortitudo Dei

I am the Strength of God.

Fortitudo Dei

This is what Dee calls Michael in 'John Dee His Note'; this, combined with all of the solar references immediately preceding (see the note on OCH), makes Dee's conclusion that this angel is Gabriel pretty inexplicable. The angel neither confirms nor denies Dee's assertion about the visitor's identity.

See page 16 for another example of potential Michael/Gabriel confusion.

“What thow hast written, that hast thow written"

cf Pilate's words "What I have written, I have written." (John 19:22, Geneva Bible and KJV.)

"POLIPOS"

Mi: Dost thow understand it?

Dee: No, God knoweth.

In De Occulta Philosophia, III.34, Agrippa gives the Hebrew names of the twelve apostles, including quartus PEH-VAU-LAMED-YOD-PEH-VAU-SHIN Polipos, quem nuncupamus Philippum.

The fourth Polipos, whom we call Philip.

Dee may be missing the significance of the name, not the immediate reference, but it seems out of character for him not to have added a marginal note in such a case.

(In margin) It is in Elementis Magicis Petri de Abano, printed with Clavis Agrippae

It is in Peter of Abano's “Magical Elements”, printed with the "Key" of Agrippa.

"I lived with Esdras"

Uriel appears in books 4-13 of II Esdras in the Apocrypha, where he leads Esdras through dreams about the mystery of human destiny and visions of the Last Days.

"I lived with Tobie: Tobie the younger”

Tobias' adventures with Raphael are found in Chapters 4-12 of the apocryphal Book of Tobit.

Mysteriorum Liber Secundus

John Dee

Mysteriorum Liber Secundus

Image Placeholder: A stylized alchemical or magical symbol, typically a hexagram with a Venus symbol inside, surrounded by letters.

If you have an image for this, upload it to your GitHub repo and link it using

Liber Secundus – Actions and Visions

[The top quarter of a page is missing]

...mysteryes, [...

...ow toward a thing, r [...

...howse is hollow, it is empty and voyde [...

...ants: The God of heven and erth, will send into [...

NOTE. We bring tydings *of light. The Lord is owr [...

you and we prayse to gither. His name be praysed for ever O [...

in his Mysteries: O holy and eternall God.

Δ he bowed down to the Chayre and then to the table, and sayd, Bene dictus qui venit in, (and there stayed a little) and sayd agayn, Bene dictus qui venit in, nomine Domini.

Δ Than cam in Michaël, with a sword in his hand, as he was wont: and I sayd unto him, are you Michael?

Michael Fortitudo Dei. Mich. Dowt not: I am he which rejoyceth in him that rejoyceth in the For=titude and strength of God.

Δ Is this Forme, for the Great Seale, perfect?

Mi. The forme is true and perfect.

My Oathe or vow required for secresie

Δ Thow shalt sweare by the Living God, the strength of his Mercy, and his Medicinall vertue, powred into mans sowle never to disclose these Mysteries.

Mi. yf No man, by no means, shall perceyve any thing herof, by me, I wold think that I shold not do well.

Mi. Nothing is cut from the Churche of God. We in his Saincts are blessed for ever.

Δ We separate the, from fyled and wycked persons: We move the to God.

Mi. I vow, as you require: God be my help, and Gwyde, now and ever, amen.

MIC. This is a Mystery, skarse worthy for us ourselves, to know, muche lesse to Reveale. Art thow, then, so Contented?

Mi. I am: God be my strength.

Mic. Blessed art thow among the Saincts: And blessed are you both.

Dee I will pluck the, from among the wycked [he spake △ to my skryer.] Thow Commyttest Idolatry. But take hede of Temptation: The Lord hath blessed the. This is a Mystery. Dee, what woldest thow have?

Recte sapere et Intelligere &c.

Mic. Thy Desyre is graunted the.

Use [...

[The top quarter of a page is missing]

...with [...

...they are corrupted [...

...They have byn used to the wycked Ther [...

The Circle of Æternitie...

...I will shew the in the mighty hand and strength of God, what his Mysteries are: The true Circle of his æternitie Comprehending all vertue: The whole and sacred Trinitie. Oh, holy be he: Oh, holy be he: Oh, holy be he.

Uriel answered, Amen.

Mic. Now what wilt thow? △ I wold full fayne procede according to the matter in hand.

40 Mi. Divide this owtward circle into 40 æquall partes: whose greatest numbers are fowre. See thow do it presently.

Δ I did so. Dividing it first into fowre: and then every of them into ten. He called Semiel, and one cam in and kneled down: and great fyre cam out of his mowth.

▲ Semiel, this etymologie is as thowgh he wer the secre=tarie, for the Name of God.

Michael sayde, To him, are the Mysteries of these Tables known.

Michael sayde, Semiel (agayn) and by and by, he said, O God thow hast sayd and thow Livest for ever. Do not think here I spoake to him.

Δ he spake that to us, least we might dowte of his last speches, as being spoken to Semiel: which he directed to the æternall god and not to Semiel. Semiel stode up, and flaming fire cam out of his mowth: and than he sayd, as followeth:

The Tables

Sem. Mighty Lord, what woldest thow with the Tables?

Mi. It is the will of God, Thow fatche them hither.

Semiæl Sem. I, am his Tables. Behold these are his Tables: Lo where they are.

40 White Creatures

Δ There cam in 40 white Creatures, all in white Sylk long robes: and they like chyldern: and all they fallyng on theyr knees sayd, Thow onely art Holy among the highest. O God, Thy Name, be blessed for ever.

Δ Michael stode up out of his chayre, and by and by, all his leggs semed to be like two great pillers of brass: and he as high as half way to the heven. And by and by, his sword was all on fyre and he stroke, or drew his sworde over all theyr 40 heds.

The Erth quaked: and the 40 fell down: and Michael called Semiæl, with a thundring voyce, and sayd, Declare the Mysteries of the Living God, our God, of one that liveth for ever.

Sem. I am redy. △ Michael stroke over them, with his sword agayne: and they all fell down, and Uriel allso unto his knees. And commonly at the striking with his sword, flamyng fyre like lightening did flash with all.

▲ Semiel - forte significat Nomen meum Deus. Ita quod Tabulae istae sunt Nomen Dei, vel Nomina Divina.

NOTE: here is a Mysterie.

Mi. Then stept furth, one of the 40, from the rest, and opened his brest, which was covered with Sylk, and there appeared a great T all of Gold.

The very fashion of the T was thus: 4

Mi. Note the Number. A over the T, stode the figure of 4, after this manner: [Image Placeholder: T symbol with a 4 above it]

The 40, all, cryed, yt liveth and Multiplyeth for ever: blessed be his name.

T, in the holy language is Gisg vide lib.5. post et est ultima Alphabeti litera.

Δ That creature did shut up his bosome, and vanished away, like unto a fyre.

Mi. Place that, in the first place. It is the name of the Lorde.

Δ Than there seamed a great clap of thunder to be.

Then stepped (before the rest) one other of the 40, and kneled as the other did before. And a voyce was herd saying, Prayse God, for his name is reverent.

Michael sayd to me, say after me thus,

Deus Deus Deus noster, benedictus es nunc et semper: amen.

Deus Deus Deus noster, benedictus es nunc et semper: Amen.

Deus Deus Deus noster, benedictus es nunc et semper: amen

Δ Then this Creature opened his breast, and fyre cam oute of the stone as before and a great romayne G appeared.

G: dicitur Ged lib. 5.

Mi. Write with reverence, These Mysteries are Wunderfull, the Number of his name, and knowledge. Lo, this it is, .9. Behold, it is but one, and it is Marveylous.

Δ Then this Creature vanished away.

Mi. The Seale of Gods Mercy: blessed be thy name. It semed to rayne, as thowgh it had rayned fyre from heven.

Then one other of the 40 was browght furth: The rest all fell down and sayd, LO, thus is God known.

Mi. Then he opened his brest, and there appered an n, (not of so big pro=portion as the other), with the number of 7 over it.

N, dicitur, Drux.

Mi. Multiplicatum est Nomen tuum in terra.

Δ Then that man vanished away as it were in a golden smoke. Thow must not write these things, but with great devotion.

Mi. He Liveth. Then cam an other fowrth. Then all falling down sayde, Vidimus Gloriam tuam Domine. They were prostrate on theyr faces. Then this Creature opened his breast and he had there a Tablet all of Gold (as it were) and there appered a small t uppon it: and the figure of 9 under this Letter t.

Gisg.

Mi. Mark it, for this is a Mysterye. Then that shewer (of the 40) seamed to fly up into the ayre, like as it were a white garment.

Mi. Illius Gloria sit nobiscum. All sayd, amen: and fell down.

Δ Then stode up an other, and opened his bosom, and shewed on his brest bare (being like sylver) a small h ; and he pointed to it, and over it was the number of 22.

Na.

Mi. Et est numerus virtutis benedictus. △ This Shewer went away like a White Cok flying up.

Angeli Lucis

Δ There cam an other in, and sayd,

Et sum Finis et non est mihi Numerus. Sum Numerus in Numero. Et omnis Numerus est mihi Numerus. Videte.

Drux. Δ There appeared a small n on his skyn, being all spotted with Gold.

Then he went away like three fyres, red flaming, and coming to gather in the myddst of the firmament. △ You must Note that in the stone the whole world in manner did seme to appere, heven, and erth, &c.

Mi. (A he cryed with a lowde voyce) Et est vita in cælis.

Δ Then stepped furth one and sayd, Et ego vivo cum bene viventibus, and withall he kneeled down: and Michael stepped furth and toke of his veale on his brest and he made Cursy and stode up.

Mi. Vivamus Halleluyah. O Sanctum Nomen.

Δ All fell down on theyr faces, and Michael stroke over them with his sword and a great flash of fyre: And this man his brest seemed open that his hart appeared bleading, and therein the letter m, and 6, over it thus [Image Placeholder: Letter m with number 6 next to it]

Tal

Mic. Benedictus est Numerus Agni.

Δ Hereuppon They all fell down.

Mi. Orate invicem. △ Hereuppon we prayed a psalme; saying one verse, and I the other &c.

my skryer

Mi. Omnia data sunt a Deo. A – Then cam one in, having a rownd Tablet in his forhed and a little o in his forhed: and 22 over it.

Med

Mi. Et non est finis in illo.

Benedictus es tu Deus. A and then that shewer vanished away: He flew up, like a rownd raynbow knyt togither at the endes.

Mi. Angeli a nomine tuo procident Domine. Tu es primus O Halleluyah.

Δ One stode up and the rest fell down, and out of his mowth that stode, cam a sworde: and the point, a Triangle, and in the myddest of it a small a thus [Image Placeholder: A symbol similar to 'a'] of pure gold, graven very depe: Et Numerus tuus vivit in cæleris, sayd this shewer. The number was 22 over the a. 20

Vn Corrected thus, after, by Uriel to be 20

Mi. This shewer went away with great lightening covering all the world. Nomen illius est nobiscum. A He stroke agayne with his sword over them. Then stode one up: who, uppon his garment had an n: and he turned abowt: and on his back were very many (ens) n.

Drux

Mi. Creasti tu Domine Angelos tuos ad Gloriam tuam. ▲ Over the ,n, was the number of 14, over that n (I meane) which was onely on his brest.

Mi. Et te primus Creavit Deus. A Then the shewer flew up like a star. And an other cam in, all his cloth being plucked up: and so seamed naked: He hath a little ,a,. This ,a, did go rownd abowt him: begynning at his feete: and so spirally upward: and he seemed to be all clay. Over the ,a, was the number 6.

Note these 3 parts

Δ Et creata sunt et pereunt in Nomine tuo. A and therwith this shewer fell down all into dust on the Earth: and his white garment flew up, like a white smoke: and allso a white thing did fly out of his body. Surgit Innocentia ad faciem Dei.

Mi. Michael did over them agayn with his sworde, and it seemed to lighten. He began to speak, and he stopped suddenly, and the fyre flew from his mowth.

Mi. Innocentium Nomina, et sanguinem vidisti Domine a Terra, et Justus es in operibus tuis. A Then cam one in, with a garment all bluddy. he was like a chylde, he had a ball in his hand of perfume which smoked: and he hath uppon his forhed a little ,h,. He bowed to Michael: and Michael sayd, Numerus tuus est infinitus, et erit finis rerum. △ This shewer seemed to powre him self awaye like a flud of blud: and his garment flew upward.

Mi. Non est illi numerus.

Δ Omnia pereunt a facie Dei, et a facie Terræ.

Mi. Then stepped one furth, and like a water running rownd abowt him, and he cryeth miserably, O benedictum Nomen tuum Domine. Numerus periit cum illis. △ A little ,o, with 18 over it, appered.

Δ This shewer seemed to vanish away, and to cause a great water remayn over all.

Mi. Lux manet in tenebris. Gloriosum est Nomen tuum.

Δ Then stept one furth from the rest, who fell down, as theyr manner was.

Δ Note: All the Cumpanies of these 40, stode five to gither, and five to gither, and so in eight Cumpanyes; each, of five.

Δ This was a very white one: The upper partes of his throate, seemed open and there seemed to cum out of it fyre, in very many and diverse cullours. he sayd, Trinus sum.

Mi. Benedictum sit nomen El.

Δ Than in the myddle of the fyres or smoke semed an ,1, thrise placed, on a bluddy cross, and over the ,1, the number 26.

Δ This shewer seamed to [Image Placeholder: Two men's heads symbol] have three mens heds and to vanish away in a myst [Image Placeholder: Cross symbol] with a thunder.

Mi. Labia mea laudant Dominum.

Δ Then cam a very fayre [Image Placeholder: Young figure symbol] yong one in with long heare hanging on her (or his) sho1ders: and on her belly appeared a great scotcheon; to hir, or him, Michael gave a flame of fyre: and she, or he, did eat it.

Mi. Et hic est El: and so appeared a little ,1, on the scotcheon, and it waxed bigger and bigger: and a fyre did seeme to go rownd abowt it.

Mi. Benedicta sit ætas tua: A And there appeared ,30, under the ,1.

Δ There cam a great many of little fyers and did seeme to elevate this yong woman (or child) out of sight.

Mi. Michael stroke his sword over them agayn, and sayd, Natus est illa Lux. Ille est Lux noster.

Δ Then stept out an other and opened his white silk garment uppermost: and under it, he seemed to be sowed up in a white silk cloth.

Mi. He had in his forhed an ,n, in his brest an ,n, and in his right hand an ,n,.

Δ Numerus tuus est benedictus. △ They all fell down, saying, Numerus tuus est Nobiscum: Nec adhuc novimus finem illius Venies cum numero tuo O unus in æternum.

Δ and they fell all down agayn. This shewer departed clyming up into the ayre, as if he had clymed on a ladder.

Mi. Linguis suis cognoverunt eum.

Δ All sayd, Benedictus est qui sic et sic est, throwing up into the ayre threcornerd trenchers of this fashion [Image Placeholder: Triangular symbol] all of Gold. The one side of the trenchers was thus marked, and [Image Placeholder: Another symbol] the other side had nothing on.

Δ Then stept one oute: and fyre cam out and in of his mowth: he kneeled, the rest fell down. This seemed a transparent body, and he had in his eyes a small 1: and in his forhed the figure of 8.

Mi. Note this, under. I meane the figure 8. Thus, ¹/₈

Δ All sayd, Et es verus in operibus tuis: and so he vanished away in a flame of fyre.

Mi. Gaudete omnes populi eius, gaudete omnes populi eius, ab hinc Gaudete. △- All sayd, Amen.

Δ one stept furth saying, Incip

Project Chimera

A Theoretical Framework for the Biophysics of Ascension

This report presents a speculative, interdisciplinary framework for understanding the phenomenon of "ascension" as a biophysical process. Moving beyond mythological or purely metaphysical interpretations, Project Chimera hypothesizes that ascension represents a quantifiable state-transition of a biological organism, from a baseline human state governed by classical biochemistry to a "divine" state characterized by macroscopic quantum coherence.

Part I: The Spectrum of Being - The Quantum Biological Model

The central premise of this investigation is that the human body is not merely a biochemical machine but a complex quantum coherent system. The "spectrum of being" describes the range of functional states available to this system, with the baseline human at one end and the fully actualized Corpus Divinum at the other. The conventional biochemical model is insufficient to explain anomalous phenomena, while a Quantum Biological Model (QBM) provides a more robust framework.

Feature	Classical Biochemical Model	Quantum Biological Model (QBM)
Primary Driver	Chemical Reactions (ATP, enzymes)	Quantum Coherence & Information Fields
Cellular Communication	Nerve impulses, hormones	Biophoton exchange, quantum entanglement
DNA Function	Genetic blueprint for protein synthesis	Blueprint + Fractal Antenna for environmental information
Consciousness	Epiphenomenon of neural chemistry	Fundamental property, potentially non-local
Health/Disease	Chemical imbalance, pathogen invasion	Coherence/Incoherence of the biofield
Ascension Potential	Impossible; violates biological laws	The ultimate expression of system-wide coherence

Part II: The Cellular & Genetic Substrate of Transformation

Under the QBM, ascension is not a metaphysical event but a cellular and genetic upgrade. This transformation can be modeled through three interconnected systems: the biophoton field, mitochondrial reprogramming, and the DNA-antenna.

Every living cell emits ultra-weak photons known as biophotons. In a baseline human, this light is relatively chaotic. Ascension entails a process of organizing this light into a coherent, laser-like field. At a critical threshold of coherence, the biofield may undergo a phase transition, becoming the primary organizing principle of biology. The being transitions from a matter-based organism that emits light to a light-based organism that sustains matter.

Ascension requires a massive upgrade in cellular energy production. As quantum organelles, mitochondria may be able to directly transduce energy from the Zero-Point Field (ZPF). The efficiency of mitochondrial function is a primary rate-limiter for transformation. Optimizing mitochondrial health could speed up the process by providing the necessary energy for the system to re-organize itself at a higher level of complexity.

So-called "junk DNA" (non-coding DNA) is hypothesized to function as a fractal antenna, receiving energetic and informational signals. Latent within this DNA may be the "ascension blueprint." This blueprint is activated when the body's biofield reaches a specific frequency and coherence, triggering epigenetic changes that reprogram cellular function towards the ascended state.

Diagram: Quantum Cell Transformation Model

  External Information & Energy (ZPF, Biofield)
                  |
                  v (Transduction)
+-------------------+ +---------------------+
| DNA Fractal Antenna | | Mitochondrial Engine|
| (Receives Blueprint)| |(Powers Transformation) |
+-------------------+ +---------------------+
         |                      |
         v (Epigenetic Signal)  v (Energy Output)
+-------------------------------------------+
|      Cellular Matrix & Biophoton Field    |
| (Degree of Coherence determines state)    |
+-------------------------------------------+
                  |
                  v
+-------------------------------------------+
| System State: Baseline Human <--> Corpus Divinum |
+-------------------------------------------+

Part III: The Neurophysics of Reality Influence

The abilities ascribed to divine figures require a model where consciousness can directly interact with the physical world. This is explored through the concepts of the brain as a coherent wave generator and the pineal gland as a quantum transducer.

The Brain as a Coherent Wave Generator

In highly coherent Gamma brainwave states, the brain's electromagnetic field may become powerful enough to couple with the quantum vacuum (ZPF). A highly coherent, intention-focused mind could theoretically impress a pattern onto this field, causing probabilities to collapse in a way that aligns with the intention, resulting in observable psychokinetic effects.

The Pineal Gland: The Quantum Transducer

The pineal gland, containing piezoelectric calcite microcrystals, is uniquely positioned to be a biological transducer. It could convert non-local information into neurochemical signals that the brain interprets as intuition or visions. Endogenous DMT production within the pineal may be the chemical key that activates this transducer function, the "Third Eye".

Part IV: Catalysts, Accelerants, and False Starts

If ascension is a natural potentiality, certain substances may act as catalysts. We must differentiate between foundational "substrate builders" that prepare the body, and transient "state activators" that offer a preview of the ascended state.

Monatomic Gold (ORMUS) is theorized to introduce biological superconductivity, eliminating energetic resistance and massively amplifying the body's biofield. It "upgrades the wiring."

Shilajit, rich in fulvic acid and ionic minerals, acts as a supreme cellular nutrient and mitochondrial optimizer. It provides the "bricks and mortar" for transformation.

DMT appears to forcibly activate the pineal transducer, giving the user a temporary perceptual preview of a higher-dimensional reality. This is a "false start" because the user experiences the perception of an ascended state without having built the stable energetic substrate to support it. The experience is transient and can be energetically destabilizing if the foundational work has not been done. The consistency of transpersonal experiences suggests it triggers a real, pre-existing neurological pathway, rather wellbeing a mere placebo effect.

Diagram: DMT Chain Reaction Model

DMT Input -> Pineal Activation -> Gamma State
    ^                                   |
    |                                   v
Return to Base -> Transient State <- ZPF Coupling
(No Stable Substrate)

Part V: The Integrated Model & The Corpus Divinum

Combining these elements, we can propose a final integrated model for ascension as a self-reinforcing feedback loop where consciousness and biology co-evolve, culminating in the endpoint of the spectrum: the Corpus Divinum.

Physiology & Regeneration: Structure is a self-sustaining, macroscopic quantum coherent field of biophotons. Physical matter is subordinate to this energy field. DNA acts as a quantum antenna for instantaneous adaptation and regeneration. The body is effectively immortal, not subject to entropy or aging.
Energetics: Metabolism is direct energy transduction from the Zero-Point Field, making it a completely self-sufficient system. Its high "vibrational state" (coherence) renders it impervious to lower-vibrational influences like toxins or pathogens.
Consciousness & Perception: Consciousness is fully non-local and holographic. The mind is a coherent node within the universal consciousness field. Perception transcends the five senses, directly interpreting the quantum information field of the universe.
Abilities & Manifestations: The biophysical state enables translocation (quantum tunneling), transmutation of form (controlling wave-particle duality), telepathic communication (direct information exchange via the quantum field), and co-creation (impressing will upon the quantum vacuum to precipitate energy and form).

Glossary of Terms

Ascension

A hypothesized biophysical state-transition of an organism from a baseline human state to a "divine" state characterized by macroscopic quantum coherence.

Biophoton

An ultra-weak photon of light emitted by a living cell. The coherent field of these photons is thought to form the body's primary information field.

Corpus Divinum

Latin for "Divine Body." The theoretical endpoint of the ascension spectrum; a being of stabilized, coherent light that organizes matter.

DMT (N,N-Dimethyltryptamine)

A powerful endogenous psychedelic compound hypothesized to act as a "state activator," temporarily opening the pineal gland's quantum transducer function.

Fractal Antenna

An antenna that uses a fractal design to operate effectively over a wide range of frequencies. Non-coding DNA is theorized to function in this way.

ORMUS / Monatomic Gold

Orbitally Rearranged Monatomic Elements. A theorized state of matter where metals exist as single, high-spin atoms, potentially acting as room-temperature superconductors.

Quantum Biological Model (QBM)

A model of biology positing that life's foundational processes are orchestrated by underlying quantum phenomena like coherence and entanglement.

Quantum Coherence

A quantum state in which all constituent particles act as a single, unified wave. Macroscopic coherence is the hypothetical extension of this property to a biological system.

Zero-Point Field (ZPF)

The lowest possible energy state of a quantum field; a sea of virtual particles and energy that permeates the vacuum of space.

The Great Work

An Interactive Exploration of Historical Deification Rituals

Timeline of Traditions

This timeline visualizes the emergence and evolution of major systems aimed at achieving godhood. The horizontal axis represents time, from ancient history to the modern era. Click on any point to explore that tradition's core concepts and practices in the "Deep Dive" section below.

Defining Divinity

The quest for godhood is defined by the very words used to describe it. This section explores the key terms for divine beings across different traditions, revealing how the meaning of "god" itself changes dramatically depending on cultural and philosophical context.

Apotheosis / Consecratio

Tradition: Greco-Roman

The elevation of a mortal to divine status. In Rome, *consecratio* was the official state ceremony, often posthumous, by which an emperor was recognized as a god (*divus*). It was a political and religious act of statecraft.

Akh

Tradition: Ancient Egypt

An *Akh* is a transfigured, immortal spirit of light that a deceased person becomes after successfully passing the trials of the afterlife. It is an effective, divine state of being, not just a ghost, capable of interacting with both gods and mortals.

Theosis / Divinization

Tradition: Christian Mysticism

Literally "divinization," *theosis* is the process of becoming like God through grace. The individual does not become a new god in essence (*ousia*), but becomes permeated by God's divine energies (*energeia*), achieving a participatory union.

Henosis

Tradition: Neoplatonic Theurgy

*Henosis* means "union" or "oneness." In Theurgy, it is the ultimate goal of the soul's ascent: a mystical union with The One, the ultimate, transcendent source of all reality. It represents the collapse of subject-object duality.

Xian

Tradition: Taoist Alchemy

A *Xian* is a Taoist Immortal or Transcendent. It is not a god in the Western sense, but a human who, through internal alchemy, has refined their essence, energy, and spirit to create an immortal spiritual body that transcends the cycle of death and returns to the Tao.

Elohim / Mal'akh

Tradition: Ancient Israelite Mysticism

*Elohim* is a plural term for God or divine beings (the Divine Council). A *Mal'akh* ("angel" or messenger) is one such being. Human mystics like Enoch did not become God, but were "translated" or transformed to join this heavenly assembly, taking on an angel-like nature.

Moksha

Tradition: Hinduism

*Moksha* signifies liberation from *samsara*, the cycle of rebirth. It is achieved through self-knowledge, realizing the identity between the individual soul (*Atman*) and the ultimate reality (Brahman), thus escaping the chains of karma.

Nirvana

Tradition: Buddhism

*Nirvana* means "to extinguish." It is the cessation of suffering (*dukkha*) and the cycle of rebirth, achieved by extinguishing the fires of greed, hatred, and ignorance through the realization that there is no permanent, independent self (*anatman*).

Fana / Baqa

Tradition: Sufism (Islamic Mysticism)

*Fana* ("annihilation") is the mystical process of dissolving the ego-self (*nafs*) in the presence of God. This is followed by *baqa* ("subsistence"), a state of abiding in and through God, with one's will perfectly aligned with the Divine.

Part I: Cartographies of the Beyond

This section explores visual and descriptive representations of various celestial or "beyond" realms from religious and fictional traditions. Each entry provides context for how these transcendent planes have been imagined and depicted.

Goloka Vrindavan: The Eternal Abode of Krishna

In Vaishnavism, Goloka is the supreme celestial realm, the eternal home of Krishna and his consort Radha. It is depicted not as an abstract heaven but as a perfected, spiritual version of the earthly Vrindavan—a lush, pastoral paradise filled with wish-fulfilling trees (Kalpavriksha), celestial cows, and ever-blossoming flora, where the sole activity is the expression of divine love (*lila*).

Radha and Krishna in a lush, pastoral setting

Image: Radha and Krishna in an idyllic pastoral setting.
Author/School: Kangra School, c. 1780.
Context: Created for royal patrons in the Pahari region of India, these paintings aimed to evoke the feeling of *bhakti* (devotion) by visualizing the divine love play.
Source: Wikimedia Commons

Image: "Krishna and Radha in a Grove," a highly detailed work emphasizing the lush, divine nature of Goloka.
Author/School: Indian School, Kangra, c. 1785.
Context: This style focuses on the emotional and romantic aspects of divinity, presenting the celestial realm as a place of intimate, loving exchange.
Source: Wikimedia Commons

Image: "The Hour of Cowdust," depicting Krishna returning with the celestial cows.
Author/School: Kangra workshop, c. 1790.
Context: Illustrates the daily life in Goloka, which mirrors the perfected version of Krishna's life on Earth, centering on his relationship with nature and his devotees.
Source: Museum of Fine Arts, Boston / Wikimedia

Image: Krishna with the Gopis (cow-herd girls) in the celestial Yamuna river.
Author/School: Rajput painting, c. 1760.
Context: This artwork highlights the playful and joyful nature (*lila*) of the supreme abode, where all interactions are imbued with divine love.
Source: Wikimedia Commons

Image: A modern, vibrant depiction of Goloka Vrindavan.
Author/School: An ISKCON (International Society for Krishna Consciousness) artist.
Context: Created for devotional and educational purposes to make the transcendental realm accessible and appealing to a global, contemporary audience.
Source: Pinterest / ISKCON Desire Tree

Vaikuntha & Brahmaloka: Realms of Majesty and Creation

While Goloka is pastoral, Vaikuntha, the abode of Vishnu, is a realm of unimaginable opulence and majesty, with self-illuminated floating palaces of gold and jewels. Brahmaloka, the realm of the creator-god Brahma, is the highest plane within the material universe, a destination for highly advanced yogis and sages who have not yet attained full liberation into the spiritual sky.

Image: Vishnu and his consort Lakshmi seated in Vaikuntha.
Author/School: Contemporary Indian Artist.
Context: This depiction emphasizes the regal and majestic nature of Vaikuntha as a place of divine order, power, and opulence, distinct from Goloka's pastoral sweetness.
Source: Wikimedia Commons

Image: Sheshashayi Vishnu, reclining on the serpent Ananta Shesha, with Brahma emerging from his navel.
Author/School: Raja Ravi Varma Press, c. 1910.
Context: A classic print that visualizes the cosmic hierarchy, showing Brahma's realm (Brahmaloka) originating from Vishnu's supreme abode (Vaikuntha).
Source: Wikimedia Commons

Image: A sculpture of the four-headed creator god, Brahma.
Author/School: Halebidu temple sculpture, Hoysala architecture, 12th century.
Context: Temple art like this serves as a focal point for understanding the deities' roles. Brahma's four heads symbolize his creation of the four Vedas and his dominion over the four directions of the material cosmos.
Source: Wikimedia Commons

Fictional Cartographies: The Heavens & Hells of Comics

Modern fiction, particularly comics, has visualized the "beyond" in ways that reflect contemporary scientific and philosophical ideas. These realms are often depicted not as static places but as fundamental, cosmic structures or higher-dimensional planes.

Image: The Silver City, the primary depiction of Heaven in DC Comics' Vertigo imprint.
Author/School: Mike Carey and Peter Gross (*Lucifer* series).
Context: The Silver City is an ordered, impossibly vast, and architecturally magnificent plane, home to the Host of Angels. It represents a reality of absolute, unyielding divine order.
Source: DC Comics Database

Image: Marvel's various Hell-Lords gathering in a Hell dimension.
Author/School: Various Marvel artists.
Context: Marvel's "Hells" are distinct metaphysical dimensions, each reflecting the nature of its demonic ruler (e.g., Mephisto's fiery realm). They are planes defined by suffering, corruption, and the struggle for power.
Source: Marvel Database

Image: The Source Wall, the boundary of the known DC Multiverse.
Author/School: Jack Kirby.
Context: Created by Kirby for his "Fourth World" saga, the Source Wall is a cosmic structure representing the ultimate limit of understanding. Beings who attempt to pass it become trapped for eternity, part of the wall itself. It is a literal edge of reality.
Source: DC Comics Database

Part II: The Evolution of Depictions

A clear evolutionary line can be drawn in how the "beyond" is imagined. Ancient depictions are largely analogical—they are perfected, idealized versions of the known world. Goloka is a perfect forest; Vaikuntha is a perfect palace; the Greek Elysian Fields are a perfect meadow. They are utopian extensions of terrestrial reality, grounded in architecture, nature, and social hierarchy. Their physics are miraculous, but their forms are familiar. The divine is a perfected state of the recognizable.

Modern depictions, especially in fiction, are increasingly abstract and cosmological. They draw from the language of modern physics and information theory. DC's Heaven is a city, but it's also a higher dimension, a "brane" in a multiverse. The Source Wall is not a place but a physical boundary to reality itself. The "beyond" is imagined as a quantum realm, a plane of pure information, or a higher order of spacetime. The shift is from a perfected *place* to a different *physical paradigm*—a change not just in quality but in the fundamental laws of existence.

Part III: The Spectrum of Deification

Our research reveals a profound divergence in the concept of deification itself. We can establish a spectrum to differentiate between these models, moving from "Participatory" to "Appropriationist" paradigms.

Ancient Deification: The Participatory Model

Ancient forms of deification—be it the Egyptian Pharaoh becoming Osiris, a Roman Emperor becoming a *divus*, or a Christian mystic achieving *theosis*—were fundamentally about finding one's proper place within an established divine cosmos. The goal was to participate in a pre-existing order. The Pharaoh did not invent godhood; he stepped into the role of Osiris. The Emperor joined the pantheon. The saint partook in God's energies. The framework was one of alignment and integration. The universe's laws were seen as sacred, and ascension meant harmonizing with them perfectly.

Modern Deification: The Appropriationist Model

Modern conceptions, particularly secular ones like Transhumanism, represent a radical inversion. Here, the cosmos is not a sacred order to align with, but a set of physical laws to be understood, hacked, and ultimately rewritten. The goal is not participation but appropriation. Humanity seeks to seize the tools of creation—genetics, AI, physics—and use them to impose its own will on reality. Immortality is not a state of being granted by grace or achieved through purification, but a technological problem to be solved. This model replaces alignment with control, and integration with engineering.

Drawing the Line: A Framework for "Authenticity"

If we define an "authentic" ascension process using the theoretical framework of Project Chimera (a process of generating stable, macroscopic quantum coherence), we can establish a key distinction:

Integrative Paths (High Authenticity): These are the "substrate building" paths. They involve gradual purification and the alignment of mind, energy, and body (e.g., Theosis, Yoga, Neidan). They seek to build the *Corpus Divinum* from the ground up. These paths exist cleanly on the participatory end of the spectrum.
Transient States (Partial Authenticity): The use of entheogens like DMT offers a "false start." It provides a glimpse into the endpoint—a perceptual preview of a higher-dimensional state—but does not build the stable biological and energetic structure to maintain it. It is an authentic *experience* but not an authentic *transformation*. It reveals the destination without providing the vehicle.
Appropriationist Paths (Inauthentic on this Spectrum): Technological deification (Transhumanism) falls outside this spectrum of biological/spiritual ascension. It does not seek to generate internal coherence but to replace biological substrates with technological ones (e.g., silicon, nanobots). Its goal is to create an immortal *machine*, not a *Corpus Divinum*. While it may achieve a form of immortality, it is a different category of existence, one based on computational complexity rather than quantum biological coherence.

Ultimately, the line is drawn between becoming a harmonious part of the cosmic song and seizing the conductor's baton. The former defines the ancient and spiritual quest for ascension; the latter defines its modern, technological echo.

Stage	Vedic Soma Ritual	Western Alchemy (Magnum Opus)	Taoist Alchemy (Neidan)
Starting Material	The Soma plant: a humble mountain herb containing divine essence.	Prima Materia: a common, despised substance with a hidden divine spark.	Jing (Essence): the raw, primordial vitality of the physical body.
Dissolution	Pressing/Crushing of the stalks to extract the juice.	Nigredo (Blackening) / Solve: Putrefaction and dissolution of the matter.	"Refining Jing to Qi": Transforming coarse essence into vital energy.
Purification	Filtering the juice through white sheep's wool.	Albedo (Whitening) / Ablutio: Washing away impurities to reveal the pure soul.	"Refining Qi to Shen": Purifying vital energy into pure spirit.
Union	Mixing the purified juice (hari) with milk and curd.	Rubedo (Reddening) / Coagula: The sacred marriage of purified opposites.	"Refining Shen to return to Tao": Uniting spirit with the primordial void.
Final Goal	Amṛta; the deified drinker in a "Body of Light."	The Philosopher's Stone / Elixir of Life; the perfected alchemist.	The Xian (Immortal); the immortal "Diamond Body."

Part I: The Vedic Enigma

Section 1: The Luminous God in the Humble Plant

The Dual Nature of the Soma Plant

The Ritual Technology of Transformation

The Effects of the Elixir: The Experience of *Mada*

Soma as Deity

Section 2: The Lost Identity: Botanical and Pharmacological Theories

The Entheogenic Hypothesis: *Amanita muscaria*

The Stimulant Hypothesis: *Ephedra*

The Admixture Hypothesis

Section 3: The Great Forgetting: Decline of the Cult and Rise of the Symbol

Geographical Shift and Ritual Substitution

The Upanishadic Turn and Final Symbolism

Part II: The Universal Elixir

Section 4: The Internal Soma: Yogic Nectar and Taoist Alchemy

*Amṛta*: The Nectar of Immortality in Yoga and Tantra

*Neidan*: Taoist Internal Alchemy and the Diamond Body

Deity Yoga: The Technology of Theosis

Section 5: The Alchemical Soma: The Great Work of the Western Tradition

Section 6: The Theurgic Soma: Magic, Gnosis, and the Ascent of the Soul

Part III: A Handful of Guesses

Section 7: Synthesis and Speculation: What Soma May Actually Be

Thesis 1: Soma as a Lost Psychoactive Formula

Thesis 2: Soma as a Psycho-Spiritual Catalyst Technology

Thesis 3: Soma as the Archetype of Alchemical Theosis

Thesis 4: Soma as an Endogenous Phenomenon

Thesis 5: Soma as the *Prisca Theologia* of Elixirs

Sources

Section 8: Recommendations for Further Inquiry & Bibliography

John Dee's Mysteriorum Libri

Table of Contents

Elias Ashmole's Preface

Mysteriorum Liber Primus

Liber Primus – Notes and Translations

Page 1 (of Original Text Transcription)

"In Nomine Dei Patris..."

"Omnipotens...Amen"

“Ad adiuvandum me festina” – Ps 69:2 (Vulgate), Ps 70:1 (English Bibles)

"Gloria..."

"Fige"

"Spirituales"

"Fiat"

John Dee His Note (Page 2 of Original Text Transcription)

"Intelligentia"

"Annael praedominens”

“scala Quarternarii”

Etymologiae

"ratione"

First Page of text after prayer (Page 3 of Original Text Transcription)

"Si quis..." - James 1:5

“Mittas lucem...” Psalm 42:3 (Vulgate), Psalm 43:3 (English Bibles)

Page 4 (of Original Text Transcription)

“Castra metatur” – Psalm 33:8 (Vulgate); Psalm 34:7 (English)

"Facilius...."

"numquid...” – IV Malachim 1:3 (Vulgate); II Kings 1:3 (KJV, Geneva)

Page 5 (of Original Text Transcription) - Anno 1581 Decembris 22. Mane

"Bona, et mala"

"Cur? Signifi...”

“agam”

Page 6 (of Original Text Transcription) - I Thessalonians V:17

“Gloria patri...”

Page 7 (of Original Text Transcription) - Anno 1582 Novembris 20.

“my boke, of Soyga"

Page 8 (of Original Text Transcription)

Hora 5

“the Seven psalmes”

Page 9 (of Original Text Transcription)

"AGLA"

Page 10 (of Original Text Transcription)

Page 11 (of Original Text Transcription)

Page 12 (of Original Text Transcription) - Martii 14 Wensday mane circa horam 9a

"Nariel"

Page 13 (of Original Text Transcription)

"de Triplici hominis custode"

"Laudate..." - Sirach 39: 19 (Vulgate); Ecclesiasticus 39:14 (English)

"NA"

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"PELE"

"Emeth"

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The Effects of the Elixir: The Experience of Mada

The Entheogenic Hypothesis: Amanita muscaria

The Stimulant Hypothesis: Ephedra

Amṛta: The Nectar of Immortality in Yoga and Tantra

Neidan: Taoist Internal Alchemy and the Diamond Body

Thesis 5: Soma as the Prisca Theologia of Elixirs