In Operibus Sigillo Dei Aemeth, Part I: Introduction and Parts by David Richard Jones

“Our purpose here is almost purely mechanical. It is to describe in detail how the symbolic forms of the Sigillum may be attributed, with proofs and demonstrations of those attributions. In doing so we hope to provide some insight into how this symbolic structure may be used as a framework and paradigm of magickal practice.” [via]

Consider also:

  1. “We posit that there is a more than indirect relationship between the Sigillum and the Hieroglyphic Monad, that in fact the Monad provides a key to the proper attribution of symbols and values to the names encrypted within the Sigillum.”
  2. “Thrones and the divine order appear again in Dante’s unfinished Convivio or Banquet, a work reflecting his interest in ancient philosophy and modeled on the symposia of the ancient Greeks. Here we find a particular reflection of what we find in Dee and in the Spirit Actions of Liber Secundus.”
  3. “We hypothesize here that the Sigillum Dei Aemeth is an encoded Hermetic symbol. The letters and the numbers that populate the divisions of the circumference of the Sigillim Dei Aemeth are primarily given as encoding a series of names.”
  4. “In any case, this passage of Paul’s is the principle reason for the elaborate development attributed to St. Denis or Pseudo-Dionysus, in his Celestial Hierarchy and in passing as a matter of introduction in his Ecclesiastical Hierarchy. Conversely, the work of Pseudo-Dionysus is concerned with putting Judeo-Christian angelology in the context of Platonic metaphysics and cosmology.”
  5. “Those familiar with Dee’s Hieroglyphic Monad will immediately realize that it is principally a Hermetic symbol, elaborated from the symbol for Mercury into an inclusive meta-symbol for the whole of Hermetic knowledge, alchemically and inclusive of all three levels of traditional occult science: elemental planetary, and astrological.”