Essay on enochiana
First posted at the enochian e-maillist - Sun, 7 Jan 2001 19:20:00
This essay is intended to provide an overview of my take on Enochian
magic. It incorporates my earlier essay on the watchtower hierarchy
and part of my essay on the calls.
The interested reader is referred to my other essays for fuller information
on the various parts of the system. My work builds on that of Benjamin
Rowe in a number of repects, as will be noted as we go along.
It also incorporates the I Ged material
which Runar Karlsen has received, consisting of calls, tablets, and
names for the various groups mentioned in the original calls, as well
as observations various people on the enochian-l email list have made.
I should also mention here that I tend to buy Patricia
Shaffer's take on the letters and that I do not buy most of the
Golden Dawn's take on the material. The GD seems to have been primarily
interested in fitting the material with the rest of their system,
rather than with exploring it in itself. As I'm not particularly interested
in the GD system per se, I will only mention their system occasionally
The Original Material:
I will assume that the reader has access to the relevant tablets,
names, calls, etc. Those who do not should start with Ben's
Enochian Reference Document for the history of Dee's workings.
Donald Tyson's Enochian Magic for Beginners offers a more detailed
version, though Tyson's own ideas can charitably be described as goofy.
The first thing Dee received was a quasi-planetary system of angels
known as the heptarchic system, including instructions for various
furniture and tools. I have described my take on this in
another essay. Next he received Liber Loagaeth,
which consisted of a number of large tablets and was preceded by a
number of untranslated calls. Runar has produced translations for
a few of these calls, and my limited work with them has suggested
that they are significantly more powerful in their scope than the
rest of the material Dee received, which is saying a lot. Finally,
Dee received the material generally known as the Enochian system,
the subject of this essay. First came the Tablet
of God, a small tablet for which Runar has received additional
names, as discussed in another essay. Then came 48 calls, with an
unspoken one giving a total of 49. Mixed with the reception of the
calls were the names of the 91 parts of Earth and the Enochian tablets
together with the ways of deriving the names of the watchtower hierarchy
from them. The tablets were preceded by a vision of a number of beings
coming out of four watchtowers, these beings partially fitting with
the names drawn from the tablets. Some time later, Kelley had a vision
of a round house with doors in the four directions opening to reveal
the four elements. The record of these visions may be found in Tyson's
book, and they will be discussed later in this essay.
Based on my own work with the calls and drawing on Ben's
Book of Seniors and other results, I have come to the following
conclusions. There is a being variously known as God, the Tao, etc.
from whom our inmost spirits were formed and of whom we, or most of
us, are still a part. God is only a part of the Earth's creative scheme
and is very much junior to the spirit enlivening the planet, to whom
I will refer as the Worldspirit, and She
is in turn junior to the spirit enlivening the Sun. Somehow, perhaps
as described in the Book of Seniors, the Worldspirit has come to be
encased in the core of the planet behind a double barrier, with only
a few cracks to let Her influence out. The Babalon mentioned in the
calls is the bodily intelligence which has remained in Her place.
Also, there is a veil over the Earth, coincident with the aethers,
which limits the influence coming from the Sun as well as the other
planets of the solar system and extrasolar forces. This veil is rapidly
burning away. As a result of human beings' physical incarnations,
we have developed in ways fitting with our place in Babalon's realm.
As contact increases with the Worldsoul, Sun, and extrastellar forces,
people will develop in directions relating to these as well. The religions
of the Age of Pisces have emphasied dissolving into God (or Tao or
emptiness) and exhibited a disdain for the nature of the world, categorized
as a realm of sorrows where one inevitably gets crucified and so on.
The Age of Aquarius can be expected to bring a greater emphasis on
choice as to spiritual direction. Curiously, Ben talks about large
numbers of human spirits going off to other star systems or universes,
yet he ducks the fact that God is not out there where they'll be going,
and sticks with the Piscean notion as to the point of initiation.
The Enochian material, in contrast to systems that have been known
longer such as Kaballah, is not designed for the purpose of bringing
people to the realization of God. The Enochian angels are primarily
creative beings, not devotional/teaching ones, and they seem to be
members of the broader Earth scheme who answer to God as well as others,
as opposed to direct minions of God such as Kaballistic angels are.
Between these, the I Ged spirits, the other beings mentioned in the
calls, and the various forces that all of these can bring one in contact
with, one has a great deal of choice as to the direction one will
go. Of course, the flip side of choice is responsibility. One needs
to be clear on the direction one is bringing to Enochian workings
and to get to know the various beings before deciding which ones one
wishes to become attuned to, if any. An important example of this
point is the business of climbing the aethers. The aethers are the
avenue through which influence from outside the planet are able to
enter, and so climbing the aethers will tend to bring one into tune
with the will coming from the Sun rather than that coming from God.
The original set of calls given to Dee and Kelley were described
as opening 49 gates and connected tablets. These tablets would seem
to be those given in Liber Loagaeth, though the details are not clear
yet. The calls open gates through which energy is transmitted and
invoke the things mentioned in the calls including the I Ged spirits.
The beings invoked do not seem to be intrinsically connected with
the gates, as the connected tablets are. Rather, they seem to represent
one way of employing the energy. The calls have a 7-fold pattern that
seems to derive from the gates. This does not fit neatly with the
structures found through the calls, in particular that of the aethers.
It can be described roughly as follows: 0: These calls (0,7,14,etc.)
seem to have a sense of reaching a sense of unity to complete the
preceeding calls and then returning to form to begin the next set.
1-3: These relate to some barrier to be reached through, with the
first being outside projecting in, the second inside obeying the first,
and the third giving a passage through connecting these two. 4: These
have a quality of brightness and peace that make receptivity possible.
They connect to the Worldsoul who lives at the center of the Earth.
5: These have an extraterrestrial connection admitted by means of
the preceding. 6: These have a quality of earthly manifestation of
higher plans. The calls involve a structure referred to in the 4th-6th
calls as angles and in the 8th call as heavens. These would seem to
connect like the points of an M and fit with the formula IHShVH as
The fifth point, which relates to the IALPIRGAH "flames of
first glory" in call 7, is Haditian, the root of consciousness.
The first point, corresponding to call 3, relates especially to the
lower set of twelve seats mentioned there which are the zodiac. The
zodiac seems to correspond to the turning from the astral to mental
planes in the Enochian system and seems to be a major barrier. In
contrast, the turning from the mental to the causal, where the Abyss
is usually placed, seems to be incidental. There are two copies of
the zodiac involved, one at the outside of the veil over the Earth
and equivalently outside the aethers, the other between the aethers
LIN and TOR. These seem to relate to the distinction between the tropical
and sidereal zodiacs. Inside the inner zodiac, the sidereal zodiac
which runs Aries-Pisces holds sway. Between the two zodiacs, the tropical
zodiac which runs Pisces-Aries holds sway. Outside the outer zodiac,
there is just the direct influence of the stars and planets. The aethers
are apparently incidental and perhaps identical with the veil over
the Earth. Their geography is apparently simple, with TEX nearest
the Earth and the rest running outward in order. The first call invokes
the authority of Iad Balt, who is coordinator of the watchtower angels
amongst others, and is directed specifically at the watchtower angels.
The second call is also well suited to working with the watchtower
angels and tends to give a more material oriented feel. The next sixteen
calls invoke the I Ged spirits amongst others. As some of the I Ged
spirits employ the watchtower angels, this gives an indirect connection
between the calls and the angels. Efforts by the GD an others to parcel
out the angels between the calls seem very misguided to me. Consider
the 7th call, which invokes the NI among
others. As the NI are able to employ all of the subquarters between
them, it does not make sense to suppose that the 7th call is limited
to only one quarter or subquarter. Further details on the calls can
be found in my essay on them.
For convenience, the four tablets will be referred to by their
three-letter banner names. Dee received two versions of the Great
which featured the tablets in the orders (clockwise from top left)
ORO-MOR-MPH-OIP and ORO-MPH-OIP-MOR. These are sometimes referred
the original and reformed versions respectively. I have been told
any arrangement of the tablets in the Great Tablet is allowed provided
that the ORO and MOR tablets are adjacent. In order for the four tablets
to be bound together, it is necessary to rotate three of them so that
corresponding subquarters are in the center of the Great Tablet. The
arrangement of the names on the Black Cross is correct if the lower
subquarters are in the center; otherwise they need to be rotated one
for each counterclockwise rotation of the tablets. This gives the
following names to be used with the various subquarters in forming
god-names and cacodemon names:
Subtablets in the center of the Great Tablet
|Top half of UL and LR tables
|Lower half of UL and LR tables
|Top half of UR and LL tables
|Lower half of UR and LL tables
The subtablets in the center have a root-like quality for each arrangement,
whereas the rest are more manifesting. This gives a total of 32 possible
arrangements, 2 places for ORO relative to the Black Cross * 2 places
for MOR adjacent to ORO * 2 arrangements of MPH and OIP * 4 rotations.
The tablets serve as an interface through which the angels and others
may be contacted and may act. The subquarter angels seem to have a
larger degree of direct involvement with the squares and crosses of
their portions of the tablets than do the seniors and other names
drawn from the great crosses.
The squares of the tablet come in a variety of types: the Black
Cross squares, the spiritu sancti line squares, the rest of the squares
of the great crosses, the kerubic squares, the subquarter cross squares,
and the serviant squares. The squares of each type seem to be homogenous,
so it is possible to assign whatever sort of attribution one likes
to them, though something compatible with whatever attributions are
assigned to the angels in probably desirable. The crosses seem to
have a natural structure as crosses. This is discussed below for the
subquarter crosses; I have not figured out much about the great or
black crosses. There is a spirit associated with each of the serviant
squares. I believe that these correspond to the final groups of 16
spirits seen in Kelley's vision of the watchtowers. The squares and
crosses have a degree of solidity that makes them useful for building
various types of structures. Ben's
Enochian Temples is the best example of this. Enochian chess might
be taken as a smaller scale example.
Directions and Elements:
The tablets are not primarily elemental, and there are a number
of elemental and directional attributions in use. The best characterization
of the tablets that I have been able to come up with is ORO-celestial
yang, OIP-earthly yang, MPH-celestial yin, MOR-earthly yin. The tablets
also seem to have a natural order ORO-OIP-MPH-MOR. It seems natural
to assign earth to the MOR tablet and whichever of fire and air is
deemed more spiritual or less dense to ORO. One may then assign water
to MPH and the other of fire and air to OIP on the other yin with
other yin and other yang with other yang theory. Some people instead
assign ORO-fire, OIP-water, MPH-air, MOR-earth, which perhaps makes
sense if one's understanding of the elements is heavily influenced
by the IHVH formula. In any event, the directional assignments of
the tablets depend on which version of the Great Tablet one uses as
well as whether one takes the tablets as facing up or down, or in
other words having the writing on the top or bottom. Dee was told,
in conjunction with the original tablet, that the ORO tablet is in
the East, so this gives two natural directional assignments in conjunction
with the original tablet. If it is facing up, we get Dee's assignment,
ORO-East, OIP-North, MPH-West, MOR-South. If it is facing down, we
get the GD's assignment, ORO-East, OIP-South, MPH-West, and MOR-North.
If one assigns ORO-fire, OIP-air, MPH-water, MOR-earth, then the reformed
tablet facing down will fit with a zodiacal directional attribution,
with the actual directions depending on where one places the signs
of the zodiac and whether one uses the cardinal, fixed, or mutable
signs as one's reference. If one assigns ORO-air, OIP-fire, MPH-water,
MOR-earth, then the reformed tablet facing up fits with a zodiacal
attribution. A few years after the main material was received, Kelley
had a vision of a round-house that included fire in the East, air
in the South, water in the West, and Earth in the North. The symbolism
of this vision fits extremely well with the seals received in conjunction
with the tablets, flames going with flames, smoke with smoke, and
the earth attribution in each case going with a large number of angelic
workers. This would support an attribution ORO-East-fire, OIP-South-air,
MPH-West-water, MOR-North-earth. I tend to view this as a default
assignment, though I also use the reformed tablet with either of the
attributions given above or, often, do not bother with such attributions
at all. As a general comment on attributions, I think it is important
to distinguish those things which are intrinsic to or closely related
to a given system and those which are being joined together for particular
uses. Many people like to settle on particular attributions, such
as an assignment of the elements to the watchtowers. This has the
advantage of building up the connection over time and the disadvantage
of a loss of flexibility. Personally, I prefer flexibility. In any
event, it is worth thinking about such things in a flexible way, however
dogmatic one may be in terms of practice.
The banner names are useful for tuning in to the general space of
watchtowers and summoning energy in an amorphous form. They seem to
quite well with the zodiac, though there are a variety of attributions
floating around. All such attributions I am aware of place ORO opposite
OIP and MPH opposite MOR, as in the reformed tablet, perhaps because
ORO and OIP tablets have a yang nature and the MPH and MOR ones a
nature. The two attributions I use are ORO IBAH AOZPI MPH ... HCTGA
paired with the signs running from Aries to Pisces and from Pisces
Aries. In the former case, the tablets take elemental and directional
attributions from the cardinal signs, in the latter from the fixed
The seniors do not follow set formulas as the subquarter angels
seem to but instead work as individuals or in groups as required in
a given context. They are able to employ the energies of the planets,
zodiac, etc., but are not properly identified with these. Each tablets'
set of seniors has a structure: The ORO tablet seniors have a hierarchical
structure, with HABIORO being chief, AAOZAIF and HTMORDA jointly second,
AHAOZPI third, and HIPOTGA and AVTOTAR jointly fourth. The OIP tablet
seniors are divided into two groups of three: AAETPIO, ALNDVOD, ARINNAQ
and ADOEOET, AAPDOCE, ANODOIN, which seem to constitue opposite polarities.
The MPH tablet seniors form a directed circle, running LSRAHPM, SAIINOV,
LAOAXRP, SLGAIOL, LIGDISA, SONIZNT. The MOR tablet seniors form a
set of axes given by rotating LZINOPO back and AHMLICV forward relative
to their names' placements in the tablet. There are various structures
that can be used in conjunction with the seniors. An astrological
one that I have been given is as follows: The ORO tablet seniors are
paired with the pairs of opposite signs. These joinings of opposite
signs may be interpretted as follows:
1-Pisces/Virgo The beginning of the creative process.
2-Aquarius/Leo Interaction of the individual and the group.
3-Capricorn/Cancer Established structures and the need for creativity.
4-Sagittarius/Gemini Ordering processes.
5-Scorpio/Taurus Cycles of growth and decay, life and death.
6-Libra/Aries Completion of projects.
There are 24 ways these can be paired with the seniors, the listings
running clockwise from HABIORO: 1-2/5-3-4/6,1-2/6-4-3/5,1-3/4-2-5/6,1-3/4-5-2/6,1-3/5-6-2/4,1-3/6-2-4/5
In each case pair 1 represents the beginning of things, one of 2 and
3 gives the character of the arrangement with 4, 5, or 6 as a supplement,
and one of the remaining three directs the implementation through
the other two. The OIP tablet seniors are paired with the planets,
with Moon, Venus, and Jupiter going with one group of three and Mercury,
Mars, and Saturn the other. The MPH tablet seniors are paired with
the four intervals of the course of the planets through the sky and
the visible and hidden poritions of the sky in the order: sunrise-noon,
visible sky, noon-sunset, sunset-nadir, hidden sky, nadir-sunrise.
Any of the six ways of pairing the circles is allowed. The MOR tablet
seniors are paired with the cardinal directions in any of the twenty-four
ways consitent with the axes they form. Another possibility is to
assign the seniors to the sephiroth of the Tree of Life. Those of
the ORO tablet may be assigned to Kether, the two groups from the
OIP tablet to Chockmah and Binah, those of the MPH tablet to the Zar
Apin taken in numerical order Chesed to Yesod, and those of the MOR
tablet to Malkuth, perhaps with a directional attribution. This should
be taken as the Tree in Yetzirah and involves viewing the Tree from
top to bottom with a 1-2-6-1 structure, a view more common in rabinnic
than hermetic Kaballah.
The king-names have a strong focusing effect. In terms of their
place in the hierarchy, they can be below and directed by the seniors,
above the seniors feeding energy to them from the banner names, or
from the banner names through the space of the seniors who shape the
energy they carry and down to more manifest levels, the last being
I have usually seen. The banner names, seniors, and kings of a given
direction can form a sphere, with the banner names at top and king
bottom, out of which sparks of energy emerge. Alternatively, all of
banner names can be used to form a circle or square with the seniors
forming a cup or pyramid shape and the kings combining to give the
the cup or pillar down from the point of the pyramid.
The Kerubic Angels:
Dee was told that the squares from which the Kerubic names are drawn
correspond to the letters of the formula INRI, and the Kerubic angels
fit quite well with this formula, the first in each subquarter corresponding
to the initial I, the next to the N, etc. In Christian terms, INRI
can be read life-death-rebirth-life anew. It fits with the sequence
of alchemical processes blackening-whitening-yellowing-reddening.
Blackening consists of putrefying the material, though the corresponding
kerubic angels have more of a gathering than putrefying quality. Whitening
is a purifying process. Yellowing consists in introducing a higher
light. Redding consists in reengaging with the manifest. The kerubic
angels of a subquarter can be called in sequence following this pattern.
They can also be called as a group, in which case they are able to
cause a pattern to be manifested in the world by planting the corresponding
cross in a suitable location and sending energy down the 6-letter
name, thus activating the spirits of the sixteen serviant squares
to do the work. This has been described to me as the best way of achieving
material results using the system.
The Subquarter Crosses:
The 6-letter names open the realm of the subquarter. It is possible
to send energy down them. Benjamin Rowe gives a description of this
as alternate squares sending down a seed to the next square and growing
these seeds into elaborate networks of roots, with the three pairs
of squares assigned to the divine, human, and elemental realms. I
am unable to comment on this except to confirm that the squares do
seem to be in pairs. The 5-letter names have an attractive quality,
drawing things upward by means of the serviant angels.
The Serviant Angels:
Dee was told that the serviant angels of the lower right subquarter
of each tablet relate to elemental creatures in the order (from top)
air-water-earth-fire. The angels seem to fit quite well with the alchemical
elements, with water in the above sequence corresponding to mercury,
earth to salt, and fire to sulphur in its lower or hidden form. Air
in this context corresponds to a mixture of mercury and pure sulphur,
this being the means by which the higher influence enters (See Julius
Evola's The Hermetic Tradition). The 5-letter name and the action
of the kerubic angels seem to correspond to the pure sulphur. It is
interesting to note that the elemental attribution Benjamin Rowe got
for the bottom three angels also fits with the alchemical elements
given that he is using the GD's attribution sulphur-fire, salt-water,
mercury-air. The angels are called from bottom to top and have a redemptive
quality. The bottom angel ignites the sulphur, infusing energy into
the object of the working. The next divides the salt, breaking up
the fixities which prevent needed change. The next liberates the mercury,
the mutable substance of which things are made. The next admits the
light from above. It is quite natural to use the serviant and kerubic
angels in conjunction. The serviant angels followed by the first kerubic
angel would seem to give the blackening process, followed by the other
kerubic angels and alchemical processes as above. It is also possible
for the sixteen serviant square spirits to activate the serviant angels
in the planting of the crosses process described above. They then
serve to admit the pattern or energy that the kerubic angels are sending.
No doubt, any number of other variants on how the angels may be employed
would also prove effective.
In contrast to the seven heavens, whose description as being in
layers above the Earth is now taken as metaphorical, the aethers seem
literally lie above the Earth. They provide an avenue through which
energies from the Sun and other extraplanetary sources can come through
the veil over the Earth and manifest here. They come in groups, as
described above in the section on the calls.
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