“The Magic Seal of John Dee comprises a detailed examination of the history and structure of the Sigillum Dei Aemeth of the Elizabethan scholar and Magus, Dr. John Dee, as well as a study of its use in the practice of ritual magic. The appendixes include a new transcription and translation of Dee’s Liber Mysteriorum Secundus, and an important new translation of the section of the famous grimoire, The Sworn Book of Honorius, that gives details of what is clearly a precursor of the Sigillum Dei. From the standpoint of a practicing magician, the work has two clear aims: to demonstrate the importance of the pattern established by Dee’s Sigillum Dei as opposed to its implementation, and to bring the Sigillum Dei out of the limited confines of the Enochian temple and into its role as a powerful magickal system in its own right. The recognition of the patterns established in the construction of the Sigillum Dei allow us to view the seal in a new light, not as a static framework decided once and for all hundreds of years ago in the study of a Renaissance magician, but as one that can be reconstituted in the light of modern interpretation. Furthermore, the seal is, in essence, a system of evocation — the very same method of communication used by Dee & Kelley in its reception. This book explains the nature and method of this approach and how the practicing magician is able to use the Sigillum Dei in the manner in which it was truly intended — as a powerful system of planetary magick.” [via]
Hermetic Library fellow Colin Campbell has posted “Doktor Faust” over on his blog about his engagement with a volume called Magia Maturalis et Innaturalis by Dr Johann Georg Faust, the inspiration for Doctor Faust tales, which has been made available online by the Bavarian State Library.
“Firstly, there is a great amount of detail around demonology, which should not be surprising given the popular conception of Faust as having sold his soul. Page 26 of the first book contains a listing of the four demon kings of the cardinal directions (or “winds”), given as Urieus [sic: typo or mistranscription of Uriens], Paymon, Egyn, and Amaymon. These of course match those given in The Offices of Spirits (whose source is ultimately Folger MS V.b.26), as well as in Livre de Espirits (Trinity MS O.8.29), and other manuscripts. They are given differently in Goetia, save for Amaymon. Page 28 also makes note of the three great infernals, Lucifer, Beelzebub, and Satan, in the same order as Offices and many other manuscripts, as well as Astaroth and Beherit (Berith).
Quite interesting was the discovery of a version of the hexagonal Seal of Solomon in the fifth book (page 18), which is dedicated to sigils., as well as a variant of the Sigillum Dei (page 100). I have not yet begun to dig much deeper, but thought I would at least share, so if you are interested, you can begin your own foraging…” [via]
“The circumference of the Sigillum is divided into 40 equal segments (of 9° divisions 360/40=9) containing either letters and numbers or letters alone. The letters and numbers are used in a simple algorithm for drawing out divine names from the circumference which will be dealt with in due course. It is presumed that the reader has read through at least Mysteriorum Liber Secundus prior to reading this analysis.”
“Uriel. Thou must refer thy numbers therein contained, to the Upper Circle. For, from thence, all things in the inward parts, shall be comprehended. Look if thou understand it.
Δ I find it to be GALETHOG;
Uriel. it is so.
Δ — I thank God and you, I understand now (also) the numbers annexed.
Uriel. As this darkness is lightened, by the spirit of God, herein; So will I lighten, yea so will the Lord lighten your Imperfections, and glorify your minds to the sight of innumerable most holy and unspeakable Mysteries.”
Images of your ritual or ritual space, images of sigils or tools, showing off your own library or special volume from the restricted stacks, sacred spaces and places, esoteric artefacts and installations, inspired paintings and people – these and much more are part of the culture and practice of magick.
“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]
In Operibus Sigillo Dei Aemeth, Part 0, “The Seal of God’s Truth” by David Richard Jones
“Dee was himself told originally to adapt the form from several in his own collection of Grimoires; but which one, was not made clear either by Dee or the Angels. A number of variations on the Seal of God or Seal of God’s Truth are to be found in MSS owned by Dee.” [via]