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O.S.O.A∴A∴ => General Discussion => Topic started by: Satyr on September 12, 2019, 06:41:49 PM

Title: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 12, 2019, 06:41:49 PM
A casual observer might think that I was deliberately avoiding the subject of Enochian magic. And, to a certain extent, that would be correct.

It is indeed with some reluctance that I address the subject of Dr John Dee's system. There seems to be such an overwhelming amount of subject matter to cover. I feel like a comprehensive bibliography alone could take weeks, perhaps months, to compile, especially if I hoped to review all of the material. I fear in the end much of that would prove to be at best redundant, and too often shading into useless and worse.

When I began this journey, I would have recommended that you read every Enochian source available at that time, as I did, but that is no longer practical.

My first introduction to Enochian was Regardie's The Golden Dawn (Third edition. Llewellyn Publications: St Paul, Minnesota, 1982). My next was probably The Complete Golden Dawn System of Magic (Falcon Press: Phoenix, Arizona, 1984). I consumed both of those while still a student at UVa.

After relocating to the San Francisco Bay area, I acquired and read Liber LXXXIV vel Chanokh (found in Gems from the Equinox: Instructions by Aleister Crowley for His Own Magical Order, edited by Israel Regardie. Falcon Press: Phoenix, Arizona, 1986. pp 385-430), and The Vision and the Voice (Liber XXX Aerum vel Saeculi sub figura CCCCXVIII, Ibid, pp 431-591).

Sometime after that I found the courage to go to Thelema Lodge, where I met David Jones and immediately became involved in his Center for Enochian Studies. I soon acquired and read Geoffrey James's The Enochian Evocation of Dr John Dee (Heptangle Books: Gillette, New Jersey, 1984), and Gerald J Schueler's Enochian Magic: A Practical Manual (Llewellyn Publications: St Paul, Minnesota, 1986). By then I had begun to practice somewhat, and had access to Dee's spiritual diaries through microfilm. I picked up Denning and Phillips's The Magical Philosophy: Book V: Mysteria Magica (Llewellyn Publications: St Paul, Minnesota, 1981) and a cased reprint of Méric Casaubon's A True and Faithful Relation of What passed for many Yeers Between Dr John Dee and Some Spirits, &c (The Antonine Publishing Company: Glasgow, 1974).

Two of my last related acquisitions of that time period were Pat Zalewski's Golden Dawn Enochian Magic (Llewellyn Publications: St Paul, Minnesota, 1990) and Robert Turner's Elizabethan Magic: The Art and the Magus (Element Books: Longmead, Shaftesbury, Dorset: 1989). Finally, to a list already grown too long I should add Donald Tyson's Enochian Magic for Beginners: The Original System of Enochian Magic (Llewellyn Publications: St Paul, Minnesota, 1997).

These are admittedly a very mixed lot, but they are the books that stand out in memory, or stand out even today when I look at my bookshelves. My most often used text is Geoffrey James. During my Santa Cruz period we used Turner's keys for most æthyr work. I kept those two volumes, along with a field notebook and Magick in Theory and Practice (Dover Publications: New York, New York, 1976), with me at all times.

That should give some idea of what I should know, if of course I could remember everything I read over the past thirty years. All I can do at this point is discuss my interpretation of Dee's system, shaped as it is by the work and opinions of many authors and teachers. Chief among those is probably David Jones. To cite him every time that my opinions echo his would soon become tedious. Though I will mention David mostly when we are in disagreement, bear in mind that he stands rather tall behind what little I understand. My debt to him is incalculable.

Conceptually, Enochian is three interconnected and overlapping subsystems addressing the elemental, planetary, and celestial realms. The celestial portion is centered on the thirty æthyrs, conceived as a series of thirty concentric spheres extending from the Earth to the empyrean, the divine fire of which the highest heaven is composed. The planetary portion is centered on the Sigillum Dei Æmeth, or “Sigil of God's Truth”, representing in symbolic form the angelic hierarchy ruling from the Earth to the firmament.

(https://drive.google.com/uc?id=11e9PKQ45tudKkIJRgJcZlbcA7TiBj0zU)
The reformed “Great Table” as printed on the battered dust jacket of the author's copy of Geoffrey James.

The elemental portion is represented by the “Great Table” and its more familiar quadrants (the watchtowers), along with the ‘elemental’ Enochian keys or calls. For the purposes of this thread, we will concentrate primarily on this elemental subsystem. To the Golden Dawn, the elemental portion was Enochian as they practiced it. Crowley appears to have been the first to explore the æthyrs. There is no evidence of which I am aware suggesting he or anyone else in the original Golden Dawn did anything substantial with the planetary material beyond Crowley reproducing the Sigillum and its basic mechanics in Liber Chanokh.

We have already brushed against the watchtowers in previous posts. They first appeared to Edward Kelly, Dee's principal seer or skryer, in a vision early on the morning of 20 June 1584, and described later that day by the angel Ave [MS Cotton Appendix I, leaf 193 (front)]:

Quote
A Vision
The signe of the Love of God toward his Faithful
Fowre sumptuous and belligerant Castells, out of the which sownded Trumpets thrise.
The signe of Maiestie, the Cloth of passage, was cast farth
In the east, the cloth red; after the new smitten blud.
In the sowth, the cloth white, lilly cullor.
In the west a cloth; the skynns of many dragons, greene: garlik bladed.
In the north, the cloth, Heare cullored, Byllbery Juyce.
The Trumpets sownd once
The gates open.
The 4 Castells are moved.
There yssueth 4 Trumpeters whose Trumpets are a pyramis, six cones, wreathed.
There followeth out of euery Castell, 3, holding up thre b[ann]ers displayed, with enseigne, the names of God.
There follow Seniors six, alike from the 4 gates.
After them commeth f[r]om every part a king whose princes are five, gardant, and holding up his trayne.
Next yssueth the Cross of 4 Angles, of the Maiesty of Creation in god attended upon, euery one, with 4: a white cloude, 4 Crosses, bearing the witnesses of the couenant of god, with the kings princes gon oute before: which were confirmed, euery one, with ten angels, visible in cowntenance
After euery cross, attendeth 16 Angels, dispositors of the will of those that govern the Castells.
They procede:
And, in and abowt the middle of the cowrt, t[h]e Ensignes kepe theyr standings, opposite to the middle of the gate.
The rest pause
The 24 Senators mete
They seme to consult.
I, AVE, STODE BY THE SEER:
yt vanisheth.
So I leave you.

The first and most important part of this vision is, in modern English spelling:

Quote
Four sumptuous and belligerent Castles

Kelly's vision of a great castle standing in each of the four quarters of the Earth is, of course, our four familiar watchtowers. Next we have a sequence of directions and colors (modernized spelling):

Quote
The sign of Majesty, the Cloth of passage, was cast forth

In the east, the cloth red; after the new smitten blood.

In the south, the cloth white, lily color.

In the west a cloth; the skins of many dragons, green: garlic bladed.

In the north, the cloth, Hair colored, Bilberry Juice.

The “cloth of passage” was basically a carpet rolled or cast out of each castle and on which the king and his attendants then proceeded to walk. The color of each carpet is significant. In a skrying session almost seven-months later (14 January 1585), these four colors were explicitly associated with the four elements: red for air, white for fire, green for water, and black for earth. Matching the colors and directions of the first vision to the elements of the second gives us air in the east, fire in the south, water in the west, and earth in the north. This is the familiar arrangement of the elements we first encountered in the Lesser Ritual of the Pentagram.

On the three banners carried out of each castle gate are written the “three great Secret Names of God” we know from the openings of the elemental grades of the Golden Dawn (modernized spelling):

Quote
There followeth out of every Castle, 3, holding up three banners displayed, with ensigns, the names of God.

Likewise, we might recognize the four kings who proceed from the four castles (modernized spelling):

Quote
After them cometh from every part a king whose princes are five, gardant, and holding up his train.

These four kings are also invoked in the opening rituals we know.

We find, therefore, that the Golden Dawn's placement of the four watchtowers, and their invocation of the twelve god-names and four elemental kings when setting up those watchtowers, is fairly well-grounded in the source material. This is not always the case with Golden-Dawn Enochian.

In this series we will learn how to draw the above names from the relevant tables, and how to use those in setting up watchtowers. We will explore some of the issues surrounding the order in which we use those names and the order in which we erect the watchtowers. We will discuss the keys or calls and the major issues we have with their attribution and use. And naturally we will be discussing how and where the Golden Dawn's treatment of Enochian deviates from the source material.

Wish us luck.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on September 12, 2019, 07:08:05 PM
Thank you. Which actually brings up the question of the original vs. rectified table. I noticed DRJ uses the new arrangement here: https://hermetic.com/enochia/enochian_hierarchy

But I've been reading Leitch, who claims there's no good reason to use Raphael's table. What's the difference, practically speaking?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 12, 2019, 08:41:41 PM
But I've been reading Leitch, who claims there's no good reason to use Raphael's table. What's the difference, practically speaking?

Leitch apparently believes that the Enochian system is self-contained. Consequently, he is missing the keys to understanding Enochian. I think David said that he reads Leitch because he finds the most amazing bits of Enochian trivia in his endless quest to make sense of it all.

Raphael's recension makes more sense when you understand the mechanics of Dee's system. That is one of the first issues we will have to address in this series.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 13, 2019, 06:17:25 PM
Thanks for starting this topic, I'm looking forward to working through some of the material.

Is it worthwhile to read through John Dee's Five Books of Mystery? I have the Peterson edition. As well, I have a copy of Zelewski's Golden Dawn Enochian Magic, is it reliable source, or does it contain the GD's errors on the subject?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 14, 2019, 12:04:23 AM
Is it worthwhile to read through John Dee's Five Books of Mystery? I have the Peterson edition.

I think so, but they are primarily concerned with the Sigillum Dei Æmeth.

Quote
As well, I have a copy of Zelewski's Golden Dawn Enochian Magic, is it reliable source, or does it contain the GD's errors on the subject?

I think it is a reliable source for GD-style Enochian.

To be honest, I have not read it since it was first published. But it's on my shelf, and I expect to be consulting Zalewski when comparing the Golden Dawn to Dee in coming posts. If he is true to the GD material, there will be some discrepancies.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: αββα on September 14, 2019, 05:27:46 AM
Are the attributions of the Watchtowers to the quarters in the Golden Dawn correct? In the original table East is in the top left, North the top right, West the lower right, and South the lower left. That makes the ORO tablet Air, MOR Earth, MPH Water, and OIP Fire. Raphael's table rearranges these, with the Golden Dawn keeping the elemental and directional associations of the tablets from the original, so now East is in the top left, West the top right, South the lower right, and North the lower left. It seems like, on Raphael's Table, you could reasonably say the Earth tablet should be the MPH one, Water OIP, and Fire MOR while ORO remains Air. So, do the elements and directions of a tablet come from the quarter they are placed in on the Great Table, or are those associations inherently connected to the tablet itself?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 14, 2019, 01:37:55 PM
Are the attributions of the Watchtowers to the quarters in the Golden Dawn correct?

They appear to be. See the introductory post.

Quote
It seems like, on Raphael's Table, you could reasonably say the Earth tablet should be the MPH one, Water OIP, and Fire MOR while ORO remains Air.

No, because the watchtowers do not work that way. We will start covering the mechanics shortly.

Quote
So, do the elements and directions of a tablet come from the quarter they are placed in on the Great Table, or are those associations inherently connected to the tablet itself?

The tablet itself.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 17, 2019, 04:09:51 PM
In the last invocation, Michael directed me to you for the next step. I would like to open TEX, and I believe I have the tools to do so.

Having drawn out the sigils of the four Governors of TEX from the table of Water using Zelewski's Golden Dawn Enochian Magic, here's what I would do:

LBRP, LBRH, Opening by Watchtower
G.D. 3°=8 opening from Chanokh
Reading of the 4th key
Vibration of names of the Governors with visualization of each sigil
Reading the Call of the Thirty Aethyrs
???

Honouring Michael's instruction, I'd like to ask if there's anything I should do before approaching the aethyrs. In the last version of OSOAA, I recall you mentioning going through each element over four days, but I don't remember the exact instructions. I haven't used the keys before except a failed attempt at TEX about a year ago. I also haven't approached or named the elemental Kings yet.

Before anything I have some unfinished business pathworking Ayin, so nothing's happening immediately anyway. I hope I'm not being demanding asking for instructions here, and thanks for reading and your responses so far.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 18, 2019, 05:34:12 PM
here's what I would do:

LBRP, LBRH, Opening by Watchtower
G.D. 3°=8 opening from Chanokh
Reading of the 4th key
Vibration of names of the Governors with visualization of each sigil
Reading the Call of the Thirty Aethyrs
???

This is not bad. It will help give the æthyr substance, but not a lot of structure. That could be desirable or undesirable, depending on circumstances.

Quote
Honouring Michael's instruction, I'd like to ask if there's anything I should do before approaching the aethyrs. In the last version of OSOAA, I recall you mentioning going through each element over four days, but I don't remember the exact instructions.

I recommend working with the elemental keys first. Start with keys 3 through 6: air, water, earth, fire. Complete the cycle. Don't get stuck! It's important to maintain balance.

Then start working with the remaining twelve elemental keys. You should probably strive for balance here as well. The court cards of the Thoth deck are a decent guide. In the meantime, you will become more familiar with the various techniques for working with æthyrs.

You are heading in the right direction. You are also right to make haste slowly, as Regardie said.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 18, 2019, 09:59:59 PM
We have seen, in their elemental grade openings, how the Golden Dawn used the “Three great Secret Names of God…that are borne upon the Banners” of each quarter. The GD's second order used the same Enochian God-names in the same quarters to invoke the angels of the watchtowers to guard their “Vault of the Adepts” (“The Consecration Ceremony of the Vault of the Adepti, with Watch-Tower Ceremony”, in Israel Regardie's, The Golden Dawn, sixth edition. Llewellyn: St Paul, Minnesota, 2002. pp 264-279). In fact, those were the only Enochian names they used in that opening.

(https://drive.google.com/uc?id=11oNdcG1dMfZj6Z9UCxiYEkcDHk7QNa7L)
John Dee's diagram of the twelve banners, with his, “Fundamental Prayer”. Sloane MS 3191, leaves 57 (back) to 58 (front).

When John Dee composed the first of several prayers or petitions to be used in calling the angels of the watchtowers, he also used the twelve God-names from the twelve banners. But he did not use them in the way the Golden Dawn used them (“Fundamental Prayer to God and entreaty for the benign ministry of Good Angels”, translated in Robert Turner's Elizabethan Magic: The Art and the Magus. Element Books: Longmead, Shaftesbury, Dorset: 1989. p 64):

Quote
O IEOVAH ZEBAOTH, I invoke and implore most earnestly your Divine Power, Wisdom and Goodness (I, John Dee, your unworthy servant) and most humbly and faithfully ask you to favor and assist me in all my works, words and cogitations, concerning, promoting or procuring your praise, Honor and Glory. And by these your twelve mystical names. ORO, IBAH, AOZPI, MOR, DIAL, HCTGA, OIP, TEAA, PDOCE, MPH, ARSL, HCTGA, most ardently do I entreat and implore your Divine and Omnipotent Majesty: that all your faithful Angelic Spirits whose mystical names are expressed in this book and whose offices are briefly noted, in whatever part of the world they be and, in whatever time of my life they are summoned by (the said John) by means of their peculiar powers or authority of your Holy Names (likewise contained in this book), that most swiftly they come to me (the aforesaid John) visible, affable, and appear to me peacefully and remain with me visibly according to my wishes, and that they disappear at my request from me and from my sight. And through you and that reverence and obedience which they owe you in those twelve mystical names above mentioned, that they give satisfaction amicably to me also (the said John), at each and every moment of my life, and in each and every deed or request to all, some or one of them, and to do this quickly, well, completely and perfectly to discharge, perfect and complete all this according to their virtues and power both general and individual and through the injunctions given by you (O God) and their charged offices and ministry. AMEN.

Through you, Jesus Christ,
AMEN.

To make clear what he intended, Dee included a facing diagram (see above) that showed three banners or flags in the east (ORO IBAH AOZPI), three in the south (MOR DIAL HCTGA), three in the west (OIP TEAA PDOCE), and three in the north (MPH ARSL GAIOL).

Comparing this to the GD's elemental openings, we find Dee's banner structure places air in the east, just where we should expect to find it, but it then puts earth in the south, fire in the west, and water in the north. This arrangement seems unexpected, to say the least. In the center of Dee's illustration of the twelve banners there is a square divided into four parts labeled “Earth”. Given the shading of its four quadrants, this square appears to represent a version of the “Great Table”. However, the shaded quadrants do not seem to match the banners, and the square cannot be rotated such that they do match.

What Dee appears to have done is use the twelve names of God in the order in which the watchtowers were received: air, earth, fire, water [see the spirit actions of 25 June 1584, MS Cotton Appendix I, leaves 195 (front) to 204 (front)]. This arrangement is also curiously appropriate. In Dee's banner arrangement, starting in the west, and going around clockwise, we have the familiar elemental sequence of fire, water, air, earth: the formula of Tetragrammaton.

(https://drive.google.com/uc?id=1238EsQ8Vy850oM0Ho0yogb36TpYYShfQ)
The original “Great Table”, received 25 June 1584. The three God-names are read left-to-right along the central horizontal line of each quadrant. Sloane MS 3191, leaves 53 (back) to 54 (front).

On the original “Great Table”, the quadrant of air is in the upper left, earth in the upper right. Fire is in the lower left and water in the lower right. The order in which the elemental quadrants were received makes a z-shaped pattern on this table. We will see this pattern again, so for convenience we shall call it the “z-formula”. We might then say the order of God-names in Dee's prayer is just the z-formula applied to the original “Great Table”, assigned clockwise around our circle, starting in the east.

I have called it the “original Great Table”, because on Monday, 20 April 1587, the archangel Raphael directed Kelly to change it: ‘correcting’ some letters and rearranging the four quadrants. In the new arrangement, air remained in the upper left, but water now occupied the upper right. Earth moved to the lower left, and fire to the lower right.

(https://drive.google.com/uc?id=125_np1M0zNXJGSb599pL-R7nnXy0gdIw)
The reformed “Great Table”. The note in the upper left reads, “Die ☽. 20. Apriles. 1587. thus reformed by Raphael”. Sloane MS 3191, leaves 56 (back) to 57 (front).

This is an interesting arrangement, and of course the one commonly used today. It is structurally identical to our attribution of the elements to the points of the pentagram, inherited from the Golden Dawn. This is probably by design. The great central cross of the “Great Table” is associated with spirit, so symbolically, we might say the table represents spirit ruling over the four elements, just as the pentagram does. Beginning in the lower right corner of the table, and going around counter-clockwise, we have the elemental sequence fire, water, air, earth: Tetragrammaton once again.

To help interpret the reception of these two very different tables, we turn to two more diagrams in Dee's grimoire [Sloane MS 3191, leaf 31 (front)], in this case diagrams of the twelve tribes of Israel.

(https://drive.google.com/uc?id=12Iz8tpzpY-Zn7Dv0NkzqKL0dbOHdj8Iu)
Dee's “Biblical” and “Dispersed” orders of the twelve tribes of Israel. Sloane MS 3191, leaf 31 (front).

The diagram on the left is labeled “The Biblical Order, the State of Perfection”, and references the Old Testament book of Numbers, chapters 2 (https://www.biblegateway.com/passage/?search=Numbers+2&version=NIV), 3 (https://www.biblegateway.com/passage/?search=Numbers+3&version=NIV), 7 (https://www.biblegateway.com/passage/?search=Numbers+7&version=NIV), and 10 (https://www.biblegateway.com/passage/?search=Numbers+10&version=NIV). These chapters describe the order and disposition of the twelve tribes of the children of Israel as they camped in the wilderness and the visible presence of the Lord their God hovered over the Tabernacle.

The diagram on the right is labeled something like, “The Dispersed Order of Israel, in this era…1585”. This dispersion refers to the “Jewish Diaspora”, the scattering of the twelve tribes of Israel to the four corners of the Earth, when Jerusalem and the Second Temple were sacked by Roman legions under the command of Titus in 70 CE.

In these two diagrams, east is to the right and south is ‘down’. West is to the left and north is ‘up’. Despite their importance, the key to these diagrams is not found in Dee's writings. The key is actually found in Agrippa (“The Scale of the Number Twelve”, in Three Books of Occult Philosophy: written by Henry Cornelius Agrippa of Nettesheim: Completely Annotated, with Modern Commentary. Translated by James Freake. Edited and Annotated by Donald Tyson. Llewellyn Publications: St Paul, Minnesota: 1993. pp 294-295. Elements of the signs added for convenience.):

Quote
Dan: Ares (fire)
Reuben: Taurus (earth)
Judah: Gemini (air)
Manasseh: Cancer (water)
Asher: Leo (fire)
Simeon: Virgo (earth)
Issachar: Libra (air)
Benjamin: Scorpio (water)
Naphtali: Sagittarius (fire)
Gad: Capricorn (earth)
Zebulon: Aquarius (air)
Ephraim: Pisces (water)

Applying Agrippa's attributions to the twelve tribes of Israel in Dee's “State of Perfection”, we find all the air signs fall in the east and the water signs in the west. All the fire signs fall in the north and the earth signs in the south. If you laid the original “Great Table” in the center of this arrangement, and rotated it until the upper-left corner (air) was pointing to the right, the elements of the four quadrants would correspond exactly to the elements of the signs of the zodiac.

Likewise, if we apply Agrippa's attributions to Dee's “Order of Dispersion”, we find all of the fire signs fall in the east and the air signs in the west. All the water signs are found in the north and the earth signs in the south. Beginning in the east and going counter-clockwise around the diagram, we have the elemental sequence of fire, water, air, earth: Tetragrammaton yet again. This attribution of the elements to the four quarters is also the same as that found in Agrippa, in his “Scale of the Number Four” (Ibid, p 258). And, if we laid Raphael's reformed “Great Table” in the middle of this arrangement, and rotated it until the lower-right corner (fire) pointed to the right, once again the elements of the four quadrants would line up exactly with the elements of the signs of the zodiac.

To further understand these spatial arrangements, we turn to the Sefer Yetzirah. In an early representative manuscript of the “Short Recension”, reproduced and translated by A Peter Hayman, we read (Sefer Yeṣira: Edition, Translation and Text-Critical Commentary. Mohr Siebeck: Tübingen, Germany, 2004. p 131):

Quote
Seven double letters:

Bet, Gimel, Dalet;
Kaph, Pe, Resh, Taw.

Seven edges:

a place of edges and a holy place;

a place set within a place - one;
two - the upper edge,
three - the lower edge,

four - the eastern edge,
five - the western edge,
six - the northern edge,
seven, the eternal edge

and the holy temple set in the middle and it supports them all.

The structure described here is essentially a cube. Bet is attributed to the center and the six remaining “double letters” are attributed to the six faces - or “edges" - of this directional cube: up and down, east and west, and north and south. These seven Hebrew letters, in their natural order, are also attributed to the seven planets: Saturn, Jupiter, Mars, Sol, Venus, Mercury, and Luna, respectively (Hayman, pp 136-137, and elsewhere). Combining one with the other, this gives us:

Quote
Center: Saturn
Up: Jupiter
Down: Mars
East: Sol
West: Venus
North: Mercury
South: Luna

We will meet this sequence of directions again in the future. For now, we shall concentrate on the last four: east and west, north and south. If we were to assign planetary rulers to the elements, those last four planets would serve rather well. Sol is a natural choice for air, Luna for water, Venus for earth, and Mercury for fire. In the directional cube of the Sefer Yetzirah, this implies air in the east and earth in the west, fire in the north and water in the south. This is the order in which Ya, the Creator, established the four quarters, the four elements, and their associated rulers.

Recalling our z-formula, and applying it to the original “Great Table”, we get the elemental sequence air, earth, fire, and water. Applying this sequence, in order, to the directions of our cube - east and west, north and south - we find air in the east and earth in the west, fire in the north and water in the south. This is the same elemental arrangement implied in the Sefer Yetzirah, above.

When we apply the z-formula to the revised “Great Table”, it yields the sequence air, water, earth, fire. Applying this elemental sequence to the directions of our cube - east and west, north and south - we get the very familiar air in the east and water in the west, earth in the north and fire in the south.

We find therefore that, not only is the original table somehow associated with the perfect order of the twelve tribes of Israel, but also with the order of creation itself. Alternatively, we find the revised table associated with the dispersed order of the tribes, and with the spatial arrangement of the watchtowers as we understand them today.

If we were to use Dee's “Fundamental Prayer” in our own work, in what order should we set up our twelve banners? I can think of more than one way to do it. We could use Dee's order, starting in the east and going clockwise around our circle. We could move the banners around and use our natural order of air, fire, water, earth. There are other possibilities and considerations, but I think this has probably been quite enough for one post. In the following post, we will discuss these various ways in which we might use Dee's prayer, and some of the issues involved.

I have difficulty holding these various arrangements in my head, so I draw my own diagrams and label them. If you are having difficulty following any of this rambling presentation, try making some drawings of your own. If that doesn't help, please ask. You never know. I may have been wrong.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on September 18, 2019, 11:00:10 PM
Whew. This is golden. Thank you very much.

This is quite difficult to follow, admittedly - the relationship between the Zodiac, Tribes, and elements is all great. But I don't seem to understand the mapping to the planets. How does this relate to the ruling planets of each zodiac sign?

E.g. Saturn rules both Aquarius and Capricorn. The tribes of Gad and Zabulon. They're assigned to North and West. Saturn is the center of the cube. How do we reconcile the zodiacal rulers with the directional attributions given for the planets?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 18, 2019, 11:47:55 PM
How do we reconcile the zodiacal rulers with the directional attributions given for the planets?

This is a separate issue. The angels of the tribes are ruled by the archangels of the planets.

The structures we are discussing right now are Enochian viewed from an elemental perspective. Our interest, for the moment, is limited to the planetary rulership of elements, and the elemental attributions of the signs of the zodiac.

The three subsystems of Enochian are interconnected. This makes it challenging to keep the different plains or realms separate in your mind.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 20, 2019, 07:52:12 PM
Didn't want to fill the thread with thanks every other post. But thank you as always for the response.

Going through the keys first makes sense to me from a foundational perspective. I tried the third key today, but I don't think it worked.

LIRP in the morning (after LBR previous night). Followed by LBRH. Then once I arrived at my working place, I did Opening by Watchtower, G.D 2°=9, Third Key. And... nothing?

The Opening worked, the WT's were there. I did the GD opening and recited the third key a few times to no avail. After each reading I called out to Bataivah too. I sat and waited between each reading with a clear mind waiting for a shift. I noticed the wind reacting during the key, and "smoke" forming around me, but nothing else. I think I didn't have enough power, and I'll try again at some point soon.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 20, 2019, 10:17:54 PM
LIRP in the morning (after LBR previous night). Followed by LBRH. Then once I arrived at my working place, I did Opening by Watchtower, G.D 2°=9, Third Key. And... nothing?

The elemental keys may not be too terribly dramatic. Also, Bataiva is a bit high in the hierarchy. I have never found the kings to be that communicative.

Keep moving to the next element, see what you get.

I would also consider using the first key before the elemental key.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 20, 2019, 10:53:54 PM
Will do, thanks. I thought I might not continue because if I didn't open the air tablet properly, it could imbalance me to do the rest. But I'll keep at it.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 22, 2019, 07:25:58 PM
We ended the last post with a question left unanswered: how might we use John Dee's “Fundamental Prayer” in our own ritual work? Unfortunately, there may not be a single, simple answer. We need not feel bad about it, though. Dee was at a loss as well, as when seeking guidance from the angel Ave [MS Cotton Appendix I, leaves 202 (back) to 201 (back). “Δ” is Dee. “EK” is Edward Kelly.]:

Quote
Δ - As you best know: we need instructions yet, necessary for us

Ave - Very few.

Ave - It is a stemm, with frute, but it wanteth leaves.

EK - What mean you by that?

Ave - There be more frute than leaves, and in many actions there be more circumstances than matter

Δ - But here is only marrow, and no bones or flesh.

That was a week after Kelly's initial vision of the watchtowers. The angels expected Dee to write a book of invocations and he was still unsure how to proceed. He attempted to pry more answers out of the angels in later sessions, but with little success. For example, 2 July 1584 [Ibid, leaf 196 (back)]:

Quote
Δ - 5 - As concerning the etymology of these names of god, we would be satisfied

Ave - God is a spirit, and is not hable to be comprehended

Δ - Some Notifying or declaration, no full comprehension I require.

Ave - It is no part of man's understanding. They signify all things, and they signifye nothing. Who can express Jehoua what it signifieth. Deus significat ad id quod agit (“God means what it does.”)

Except for Raphael's revision of the “Great Table” in 1587, Dee was left primarily to his own devices. There is no evidence that he made use of the invocations he wrote. And after the revision, it does not appear that he made an attempt to make sense of the changes Raphael made or their consequences.

That makes it challenging for us when we try to adapt Dee's material for our own use. Even when we feel somewhat confident that we understand his thinking, we cannot always be certain his interpretation was what the angels intended. This is especially true when we consider that the grimoire we have (Sloane MS 3191) was written primarily before Raphael's revision. We must consider whether to take into account information that Dee eventually possessed, but never used.

So it is with the “Fundamental Prayer”. We must first try to understand how Dee interpreted the material, writing as he did before Raphael's revision. Dee begins as one might reasonably expect: “O IEOVAH ZEBAOTH”. We might recognize this as the god-name associated with Netzach, the seventh sphere of the “Tree of Life” and associated with the planet Venus (777, Table I, Col V, Key Scale 7. See also, for example, “The Scale of the Number Ten” in Donald Tyson's, Three Books of Occult Philosophy: written by Henry Cornelius Agrippa. Llewellyn Publications: St Paul, Minnesota: 1993. pp 288-289). In our last post, I discussed how Venus is a fitting planetary ruler for the element of earth, and how Dee's system seems to agree.

(https://drive.google.com/uc?id=0B1QIw6Y-EGxtRzFlRmhHSVNTN0VJZ3drbnJxUXVmSng5ZjNN)
“John Dee his Note”, Sloane MS 3188, leaf 6 (front). See also “The Center for Enochian Studies”, Volume I, number 2 (http://www.billheidrick.com/tlc1988/tlc0388.htm#CEnochst), in Thelema Lodge Calendar for March 1988 ev. Thelema Lodge, Ordo Templi Orientis: Berkeley, California, 1988).

In a diagram inscribed at the beginning of Mysteriorum Liber Primus [Sloane MS 3188, leaf 6 (front)], Dee explicitly sets Annael (akin to Haniel - and variations, associated with Venus) over the archangels we commonly associate with the four quarters: Michael, Gabriel, Raphael, and Uriel. Yahweh Tzabaoth, therefore, seems a fitting god-name to invoke when Dee began, or indeed when we begin, to call upon the angels of the watchtowers.

The bulk of Dee's prayer is essentially late 16th-century “legalese”. It reads a bit like a business contract. This tells us something about how Dee approached these particular spirits, and may suggest how we should approach them ourselves. What concerns us most at the moment, though, is the order in which he set up the banners. As we saw in the last post, Dee appears to have used the God-names in the order in which they were received. This seems like a reasonable choice. It also expresses Tetragrammaton (clockwise, from the west), and this may have been appealing in light of Ave's comment about Jehovah.

However, though I have used his prayer many times, I have never set up banners using Dee's original order. When I began moving away from Golden-Dawn style Enochian, and towards an interpretation closer to Dee's, David Jones suggested I move the banners to their correct positions when incorporating the prayer. I naturally understood this to mean setting up banners in the order air, fire, water, earth, clockwise, beginning east of northeast. The Golden Dawn placed the banners in the same quarters.

I set up the banners this way for some time. David then suggested that I swap north and west, placing the earth banners in the west and water banners in the north. This produces an interesting arrangement.

Air in the east and earth in the west, water in the north and fire in the south, is the elemental arrangement of the “Hall of the Neophytes” (See the “Neophyte 0=0 Grade of the Order of the Stella Matutina”, in Israel Regardie, The Golden Dawn, sixth edition. Llewellyn Publications: St Paul, Minnesota, 2002. pp 116-133). The station of Frater Dadouchos is in the south and symbolizes “Heat and Dryness” (Ibid, p 118). The station of Frater Stolistes is in the north and symbolizes “Cold and Moisture” (Ibid, p 119). And when Frater Kerux, with his lamp, leads the circumambulations (Ibid, p 120 and elsewhere), he begins in the northeast, roughly where we begin setting up our twelve banners.

Using this configuration as an example, we might incorporate the “Fundamental Prayer” into our opening as follows. After preparing ourselves, banishing, and purifying and consecrating our space, we could stand in the middle facing east and read or recite Dee's prayer, substituting our name for his. When we come to the twelve names, move to the northeast and stand at the edge of the circle facing outward for a moment. Move right along the circle to a point a little north of east. Facing outward again, vibrate “oro” three times. Move around to the east, face outward, and vibrate “ibah” four times. Moving to a point a little south of east, face outward again, and vibrate “aozpi” five times.

Continue around to a point a little east of south, and facing outward vibrate “oip” three times. Then move around to the south, face outward, and vibrate “teaa” four times. Then move to a little west of south, face outward, and vibrate “pdoce” five times. And so on in like manner around the circle, vibrating “mor” south of west, “dial” in the west, “hctga” north of west, “mph” west of north, “arsl” in the north, and “gaiol” east of north. I found it difficult at first, but try to space the banners evenly around the circle. After vibrating the last God-name five times, continue around to the northeast and complete the circle. Pause facing outward for a moment, then return to the center and finish the prayer.

I usually substitute silence for “Jesus Christ”, but it is a matter of personal taste. The prayer might be reworded (compare for example the translation in The Enochian Evocation of Dr John Dee, by Geoffrey James. Heptangle Books: Gillette, New Jersey, 1984. p 120), or we might eliminate the prayer altogether and just set up the banners in whatever order we choose by simply repeating their names around the circle.

From the standpoint of our GD inheritance, this opening makes sense. The aspirant was first admitted to the “Hall of the Neophytes” before subsequent initiations into the four elemental grades. If we perform the above opening with Dee's prayer before setting up watchtowers, then we would be erecting our metaphysical temple in roughly the same order.

There remains at least one other possible arrangement of the twelve banners that bears consideration. Dee apparently wrote his “Fundamental Prayer” without knowledge of Raphael's revised “Great Table”. We cannot say whether this would have changed Dee's thinking, but we may speculate on how the revision might affect the order of the banners.

The order in which Dee read the God-names from the quadrants of the original “Great Table” - top-left, top-right, bottom-left, bottom-right - makes a z-shaped pattern on the table. If we apply this z-formula to Raphael's reformed table, we read oro, ibah, aozpi, mph, arsl, gaiol, mor, dial, hctga, oip, teaa, pdoce. This order, if applied the same way Dee applied the original order, would place the banners of air in the east, those of earth in the west, the banners of fire in the north, and those of water in the south. This, we may recall, is the same elemental arrangement implied in the Sefer Yetzirah, an arrangement associated with the order of creation. All things considered, this also seems to be a compelling way to set up banners.

As for pronunciation of the God-names, I fear we are mostly on our own. I can only suggest forms with which I have grown comfortable myself (more-or-less English pronunciation):

Quote
oro: or-oh
ibah: ee-bah-ay
aozpi: ah-ohz-pee

mph: em-pay
arsl: ar-sahl
gaiol: gah-ee-ol

mor: mor
dial: dee-ahl
hctga: hek-tay-gah

oip: oh-eep
teaa: tay-ah-ah
pdoce: peh-doh-kay

The Golden Dawn had their own idiosyncratic system of pronunciation (See Regardie 2002, p 650). The student will have to make up their own mind what pronunciation seems right to them and their ear. In the above, when I say “vibrate”, I mean intone, sing, that sort of thing. Performing the “Enterer” and all that would soon be tiresome.

Vibrating in this sense is a simple technique, but sometimes difficult to describe. Regardie attempted to illustrate how this should sound to the person vibrating using a little experiment (The Complete Golden Dawn System of Magic. Falcon Press: Phoenix, Arizona, 1984. Volume Five, p 57):

Quote
Take an ordinary piece of dining flatware - a long spoon or knife or fork, or what not. It makes no difference. So long as it is a metal and can transmit vibrations readily, that is all that is required. Now take a long piece of ordinary string, about forty inches long. Wrap the middle of this string securely around the spoon (or whatever), leaving the ends free. Hold each end between thumb and forefinger - one end in both right and left hands - and leaning over, swing the spoon against the edge of a table. Listen to the sound it makes. Depending on the flatware and the table, a certain sound will be struck. Take note of it.

Having done this, take one end of the string and wrap it around the middle phalanx of the index finger. Do this on both the right and left sides. Then insert the tips of the fingers involved into the ear, lightly. Repeat the same experiment of swinging the spoon so that it hits against a table or desk. Now determine what kind of sound this spoon makes in the ear. I must confess it rather surprised me when I first performed this little experiment.

The resultant sound bears little relation to the first sound. It is more like the pealing of cathedral bells. Repeat this several times, so that your impression is most clear, and hence can be recalled.

 Regardie proposed that we should hum, with our mouth open, when vibrating:

Quote
It is solely my recommendation that the humming be employed with the Order's method of vibrating the divine Names, knowing full well from this experiment what the full effect of the formula produces. In all other instances of intoning the various names - as in the Pentagram and Hexagram rituals - follow all the rules and methods described in this paper by the Order. But when breathing out the Name, as described above, hum it out. Do not try to pronounce or vibrate the Name clearly. Hum the Name. But as you hum, clearly visualize, or have the mental intention that such and such a Name is being vibrated while you hum.

If you find yourself in doubt about what we mean, find a spoon and some string and try this experiment for yourself. When vibrating properly, it can feel as if your entire skull were vibrating.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: paragate on September 24, 2019, 04:46:33 PM
Dr Dee's order comes from the Z-pattern on the original table, the Yetziratic order from the Z-pattern on the reformed table. The Hall of Neophytes order appears to come from applying the Z pattern counterclockwise from the reformed table. To me this suggests one last option, which is to use apply the Z-pattern of the original table counterclockwise, which yields air in the east, water in the south, fire in the west, and earth in the north which is reflected from the dispersed order of the tribes (the original diagram shows air in the west). Also, Dr Dee's order establishes IHVH clockwise from the west while the Reversed Diasporic order does so counterclockwise from the west. If the reformed and original tables are used in different contexts, perhaps this order is analogous to the "Hall of the Neophytes" for the original order of creation, pre-Diaspora.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 25, 2019, 12:00:42 AM
Dr Dee's order comes from the Z-pattern on the original table, the Yetziratic order from the Z-pattern on the reformed table. The Hall of Neophytes order appears to come from applying the Z pattern counterclockwise from the reformed table.

The Hall of the Neophytes seems to derive from Freemasonry, or that is where you will find its closest relative. If the Hierophant sits in the east (obvious, really), and the candidate is admitted in the west, then that leaves water and fire and the directions north and south unassigned. Fire in the south seems a more obvious choice when constructing a ritual in northern Europe.

There is probably no need to look toward Enochian when the mechanics of the initiation process determines the arrangement of the lodge.

Quote
If the reformed and original tables are used in different contexts, perhaps this order is analogous to the "Hall of the Neophytes" for the original order of creation, pre-Diaspora.

There is a distinct possibility the original table is not used at all. The narrative arc of the system seems to be away from the Biblical order found in the book of Numbers and towards major elements of Revelation, including the New Jerusalem. The tribes will be arranged around the City in the dispersed order, and probably enter its twelve gates in the same way.

Setting up banners in the order of the Hall of the Neophytes is an adaptation of Enochian, and not something suggested by the system itself. I would call it “Neo-Golden-Dawn”. It suggests how we might use Enochian, but does not tell us anything about the system itself.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Lumi on September 25, 2019, 12:17:02 PM
The three subsystems of Enochian are interconnected. This makes it challenging to keep the different plains or realms separate in your mind.

This is intentional.It is an initiatory trigger. All three subsystems are different dissections of the same space/plain/realm. Each aspect, with it's own geometry and numerology is a demonstration of a set of aspects and principles.

Also there is a precise construction to his symbols/hieroglyphs. You can't just go and start switching the direction of elements. Hall of the Neophyte is of a lower order than opening by Watchtower. So long as there is light, and the initiate takes care not to get in over their head, the central point between light and darkness is relatively safe . The problem is that the introduction to liminal space that is the hall of the neophyte is simply a starting point and as the initiates power/insight increase so does the danger. 
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Lumi on September 25, 2019, 12:39:51 PM
To further clarify, I would be exceptionally careful about doing anything middle pillar, like focusing your consciousness through your voice, before Opening by watchtower has been sufficiently understood and beneficial. It shouldn't matter in the actual WT rite , because elementals dont particularly have names and are readily available, but the dangers that the ritual element of WT is meant to habituate you against are ever present if you are attuning yourself to stuff with out the requisite ability to judge the nature of an entity.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 25, 2019, 04:06:39 PM
All three subsystems are different dissections of the same space/plain/realm.

There is some overlap, but the elemental realm is not the same space (or plain or realm) as, for example, the supernals.

Quote
Each aspect, with it's own geometry and numerology is a demonstration of a set of aspects and principles.

Numerology?

Quote
Also there is a precise construction to his symbols/hieroglyphs. You can't just go and start switching the direction of elements.

I do not recommend anyone “start switching the direction of elements” willy-nilly

To further clarify, I would be exceptionally careful about doing anything middle pillar, like focusing your consciousness through your voice, before Opening by watchtower has been sufficiently understood and beneficial.

I do not recommend the Middle Pillar.

An understanding of the watchtowers is precisely what is in question. And is, incidentally, the purpose of this thread currently in progress.

Quote
It shouldn't matter in the actual WT rite , because elementals dont particularly have names

How can you claim expertise and not know that the Great Table is literally composed of the names of elementals?

Except for the Black Cross, of course.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 29, 2019, 06:08:44 AM
Keys 3-6 each preceded by the 1st done. I ran through air and water using the GD style pronunciations to no effect. However, at earth I switched to the direct enochian transliteration and was affected explicitly. Earth being the first successful key, I returned to air, and continued through water then fire in reverse tetragrammaton. Following IHVH rather than Dee's order was satisfying enough because I ended up at earth first circumstantially. So:

Earth performed before bed using only the keys and elemental pentagrams without more structured ritual. Left me focused, confident, steady, but heavy and overly serious. The following day I felt inert and depressive. Reminiscent of smoking an indica.

For air I included the GD temple opening properly. Focus again, but more levity and creativity. Physically I felt lighter. Thoughts came easy and quickly, but so did anxiety. I called on Raphael and he answered quickly. Stressful dreams at night, and strong anxiety the next day. Like a bad reaction to a sativa. That being said, I saw into some issues I've been having.

At water I included the Watchtower rite before the proper GD openings. Far better experience, the anxiety left over from air washed away. While  I can't say I was explicitly emotional, overall I felt good. After the rite the room felt gelatinous.

I followed with fire the next morning. The was rushed, and the effects less noticeable. I'll have to do a better dive into fire, but I feel returned to normal from the effects.

A few thoughts. I was shocked at how quickly and noticeable the effects were; I was absolutely certain when it worked. Air and earth were performed with little ritual, and I think my bad reactions (depression, anxiety) were due to a lack of structure in ritual and the seepage therein. The effects of water and fire were subtler, and I'm not sure if that was because of me, or their respective nature.

Also, I don't know if it's because of the work, but I felt pretty drained in the four days this took. That may be why fire didn't affect me as much.

I didn't evoke any particular angels, just dipped into each tablet. So I think that should be the next step. But I don't know which angels to be aiming at, the seniors seem least daunting in terms of quantity.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 29, 2019, 05:45:51 PM
The following day I felt inert and depressive. Reminiscent of smoking an indica.

Yes. Watchtowers can get heavy in the same way, especially when invoked in depth. The feeling is fairly obvious.

This was all quite good. Thanks for sharing.

Quote
A few thoughts. I was shocked at how quickly and noticeable the effects were; I was absolutely certain when it worked.

Exactly so!

This is something positive to be gained from working with the elemental keys. You develop a feel for when something has opened for you. It is subtle, but unmistakable once you have experienced it a few times. This is a very useful sense to have when you start working with æthyrs, and success is not always assured.

Quote
Also, I don't know if it's because of the work, but I felt pretty drained in the four days this took.

For lack of a better word, magic takes ‘power’. Power is accumulated in time (through yoga, meditation, etc) and power is drained or depleted through magical work. It's one reason we choose our work wisely, or try to do so.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on September 29, 2019, 06:07:50 PM
For lack of a better word, magic takes ‘power’. Power is accumulated in time (through yoga, meditation, etc) and power is drained or depleted through magical work. It's one reason we choose our work wisely, or try to do so.

This is interesting to me, because it was recently explained to me that that's the reason why I have so many 'rest days' (aethyrs where little happens), where I am charged and stuff, in order to maintain momentum into the following aethyrs.

Seems oddly mercurial.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 29, 2019, 07:04:43 PM
Updated 30 September 2019 because I confused myself.

(https://drive.google.com/uc?id=125_np1M0zNXJGSb599pL-R7nnXy0gdIw)
The reformed “Great Table”. Sloane MS 3191, leaves 56 (back) to 57 (front).

Before we set up watchtowers, there are at least two questions that should be answered. It would be nice to know how to derive the relevant names from the tables and we need to know in which quarters, and in what order, to erect our watchtowers. This last answer may actually take some thought. The first answer is fairly straightforward. It was explained to Dee and Kelly  by Ave on Monday, 25 June 1584, using the tablet of air (the upper-left quadrant of the “Great Table”) as an example [MS Cotton Appendix I, leaf 201 (front)]:

Quote
Thou hast in the middle lyne, oroibAhaozpi
There are 6 lines above, and six below.
This lyne is called Linea Spiritus Sancti and out of that lyne cometh the three names of God, from the east gate, being of 3 4 and 5 letters. Which were the armes of the Ensignes that were spoken of before. oro, ibah, aozpi.

I said before, that God the father was a mighty piller divided with a right line

The father him self, with out the lyne,
The father and sonne by Division of the lyne

These two lynes begyning

fA
id
ar
 &c

That is the great Crosse that came out of the east gate

Δ - With that lyne of the holy ghost?

— I

Each quadrant - or tablet - is a table of twelve columns and thirteen rows. The middle row is called the “Line of the Holy Ghost”. It is from this row that three names of God are drawn from each quadrant.

The two central columns of a quadrant are together known as “God the father”, described as, “a mighty pillar”. Divided into two columns they are known as the “Father” and “Son”. Together, the middle row and two central columns form a “great cross”, and represent the mystery of the Trinity.

The name of the king of each watchtower is drawn from the center of its corresponding quadrant in a sort of spiral pattern beginning at the fifth letter in the middle row, counting from the left. In the upper-left quadrant of the “Great Table”, this letter is “b”. Moving from one letter to the next along this spiral, the second letter of the name is diagonally above and to the right (“a”). The third is the next letter to the immediate right (“T”). The fourth is the letter diagonally down and to the right (“a”). The fifth letter is diagonally down and to the left: (“i”). The sixth letter of the king's name is the next letter to the immediate left (“V”).

The first six letters are thus “baTaiV”, in the quadrant of air. There are two different ways of reading the seventh. Ordinarily, according to Ave, the seventh letter is directly above the sixth (in this example, “A”). But in extreme circumstances, we should use the letter diagonally above and to the right of the sixth letter (in this example, “h”). We thus have two names of seven letters each. In the quadrant of air, these are Bataiva and Bataivh. Details of what Ave meant by “extreme circumstances”, however, were not necessarily forthcoming.

Reading from the reformed “Great Table”, we have for the kings (more-or-less English pronunciation):

Quote
Air: Bataiva or Bataivh (Bah-tah-ee-vah or Bah-tah-ee-vay)
Water: Raagios or Raagiol (Rah-ahg-ee-ohs or Rah-ahg-ee-ohl).
Earth: Iczhiha or Iczhihl (Ick-zah-hee-ha or Ick-zah-hee-ay-el).
Fire: Edlprna or Edlprna (Ay-del-per-nah).

Note that these are not the spellings used by the Golden Dawn (See Israel Regardie, The Golden Dawn, sixth edition. Llewellyn Publications: St Paul, Minnesota, 2002. pp 143, 156, and so on). Instead of choosing one spelling or the other for each king, they chose to use both final letters. Crowley did the same (See The Equinox, Volume I. Samuel Weiser: New York, New York, 1972. Number VII, p 235. No VIII, pp 106, 109, and 111).

The four names of these kings are said to each call forth six seniors [MS Cotton Appendix I, leaf 208 (front)]. The names of these seniors are drawn from the “lines” of the Father (column six), Son (column seven), and Holy Ghost (row seven, the middle row). Again using the upper-left quadrant of the “Great Table” as an example, the name of the first senior begins with the seventh letter of the middle row, counting from the left, and is read from right to left: “hAbioro” (Hah-bee-oh-ro).

The second begins with the sixth letter of the middle row, counting from the left, and is read upward: “Aaozaif” (Ah-ah-oh-zah-eef).

The third begins with the seventh letter of the middle row, counting from the left, and is also read upward: “hTmorda” (Het-mor-dah).

The name of the fourth begins with the sixth letter of the middle row, counting from the left, and is read from left to right: “Ahaozpi” (Ah-ha-ohz-pee).

The fifth begins with the seventh letter of the middle row, counting from the left, and is read downward: “hipotga” (Hee-pot-gah).

The name of the sixth senior begins with the sixth letter of the middle row, counting from the left, and is also read downward: “AVToTar” (Ah-oo-toe-tar).

These four kings and twenty-four seniors (six from each watchtower) are described in the fourth chapter of the book of Revelation (verses 1-4, 6-8a, emphasis mine):

Quote
After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne. Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. … Also in front of the throne there was what looked like a sea of glass, clear as crystal.

In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. Each of the four living creatures had six wings and was covered with eyes all around, even under its wings.

The twenty-four seniors are the “twenty-four elders” seated around the throne, and the four kings are the “four living creatures”. The name of each “creature”, as we saw above, is drawn from the center of each elemental tablet and the names of the six seniors, radiating outward from the center, correspond to the creature's six wings. The appearances of the creatures - lion, ox, man, eagle - correspond to the cherubic zodiacal signs of Leo, Taurus, Aquarius, and Scorpio, respectively, and thus the cherubs of fire, earth, air, and water.

(https://drive.google.com/uc?id=19H84yVhuummUkTxC_iWvWSB3wV0UBTVI)
The Golden Dawn's “Tablet of Union”. From MS Cotton Appendix I, leaf 206 (front).

For now, the last set of names that will concern us is taken from what the Golden Dawn called the “Tablet of Union”. This table of four rows and five columns is used to create the black cross that binds together the four quadrants of the “Great Table”, and was believed by the Golden Dawn to be the key to the watchtowers. The four rows were attributed to the four watchtowers in the order air, water, earth, fire. The first column was attributed to spirit. The second through fifth columns were associated with the sub-quadrants of the tablets, and were attributed to the elements in the order air, water, earth, fire.

The five-letter names associated with air and fire (exarp and bitom) were used with the active pentagrams of spirit. The names associated with water and earth (hcoma and nanta) were used with the passive pentagrams of spirit (See Regardie 2002, p 281). Crowley did the same in the temple openings reproduced in his Liber Chanokh, Part II (The Equinox, Vol I, No VIII. pp 99-127).

(https://drive.google.com/uc?id=12Iz8tpzpY-Zn7Dv0NkzqKL0dbOHdj8Iu)
Dee's “Biblical” and “Dispersed” orders of the twelve tribes of Israel. Sloane MS 3191, leaf 31 (front).

When John Dee wrote the prayers and invocations of Sloane MS 3191, he did not know the archangel Rafael would later rearrange the quadrants of the “Great Table”. As discussed previously, if you place the original “Great Table” in the center of Dee's “Biblical Order” diagram, and rotate the table until the upper-left quadrant (air) is pointing to the right (east), the elements of the quadrants align exactly with the elements of the zodiacal signs associated with the twelve tribes in the diagram.

(https://drive.google.com/uc?id=17uzyA7CF_k-t0G1Wbn8L4LgvnnkGfqev)
Left, the Kings and Seniors. Right, Dee's invitation to the six Seniors of the east. Sloane MS 3191, leaves 58 (back) to 59 (front).

When Dee wrote his book, this is [close to] what he did. On the page of his grimoire where he tabulates the four kings, along with their respective seniors and quarters [Sloane MS 3191, leaf 58 (back)], we find him placing air in the east, earth in the south, water in the west, and fire in the north. This reflects the physical arrangement of the quadrants on the original “Great Table” as well as the “Biblical Order”.

If Dee believed his invocations should have been changed after the archangel Raphael directed Edward Kelly to rearrange the “Great Table”, we have no record of him doing so. If we were to follow Dee's example using the reformed “Great Table”, the resulting elemental arrangement - air in the east, fire in the west, earth in the north, and water in the south - might seem strange to us, but as we have learned this order would be in agreement with Dee's “Dispersed Order”, Agrippa, Revelation 4, and certain astrological alignments. For example at dawn on the vernal equinox fire (Ares) is in the east, water (Cancer) is in the north, air (Libra), is in the west, and earth (Capricorn) is in the south.

The observant student, however, might recall that Kelly's original vision, the one that started it all on that June morning of 1584, strongly suggested that the watchtowers stand where we expect to find them, where the Golden Dawn traditionally put them. This is neither the elemental arrangement Dee used in any of his prayers and invocations, nor the pattern we get when we apply Dee's reasoning to the reformed table.

As mentioned before, I strongly suspect a key to the system lies in the Sefer Yetzirah. If we are to assume the truth of Kelly's original vision, then it seems we should work backwards from that arrangement in search of a solution that places the watchtowers where Ave described them. I believe that, when working out the relationships between elements, directions, quadrants, and watchtowers, the directional cube of the Sefer Yetzirah (A Peter Hayman, Sefer Yeṣira. Mohr Siebeck: Tübingen, Germany, 2004. p 131) has the power to explain the elemental material we have, and the interpretation we received, in much the same way Agrippa's attributions explain some astronomical aspects of Dee's system.

As we have seen, early versions of the Sefer Yetzirah assign the seven “double letters” to the directions in a specific order. Beth is assigned to the center of a directional cube, and the remaining six letters are assigned to the directions up, down, east, west, north, and south, respectively. Assigning the seven planets to these seven directions in their natural order gives us Sol in the east and Venus in the west, Mercury in the north and Luna in the south for the four cardinal directions. This is the order of creation, and implies air in the east, earth in the west, fire in the north, and water in the south. This is also the elemental arrangement we get when we apply the order in which the four quadrants of the “Great Table” were originally received to the cardinal faces of the directional cube (east and west, north and south).

When we trace this “received” pattern on the reformed “Great Table” - top-left, top-right, bottom-left, bottom-right - and attribute the resulting elemental sequence to the cardinal faces of our directional cube, we get air in the east, water in the west, earth in the north, and fire in the south, just as in Kelly's vision. This is the arrangement of watchtowers we inherited from the Golden Dawn and, in my work, it seems correct.

The exact correspondence of the quadrants of the two “Great Tables” to Dee's two diagrams of the tribes is significant, and likely tells us something important about the relationship between the original and revised tables. However, given Kelly's vision, and Ave's explanation of it, I do not believe we are supposed to use either tribal diagram as a guide when setting up watchtowers. It seems to be a question of separate plains, celestial versus elemental.

Having decided where to set up our watchtowers there remains the question of what order in which to set up watchtowers. When the candidate passed through the elemental grades of the Golden Dawn, they were ritually exposed to the elements in the order of earth, air, water, fire, the order of Tetragrammaton except in reverse as they climbed the Tree toward Tiphareth. At least that was the theory. When Israel Regardie wrote his watchtower ritual (Ceremonial Magic: A Guide to the Mechanics of Ritual. The Aquarian Press: Wellingborough, Northamptonshire, 1980. p 35 and those following), he chose to set up watchtowers in the opposite order: fire, water, air, earth. It is likely that Regardie was merely following “The Consecration Ceremony of the Vault of the Adepti, with Watch-Tower Ceremony” (Regardie 2002, pp 264-279), which also called upon the angels of the watchtowers in the order fire, water, air, earth. I have used this order myself and had no problems.

As we have seen, John Dee seems to have always started in the east and invoked clockwise around the circle, whether he was using the received order of the watchtowers or the physical order of the watchtowers on the original “Great Table”. David Jones has argued that the elemental keys [Sloane MS 3191, leaves 4 (front) to 11 (back)] are attributed in the same manner. The third key, he claimed, was east, the fourth south, the fifth west, the sixth key north, and so on around and around with the next twelve keys.

I agree, given Dee's invocations, that this may indeed be how he might have interpreted the keys. I am also willing to agree that the Enochian calls or keys are directional, and not elemental as such. But even Jones admitted he usually had to move the watchtowers around to make it work. I feel the directional cube offers a simpler, more consistent solution.

(https://drive.google.com/uc?id=19D9T3IFoGmU1MjklQFdYYtVJgvXEYZxY)
“The Round Table of Nalvage”, MS Cotton Appendix's I, leaf 74 (front).

The ‘0’ key is from the “Round Table of Nalvage”, and, as we shall later see, “a place set within a place” is a peculiarly appropriate description of that table. It seems to be a natural choice for the center of the cube.

The first Enochian key is ‘up’. In the GD scheme of things it invoked the “Tablet of Union”. In my experience, and that of others, this first key acts rather like an eraser. I use it first most anytime I use Enochian keys.

The second key is ‘down’. In the GD system this key invoked the left-most column of the “Tablet of Union”. This key is an instrument of division. I only use it with the seventh through the eighteenth keys, as it appears to subdivide the quadrants into their four sub-quadrants.

Continuing in order the third key is east, the fourth key west. The fifth key is north and the sixth key I believe is south.

When we use this directional cube to determine the directions in which we place the watchtowers, we get the arrangement of Kelly's vision. When we use the directional cube to determine the directions of the keys, we get (effectively) the traditional elemental attributions we inherited through the Golden Dawn. For me, this is enough consistency to set up the watchtower of air in the east, that of water in the west, the watchtower of earth in the north, and that of fire in the south, perhaps even in that order. And, should I choose, I feel confident in using the Golden Dawn's interpretation of the keys as a means of doing so.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 29, 2019, 07:07:35 PM
This is interesting to me, because it was recently explained to me that that's the reason why I have so many 'rest days' (aethyrs where little happens), where I am charged and stuff, in order to maintain momentum into the following aethyrs.

And this is why you are a bit ragged, right now.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 29, 2019, 09:02:07 PM
This most recent lesson has been helpful, especially as the Seniors are next on my list. I'm glad that we've arrived back to the GD style order because it's familiar, but I'm not sure how that jives with what you said about placing the Secret Names of God.

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Then move to a little west of south, face outward, and vibrate “pdoce” five times. And so on in like manner around the circle, vibrating “mor” south of west, “dial” in the west, “hctga” north of west, “mph” west of north, “arsl” in the north, and “gaiol” east of north.
Ending with MPH ARSL GAIOL in the north would place the Water tablet there. Is this an error?

A few thoughts, then questions: the LRP incorporates the recension Z-order of Air Water Earth Fire, and the standard GD order of Air Fire Water Earth. During the pentagram portion we're following GD, but we call the angels in the Z. When it comes to building the circle, using GD's order makes sense to me because of the deosil momentum, but I don't know what symbolic value the Z order may add.

Regardie's Opening by Watchtower goes for IHVH instead, and I see value in that but I don't know ultimately which pattern is most useful. I'm leaning towards the Z because it fits into the Key order and that harmony seems helpful while working in an enochian context.

Also, is the Fundamental Prayer enough to set up the Watchtowers before further work as opposed to something like the Opening by Watchtower?

Another question is if the first key acts as an eraser, should or could it be used at the end of a rite as a banishment of sorts?

As always, thank you for your help. This is genuinely instructional.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on September 29, 2019, 10:04:53 PM
The Z-order (Air, Fire, Water, Earth) corresponds (roughly) to the sephiroth - Tiphareth, Netzach, Hod, and Yesod (being the lens through which we experience Malkuth).

This places the cross, the middle space, between the paths of Samek and Pe.

Of course, we could make an argument that that isn't really true... but most ritual is performed more astrally than physically - thus the arrangement works.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 29, 2019, 10:14:11 PM
Are you talking about Dee's first table, Surgo? Cause Raphael's table shows Air Water Earth Fire in the Z order, no? Not to mention that Isod generally corresponds to air not earth so that doesn't make sense to me.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on September 29, 2019, 10:17:14 PM
I'm talking about the LBRP. I'm kinda fuckered today, ARN took a lot out of me, so I wasn't thinking super-straight.
And I'm aware the direct attribution of Yesod is Air; I'm talking about it as the prism through which the other Sephiroth manifest Malkuth.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on September 29, 2019, 10:19:06 PM
Hope you can get some rest.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on September 30, 2019, 05:38:24 PM
I'm glad that we've arrived back to the GD style order because it's familiar, but I'm not sure how that jives with what you said about placing the Secret Names of God.

Understandable.

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Quote
Then move to a little west of south, face outward, and vibrate “pdoce” five times. And so on in like manner around the circle, vibrating “mor” south of west, “dial” in the west, “hctga” north of west, “mph” west of north, “arsl” in the north, and “gaiol” east of north.
Ending with MPH ARSL GAIOL in the north would place the Water tablet there. Is this an error?

No, it is not an error.

Dee apparently saw setting up the twelve banners as separate from petitioning the angels of the watchtowers more specifically. I agree. Where we place the banners can be independent of where we place watchtowers. I have set up banners many times using the order I used as an example and then set up the watchtowers of air, water, earth, and fire, in the east, west, north, and south, respectively, and in that order. The idea was to - symbolically - stand in the Hall of the Neophytes when calling in supplication upon the twelve names of God before erecting watchtowers using the elemental grade openings. In the GD initiatory scheme, there is method to this madness.

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A few thoughts, then questions: the LRP incorporates the recension Z-order of Air Water Earth Fire, and the standard GD order of Air Fire Water Earth. During the pentagram portion we're following GD, but we call the angels in the Z.

I do not read too much into the order of the archangels. We acknowledge the archangels of the quarters in the directonal order of the sealings in the Sefer Yetzirah, for example.

It could simply be that we acknowledge Michael first because that is how we trace the Qabalistic cross - right shoulder first.

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When it comes to building the circle, using GD's order makes sense to me because of the deosil momentum, but I don't know what symbolic value the Z order may add.

I have set up watchtowers in the order east, south, water, earth, but I was experimenting with Jones's attributions of the keys at the time. I can't really speak to using this order otherwise.

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Regardie's Opening by Watchtower goes for IHVH instead, and I see value in that but I don't know ultimately which pattern is most useful. I'm leaning towards the Z because it fits into the Key order and that harmony seems helpful while working in an enochian context.

I settled on the z-formula long ago, simply because that was the natural order of the keys.

I still believe that the GD's fire, water, air, earth order is a perfectly valid choice. In this context, it will be beneficial to review what Crowley had to say in Magick in Theory and Practice (Chapter III, “The Formula of Tetragrammaton”).

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Also, is the Fundamental Prayer enough to set up the Watchtowers before further work as opposed to something like the Opening by Watchtower?

I use it as a preliminary to most all Enochian temple work. It is, as Dee wrote in his title, fundamental. It doesn't actually set up watchtowers. Or perhaps more accurately it does so very lightly. The more we invoke, the deeper we go into the hierarchy, the ‘heavier’, more substantial, these metaphysical structures become.

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Another question is if the first key acts as an eraser, should or could it be used at the end of a rite as a banishment of sorts?

I never use it that way. In Enochian, the best banishment is moving along to another space, be it an element or æthyr.

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As always, thank you for your help. This is genuinely instructional.

You are most welcome. I only wish I could be more clear.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on October 14, 2019, 04:16:29 AM
How can I maintain balance while evoking the seniors? Pick a particular planet and evoke each element's senior over four days like the keys? Posts on /omg/ implied I might do all six seniors at once, but I'm not sure if I have the power to chug out all 24 in a few days.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: SeLaH on October 15, 2019, 10:48:23 PM
Pantare, (I'm sure Satyr will correct any inaccuracies here when he sees my post) I think what Satyr mentioned earlier about first building strong elemental foundation--both metaphysical and physical-- is the first step and perhaps fundamental method for maintaining that balance while working with planetary entities.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on October 16, 2019, 12:56:27 AM
I agree, SeLaH, but I don't think (and I'm not sure) that the seniors count as planetary in the same way. They're on the Watchtowers, and working with them appears to be a part of elemental work. I can totally be wrong, though.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on October 24, 2019, 01:39:04 PM
Posts on /omg/ implied I might do all six seniors at once, but I'm not sure if I have the power to chug out all 24 in a few days.

You seem to get more out of the seniors when they are invoked in groups. Invoking all six from a given watchtower is not excessive.

You could spread four such sessions over the course of the waxing moon, for example.  That would give you two or three days between actions.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: koba on November 01, 2019, 01:48:00 AM
Wow, the watchtower ritual is really good. I used it to invoke Babalon today, which was an overall success. My first time, I was requested to offer a pyramid and my second time, after offering a pyramid, I was given a pretty long vision. I'll be posting it here, but I'll remove some details for various reasons.

So here are my results(i got a vision rather than conversation):
I am on a yellow path, I begin to walk on it. The path is bordered by watermelons and as I begin to run, it curves left. After the path curves left, I see a path on the right leading to a ___, but I continue running. That was not my main goal, I wanted to see the holy whore, Babalon. I call out on the path, BABALON, O BABALON, as I continue running down the path. As I run, I approach a palace, it is huge. There are many rooms and the halls are filled with women, but I do not stop running, what I want is the holy whore. I continue to run into this room, it’s all in a blood-red color, similar to the rest of the palace, but there are chairs lined up. I run to the middle aisle and immediately fall onto my hands and feet. The most beautiful woman gets on my back as we ride off. Where? I don’t know.  Eventually, she gets off of me and I go off and look for her. One by One I see some of my classmates and I ask them where Babalon went. They all guide me. I kept chasing Babalon. I tilted my head downward and saw a glowing light with a rainbow gradient. The light transformed into a woman that looks a bit like Cardi B or Nikki Minaj. They would tease me.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on November 03, 2019, 07:05:43 AM
Koba, how'd you invoke Babalon with the watchtower?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on November 03, 2019, 10:55:21 PM
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The 4 houses are the 4 Angels of the earth, which are the 4 overseers, and Watch-towers that the eternal God in his providence hath placed against the usurping Blasphemy, misuse, and stealth of the wicked and great enemy, the Devil.

To the intent that, being put out to the earth, his envious will might be bridled, the Determinations of God fulfilled, and his Creations kept, and preserved, within the Compass and measure of order.

In each of the houses, the Chief watchman is a mighty prince, a mighty Angel of the Lord, which hath under him 5 princes.

The 12 banners are the 12 Names of God that govern all the Creatures upon the earth, visible and invisible, comprehending 3, 4, and 5.

[The angel Ave, in Krakow, Poland, on Wednesday, 20 June 1584. MS Cotton Appendix I, leaves 190 (front) and 191 (front)]

There are at least two general methods of setting up watchtowers. The first is based on “The Consecration Ceremony of the Vault of the Adepti, with Watch-Tower Ceremony”, (The Golden Dawn, 6th edition. Llewellyn Publications: St Paul, Minnesota, 2002. pp 264-279). It begins with the cry, “HEKAS HEKAS ESTE BEBELOI!”, from the Eleusinian mysteries. There follows the Lesser Banishing Ritual of the Pentagram, and the Lesser Banishing Ritual of the Hexagram.

Banishings done, the chief adept proceeded to set up watchtowers beginning with fire. They took up the cross, went to the south, raised it above their head, and walking slowly sunwise around the chamber recited a verse from the so-called Chaldean Oracles (compare for example the “Magical and Philosophical Precepts”, in The Chaldean Oracles of Zoroaster, edited by W Wynn Westcott. The Aquarian Press: Wellingborough, Northamptonshire, 1983):

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“And when, after all the phantoms are banished, thou shalt see that holy and Formless Fire, that Fire which darts and flashes through the hidden depths of the Universe, hear thou the Voice of Fire.”

Upon reaching the south again, they traced the invoking pentagram of fire with the cross, saying,

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“OIP TEAA PEDOCE.

“In the Names and Letters of the Great Southern Quadrangle, I invoke ye, ye Angels of the Watch Tower of the South.”

The cross was replaced and the chief adept took up the cup. They went to the west, sprinkled some water, and then walked sunwise around the chamber reciting another verse from the Oracles:

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“So therefore first the Priest who governeth the works of Fire must sprinkle with the Lustral Water of the Loud Resounding Sea.”

Reaching the west again, they traced the invoking pentagram of water with the cup, saying

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“EMPEH ARSEL GAIOL.

“In the Names and Letters of the Great Western Quadrangle, I invoke ye, ye Angels of the Watch Tower of the West.”

The cup was replaced and the dagger was taken to the east. The chief thrust it in that direction, then moving around the circle sunwise repeated another verse from the Oracles:

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“Such a Fire existeth extending through the rushings of Air - or even a Fire formless whence cometh the Image of a Voice, or even a flashing Light, abounding, revolving, whirling forth, crying aloud.”

Reaching the east once more, they thrust the dagger again toward that quarter, and tracing the invoking pentagram of air said,

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“ORO IBAH AOZPI.

“In the Names and Letters of the Great Eastern Quadrangle, I invoke ye, ye Angels of the Watch Tower of the East.”

The dagger replaced, a chain was taken to the north and shook three times in that direction. The chief adept then turned right, and moved sunwise around the chamber reciting yet another verse from the Oracles:

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“Stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and Hades wrapped in gloom, delighting in unintelligible images, precipitous, winding - a black, ever-rolling Abyss, ever espousing a body, formless, unluminous and void.”

When the chief adept reached the north, they again shook the chain three times in that direction and, tracing the invoking pentagram of earth, said:

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“EMOR DIAL HECTEGA.

“In the Names and Letters of the Great Northern Quadrangle, I invoke ye, ye Angels of the Watch Tower of the North.”

The chain was replaced and the chief adept took up the incense. Moving to the west of the altar and facing east, they raised the incense and traced the active invoking pentagram of spirit saying,

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“EXARP BITOM”

The chief then traced the passive invoking pentagram of spirit saying,

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“HCOMA NANTA”

The chief continued:

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“In the Names and Letters of the Mystical Tablet of Union, I invoke ye, ye Divine Forces of the Spirit of Life. I invoke ye, ye Angels of the Celestial Spheres whose dwelling is in the Invisible. Ye are the Guardians of the Gates of the Universe! Be ye also the Watchers of our Mystic Vault. Keep far removed the Evil; strengthen and inspire the Initiates, that so we may preserve unsullied this abode of the Mysteries of the Eternal Gods.

“Let this place be pure and holy, so that we may enter in and become partakers of the Secrets of the Divine Light.”

The chief replaced the incense, then returned to their place and said:

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“The Sun, daily returning, is the dispenser of Light to the Earth. Let us thrice complete the circle of this place, the abode of the Invisible Sun.”

The chief adept then led the assembled adepts in three circumambulations around the chamber, sunwise, saluting the east with the 5=6 signs each time they passed. The chief then extended their arms in the form of a cross and said,

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“Holy art Thou, Lord of the Universe.

“Holy art Thou, Whom Nature hath not Formed.

“Holy art Thou the Vast and the Mighty One.

“Lord of the Light and the Darkness.”

This is a reasonable approach to setting up watchtowers and one easily adapted to solo use. Regardie's Ceremonial Magic uses a variation of this opening for its “Ritual of Opening by Watchtower” (The Aquarian Press: Wellingborough, Northamptonshire, 1980. Chapter II, p 19 and pages following).

Memorizing this ritual is fairly easy since the structure of the invocation used in each quarter is the same:


Such repeated structures are useful and practical, as we shall see in another example below. They build momentum through the power of repetition.

The verses from the Chaldean Oracles are here used to strong effect during the circumambulations. Because the God names represent the highest level of the elemental hierarchy, invoking the angels of a watchtower using only those names is fairly appropriate. As Ave said, they “govern all the Creatures upon the earth, visible and invisible”. John Dee used these twelve names of God in his own “Fundamental Prayer”, the first invocation of his Enochian grimoire.

The order in which the watchtowers are set up - fire, water, air, earth - is the familiar formula of Tetragrammaton (See “The Formula of Tetragrammaton”, Chapter III of Magick in Theory and Practice, by Aleister Crowley. Dover Publications: New York, New York, 1976. pp 22-23). It is a formula of manifestation, and therefore appropriate for invoking the guardians of a ceremonial space.

I hesitate to recommend using the names from the “Tablet of Union” while tracing the invoking pentagrams of spirit. In the original Dee materials, this table of twenty squares was used to construct the central cross of the “Great Table” and for no other purpose. The letters of the “Tablet of Union” are drawn from the names of the three “Governors” of the tenth æthyr, ZAX (See “The Cry of the 11th Aethyr, Which Is Called IKH”, and especially “The Cry of the 10th Aethyr, Which Is Called ZAX”, in The Vision and the Voice, The Equinox, No I, Vol V. Samuel Weiser: New York, New York, 1972). While it is easy to see how this tablet might be related to spirit, it does not appear to be a soft light and fluffy clouds sort of holiness. I used these names when I first began practicing Enochian, but as I learned more about their origin I incorporated them into an opening as follows.


I believe that was the last time that I used those four names. The Golden Dawn drew the circles first and then the pentagrams, but I did not draw them in that order.

The above fragment of ritual opening suggests another way to set up watchtowers. Not long after I began practicing Enochian I decided that following the natural order of the keys - east, west, north, south - seemed preferable to the somewhat artificial order adopted by the Golden Dawn. I had become very sensitive to how far the GD's interpretation of the Dee material departed from what the texts actually said. Moving toward an opening by watchtower that was more faithful to the original material became a major goal in my practice.

I used both the lesser banishing rituals of the pentagram and hexagram more out of inclusiveness than necessity. For the purification and consecration of my ritual space I used verses from The Book of the Law (Liber CCXX: Chapter 2, verse 62 and Chapter 1, verse 44, respectively). As in the above fragment, I usually included the second Enochian key, but would not ordinarily do so today. For a long time I set up the twelve banners in the arrangement of the “Hall of the Neophytes”. It remains an interesting choice. I used it in our previous example and will do so again here.

Prepare yourself and a ritual space with a minimum of a small altar in the east, a cup of water, a small dish of salt, incense with a safe means of holding and burning it, and a suitable weapon, if desired.


To close, reverse the circumambulations made while setting up banners and then banish.


If you know them, and feel confident performing them, you may substitute the “Star Ruby” and “Star Sapphire” for the final banishings with advantage. For the consecration of the elements, above, I used passages from the “Gnostic Catholic Mass” (Liber XV, in The Equinox, Vol III, No I. Samuel Weiser: New York, New York, 1974. p 253).

Using Enochian keys three through six to set up watchtowers is optional, as noted. The keys add great force to the invocation of the elements, but the metaphysical structure they create is very heavy. It is unfortunate that we must use such vague and undefined terms such as these, but it is hoped that experimentation and experience will demonstrate what is meant.

Both of the above methods may be altered or elaborated to taste. Elements of the GD's ritual “Watch-Tower” ceremony might be used to invoke the elements in a different order, for example, or one might replace or combine the invocations in either opening with those of Liber Chanokh.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on November 04, 2019, 02:44:55 AM
Fantastic. Glad it finally worked. Lots of interesting takeaways here. Big Q: what's the specific role of using the hexagram ritual when working with the elements?

It would seem, at first glance, that the pentagram would suffice.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: koba on November 04, 2019, 04:05:43 AM
Koba, how'd you invoke Babalon with the watchtower?
I didn't, I opened the watchtowers, then invoked babalon using invoks 2-5 in liber49
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on November 04, 2019, 01:21:13 PM
Big Q: what's the specific role of using the hexagram ritual when working with the elements?

It would seem, at first glance, that the pentagram would suffice.

It is sufficient. You don't need to use the LRH unless you are working with the seniors. It's also used for planetary work, but its efficacy is debatable.

I usually included the LRH because it didn't take very long, and most of my general ritual work was essentially practice, not anything specific.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on November 04, 2019, 01:56:14 PM
Posts on /omg/ implied I might do all six seniors at once, but I'm not sure if I have the power to chug out all 24 in a few days.

I think you are best served invoking the seniors six at a time from each watchtower. If you have to rest a few days before the next set, that is fine. The important thing is that you get moving again and finish the set.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on November 04, 2019, 06:31:17 PM
This is awesome, thank you. When working solely with one element, would you recommend erecting all the watchtower as shown, or do you suppose the banners may be enough?

Also, is it possible to have multiple keys active at a time? My understanding so far is that one space replaces another.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on November 05, 2019, 12:03:15 AM
This is awesome, thank you. When working solely with one element, would you recommend erecting all the watchtower as shown, or do you suppose the banners may be enough?

For most applications, banners would be sufficient.

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Also, is it possible to have multiple keys active at a time? My understanding so far is that one space replaces another.

Using multiple elemental keys is not uncommon. If you were building up the 'governors' of the 22nd aethyr, for example, you would use something like six different elemental keys plus the call of the æthyr.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Lumi on December 03, 2019, 05:55:39 PM


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There is some overlap, but the elemental realm is not the same space (or plain or realm) as, for example, the supernals.

It is the overlap being dissected.



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Numerology?

Yes, if numbers and their usage can convey meaning then each individual number is an element.


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How can you claim expertise and not know that the Great Table is literally composed of the names of elementals?

I didn't claim expertise, but I might as well have because you just threw an incorrect tautology at me like it wouldn't be equally as almost true if I stated " The Winnie the Pooh book series in its conceptual totality is literally composed of the names of elementals." Elementals are formless/nameless but have substantive content. You combine them to get names. You then collect those names into a table/book which communicates the interplay of the names of elementals. You then generalize those into a "great table" which is to say you end up with a generalization approaching the supernal. Supernals have form/name but no real differentiated content of their own. Even the name Great table tells you very little about what it is. Great table is literally just a way of saying collection of tables as if they were a single entity and not just correspondences loosely held together by generalization.  Which is why the great table immediately gets split up into 4 differentiated parts(watchtowers) and connected by the black cross(a representation of what was being approximated through generalization to connect them).

If you hadn't said literally you would have been correct though. It is really composed of tables that include names which are composed of elements.


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Except for the Black Cross, of course.

I am not familiar with what the black cross is at all btw. I don't need to be. This is basic shit you could learn from Plato. Like explain to me how this is any different from the platonic liminal model where the character, what is being generalize in the "great" epithet, of the gods is expressed through the collection of individual letters into meaningful parts that when combined describe the character of the otherworldly being.

I am hoping this is some sort of weird test to see if I actually knew and wasn't being vague because if you guys are really writing pages and pages on something you don't even fundamentally understand you need to fix that. 



Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Satyr on December 04, 2019, 10:24:26 PM
It is the overlap being dissected.

No.

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Yes, if numbers and their usage can convey meaning then each individual number is an element.

No.

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I didn't claim expertise, but I might as well have...

You do not understand the topic under discussion, so no. It would have been better to ask for clarification or remain silent.

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I am not familiar with what the black cross is at all btw. I don't need to be.


Yes, you really do.

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if you guys are really writing pages and pages on something you don't even fundamentally understand you need to fix that.

Irony is dead.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 15, 2019, 09:30:26 PM
So I've finally gone through the seniors. I began with the southern, moving quickly onto east and trying the west but being interrupted. This broke my momentum and lead to some time of not doing much magic, except a pathworking which illucidated where my attention should turn.

As for the seniors, Some grandmotherly chastising from them at first, which I did my best to follow. In the month and a half I went through personal changes and decisions which are for the best. And in the past week I finally did the western, northern, and southern (again) seniors, completing the cycle.

The week peaked with an enochian quasi Samekh. Starting with the GD Divine White Brilliance which is a sort of 5°=6 opening, 1st key, 2°=9, 3°=8, 1°=10, 4°=7, and each key from 3-6 after the respective opening, and ending on a repeated 5°=6 and 1st key. By the end my space was filled with a pretty immense pressure, and having all the keys going at once with the performances in each quarter for the first time was really something.

Moving on, and why I'm posting is that I was directed towards Auriel, and I'm wondering about how best to leverage enochian to invoke him. My previous work "introduced" me to Raphael and Michael, and I expect I'll come across Gabriel too, it seems to fit that I'd engage with the quarterly archangels in turn as I learn elemental work.

With the seniors I was considering how the archangel and the watchtower relate, and for Auriel if it's possible, or makes sense to "construct" him out of the northern tablet. If I had to manifest him right now, I'd just construct the watchtower, maybe evoke the king, create or find a sigil for Auriel and see what happens. But I'm asking here if there's a better way or something I might be missing in the material.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on December 15, 2019, 11:07:33 PM
Nice. Really cool stuff.

What are you planning to do next?
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 15, 2019, 11:18:51 PM
Thanks Surgo. Now I'm looking at Auriel. I did a pathwork of Ayin plus some discussion with the seniors that really interested me in the relationship between Saturn and earth.

Working with Michael, as per my request of him, has helped me overcome a lot of fear. The tradeoff is that I've been ballsier, but not always wisely so. So with the seniors, Ayin, and /omg/, I established that discipline through Saturn might benefit me. I'm (generally) free of fear but now need to lean the opposite way and constrain myself with discipline.

I thought planetary magic, but the ties between Saturn and earth suggested I might find that through Auriel and the northern watchtower, which itself continues the elemental practice I've been on.

What I'd like to do is use the watchtower king as a sort of "heart" and perhaps even seniors as a "skeleton" to build a structure through which the archangel can be manifested. Problem is I'm not sure if there's a precedent for this approach, or if it'll actually benefit me.

Despite that, something I found interesting was how distinct the seniors appeared compared to my past non-enochian evocation; seeing and feeling them intensely before me as pillars of burning light jutting out in six directions. So my goal is to manifest an archangel with a similar intensity, which is why I would like to use enochian as a framework for it.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 24, 2019, 04:48:39 AM
Contact made.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 24, 2019, 05:22:17 AM
It's odd that Aur-I-Al the Light of God appears in northern darkness while the sun is occulted in the underworld. Regardie names the north-east as the "void place of spirit" (Israel Regardie, Opening by Watchtower), so while the corporeal sun is hidden, the invisible light of spirit may be perceived.

He crushed me in his palm and I became him. In crushing my Self the ego-sun was temporarily absent and I absorbed into a vast darkness. Other-wise I am told to Keep Silent. That is, to find him again in (the sign of) Silence.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 24, 2019, 05:38:45 AM
Not an overly talkative fella. Made me go to him, too. During the rite it suddenly occurred to me to astral project through the northern watchtower so I jettisoned out of my body and into the watchtower using the sign of the Enterer.

The experience fits themes I've been exploring over the last week like the invisible sun and otherness. Coincidental that it's occurring during the yearly nadir.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: Nubti on December 24, 2019, 06:21:48 AM
Sounds like you're making good progress.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 28, 2019, 05:07:30 AM
How do we maintain balance while working a specific quarter? Like if I'm reading the 5th key for northern work, I feel like I'm tilting excessively into that energy. The only solution I can really think of is reading every other key (of 2-6) after so as not to get stuck in one.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: paragate on December 29, 2019, 11:36:21 PM
You could do a full Watchtower ceremony after.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on December 30, 2019, 02:41:50 AM
Yeah, that may be the best solution.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: S R on March 20, 2020, 09:15:42 PM
Thank you for this, Satyr. This is a lot already.
Yet I want ask, with some eagerness but no rush, if you're going to also talk of the thirty aethyrs? Helpful as bits you've said have been, I've been wanting to hear more from you on the subject for a long time.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on March 21, 2020, 02:37:31 AM
At a brother's request, here's my invocation of PARAOAN.

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Every letter in PARAOAN is a living fire: but all of one quality and of one creation. But unto N is delivered a viol of destruction.
-Ave, to John Dee

The letters of PARAOAN are from each Watchtower. Having never worked down the hierarchies past the Seniors, I chose to set up banners and evoke the Kings only. My hope was that it would be enough to activate the tablets in order to draw out the letters of his name.

R E C O R D

9:14PM - Star Ruby. Prayer of Enoch. Banners Arranged.
9:31PM - Temple openings per Liber Chanokh: Paroketh, 2=9, 3=8, 1=10, 4=7.
9:49PM - Keys 1-6 read, including 2nd. I draw each King out of their Watchtowers.
10:07 - Invocation:

The invocation begins with visualizing each letter of Paraoan burning where I've erected the Watchtowers in my ritual space, relative to where they appear on the Great Table. I circumbabulate vibrating each letter as I rotate past each Tower. Tension builds, I stop suddenly, and sit down before my altar. Sitting still, I continue to intone PARAOAN and visualize each letter in enochian script. Roughly ten minutes pass since beginning the invocation, and my perception shifts markedly. I am quite 'out of it'. This is what I see:

Everything is burning, and the flames roar loudly. I see Hell; Earth immolated. Everything now incinerates in white heat and I see Paraoan. A great dragon, burning white with flames of every colour lapping off of him. In turn I see blue, green, orange, yellow, and red. But he burns clear, white, and hot. His size covers my entire field of view, wings vastly stretching across the whole space. This all happens in a vision, rather than in my work space. And Paraoan speaks:

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All parts of the earth are mine to watch over. And so I watch over you. All is accessible through us for all is ours. You must pass through destruction to come to our Father.
His wings close, darkness falls behind them and they wrap about me. I recall the fires of Shin which burned away my impurities, leaving the essential nature of my spirit. In this case, the sheer magnitude of Paraoan terrifies me, but I am filled with enough awe that the fear falls away.

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I am the beginning and the end. The cycle ends by me and so too does it begin by me.
Through this I see each letter of his name. In the first six the world burns and transforms, but on the seventh, N, the world ends. Paraoan swallows the sun and all becomes dark. Yet, this too is temporary. His name begins again and the light fills the world.

Now he kicks me out of the vision and I'm back on earth. I see the Kings in their kerubic forms more clearly than I ever have before. I write:

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This is the dragon that eats time. At each N, it is as if the Universe winks, as if God winks. All is destroyed, all returns. The letters of his name are backwards for spoken forward they end in destruction.
Through this, I perceive Paraoan as a giant sun blazing over me, made of a similar metaphysical constitution as the Watchtowers. But it is intense, heavy, and bright. Stars or comets fall from it towards the earth: the apocalypse has begun. The sun 'winks' periodically, darkening for a moment before it continues to pulse.

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Judgement comes, but true to our Lord you shall pass it.
10:48PM - Close with Star Ruby and widdershins circumbabulations. The sun remains over the space for the evening.

A N A L Y S I S

All very apocalyptic. I didn't really get any information I wasn't already aware of. It hit all the expected notes: fire, dragon, white, rainbow. Although more solar than I expected. His points about being everywhere jives with the letters being on every Watchtower tablet, and likely has to do with the 22nd aire's ability to send you to other aethyrs. He seems to stand over time and space. Literally appearing as the sun over the Watchtowers. The solar relationship is the most interesting part to me, right now.

In the first part of the invocation, it seems I went 'up' to him. Then I got booted to earth and perceived him above. The record is missing most of what I saw in the first part because I couldn't write fast enough. Now, other than a few flashes of infernal flames and divine flames, I pretty much can't remember what I saw.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on March 21, 2020, 02:44:05 AM
I wasn't going to say it... But at the end in my notes I called him the Solar-Hadit of the earth. Take it as you will, but I'm not clinging to that.
Title: Re: Ceremonial Magic 201 - Introduction to Enochian
Post by: pantare on March 25, 2020, 01:03:25 AM
For anyone's interest. On further meditation, it is evident that while Paraoan plays a role of oversight over the earth, it is a different one than the Angel. Finding this out was my primary interest in the invocation.