PD

The PD Call: Friday, 11. December 1992

0: PD RATI LOI.

1: Ou-rati ! Gedin ! Lap of sieth da rogun ten.

2: Belioreta pi zani keth marsipleh zonos be rati nof.

3: An-dor bi kel mi orim, sati re onto kile paz zomia voin PARAKATI lasa pel di-man.

4: Etia donus pel odore ki mazi lama fines de OBim rati. Nof me mi, mapi de PeDa lo-goxen : "Ar mi tal, des pala terim basi coi nup."

5: Zonos Belati sak perim od nothi gonos de quani dor pel sak osianes sati mer.

6: Hom praxipol beliora nothun od miza ei-NA.

7: Bel i ol Tani.

0: THE 33`s KISS TO SLAVES.

1: (I am) Calling (you forth) slaves! Fall down ! For this power ends your coating of servilitude.

2: The beautiful place for the finger shall be their wretched forms, and thus the slaves becomes translucent.

3: A dark voice gives birth to power and lust, providing as the smart filling as the (thunder)bolt is ; between the brothers, the wisdom wherein Parakati`s riches are the fixed fire offered by the 3rd.

4: The whirling reigner of the pervasive invisible fire grants the pact of the path, by the impounding of the 28 (OB) slaves. The translucent powers spread around, (and) the sentence of the 33 sounds : "Protect the powers excess, and accept their formulation becomes as cups rather than swords".

5: I am running with the forms of Justice, and in the midst of the faithful olive,the black fixed fire of mine burns providing the torment.

6: I am living in the world in midst of beauty, and entering the Trinity whenever I will.

7: Just is my Balance.

* I*I*I I*I*I*I*I*II*I*I*I*II*I *I

Runar's Comments:

The first section I would say addresses filth or a substrate that is poor and the process I wouldn't call resurrection, but a restoration of Not-being from its various manifestations that gradually have become something - something it shouldn't or wouldn't be. The process seems to be just eradication, while a resurrection starts with something that is eradicated and so reappears magnified.

Then follows various contributions to this process from others in the I ged.

Reigner may refer to CLA or the Child of neither.

The last part is a little impression from being in the Trinity - which I understand as being conscious on the causal plane.

Black fire in olives - also mentioned in Logaeth #15. (Olives = microcosmic beings)

The Active Part of the PD Tablet

The PD table is divided into 16 squares of 3 x 3 letters whose natural order is: The names are found by applying the following sigils to each square:

IDKBHINTS IDTNSKBIH

DKSIMHSHI DKHSIHISM

HKDAIHJFM HKFJMDAHI

KDIMHIHMS KDMHSIMIH

FIUIDGAAN FIAANUIJD

HKDSANISM HKSIMDSNA

DGAHFIUHI DGHUIAHIF

AMFILADAN AMADNFIAL

KNBITHEIH KNIEHBIHT

BSTHPBKBJ BSBKJTHBP

HINJIDKKL HIKKLNJDI

JLAADALIN JLILNAAAD

BHEHANBBJ BHBBJEHNA

NPHPJDBBK NPDBKBPHJ

IHGNHKDDP IHDDPGNKH

IDKMBJHMS IDMHSKMJB

These 32 twin-like names are called the outer names. There are an additional 32 names which they have asked not be published which are found by applying a simple geometric figure to each of the 3x3 squares.

The 33rd name is HGBDIPHPD and is found in the 4 central squares in the following shape: The names given by the sigils above are the outer names of the PD for general use; the ones not given are inner names which connect to the core of the Earth. It is also possible to combine the names in the form outer-inner-outer to let the inner aspects manifest through the outer. The 33rd spirit is the king of the PD and seems similar to Hadit in form.

Squares 5-7 connect to square 1, 8-10 to 2, 11-13 to 3, and 14-16 to 4, with squares 1-4 having a root quality and the outer twelve a more manifest quality. The squares run from lower to higher in some fashion that is not entirely understood yet.

The PD and the Great Tablet

The PD squares may be paired off with the subquarters of the Great Tablet. This may be done in any way that matches the first four PD squares with subquarters in the same part of each of the four tablets, but it seems best to utilize the structure of the Great Tablet by pairing the groups of PD squares with the tablets. The subquarters in the center of the Great Tablet act as the root for that arrangement of the tablet, with the others acting to manifest. It seems most natural to pair squares 1 and 5-7 with the MOR tablet and 4 and 14-16 with the ORO tablet, though it is possible to do otherwise. In order to give this pairing using the original placement of the quarters in the Great Tablet, it is necessary to view this tablet as facing down (giving the GD directional attributions) and the PD tablet as facing up or vice versa. Using the reformed placement, the tablets must be facing the same direction. To give two examples of how the pairings work out, suppose we want to use the GD directions and put the upper left subquarters as the root or use the reformed placement and put the lower right subquarters as the root. This gives the following attributions of the PD squares, indicated by number, to the subquarters, seen on the original and reformed Great Tablets in their unrotated form (i.e. as they are usually shown)

The following additional names are derived from the border of the PD tablet:

TTKO RMIN KTOR NTLM DAAI

ELNN TRNO KEJO AIAO EBLT

PAOO SAEZ SLEN GMHE PAHS

These names are used to bind the PD together. Twelve of them fit with the squares of the PD tablet and names contained therein in the order:

RMIN-5, TRNO-6, SAEZ-7,

KTOR-8, KEJO-9, SLEN-10,

NTLM-11, AIAO-12, GMHE-13,

DAAI-14, EBLT-15, PAHS-16

The remaining three fit with the inner four squares and HGBDIPHD and project from these to those connected with the others in the same row above.

The PD combine well with the use of the subquarters for initiation.

PD and Cubes

The PD names may be used to form four cubes, one in each direction. First, a pairing of the squares with the subquarters must be selected, as outlined above. The names from squares 1-4 are used to make the corners of each cube and those from the group of three other squares associated with the tablet in each direction to make the faces of the cube in that direction. The first names from each of squares 1-4 forms a bottom corner, the second a top corner. Those from squares 1 and 4 are towards the center of the group of cubes with the directions of the names from the squares fitting with the squares' placement in the PD tablet. For example, if the cube is in the North, then the direction run 1-SE, 2-NE, 3-NW, 4-SW if the PD tablet is being viewed as facing up and the reverse if it is being viewed as facing down. The names from squares 5, 8, 11, and 14 face toward the center of the group of cubes and toward the cube made from the previous group of squares, those from 6, 9, 12, and 15 face down and up, and those from 7, 10, 11, and 16 face toward the cube made from the next group of squares and away from the center. So, for example, if squares 5-7 go in the North and the PD tablet is taken as facing up, the directions are GLAADALIN South, GLILNAAAD East, HINGIDKKL Down, HIKKLNGDI Up, BSTHPBKBG West, BSBKGTHBP North. The cubes are found inside four squares whose sides are given by the god-names and angels of the subquarters, together with either the corresponding outer PD names or the corresponding outer-inner-outer names. The 5-letter names connect to give four squares meeting at the corners. HGBDIPHPD and the MAPM go in the center region with the M. The four Kerubic angels in each direction are in a circle with the first outside the square and the third inside, and they run clockwise if the PD tablet faces up, counterclockwise if it faces down. Note that this puts the first I of INRI outside the square collecting the old, the N on the boundary going in, the R in together with the cube, and the final I coming out and in the direction of the next PD square. I've used the first example pairing of the PD and Great Table above, together with the GD directions, and below is a diagram of how the 5-letter names together with the corresponding PD squares fit together in this case:

PD, MAPM, Throne, and Cup

The arrangement of the crosses given in the PD and Cubes section fits with the patterns of the angels about the Throne of God as seen in Ezekiel 1 and Revelation 4. The PD's employment of the angels seems to follow these patterns. The first thing Ezekiel saw was four living creatures in the North. These correspond to the four crosses of one quarter. They had four faces each corresponding to the elements, which correspond to the serviant angels working below each cross, and wheels below them corresponding to the spirits of the serviant squares. They also each had four wings, corresponding to the kerubic angels. Two of each set covered the creatures bodies and two stretched out to connect to the other creatures. Correspondingly, the kerubic angels are found in a circle about their crosses. The first angel of each group is outside the square defined by the subquarter's crosses and the third is inside, corresponding to the wings covering the bodies. Note that this means the R of INRI fits with the influence from the PD cube. The second and fourth are found along the arms of the 5-letter name, the fourth on the side leading to the next cross in order. Later in the vision, Ezekiel sees that when the creatures stop moving, they lower their wings, and then he has a vision of the Throne. This suggests that it is necessary for the lesser angle angels to quiet before the next phase can begin. From Revelation 4, we learn that the throne is surrounded by four elemental living creatures with six wings, these corresponding to the seniors. The Enochian template for this is to consider the crosses as defining four cubes. The banner names run along the edges of the inside square and the king names project into the cubes from these.The seniors are paired with the sides of the cubes as follows:

In the ORO tablet, HABIORO is paired with the upper left cross, the next two with the lower crosses in either order, AHAOZPI with the upper right cross, and the next two with top and bottom in either order.

In the OIP tablet, any arrangement is allowed such that two members from each group of three are opposite each other.

In the MPH tablet, any arrangement is allowed such that adjacent seniors go with adjacent faces.

In the MOR tablet, any arrangement is allowed which fits the seniors as axes together with the sides of the cube in the obvious way.

The seniors seem to move about among the possible arrangements rather than settling on one. Having constructed this, it is possible for the magician to use the sigil from Benjamin Rowe's Sample Lotus Visions, which he used to connect his temple to God's temple, to call forth scaled-down versions of the Throne and living creatures. In my experience, I had to leave it alone for a few days while the work was done. The creatures go inside the cubes defined by the crosses and interact with the PD cubes, while the throne goes in the center. It is important to note that the watchtowers are not elemental but the creatures are, so it makes a big difference what elemental attribution one uses. I used the attribution ORO-fire-East, OIP-air-South, MPH-water-West, MOR-earth-North. The creatures appear to me as a red, squat man; a white cloud; a green, winged serpent with a sword; and a tall block of black stone. It is also possible to bring the Corpus Omnium into this, at least in conjunction with the attributions just given. The four main sections touch the creatures at their outer corners and the side sections run between the creatures. The throne can then be brought through into the central square.

Esoterica posted to the enochian-l list a vision, inspired by Runar's translation of a verse from Liber Quinti, of a cup patterned by the seniors, with four beasts twisted together to give the stem and a throne composed of the watchtower hierarchy. This inspired me to construct a model with the banner-names as the zodiac at the top, ORO=Aries, IBAH=Taurus, AOZPI=Gemini, MPH=Cancer, ... HCTGA=Pisces, the seniors giving the body of the cup, and the king names stretching from the top and twisting together to give the stem, the lesser angles standing for the throne. This is similar to Ben's Circle City working. This cup structure fits very well with the groups of MAPM that focus into the center of the cross. The throne involved here is not the same as the Throne of God, nor are the beasts and living creatures the same, but they can be brought together in model form. The king names and four center row MAPM names then join the beasts and living creatures. This structure combines the ability of the cup and throne in Esoterica's vision to receive from outside with the God-human orientation of the Throne of God. The sample lotus sigil can again be used to make connections.





The PD and the Odus of Ifa

The sixteen basic odus of the Ifa divination system are, by tradition, considered to reflect sixteen elders or kingdoms containing wisdom. It is possible to have the Orisha Orunmilla take one to visit these kingdoms. While there is no intrinsic connection between the Odus and the PD, there is enough of a consonance between both their natures and their logical structures to make it possible to use them together effectively. This is useful in giving a human orientation to the more generic PD energy, for example in initiatory workings involving the subquarter angels. I have used the following scheme in conjunction with the first example arrangement given above (the Odus are represented by four lines each with one or two dashes): There is a traditional assignment of the Odus to the directions which does not relate to their binary structure in any way I can determine that might provide an alternative approach.

Interpretation of the name HGBDIPHPD by Letter Essences

by Patricia   Shaffer

By Diads (hg) = to breathe-not, or live-not; (gb) = to negate choice or polarity; unchosen; not polarized; (bd) = the polarity of possibilities; to choose between the (infinite) possibilities; choice is possible; the choice or polarity of the third (the Holy Spirit); to choose the possibilities; to choose to be whatever is possible; to polarize the possibilities; the chosen possibilities; (di) = the substantial possibilities of the Holy Spirit (the third) to energize or enable; to be possible to be energized or enabled; all possibilities (of the third, the Holy Spirit) to be energized or enabled; all possible abilities; the possibilities to be enabled; IP = "not", "nor": the energy or enablement that is established in time and space as unceasing; to be able or to enable to establish, place, or put; an ability that is established as fixed, permanent; perhaps, to fix, cease or stop in a time and place. (ph) = to establish with breath to manifest: to establish utterance, to speak or utter; (hp)= breath/life to be established; by breath or word to be established; PD = "33"; to establish to what is possible; to establish the possibilities (of); established by the third, the Holy Spirit.

By Triads (hgb) = living but not polarized, or living not by or for his own choice? possibly, life not chosen, as representing the unchosen polarities of the spirits who are incarnate; (gbd) = perhaps, the unpolarized or unchosen possibilities of the Holy Spirit; (bdi) = choice of (or between) the infinite possibilities of the Third, the Holy Spirit, "is" enabled; (dip) = the substantial possibilities (of the third) are energized or enabled eternally to be established; (iph) = "is" enabled or energized to establish with breath to manifest: is able to establish in manifestation by utterance; the energy which is manifested (established as manifest) in speech or or utterance; (php) = Significant Triad: life as the root of all establishment; life or breath established (and manifested); by utterance or speech to manifest establishment; by utterance or speech to establish (or, to be established) in manifestation; (hpd) = by speech or utterance to establish the possibilities; life established for the infinite possibilities of the Third, the Holy Spirit; the life of "33"?

Putting them all together, I get the feeling that this name represents the being whose utterance establishes life within the as yet unpolarized or unchosen possibilities of the Spirit. The image I have is that as the polarities arise, he enlivens them with breath, and thus establishes their manifestation.