sigillum dei

 Diagram of Sigillum Dei Aemeth (seal of God, or signum dei vivi, symbol of the living God, called by John Dee the Sigillum Dei Aemaeth) by John Dee, 1582.
A sigil which allowed the initiated magician to have power over all creatures except Archangels, but usually only reserved for those who can achieve the blessed vision of God and angels (beatific visionary).

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Process of creating my Sigillum Dei Aemeth

I decided to create my own Sigillum Dei Aemeth out of white candle wax (it is more readily available than bees wax and cheaper).

The above images document my process.
(The last image looks a bit discoloured - that is because I had to edit the image for the markings to show up more clearly - though in actuality the wax is perfectly white).

I think it turned out pretty well. I only made one of the smaller ones that are meant to sit under the legs of the holy table - I wanted to see if it was successful before I create my 9 inch one.

anonymous asked:

I was thinking about what you said about Graham's alcoholism and how people generally turn to substances for some reason (self medicating a past trauma etc) and I was wondering what you thought the reasons for Damon's drug addiction were? I mean there are the more obvious things but I've always felt like there is probably a lot he hasn't made public considering he tends to be pretty quiet on the subject of his personal life and quite defensive/ nonchalant about his own issues.

That’s a really good question—I’m not sure if I can answer it, but I can think of some possible reasons. I personally think a lot of Damon’s drug issues didn’t necessarily stem from his childhood, but later in adulthood. 

I remember Damon mentioning in some interview that the whole Justine thing hit him so hard because he’d been so lucky up until that point in his life. He said that Justine was his first bit of heartbreak and tragedy, or something like that. I would guess that a lot of his trauma that caused him to use happened after Parklife got released for a few reasons:

1. He was having panic attacks, probably due to the creative pressure of knowing that he had to follow up Parklife. He also mentioned going on anti-depressants during this time.

2. Damon’s stated that reason he started doing heroin was because he came home one day and it was set up on his living room table, and he felt like he had two choices: 1) he could move out and end his relationship with Justine, or 2) he could integrate it into his life somehow.

3. The Great Escape was arguably, one of their weakest albums, and after the chart battle Damon was heckled incessantly.

4. Justine and Damon’s “open relationship” came to a head around the late nineties when Justine (purportedly) had sex with Stephen Malkmus in her and Damon’s house after Damon invited him to England to stay with them. And according to Justine, the cheating became unbearable when she visited Damon in Iceland there was a local comedy sketch about a bunch of women all holding crying babies named Damon—because Damon apparently slept with so many Icelandic women that it became somewhat of a joke there.

5. Just observing the way Damon dresses and presents himself in the late nineties—sunglasses, hiding behind long hair, unapproachable, says a lot about his mental state. He did not look like the sort of person who was comfortable with being himself or being in the spotlight anymore.

Side note—I was watching the Q tv interview with him and Jamie the other night, and when the interviewer brings up his career with Blur he refers to it as “it was painful”, and then realizing how he may sound, adds, “but it was kind of nice.”

Also, there’s a lot of interesting symbols Damon put in his work that suggest he got clean a lot later than people may think. One is the mercury symbol in the Dr. Dee album art. Mercury is what is needed in order to create the Philosopher’s Stone. In spiritual alchemy, the Philosopher’s Stone is the equivalent of a single person’s journey to perfection, or enlightenment. It’s a symbol of transformation. Psychologist Carl Jung used spiritual alchemy as an archetype to describe the way a person’s psyche overcomes its darkest personality traits (i.e. trauma, hardship, repressed memories, addiction, depression, etc.)

The heptagram star (a simplified version of alchemist John Dee’s Sigillum Dei) that Damon wears and has tattooed on his hand has various alchemical meanings (the seven notes of music for instance), but particularly for Dr. Dee it was the symbol of perfection or God (enlightenment or recovery/transformation in this instance). “A magical amulet reserved for those who can achieve the blessed vision of God and angels (beatific visionary).” 

Damon also constantly references the number seven on Everyday Robots. Seven is the number of years the Selfish Giant is gone from his garden. The heptagram he wears is a seven sided star. Science suggests that every seven years a person changes completely. This could be a coincidence because that number is common in mythology, but I think it’s interesting.

Damon said that he stopped doing heroin as soon as Missy was old enough to understand what was going on. So, if you look at all the symbols he’s put into his work in the past ten years, it sort of makes sense as to what years he may have stopped doing heroin/started getting better.

It’s because of those symbols and hints that Damon’s put into his work (including his reference to Oscar Wilde’s Selfish Giant story) that make me think that his heroin habit was much more than a “creative thing” like he said it was. While it may have been, I think quitting was most likely a huge struggle for Damon—albeit done very privately and very personally—only because the symbolism he’s used in his music suggests (in my opinion) that it was.

Sorry this is hella long, but I’ve been researching it for a while and wanted to get my thoughts out, haha.

Sigillum Dei

The Sigillum Dei (seal of God, or signum dei vivi, symbol of the living God, called by John Dee the Sigillum Dei Aemaeth) was a late Middle Ages magical diagram, composed of two circles, a pentagram, and three heptagons, and is labeled with the name of God and his angels. It was an amulet (amuletum) with the magical function that, according to one of the oldest sources (Liber iuratus), allowed the initiated magician to have power over all creatures except Archangels, but usually only reserved for those who can achieve the blessed vision of God and angels (beatific visionary).

Probably the oldest known description and image of the Sigillum Dei is the 14th Century Liber iuratus (also Liber sacratus, Liber sacer sive iuratus, or Sworn Booke), attributed to Honorius, son of Euclid. This may have been produced in the late 13th century, but likely not before the time of Pope John XXII. (1316–1334).

The description of the seal in the Liber iuratus begins with the dimensions of the circle surrounding the outside in relation to common symbol figures of the Christian tradition.

make first a circle whose diameter is three fingers, because of the three cross-nails of the Lord, or five fingers because of the five wounds of Christ, or seven for the seven sacraments, or nine for the nine orders of angels, but usually five fingers will suffuce. Then make a second within this circle, let it be a distance from the first two grains because of the two Tablets of the Law of Moses, or three grains because of the persons of the Trinity.

The so created circular band will be at an apex of a small cross and from this starting point proceed from left to right 72 Latin letters, which vary in tradition (MS Sloane 3853: h, t, o, e, x, o, r, a, b, a, s, la, y, q, c, i, y, s, t, a, l, g, a, a, o, n, o, s, v, l, a, r, y, c, e, k, s, p, f, y, o, m, e, n, e, a, u, a, r, e, l, a, t, e, d, a, t, o, n, o, n, a, o, y, l, e, p, o, t, m, a), the sum forming the Shemhamephorasch, the ineffable name of God (“magnum nomen Domini Semenphoras licterarum 72”), showing a clear link to Jewish tradition.

Next to the circular band is a pentagram, which focuses on a Greek Tau, this is surrounded by the five letters of the name of god “El” and “Ely”, and five other pairs of letters (lx , al, a, c, to).

Inside the pentagon, in turn, is a heptagon drawn in such a way that its top side touches the center tip of the pentagram, and the pages of this heptagon should be labeled with the names of seven angels and archangels (Cafziel, Satquiel, Amael, Raphael, Anael, Michael, Gabriel).

From this first heptagon is a second and a third drawing, whose description is hard to understand and has been interpreted differently in the manuscript illustrations, but has usually seven key points with crosses and labelled with two rows of God’s: a first series of seven names of God, each in three syllables or components disassembled and relating spatially with those on the initial and final syllables of the last names of angels and vertices of the figure, namely la-ya- ly (to Cafziel), na-ra-th (to Satquiel), ly-bar-re (to Raphael), ly-ba-res (to Michael), (e) t-ly-alg (to Samael), ve -h-am (to Anael), and y-al-gal (to Gabriel); also in sub-segments seven more: Vos, Duynas, Gyram, Gram, Aysaram, Alpha and Omega, a third series El, On, El, On, Electric, On, Omega; as additions to the registered crosses the four letters a, g, a, l; and finally another group of five names of God Ely, Eloy, Christ, and Sother Adonay.

The color of the seal of the Liber iuratus indicates that the pentagram is usually red, purple with yellow faces, the first heptagon blue, second yellow, the third yellow and the black circles, and also the area between the circles and all other surfaces were to turn green. In magical operations this would be handled differently - instead drawn on virgin parchment with blood of the mole, pigeon, hoopoe, bat or other animals, such as cattle, horses or deer.

Clavicula Salomonis

Different versions of the Sigillum Dei are known from the tradition of the Clavicula Salomonis, specifically from an Italian manuscript in the collection of Heimann Joseph Michael in the Bodleian Library (MS. Michael 276); and John Aubrey in 1674 made a copy, also in the Bodleian Library (MS. Aubrey 24).

Early modern

One of the oldest surviving manuscripts of the Liber iuratus, dating from the end of the 14th or the beginning of the 15th century, is manuscript No. 313 from the collection of Hans Sloane in the British Museum. It was partly owned by the mathematician and magical experimenter John Dee, in whose Mysteriorum libri Quinti, or Five books of mystical exercises (1581–1583), the Sigillum Dei played a central role and gained the suffix Sigillum Dei: Emeth or Aemeth (“Truth”).

For John Dee, who received the authoritative description of the seal in 1582 via his medium and employee Edward Kelley, this scholarly and antiquarian interest was ultimately subordinate to the purpose of practical application. This can be contrasted with Athanasius Kircher, who devoted a detailed explanation to the Sigillum Dei in his Oedipus aegyptiacus, who linked the rejection of magical practice with a scholarly effort to understand the Christian, Jewish, Arab-Muslim and pagan parts and separate them.