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Satyr

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Ceremonial Magic 201 - Introduction to Enochian
« 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.


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.
« Last Edit: September 12, 2019, 07:57:55 PM by Satyr »

Nubti

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #1 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?

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #2 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.

pantare

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #3 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?
« Last Edit: September 13, 2019, 07:24:37 PM by pantare »

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #4 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.

αββα

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #5 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?

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #6 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.

pantare

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #7 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.

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #8 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.

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #9 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.


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.


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.


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.


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, 3, 7, and 10. 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.
« Last Edit: September 18, 2019, 11:05:40 PM by Satyr »

Nubti

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #10 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?

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #11 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.

pantare

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #12 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.

Satyr

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #13 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.

pantare

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Re: Ceremonial Magic 201 - Introduction to Enochian
« Reply #14 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.