Constructing Enochian Temples During the six months beginning November, 1985, I was involved in an extended exploration of the

Enochian ablet of Earth! here was no purpose to the wor" other than tourism # I merel$ wanted to see what was there and record it as accuratel$ as possible! %uriosit$ is sometimes well rewarded& instructions were given on a new wa$ to use the ablets for magic"al wor"ings! he method involves the transformation of the two#dimensional ablets into a three# dimensional structure that is the emple of the ablet! he emple demonstrates the fundamental geometric, energetic, and spiritual properties of the Enochian magic"al s$stem through a form embod$ing the character of its active, intelligent energies! here is much more to the Enochian magic" than a mere collection of elemental energies! 'ather, each tablet is an expression of the whole of existence, parallel to the cabalistic ree of (ife and e)ual to it in power and descriptive abilit$! *ith the practical and s$mbolic tools provided here, the competent magician will be able to unloc" the higher aspects of the magic" for himself! +efore using the emple techni)ue, the magician should be thoroughl$ conversant with the basic attributions of the ,ebrew letters and numbers as described in the -olden Dawn documents and %rowle$.s /// 'evised! E)uall$ useful is a familiarit$ with the 0restored0 ree of (ife first presented b$ %harles 1tansfield 2ones, a"a 3rater 4chad! 4 s"etch of his ree is provided in figure 5 at the end of this boo"! 4chad.s ree forms the basis for all existing explanations of the emple.s s$mbolism! he author believes that the emple can be used effectivel$ b$ persons using other s$mbol#s$stems, but at this point it is up to the users of other s$stems to discover how the$ can be connected with the emple! he magician should have had some success in using the Enochian s$stem to invo"e the forces of single s)uares, and have made a preliminar$ exploration of the forces of the ablet in )uestion to the point that he feels both familiar and comfortable with them! his is not a techni)ue for beginners! 1uccessful construction of the emple generates a tremendous concentration of force, which can unbalance the inexperienced magician and open him to levels he is not $et read$ to deal with! Background Each of the Elemental ablets of the Enochian s$stem is a 16 b$ 17 s)uare board! 3igure 1 shows the general la$out of a ablet, with the various t$pes of s)uares labeled! hese s)uares can be re#arranged into a three#dimensional structure, which is the emple of the element! he s)uares of the ablets are arranged according to a regular hierarchical scheme, and each level of the hierarch$ defines a particular part of the emple! he -reat %entral %ross of each ablet is made up of the seventh row across the ablet, and the sixth and seventh columns! he cross contains the highest three levels of the ablet.s hierarch$! he three Names of -od come from the hori8ontal line, and are formed b$ ta"ing the letters in groups of three, four, and five letters! he Names for the Earth ablet are thus 9:' DI4( ,% -4! he Elemental ;ing of the ablet has his name formed b$ an inward cloc"wise spiral around the center of the ablet! In the Earth ablet, the ;ing.s name is I%<,I,4(! =3ig! 6> he 1ix 1eniors represent the forces of the planets in the ablet, and their names are formed b$ reading outwards along the arms of the cross! 3or the Earth ablet, these names are 4%<IN:', (<IN:?:, 4(,% -4, (II4N14, 4,9(I%@, and (4ID':9! =3ig! >

hese names from the %entral %ross are used to ma"e up various parts of the upper emple! he next set of s)uares are the 1ephirotic %rosses, which are the five b$ six crosses centered in each (esser 4ngle of the ablet! hese crosses ma"e up the floor of the upper emple, and the ceiling of the lower emple, and proAect their force downwards into the emple proper! =3ig!> he four ;erubic s)uares of each lesser angle are the four s)uares above the hori8ontal arms of the sephirotic crosses! hese s)uares are used to ma"e the four outer pillars of the emple! 3inall$, the remaining s)uares below the arms of the 1ephirotic crosses are the servient s)uares, which represent the most material manifestation of the force of the tablet! hese s)uares are rearranged to ma"e the floor and altars of the emple! The Bricks he basic unit in the Elemental ablets is the s)uare! 1ince the emple is a transformation of the ablets into three dimensions, it follows that the basic unit for the construction of the emple will be the cube! :ne particular "ind of cube has proven to significantl$ enhance the effectiveness of astrall$#constructed emples! ,owever, after a short explanation I will continue to refer to 0s)uares0 rather than to cubes, in order to emphasi8e that these cubes are three# dimensional proAections of the s)uares of the ablets! hese special cubes are formed from four truncated p$ramids of the "ind used in the -olden Dawn s$stem to s$mboli8e the energies of the ablets! he p$ramids have s)uare bases! Each side adAacent to the base meets it at an angle of fort$# five degrees, and the top has sides whose length is one#third that of a base side! he p$ramids are then set with their bases outwards to form four sides of a cube, with the top and bottom faces empt$! he cube thus formed acts as an accumulator and focusing device for whatever energies are assigned to it! he four 0solid0 sides channel energies into the center of the cube! +eams meet in opposing pairs and are thrown outwards in the onl$ directions remaining, as ra$s from the empt$ top and bottom faces! he wand#li"e nature of the proAecting forces suggests that this form of the cube be associated with the fire aspect! 4dding a fifth p$ramid to the cube neutrali8es the opposing forces of the first four, and causes energ$ to well up out of the sixth side li"e a fountain, or li"e a perpetuall$#opening lotus! %learl$, this form of the cube relates to the water aspect! 4 cube of six p$ramids perhaps combines earth and air, since all the faces are solid, but the hollow center contains the accumulated energies, distributed at e)ual concentration at all points of the space! here are onl$ two places in the emple where one of these forms is re)uired! Ever$where it is not specified, an$ of these forms can be used at the preference of the magician, or none of them used! 9$ personal feeling is that the six# p$ramid cube is not useful! It should be noted that all of these cubes are actuall$ three#dimensional representations of a four#dimensional obAect, the h$percube or tesseract, which is an obAect having eight cubical 0sides0! In the 7#d cube, six of these cubical sides are seen in distorted perspective as truncated p$ramids! 1o the cube, which started as a proAection of a two#dimensional form, contains within it the potential for the proAection to continue into additional dimensions! +$ correspondence, the completed emple will also be lin"ed to other dimensions! Design

he dimensions of the emple are all defined in terms of the si8e of a single component, the s)uare, with the length of the s)uare.s side being the unit of measure! hus the relative dimensions remain constant no matter how large or small the unit is when measured in real terms! he emple can be made an$ si8e that is convenient to the magician! It can be constructed ph$sicall$, or entirel$ on the astral levels! he effect on an$ plane will be about the same, no matter the materials used! %oloring appropriate to the particular Element should be used! he intelligences who gave the instructions sa$ that it is also preferable, but not necessar$, to paint on the attributions of each s)uare as well! his seems valuable but tedious for a emple constructed of ph$sical materials! +ut for astral wor"ings such a course would li"el$ be unfeasible for magicians lac"ing an eidetic memor$! he floor of the emple is made b$ lifting the 1ervient s)uares out of the tablet, and pushing them together to ma"e an 8 b$ 8 board, with the s)uares maintaining their relative positions from the ablet! =3ig!B > he ;erubic s)uares of each (esser 4ngle are arranged in a 6 b$ 6 s)uare, which touches the corner of the floor! he s)uares are arranged within the larger s)uare so that the$ are in the same position relative to each other that their sub# elements are in the ablet as a whole! =3ig! > hese grouped ;erubic s)uares are then extended upwards for a distance e)ual to eight times the width of a single s)uare to form the pillars of the emple! he 1ephirotic crosses are connected as in 3ig! B, and are laid hori8ontall$ at the height of the tops of the ;erubic pillars to form the inner ceiling of the emple! he crosses proAect downwards to form the inner walls of the emple! he long arms of the crosses are oriented to follow diagonal lines drawn between the ;erubic ?illars, and the 9al"uth s)uares of the vertical arms rest on the top of each pillar! he 9al"uth s)uare of each cross is centered precisel$ over the center of of its )uarter.s ;erubic pillar, and the intersection of the four lesser columns that ma"e up each pillar divides it into four e)ual parts! he iphereth s)uare of each cross will be over the center of the sixteen 1ervient s)uares of the (esser 4ngle! 4lso note that in this formation, the s)uares attributed to ;ether and iphereth are alwa$s hidden from an$ viewpoint outside of the emple! he names of the six 1eniors are made into a star#shaped formation! =3ig! B> he first letter of each name is formed into an e)uilateral triangle having sides of one unit, and the remaining letters are assigned to s)uares extending in a line from the base of the triangle! he triangular units are fitted together to form a hexagonal center to the star! Except for this center, the arms of the star#shape are bent downwards at an angle of about thirt$ degrees to form the roof#braces of the emple! he outermost s)uare of each arm will be at the height of the tops of the ;erubic pillars! he arms should extend outwards far enough that a circle touching all their ends would Aust enclose the 9al"uth s)uares of the sephirotic crosses! he name of the Elemental ;ing is formed into a stac" of four fire#aspect cubes, which stands on the center of the 1eniors. star! he outer faces of the cubes in the stac" are attributed to the letters of the name in this mannerC E1*N I%I% <,<, I,I, 4(4( D## =direction of face> I%<,I,4(, Earth ablet

he three Names of -od in a ablet are expressed in the emple as three rings, each having a circumference of 16 units! *hen it is desired to emphasi8e the purel$ elemental aspects of the emple, the rings are arranged so that the$ have a common center#point, and the plane of each ring is at right angles to the planes of the other two! *hen the higher, planetar$ aspect of the emple is to be emphasi8ed, then the rings are arranged so that the$ share a common diameter and their planes are set at angles of 16E degrees to each other! Example Consecration of the Temple of Earth = he s$mbols and visuali8ations follow the text of the ritual!> 1! he emple should be full$ prepared ahead of time! If an astral or etheric emple has been built, the magician should be able to hold its image stead$ without effort for several minutes at least, and to move about inside and outside of it without difficult$! 6! ?erform a preliminar$ banishing of the wor" area, using both the 'itual of the ?entagram and the 'itual of the ,exagram! 7! @ibrate the 3irst ;e$, and call upon the 4rchangel of the Element in the ablet of Fnion to oversee the wor" of consecration! 0,ear me, Ge spirits of the ablet of FnionH ,ear me, and send $our great 4rchangel, N4N 4, unto me! N4N 4, thou great and powerful angel of the 1pirits of Earth, I call upon thee to oversee this wor" of consecration, so that the (ight of 1pirit ma$ ever dwell in the emple! I have dedicated this emple to the wor" of returning the Earth, the daughter who is our mother, to the realms of the -ods from whence she came! his is m$ true will, and a great and hol$ wor"! herefore, N4N 4, do I call upon $ou b$ right to aid in its completion! (et the light of the -ods raise her again upon high! 4men!0 I! ?erform a preliminar$ invocation of the element of the ablet! =1ee %rowle$.s (iber (JJJIJ vel %hano"h for examples!> 5! @ibrate the ;e$ of the Element! 0,ear me, spirits of the ablet of EarthH ,ear me, and come unto me, and ma"e this emple the true house of the Daughter! I charge $ou all to ma"e $our force "nown within the emple, as I call upon $ou b$ name!0 K! 09:' DI4( ,% -4, hol$ spirit, seed of the Fn"nown -odH Gou are the magnet of the emple, drawing unto it from the Eth$rs the forces of Earth! Indwell the crown of this emple, 9:' DI4( ,% -4, so that the forces of Earth shall ever flow into it!0 /! 0I%<,I,4(, thou great and terrible ;ing who dwells in the center of the ablet of EarthH hou who does express the force of the male within the abletH hou 1un, who does blind all with $our lightH ,ear me, and come unto me, and send th$ force to dwell in this emple, I%<,I,4(, so that the light of the 3ather ma$ ever be seen in the Daughter!0 8! 0,ear me, $e 1eniorsH Ge, who are as 9oons to the 1un of the ;ing, who are as *ater to ,is 3ireH Ge who represent the god#stars within the abletH Ge who do receive and distribute the seed of the ;ing unto the lower worldsH ,ear me and come unto meH ,ear meC 04%<IN:', child of 2ove, ro$al and benevolentH 0(II4N14, child of 1aturn, dar" and rigidH

04,9(I%@, child of ,ermes, bright and )uic"H 0(<IN:?:, child of (una, reflective and changingH 0(4ID':9, child of 9ars, forceful and will#fullH 04(,% -4, child of @enus, loving and sensualH 0%ome unto this emple, and be its roof, so that the acts of men within the Earth be as the acts of the -ods within the womb of NuitH Gea, $e children of the -ods, come unto this emple, and enliven the earth with $our flavorful watersH0 0 hus is the home of the -ods within the emple built! 4nd let 9an as well have his place therein! (et the sephiroth enclose him, and the ;erubs guard and focus him, and the Earth herself support him!0 9! 0,ear me, $e angels of the 1ephiroth within the ablet of EarthH ,ear me, $e who are the walls of the inner emple, and do hide the light of the 1un therein from the e$es of the profaneH Ge, who distribute the elements within the fields of the Earth.s domainH %ome unto me, and enliven this emple, so that 9an ma$ see the roads to the -ods, and travel those roads in sureness and understandingH 0:?9NI', bring th$ fier$ seed to enliven the emple! I(?I<, plant thee this seed in this emple of Earth! 04N4EE9, I call thee to pour out the waters of earth, to purif$ the emple and ma"e it hol$! 1:NDN, do thee bind these waters to the fabric of the emple! 04N-?:I, (et th$ wings blow the 4irs of Earth into this emple, so that "nowledge and understanding shall be therein for 9an! FNN4J, bind thee these winds to the emple! 04+4(? , daughter of the Daughter, bring forth th$ powers of richness and abundance, so the emple shall never lac" that which it needs for continual comfort! 4'+I<, bind thee this abundance to the emple! 0 hus are the inner walls of the emple established, so that the light of the 1un ma$ be concealed, and $et seen clearl$ b$ the e$es of 9an!0 1E! 0,ear me, $e ;erubs of the ablet of EarthH 9ight$ warriors are $e, set to stand at the corners of the emple as guards of the m$steries therein! Ge, co# e)ual with the 1ephirotic 4ngels, whose power does run from the depths to the heights, expressing the same nature in all the worlds! Ge, pillars of the emple, fours)uare and righteousH 0419 , thou (ionH +$ th$ 1pirit N419 do I call thee to appearH0 0?,'4, Eagle of the *atersH :be$ me b$ th$ 1pirit N?,'4H0 0+:<4, hou wind of understandingH +low thee here, b$ th$ 1pirit N+:<4H0 0:%N%, hou +ride, Earth most pureH h$ 1pirit N:%N% graces theeH0 0%ome $e, $e 4ngels, and bind $our forces into the pillars of the emple, so that the$ will be a defense and a focus for the lightH0

11! 0 he emple is built, and 9an dwells therein as the child of the -ods! (et the child come to meet his parents, in this place of light! 4nd let the light of the emple shine forth for all men to see and to wonder at! 4nd let it infect them as does a puissant poison, and shatter their shells to show the 1tars thereinH 04nd let these 1tars light the Daughter on her wa$, as she rises again into the compan$ of the -ods!0 16! (et the magician commune with the -ods within the emple! hen let him go forth to do his *ill! The Symbolism and Visualizations of the Consecration Ritual E! 9ost of this ritual was given directl$ to the scribe b$ the 04ngels0 associated with the ablet! In transcribing it, the author had the strong impression that the intelligences he was spea"ing with were consulting a manuscript written in enochian, translating that into some sort of thought#form, and leaving it to him to translate it into English! hus an$ lac" of artistr$ in the presentation is probabl$ the fault of the author, and not the communicating beings! Despite this, I feel that the archaism and formal st$lism reflects the original! he ritual is meant onl$ as an example, and the magician is free to var$ it or write an entirel$ new one more suited to his or her own methods! he onl$ essential parts are the names invo"ed, and the ideas or visuali8ations associated with each name! he other words and acts are unimportant, according to the communicating entities, and serve onl$ to fire the imagination of the magician! 4s an example of a variation, the names on the levels below the 1ix 1eniors could be grouped according to their sub#element, and the sub#elemental "e$s recited before the$ are invo"ed! here will of course be variations in the s$mbolism if the magician chooses to wor" with a ablet other than that of Earth! he higher intelligences associated with the Earth ablet have a distinct character of expression that is unmista"able once it is recogni8ed! It has a strongl$ 9asonic flavor, as if ever$ communication or contact was part of a meeting of an Illuminated (odge! hus it should be unsurprising that the$ have concerned themselves here with the building of the emple! he explanation of the s$mbolism of the emple that follows was also dictated, and for the larger part is rendered here exactl$ as given! he true emple is of course 9an, and the parts of the emple are the parts of the spiritual man! he floor is the unilluminated man, trampled under the feet of those with power, moving blindl$ at the pull of forces outside himself! *ith him we do not concern ourselves, for he is upon the earth and we are as heaven, and he does not see us! hus the floor of the emple does not need to be consecrated in the building of the emple, although to do so would increase the power somewhat!1 he ;erubic ?illars and the 1ephirotic inner walls are the powers of the soul, and the powers of the 'uach! he soul envelopes the man of earth, and protects him from the powers be$ond himself! *hen, b$ an act of will, he tears down the veil between the personalit$ and the soul and stops acting as the pawn of mundane forces, then he becomes the pillars and the sephiroth! ,e uses their strength and fixit$ to push himself up out of the earth, as ;ephra forces himself above the waters in the form of a winged sun! ,e becomes the manifest expression of a cosmic force, though he does not perceive that force in himself! 3or though he uses those forces, and wields them to his own benefit, $et are the greater parts of their power above his perception as $et!

he crossing of the forces between the pillars, in the center of the emple, causes his consciousness to become focused, fixed in place, li"e the sun at the center of the 1olar s$stem! It seems as if the world now revolves around him, li"e the planets about the sun, and that he controls all within this domain! Get he is still onl$ a little above the floor of the emple!6 :nce the man has spent some time reveling in his new#found freedom from the forces of manifest existence, he suddenl$ discovers that even on this new level, he is at the merc$ of the -ods! ,e is pulled this wa$ and that as the$ travel their paths around the s"$, and he travels his with the earth! Each tug of the planets disturbs his spiritual e)uilibrium, and ta"es from him a little of that balance and Ao$ that the first experience of the 1oul gives!7 Get again, he must put on his armor and prepare for battle! +ut this time it is against an enem$ far superior to himself! he Earth, he has seen, was but a child.s pla$room, and the difficulties to be overcome there simpl$ the pla$ of children! Now he must fight as a man, against those who are his superiors both in strength and in spirit, and he must stand against them in direct combat, showing himself e)ual to them! I +ut he lac"s the leverage to fight them directl$, and so, to give himself some chance, he binds himself to the pillars of the emple, which are the fixed cross of the 8odiac, as the mutable cross was the mundane world, the floor of the emple, and the cardinal cross is the realm of the gods! 5 Fpon this cross does he bind himself, holding himself with the nails that he finds there, and gives himself over to the pulls of the planets as the$ dance their dance of death around him! he$ attempt to pull him from his perch on the cross, and to throw him down again into matter, there to perish with the dogs of earth! K :r so it seems to the mage as he stands upon the cross! here are none to aid him in his struggle, so he must bear the force of the gods full$ upon himself! ,e is :d$sseus confronted with the 1iren.s song, and 9ithra entering the cave, and 2esus on his cross!/ Get the first of these is the best, for this path of the emple is a path for "nights, and adventurers, and those who dare to go be$ond the confines of their own worlds! ,e does not bind himself to the cross in sacrifice to some pagan god! Nor does he do so with thought of saving others, for he "nows others are not worth saving unless the$ save themselves! ,e climbs the cross out of defiance, because it is the onl$ wa$ he can fight against the gods, and come to freedom from their dominance, and stand as their e)ual in the heavens! 8 3or the gods do not ma"e their worshipers li"e unto themselves, but onl$ absorb them bac" into themselves! 4nd when the god.s attention is distracted from the lower worlds, then do those thoughts in his mind that were his worshipers vanish, leaving nothing behind!9 hose who fight the gods, and die, and live to fight again are those who the gods welcome as brothers, for within the greater world are none accepted save those who are able to stand on their own, free of the support of the gods, and who ma"e their own paths through the endless wonders of Nuit!1E 1o the gods attempt to tear the man from his place! +ut the nails of the cross hold him fixed, and he does not fall, despite the greater will of the gods! 3or the pillars of the emple are strong warriors, in the earth and in the heavens, and none ma$ remove them from their posts! Eventuall$, the pulls of the gods do lessen in force, and the man finds them fading from his mind! 4ll save the gods of the outer dar"ness, be$ond the ring# pass#not of 1aturn! hose do call e)uall$ to all, and do affect the gods as the$ do affect men, calling to them to dissolve

themselves in the night, spea"ing to them of the greater universe be$ond the solar s$stem! +ut the man himself finds the other gods do not call to him as the$ used to, and he ta"es himself from his cross, and climbs down, and loo"s about him!11 4t first all things seem unchanged, from when he was upon the cross! Get he has gained great "nowledge, in his fight with the -ods, and he does loo" about the emple, and he sees that his pieces of "nowledge do greatl$ resemble those upon the inner walls of the emple! %arefull$ does he fit each piece to its place, chec"ing each against its pattern in the walls! 4nd when he fits the last piece into place, and does call out to the gods of men to observe his creation, then do the inner walls open for him, and lead him into the sanctuar$ of the emple! 3or his life and being is itself the "e$ to the emple, and all therein must be applied to its place in the wall to unloc" the door of the sanctum! 16 ,aving put each piece of himself into the "e$holes of the inner door, he has stripped himself of himself! Na"ed and bereft of protection does he enter the 1anctum, and as the doors close behind him, a brilliant beam stabs down, and blinds him, and burns all that he was from himself! 4nd in the place of the man in the emple there now stands a 1un, brilliant as the light which "indled it, shining with a glor$ that can not be denied, and giving to all of its light, unreservedl$! 17 +ut the man who was there is be$ond this sun! 3or the -ods have come unto him again, this time as brothers and sisters, and the$ do raise him up among themselves, and do greet him as a $ounger brother, now come for the first time into the affairs of adults! 4nd the gods do give to him of their nectar, that sweetness of the throat and of the spirit, that water from the womb of Nuit that the gods do feed upon! 4nd the sweetness of the nectar in whatever flavor he ma$ drin" does transform that man into a god himself, ma"ing him in truth as one of the brothers of the 1un! 1I he gods also show him that their pulls at him upon the cross were not of malevolent intent! 'ather, were the$ midwifes at his birth into the heavens, and their pulls upon him were their efforts to pull him from the womb of his mother! 4s the child is frightened of the process of birth, $et comes through it unharmed into a larger world, so is the crossing of the adept into the heavens! here is no 4b$ss, save in the minds of l$ing ?iscean magi! here is no separation between god and man! :ne is simpl$ the unborn form of the other, as the ritual does show! here is no destruction of the self in the formation of the god, but onl$ an expansion, a greater life absorbing that which was once thought to be all of the self!15 :ur motherLdaughter the Earth is the womb of Nuit incarnate! he passage between the womb and the god#lands is the dar" night of the soul, when all seems lost, and nothing of an$ meaning! Get this is not an ab$ss, but onl$ an interval of uncertaint$ and upheaval between the certainties of the womb, and those of the greater da$, which are the man.s true life!1K Now the gods have made that man as themselves, $et still within the emple does the 1un shine! 4nd that sun remains within the emple as a light for all to see, burning through the veils of the inner emple, shining between the pillars of the guardians! 3or all to see, we sa$, be the$ initiated or not! Get the blind can not be made to see, no matter how bright the light! 4nd those who still dwell wholl$ within the worlds of the elements will not see that light! It shall be as a great dar"ness to them! Get within them shall it still wor", burning from then the sins of their $outhful times upon the earth!1/ 4nd the light grows ever stronger, as that new god does rise in the s"$, and shed his light in the heavens! 4nd the god.s light supplies the sun of the emple with its power, increasingl$ so as the god rises full$ nto the heavens!

Now do the new gods fellows reveal to him the m$ster$ of the star#roads, hose roads that exit the s$stem into the greater night of Nuit! he$ how him that these roads are endless, and that all are gods ali"e raveling those roads, moving from wonder to wonder within the heavens, raising the infinite marvels of Nuit! 3rom wonder to wonder do the$ travel, and each along the wa$ discovers new wa$s and things, and does tell his fellows of them, and each does loo" to the wonders of all! 4nd all of them, ever$ one, is uni)ue within the heavens, both in his self nd in his path! 18 hin" $e not that since this road has no end, that it has no beginning! or the beginning of the road is here in the earth, and in those other worlds of similar t$pe that do come within the star#fields as the cradles of gods! 4nd all those who come out of the earth will be ever related to her, within the annals of the gods! 4nd each new god.s success does add to the praises that the elder gods heap upon her! 3or her wor" is the most difficult that an$ god can aspire to, and none ma$ gainsa$ her place when again she rises among them!19 4nd $ou, o man, who does write these words at the bidding of $our god, and of the elder gods who are his brothers, do "now the truth of what we sa$! 3or $ou are $ourself the supreme example of this path, which is the path of 1et within the %osmos! ,e has placed $ou in the world at the start of time and $ou have followed his path from beginning to end, in the man$ deaths that $ou have suffered at the hands of $our fellows, and in the man$ con)uests $ou have made! In $our battles with $our brother, who is ,orus, $ou have shown the struggles of man, the struggles of light to free itself from the dar"ness and to return to the greater world of the gods! 4nd now ,orus, the undefeated, has fallen of his own ineptness, and has lost his chance to rule! 4nd the dar" brother, who is $ourself, he who ,orus does sacrifice upon his altar so that his own light might appear greater in the e$es of man, has come to his own reward! 3or he has shown himself to be the e)ual of ,orus, and uncon)uered though man$ times has he been "illed! 4nd ,orus, in his "nowing of the wa$s, did stri"e to the heart one last time, see"ing to destro$ $ou in $our moment of riumph! 4nd he did succeed, he thought, until his bod$ did die, and he did again see clear with his -od.s e$es, and "now that his own desperation to succeed was the cause of his failure to do so! Now does 1et rule in his own name, and not in the name of the +east *ho *as! 3or that lion, that self#proclaimed beast, did forfeit his right to praise with his last act of treacher$, and therefore is he Audged a failure in the e$es of the -ods! Now does 1et, the light in the dar"ness, the serpent in the depths of the Earth, show himself in the minds of 9an! hrough man$ do I spea", for m$ message is for all! Get there is one who is m$ special priest, and m$ own beast, who I do set in place in the East at this e)uinox of the -ods, when the Aeweled stars of ,adit do stand above against the bac"drop of Nuit, and I m$self do penetrate the m$steries of the Earth in m$ place at the western hori8on! hus are the -ods revealed, in this new aeon!6E = he scribe again spea"s with his own voice from this point on!> 6! It is necessar$ to banish using both the ?entagram and ,exagram rituals, because the forces invo"ed operate on both the elemental and the planetar$ levels! 4lso, the rituals serve as a preliminar$ 0tuning in0 to the higher planes, ma"ing the later wor" more effective! 7! he conception here is of a brilliant, sourceless light, containing all colors and filling unlimited space, permeating ever$thing within that space unhampered! his light should be seen as the manifest expression of the creative god of the Enochian magic"al s$stem, whose invocation is silence! he magician should tr$ to fill his perception with the energ$ generated b$ vibrating the name, and then wor" from there to identif$ himself with the one who created that energ$!

he 3irst ;e$.s language is a commemoration of that god.s steps in the creation of the ablets! In building the emple the magician see"s to reflect the god.s act of creation! 1o he must tr$ to identif$ with the god here at the beginning! he remainder of this ritual is a stead$ progression from the macrocosmic and the general towards the microcosmic and the specific! 4fter gathering the materials for his creation, the god anchored them into matter in the form of the ablets! he 1econd ;e$ commemorates this one step within the larger act of creation described b$ the 3irst ;e$! It generates those 0fires of gathering0 and the embodiment of the will within the form aspect! ,owever, we do not use the 1econd ;e$ in consecrating the emple because it sometimes has the effect of collapsing the emple bac" into its two# dimensional form! he mage should change the dedications here and in point 11 to suit hisLher own purposes! Fse of the dedication given here would cause the mage.s emple to resonate with the author.s emple, and with the author.s assigned tas" as a 9aster of the emple! his could result in distortions of the mage.s intent, when he see"s to use the emple in his own wor"! If the mage or adept has no such specific tas", a dedication to the accomplishment of the -reat *or" should be used! ,owever, use of the given dedication is all right if the mage see"s to unite himself with the purpose stated! he mage declares the righteousness of his wor", and charges the spirit to assist in its completion! he enochian spirits see man as part of a spiritual hierarch$ parallel to their own, whom the$ are charged to assist b$ their creator! +ut the enochian spirits also assume that if the mage is expressing doubts, or conflicts of will, it is because he wants the spirits to manifest in a form reflecting those things! he$ are perfectl$ responsive to the will, once invo"ed, and therefore must the mage.s will be single, and stead$! I! his is a further 0tuning in0 to the forces to be used in the consecration! 5! he light generated b$ the use of the 3irst ;e$ should ta"e on something of the )ualit$ of the element as the ;e$ of the Element is invo"ed! K! he conception here is of Nuit, infinite space, and the infinite stars thereof! he magician should ma"e ever$ effort to perceive himself as existing within a space of infinite extent, which is formulated b$ the god out of his magic"al light! No matter how far the magician proAects in an$ direction there will be infinite un"nown territor$ be$ond! he rings of the three names are seen suspended in this space, far from an$ star or planet! 4s the each of the three names is vibrated, the corresponding ring is filled with a circulating current, which in turn draws even more energ$ out of space! 4s if in response to the vibration of the name, a ra$ of light in the color of the corresponding 8odiac sign should be drawn in from infinit$ to stri"e the ring! he 8odiacal correspondences of the names are shown in this tableC 9utable 3ire :I? *ater 9?, 4ir :': Earth 9:' 3ixed %ardinal E44 ?D:%E 4'1( -4I:( I+4, 4:<?I DI4( ,% -4

@ibrating the name 9:' would cause a response in the colors of @irgo, DI4( in the colors of aurus, and ,% -4 in the colors of %apricorn! hese incoming energies are accumulated in a dimensionless point in the center of the sphere described b$ the three rings! he rings continuall$ draw in more energ$ and pour it into this point! he point is ,adit, the complement of Nuit, from whom the three ra$s come!

4n alternate conception of the hree Names was sometimes used b$ Dee! It assigns the names of four letters to their respective ;erubic signs, and assigns the names of three and five letters to the adAacent mutable and cardinal signs! his latter set of attributions is more useful in purel$ elemental wor"ings! In terms of the overall structure of the ritual, the light of point 7 can be viewed as the (imitless (ight, the 4in 1oph 4ur! he infinite space is the 4in 1oph, without limit, and the point at the center of the rings is the 4in, nothing, and its concentration into the dimensionless point of ,adit at the highest level of ;ether! /! 4s the ;ing.s name is vibrated, the forces activated punch through the sphere formed b$ the hree Names, and provide a channel of escape for the energies concentrated b$ those names! hese energies should be visuali8ed bursting out of the dimensionless point and down through the center of the ;ing.s column! he letters of the Elemental ;ing.s name are attributed to the sides of his column in such a wa$ that four spirals can be drawn around the column connecting the letters in the correct order! wo of these spirals twist cloc"wise, and two countercloc"wise! hese spirals ensure that the energies are brought down in a balanced form! 4t an$ hori8ontal plane along the length of the spirals, the two spirals in each pair will have vector components that are exactl$ opposite! 4s one spiral turns east, the other turns west, and so on! 4s the energies pass down through the column, the spiral effects of the ;ing.s name imparts spinning motions to them! ?assing out through the bottom of the column, the$ should be visuali8ed as a beam of sharp, laser#li"e )ualit$, of such brilliance and intensit$ as to seem almost solid! his beam proAects all the wa$ down to stri"e the floor of the emple, and illuminates the entire area of wor"! he beam can be white, or the ;ing 1cale color of the element! he pinpoint of light is ,adit, ;ether, and the shaft is his expression in ,eru#'a# ,a, 1hin# iphereth#;ether combined! he Elemental ;ing represents the 1un in the ablets, and here he is conceived as the %entral 1piritual 1un and the 1un of the soul combined! 8! ,ere the conception is of a water$Lair$ nature, forces flowing outwards and downwards from the central letters to a circle touching the ends of the roof# braces at the level of the tops of the pillars! 3rom there, the waters drop directl$ down, ma"ing the outer veils of the emple! he planets 0step down0 the vibration of the 1un, and show its multiple aspects in a form that can be perceived on the lower levels! 1o the$ are saluted here as receivers and distributors! 4s each name is vibrated, the magician should tr$ to get a sense of the force of the planet being invo"ed, and perceive the waters to carr$ a flavor expressive of this force! 4n identit$ is asserted that as the stars are to Nuit, so 9an is to the Earth! It is exactl$ the same relationship expressed on two different levels! he earth is a womb out of which new stars, the mages, are born, to begin their true life in the greater womb that is Nuit! (ast, it is declared that the part of the emple dedicated to the gods has been completed, and that we now begin to build the part wherein the man dwells! he form of man.s section of the emple is summari8ed! 9! he 1ephirotic %rosses are seen as proAecting their force downwards from their place on the ceiling of the emple, forming walls around the shaft of light in the center of the emple! he walls maintain the form of the connected crosses, and appear to be of some shimmering,

translucent substance of vegetable origin, such as amber or fran"incense! he$ exude rare scents that fill the area within the outer veils! he sephiroth hide the light of the central sun, because the$ express his multiplicit$, but not his unit$! hat is, the$ do not express the sun as he is in himself, but onl$ his effects upon the world! 4t the same time, the$ reveal him, because the$ are an orderl$ and consistent expression of his will, and so the$ are spo"en of as showing the road to the gods! here is a sharp division in the ablets between the macrocosmic aspects, whose s$mbolism is based on the number six, and the microcosmic aspects, where the s$mbolism is based on the number four! he lin" between the two is in this cross of ten s)uares! he ;ing.s beam of light acts as the fifth element of 1pirit for the lower emple, but neither the 1ephirotic crosses nor the ;erubic columns touch that beam! he six highest s)uares of the crosses receive and 0step down0 the ;ing.s energ$ for distribution into the (esser 4ngles in a wa$ analogous to that of the 1eniors for the ablet as a whole! he six s)uares attributed to the planets in turn channel the energ$ to the the lower four s)uares, which have elemental attributions! he crosses mediate the two s$stems, interpreting each to the other and binding them together! he forces of the sub#elements are then invo"ed, and bound into the fabric of the emple! he mage should feel the forces of each element as it is called, and direct it into the appropriate cross on the ceiling of the emple! 1E! he conception is of strong, pure, immovable powers, of e)ual strength at all points along the length of the pillars! he color of the lesser angle should be seen flaming on each pillar as its name is invo"ed, and the "erub of the sub# element should be seen standing within the column, facing outwards with the correct magic"al weapons in hand! he sub#elemental "erubs all have the head of a bull, with the bodies of the "erub ruling their particular sub# element! 3or example, the "erub of the 3ire (esser 4ngle is bull#headed, with the bod$ of a lion! 4lternatel$, the$ can be visuali8ed as having the bodies of men, and the heads of the "erub of the ablet.s or the (esser 4ngle.s element! he Eg$ptian guardians of the )uarters could also be used, or the telesmatic gods of the -!D! s$stem! he ;erubs radiate their power with a distinctl$ fearsome $et ex)uisite purit$! 4s the last of the pillars is charged, sheets of force should be seen extending between the pillars, interpenetrating with the curtain previousl$ formed b$ the waters of the planets! 1heets of force also extend diagonall$ across the emple, crossing at the beam of light in the center! =*hen the mage uses the consecrated emple at a later date, these sheets of force and also the inner walls formed b$ the crosses can be allowed to fade from sight once the$ have been invo"ed, so as to leave all of the inner space of the emple free from obstructions! It should also be noted that in the consecrated emple, the ;erubic pillars will tend to cloa" themselves in blac", and no effort should be wasted to prevent this effect!> 11! he success of the consecration is declared, and the dedication is repeated in different terms! 16! 1ince the emple is intended to be a permanent home for the forces, there is no banishing or dismissal at the end of the ceremon$! If banishings are deemed necessar$ as part of the later use of the consecrated emple the$ should be done in such a wa$ that the entire emple is enclosed within the circle of banishing! ast !ords

M his final 0channeling0 formed the basis for most of the visuali8ations of the consecration ritual! It describes the completed emple!N he three names of god within the )uarter of the element are the signs of the 8odiac in their glor$, the outward#most manifestation of the -od of 2ustice! In the light provided b$ these twelve gods are all things governed within the earth! 4nd in the light of the gods of one element is the emple of the element built! he three gods form themselves into interloc"ing rings, showing in their orientation the three dimensions of manifest space! *ithin that space is the emple formed! :n the top of the temple do the three rings stand, and the$ proAect their force into ever$ corner and crevice within the area of wor"ing! 4lso do their forces gather at the center of the globe the$ form, there do the$ form the whirl which is the first manifestation of the ;ing of the Elemental ablet! he light from the center of the globe erupts downwards into the temple, a bla8ing beam of light, a godflame! hrown outwards b$ the force of the bla8e are the 1eniors! I see their light as a wellspring of nectar, a flowing#forth of the sweetness of the vine, )uenching the thirst of the ;ing.s flame! :utwards the$ flow, then downwards, a curtain of li)uid glor$ enclosing the outs"irts of the temple proper! he curtain is needed to protect the inner temple from the winds of external change! 3or the inner temple is filled with sweet airs and incense, and the slightest bree8e would blow them awa$! he airs exude from the gods of the crosses! -ods of the living air are the$, trees of (ife which man ma$ climb to the heavens! :ne moment the$ stand in the roof of the emple, above all, proAecting downwards the light of the gods! 4nother moment, and the$ grow from the roots of the emple, rising upwards! 'esinous woods are the$, and each gives to the airs its own uni)ue scent! +reathe $e deep of that incense of life, and live! 4bove all and in all are the$! 9ight$ warriors are the guardians of the emple! 1tanding at the corners, seeing ever$ wa$ for the safet$ of their emple, the$ conceal a terrible fire within their cloa" of dar"ness! In them are the beginnings and ends of things, and the secret of their continuance! he$ mix the fire and the water, the air and the earth, and out of them form pillars terrible to behold in their fullness! If the$ should once full$ remove their cloa"s in the presence of the mage, he will never again be able to sa$ that he has not loo"ed upon the countenance of the vengeful god! 4t their heads, flames leap upward into the s"$! 4s the$ move their feet the ver$ earth trembles beneath them! he waters the$ drin" through the palms of their hands, and the airs come forth from their mouths in raging tempests! Get in them $et is the light of the higher gods, a nimbus about the heads of the pillars, flowing down their columns, cloa"ing their fur$ with the gentleness of spirit! he gods of the airs61 are their mentors and shapers, and move them in the wa$s of nature! Now do we move to the outside of the emple, and place the altars in their places! In the four corners are the$, in line with the -od#"ing and the guardian of the )uarter! Fnder their Mi!e! the ;erub.sN e$e are the altars placed before the e$es of men! -rails are the$, full of the waters of the spirit, the transubstantiated substance of 4dam 'egenerate, see"ing to lead all men bac" to Eden! 4s the 1un consumes its own substance to give life to the worlds, so is 4dam consumed in his giving to men! Get he is not lessened thereb$, for he receives in turn a wealth of substance greater than all he has given!

4 consuming fire is ,e, $et his sacrament is of water and air to the lesser fol"! 3or were the$ not reinforced therewith, his worshipers would cease to be in the instant of true communion, a dust scattered b$ the roar of his flames!66 Drin" of the blood of 4dam, o men, and be raised to Eden thereb$H Its heat shall consume $e, $et $e shall not perish! 4s the flames of the heart drove $e out of Eden, so shall the$ lead $ou bac"!67 Correspondences The Tablets and the Tree of ife ;ether %ho"mah +inah %hesed -eburah iphereth Net8ach ,od Gesod 9al"uth the hree Names of -od the Elemental ;ing the 1eniors 1ephirotic %ross name of six letters 1ephirotic %ross name of five letters ;erubic 4rchangels ;erubic 4ngels 1ervient 4rchangels 1ervient 4ngels cacodemons

he ;erubic archangels manifest onl$ that aspect of iphereth that relates to the four lower sephiroth! he combined effect of the 1ephirotic cross names can be considered as expressing the macrocosmic aspect of iphereth! The Tablets and the "our !orlds 4t8iluthic hree Names of -od, Elemental ;ing +riatic 1eniors Get8iratic Fpper 'uach # 1ephirotic %ross, ;erubic 4rchangels (ower 'uach # ;erubic 4ngels, 1ervient 4rchangels and 4ngels 4ssiatic cacodemons = he 1eniors are also partiall$ Get8iratic in nature, since their 0curtain0 in the emple covers all the same levels as the ;erubic 4ngels, which are definitel$ of a Get8iratic character! 1imilarl$, the 1ephirotic cross angels must have something of +riah in their nature, since the$ form the floor of the upper emple, as well as being the roof of the lower emple! he$ are attributed here in terms of their dominant natures! The Temple and #an hree Names of -od # the top#of#the#head cha"ra, the halo around the head! Elemental ;ing # the top#of#head cha"ra.s anchor in the head, and its extension in the channel of the spinal column 1eniors # the other six 0lights in the head0, and the aura considered as the matrix within which the lower bodies form! he 0sphere of sensation0! 1ephirotic 4ngels # he 0+uddhic0 and 04tmic0 bodies, the lin" between spirit and the purel$ human levels! he 0higher mind0! ;erubic 4rchangels O 4ngels # he other cha"ras, and the arms and legs, both considered as the instruments b$ which man acts on the world! he being#in#the#world as opposed to the spiritual being!

he mental bodies! 1ervient 4rchangels # he astralLemotional bodies 1ervient 4ngels # the etheric and ph$sical bodies he macrocosm hree Names he lin" he microcosm Elemental ;ing 1eniors 1ephirotic %ross ;erubic 4ngels O 4rchangels 1ervient 4ngels O 4rchangels =%acodemons>

$dditional sections of Enochian Temples he (ower emple! ## Instructions for constructing altars from the 0servient0 s)uares of the tablets, and their basic s$mbolism! Includes 6 channelings describing their place in the emple initiator$ s$stem! 4nal$sis of the 3irst ;e$! Invo"ing the %acodemons! 5 pages! 'ecord of an astral contact describing the use of the emple to invo"e the 0cacodemons0 of the Enochian s$stem! -enerating the 04b$ss0 Experience with the emple! echni)ues for invo"ing the void of the 4b$ss! he 4eonic ?erspective of the Enochian emples! he IN'ILI'NI formulas, their relation to the emple initiator$ s$stem and the 1etL,orus dualit$! he cosmic effects of the emples, and suggestions for using the emples! 1etL,orus! 3urther examination of the 1etL,orus m$thos, its astrological characteristics and relation to the IN'I formula! he emple initiator$ s$stem in the -rail m$ths! he manifestation of IN'I in other parts of the Earth ablet *or"ing! "ootnotes 1 his particular presentation is concerned with the wa$ the emple relates to the paths of the 4depts and 9ages, from iphereth to ;ether! he emple.s relation to the man of the earth will be covered in another section! 6 4ll attributions follow 3rater 4chad.s version of the ree of (ife! hese two paragraphs relate to iphereth, and to the path of 4ries, which connects iphereth with -eburah! 7 :in, he Devil, in his earl$ incarnation as the tormentor of men! he planets are the primar$ influences operating above iphereth as the elements are the main influences below! I -eburah! 5 1corpio! he 0binding0 is the intense concentration that this sign generates! K 9ore 1corpio! In the emple, the pull of the gods at this stage comes from the outer curtain formed b$ the power of the seniors! 1ee point 8 below! / ?isces! 2esus is obvious! :d$sseus is a sailor! 9ithras in one form is 2upiter, ruler of ?isces!

8 ?ath of 9ars, connecting -eburah with +inah! he rebellious 1on! 4lso %apricorn as (ucifer, the 4ngel who set himself up as a god! 9 ?ath of 1ol, connecting iphereth with %ho"mah! I also got the impression that the idea was related to the ,indu idea of the c$clic universe, which comes and goes from manifestation! 1E 1agittarius, connecting %hesed and %ho"mah! 11 %hesed! 16 %hesed and the path of 1agittarius, connecting it with %ho"mah! 17 1hin, connecting iphereth with ;ether! In the emple, this light is a beam passing down the middle of the emple! 1I +inah! In the emple, this stage refers to the second function of the 1eniors, acting as the roof of the emple! 15 9ore +inah! he effects of the path of %apricorn are also shown to be the reverse of what the$ were first perceived to be! 1K 9ore +inah! 1/ 'esh, 1hin, :in, the three paths connecting iphereth with the 1upernal riad! his time seen from above +inah! 18 %ho"mah! 19 +inah, and he Fniverse, which connects it with ;ether! 6E his interprets the signs of the fixed cross of the 8odiac as the angles of a horoscope! 4)uarius, the force of the current aeon, is at its height, and therefore at the midheaven! he sign of aurus is the ascendant, the power Aust rising into view, the 0face0 the gods present to the world, and therefore the most effective on the Earth! he god sets himself on the descendant, as the serpent going into the Earth! he Earth is represented b$ the nadir! 61 hat is, the gods of the 1ephirotic %ross, Aust described as air$, and not the hirt$ Eth$rs or 4ires that are another part of the Enochian s$stem! 66 his paragraph identifies the regenerate 4dam with the whole ree of (ife! In 4chad.s version of the ree, the paths of the middle pillar are =from top to bottom> 1hin, 9em, and 4leph! he man who is 4dam brings the light of ;ether down into the worlds through these paths! he two earlier sacraments of 4ir =aspiration> and *ater =devotion> must be full$ absorbed before the true sacrament of 3ire can be ta"en! he dust mentioned in the paragraph is of course 9al"uth, Earth! In terms of the Enochian emple, the altarsLgrails =representing the personalit$> must be shaped =4ir> and consecrated =*ater> before being filled with the fier$ blood of 4dam, represented in each (esser 4ngle b$ the 1ephirotic %ross! 67 his paragraph is a m$ster$ of iphereth and the four sephiroth closest to it! he paths connecting the sephiroth around iphereth form a rectangle, which other paths divide internall$ into four triangles! In 4chad.s ree, the sum of the paths forming the upper and lower of these triangles is 1//! 1// P -N :DN, the garden of Eden! he sum of the triangles to the left and right of iphereth is 1K1, which is the numeration of 4D9 :I(4,, the primordial =lit! 0causative0> 4dam!

Enochian Temples% &n'oking the cacodemons (ith the Temple by Ben)amin Ro(e %op$right $ear, 1996 b$ +enAamin 'owe

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he enochian s$stem is primaril$ angelic in character! here are no entities in the s$stem who actuall$ meet the traditional definitions of elementals or demons! 4ll the elemental forces are invo"ed and used through the intervention of conscious, intelligent entities who are themselves of a multiplex nature! hese entities can provide elementals for the magician, but the elementals can not be directl$ invo"ed! he closest one can come to directl$ invo"ing an elemental in this s$stem is in the invocation of the so#called 0cacodemons0 =Dee.s appellation> or 0minimal sapient entities0 =m$ appellation>! I use this name for them because the$ are the least complicated beings in the s$stem that are capable of responding to their environment and maintaining an independent existence! he$ are composed of two forces of opposite polarit$, bound together b$ one additional letter from the ablet of Fnion! hus the$ have one force for each of the three necessar$ aspects, sulphur, salt, and mercur$! he following excerpt provides a description of the process of invo"ing these cacodemons in the emple! It was provided in an astral contact with 4tapa, 1ephirotic 4ngel of the 3ier$ (esser 4ngle of the *ater ablet!1 hese instructions should not be interpreted rigidl$! here are numerous minor variations, particularl$ in the method of forming the names! he flexibilit$ of the Enochian s$stem is such that all of them will produce results, var$ing slightl$ with the method used! 0 he threads of m$ garment are of course the so#called 0cacodemons0 of the sub#angle, made out of the forces of the "erubic and servient s)uares! he$ seem at times to be demons, but onl$ when their force is allowed to manifest unconstrained! (i"e animals in $our own world, the$ are full of emotion, but do not have an$ sense! herefore, we higher t$pes such as m$self and the other angels of the crosses must be strong gods to them, leading them both gentl$ and firml$, as one would lead a lo$al but temperamental dog! 0In $our wor" with these demons, do not be afraid to treat them roughl$, for it is all that the$ understand, until $ou have trained them in a new wa$!

0Now when Dee made the tablets to appear in the world, he said that onl$ the first two letters of the "erubic and servient names could be made into cacodemons! +ut in truth, the angelic M"erubicN s)uares and servient s)uares can all be used in such demons, provided that the s)uare is united with one which is right next to it in the temple of the tablet! hus, there are four possible cacodemons in ever$ "erubic angels.s domain, since in the pillars there are four pairs of s)uares that share an edge! M1imilarl$ for the rows ma"ing up the altars ## +!'!N 0Now, in the invocation of the cacodemons, $e must form their names in one of two wa$s! he first onl$ ma$ $e use for the cacodemons of the ;erubic s)uares! his first or the second ma$ be used with the s)uares of the servants! 03or all the s)uares, $e ma$ ta"e an$ two letters whose s)uares have a connecting edge in the pillar or the altar! a"e $e not the diagonal forces, for the$ are of the same polarit$, and would not be well balanced! = hus also for letters from different rows of the altar!> ?refix these with the letter of spirit from the element.s line in the ablet of Fnion, and thus $e have the names of the cacodemons! 03or example, in m$ own )uarter, the ;erubic s)uares are N('J! his would give cacodemons ,N(, ,(', ,'J,,JN! he letter from the tablet of union alwa$s represents the balanced spirit in the entit$! he second and third letters are male or female according to the polarit$ of their sub#energ$ in its attribution to I,@,! In ,N(, N is =Earth of =3ire of *ater>>, and is thus female! ( is =4ir of =3ire of *ater>>, and thus male! 1o also for an$ ;erubic cacodemon!6 0In the servient s)uares, the female# or male#ness of a s)uare is according to the "erubic letter governing its column position! 0In forming the names of the cacodemons of the servient s)uares, a second method can be used! his is to ta"e the letter from the element.s name in the ablet of Fnion that is attributed to the element governing the row from which the names are being derived! hus, the top servient row in m$ )uarter, attributed to fire, would form the names thusC 4J?, 4?%, 4%N, 4NJ! :r, using the letter of 1piritC ,J?, ,?%, ,%N, ,NJ!7 0 he latter form is better for wor"s of a spiritual or internal nature! he former are better for wor"s intended to manifest in the outside world! 4 letter from the ablet of Fnion must be used in ever$ demon.s name! 3or the forces of the two s)uares from the Elemental ablet will not hold together without the light of this third! here is no harm in tr$ing, but the forces will instantl$ dissipate again when the magician relaxes his will! 04lso, the second and third letters ma$ be switched in their places, to emphasi8e one or the other of the demon.s forces! 0Now, when invo"ing a cacodemon in the emple built from the ablet, stand in the center of the emple, where the light of the 1olar ;ing of the ablet comes down in a beam of radiance from above! 3ace the altar that contains the letters of the demon in )uestion!I ?erform the invocation of 1pirit using the first "e$, and not the second "e$! Invo"e the elemental name from the ablet of Fnion! %all upon that god to fill $our temple with radiance! 4lso state the purpose of $our invocation at this point, in a short form! 0Next, recite the call of the Element, and invo"e the ,ol$ Names of the tablet down through the level of the 1eniors! hen recite the calls of the sub#element, whether or not this be the same as the call of the Element of the *or"ing! hen invo"e the names of the gods and angels of the sub# element! 3or the "erubic names, add the letter from the ablet of Fnion, if the wor" be one of raising oneself in the spirit, or bringing down the spirit! Fse no additional letter if the wor" be one of expression in the levels of matter!

0 hen invo"e the angel governing the line within which the demon lives, using a letter from the tablet of union or not, along the same rule as the "erubic s)uares! 3inall$, invo"e the cacodemon itself! 0Its visible appearance, whether manifest in the temple or onl$ in the vision, should reflect the attributions of the s)uares from which it is formed! he first letter will determine the form of the head! he second will determine the form of the arms and upper torso, and the third letter will determine the lower torso and legs! hus some trul$ odd loo"ing entities can be seen in this process! 03or wor"s of an internal nature, to strengthen or counter some aspect of the personalit$, a gl$ph or visual s$mbol embod$ing the desired outcome should be prepared ahead of time in the imagination, and rehearsed until it can be held in the mind with ease! 0*hen the demon is evo"ed to visible appearance in the astral temple, he appears above the altar from which his forces come! :ften one of the strands of the light#fountain will straighten and he will appear out of it! ,e is bound to the altar both b$ his own origins, and b$ the light of the central s)uare of the 1ephirotic cross of the )uarter, which is directl$ above his head! ,e ma$ not leave this place without permission, nor ma$ he cause an$ harm to the magician while so bound! 0If the magician wishes to direct the demon to the aid of his wor", he will present the s$mbols of the wor" to the demon, and state his will clearl$! hen he should charge the demon to put his force into the s$mbol of the wor", and to cause that wor" to be accomplished through the forces he represents! 0+e advised that the demons ma$ do their wor" in a manner that is offensive to 0communit$ standards of conduct0! he magician should not allow himself to become emotionall$ involved through such offense! ,e must alwa$s consider himself to be superior to such creatures, and consider that it is doing his will within the limits of its abilities! 03or example, a cacodemon might choose to transfer his three aspects to the s$mbol of the wor" b$ spitting on it, then copulating with it, then defecating on it! hin" not that it intends an$ disrespect b$ this! It barel$ has enough intelligence to be conscious, and there is none left over for cleverness! hin" of it thus, as a particularl$ stupid animal, which must be dealt with firml$, but without tr$ing to change its instinctive nature! 0No such creature has secrets of an$ importance! he$ are merel$ bundles of elemental forces! If the$ spea", the great li"elihood is that the$ echo the unconscious will of the magician, and spea" not of their own will =of which the$ have none>! 03or a wor"ing intended to be effective outside of the person, in the manifest world, a ph$sical talisman should be made! hese can be out of pap$rus, or compressed and smoothed sheeps"in, or out of cedar or other wood! If made out of wood, its height should be one# )uarter its diameter! 0 he talisman should show on its bac" side the enochian sigil of the Element of the *or"ing in the center, surrounded b$ four sigils showing the sub#elements of the tablet, with the sub# element of the wor"ing at the top! 4nd all bound together b$ a circle around the rim of the talisman! 0:n the front side should be written in Enochian or English characters the names of all the gods and angels of the hierarch$ above the cacodemon!5 he name of the Elemental -od and ;ing should be centered, with the names of the seniors placed around the rim! he names of the %alvar$ %ross of the sub#element should be placed above the names of -od and ;ing, and formed into their cross! he names of the ;erubic angel, lesser angel, and cacodemon should

be placed below the ;ing#name! he s$mbol of the wor"ing should be placed to the left of the name of the cacodemon, or directl$ above it, since we are shaping him to do the wor"! M he hree Names and the ;ing.s name should be written twice as large as the other names! ## +!'!N 0*hen the demon is evo"ed for outward purpose, and comes to visible appearance within the temple, then the talisman is raised in the ph$sical hands, while its astral counterpart is raised and placed on the altar from which the demon comes! he magician initiates a vortex around the edge of the talisman, and charges the demon to become one with the vortex and follow it down into the talisman! If necessar$, the force of the 1ephirotic cross can be brought down from its place in the ceiling to force the demon into the talisman! *hen the demon does this and the vortex is absorbed into the talisman, then a gesture of sealing should be done over it, binding the demon inside it until released! %over the ph$sical talisman with a white cloth to protect it from dust, but leave it out in the parts of $our home or wor"place $ou use in $our dail$ life, so that it ma$ connect itself to the threads which are the means b$ which the wor" will be ccomplished!0 "ootnotes 1 04tapa0 is actuall$ a name of -od for the (esser 4ngle! 4 section preceding the part )uoted here showed that the angel who was spea"ing considered himself to be a small portion of the god.s force, hence his use of the name! ,is validit$ was established b$ other means than gematria! 6 his paragraph follows 9ac-regor 9ather.s attributes for the s)uares, which I was using at the time! Dee.s records and m$ own later, incomplete research indicate that while the s)uares do alternate in polarit$, the attributes to the elements do not follow 9ather.s s$stem in most cases! 9agicians should not feel bound to follow 9athers if results show another wa$ to be more effective for themselves! 7 Dee.s rituals suggest an alternative, which is to attribute each servient row from top to bottom to successive letters of the ablet of Fnion name! In this alternate s$stem, the Fnion letter for the top servient row would be 0%0, second row 0:0, third row 090, fourth row 040! I If two magicians are wor"ing together, the second should stand with his bac" to the pillar of the sub#element, facing the light in the center! Fp to three additional magicians can stand at the other pillars! he magician in the center identifies himself with the Elemental ;ing! 4n$ others should identif$ themselves with the ;erubic 4rchangels! 5 Either of the two hierarchies mentioned earlier can be used! I find that the second gives a more 0elemental0 effect!

Enochian Temples% The o(er Temple by Ben)amin Ro(e Copyright *+,-. *++/ by Ben)amin Ro(e

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1> No fees ma$ be charged for the distribution or transmission of this document, other than standard charges for use of transmission lines or electronic media! Distribution for commercial purposes or b$ commercial entities is specificall$ prohibited! 6> 4ll copies distributed must contain the complete, unedited text of the original document and this cop$right notice! 7> ?ersons ac)uiring the electronic version of this document ma$ ma"e one printed cop$ for their personal use! 4ll other rights are retained b$ the author!

The o(er Temple he previous sections dealt with the emple primaril$ in its relation to the macrocosmic world! he 1ervient s)uares were considered onl$ in their formation as the floor, and were largel$ ignored otherwise! +ut the$ can also be grouped to form altars of the four (esser 4ngles within the emple! he (esser 4ngles of the ablets represent the microcosm within the Enochian s$stem! he$ reflect in miniature the s$mbolism of the 1ix conAoined with the 3our that is the "e$note of each ablet as a whole, and can be thought of as expressing the lesser poles of iphereth# 9al"uth within the larger polarit$ of ;ether#9al"uth expressed b$ the entire ablet! o construct the altar of a (esser 4ngle, each 1ervient s)uare of the (esser 4ngle is assigned to a water#aspect cube measuring one unit on each side! he four cubes for each row of 1ervient s)uares are grouped into a larger s)uare, in the same wa$ as was done for the ;erubic pillars in the original design! hese larger s)uares are then stac"ed on top of each other in the same order as in the ablet! his produces a shape two units s)uare and four units high, the relative dimensions of the standard double#cube altar of the universe! *hen the (esser 4ngle is to be dealt with as part of the larger K#and#I pattern of the emple, the altars can be placed either inside or outside the emple proper! In either case, the$ are placed on the diagonal line extending from the center of the emple through the pillar of the (esser 4ngle! *hen placed inside the emple, the$ should be positioned on the four central s)uares of their )uarter! his puts them directl$ under the iphereth s)uare of the 1ephirotic cross of the (esser 4ngle! *hen placed outside the emple, the$ should be positioned at a distance from the pillar e)ual to the pillar.s distance from the center of the emple! he altars are charged b$ first invo"ing the 1ephirotic 4ngels of the (esser 4ngle and then invo"ing the 1ervient 4ngels, starting with the bottom and wor"ing upwards! 4s the angels are invo"ed, the 1ephirotic cross in the ceiling of the emple should be felt drawing power up out of the earth through the altar! 4s the power reaches the top of the altar, it should be seen welling upwards and outwards in a perpetuall$#unfolding lotus, or a peacoc".s tail, brilliant with light and color! he energies should strive intensel$ upwards towards the cross, and a corresponding pull downwards should be felt in the cross! he attraction of the altar for the cross should be so intense that, if the ;erubic pillars were not trul$ immovable, the two would crash together! 1ince each (esser 4ngle is a microcosm, it can be used independentl$ of the rest of the ablet! 4 stud$ of Dee.s model invocations and the powers he attributes to the (esser 4ngles indicates that all of the trul$ 0elemental0 magic" in the Enochian s$stem lies in the use of the (esser 4ngles as free units, which is the magic" of the 1on and Daughter!

he altars for independent use are formed b$ starting with the basic altar mentioned above! he 1ephirotic cross is built of fire#aspect cubes oriented with their empt$ faces as top and bottom, It is visuali8ed standing upright, with its four lowest cubes interpenetrating the four cubes in each row of the altar! he six upper cubes proAect above the top of the altar! he vertical edges of the vertical arm of the cross will be aligned with the centers of the four columns of cubes ma"ing up the altar! he ;erubic names appear as four fire#aspect cubes laid hori8ontall$ and connected b$ their empt$ faces! his row of cubes is above the top of the altar at a distance of four units! It should feel as if it is held there b$ pressure from forces radiating upwards from the 1ephirotic cross! o charge this second form of the altar, begin b$ invo"ing the 1ephirotic names! 4s the names are vibrated, fire should be visuali8ed pouring down from infinit$ and filling the cross with light! Its outline glows, and a fier$ beam forms in the vertical arm, with lesser beams proAecting from the cubes of the hori8ontal arm! he 1ervient names are invo"ed next, starting at the bottom, and the water# aspect cubes of each row should well up with force, in response to the energies of the cross! 3inall$, the ;erubic name is invo"ed! It rides upon the forces radiating up from the cross, and as its power appears it first forms a star with four arms radiating hori8ontall$, with a distinctl$ metallic appearance! he ;erubic angel.s power goes outward and down from these arms, forming a transparent cr$stal shell around the altar and cross! *hen considered independentl$, the (esser 4ngles each represent the perfection or transubstantiation of matter b$ the force of the spirit! he cross is the spirit, the altar is the base matter, and the "erub is the transformed matter! :r it could be said that the altar is the ore, the cross is the heat, and the ;erubs are the refined metals! In another aspect, the$ represent the raising of the Daughter to the 9other.s seat b$ the influence of the 1on! 4nd in another aspect the$ are the means b$ which the 1ix is anchored to the 3our! Innumerable occult s$mbols are full or partial correspondences to the energ$ relations expressed in the (esser 4ngles! he sword in the stone, the cross on the mount, the 'ose %ross, the 1acred ,eart =in its esoteric interpretations>, the cup and dagger, the ;ing Enthroned and %rowned, and the transformation of I,@, into I,1h@, are among the more immediatel$ relevant examples! 4n$ of these, or man$ others, would be suitable to rituals involving the (esser 4ngles! Excerpts from two dictations describe the initiator$ s$mbolism of the altars and lower emple! he first was given b$ 4tapa, 1ephirotic 4ngel of 3ire of *ater! he second was given b$ sources that did not identif$ themselves!

M his section was preceded b$ a description of how the altars are formed! ## +!'!N 0 hus in each ablet.s emple, there are four altars, one to each of the sub# angles! 3rom the top of each of these altars springs a fountain of light, of sixteen streams, which shoot upwards in an inner cluster of four streams, and an outer cluster of twelve! hus is each temple lit b$ four lamps of devotion!0 0It should be obvious wh$ I have been the one to reveal this to $ou, o mage! 3or are not the forces of fire in water the forces of 9ars, who is of the 1ixth 'a$, called the 'a$ of Devotion, among the planetsB 1

0 he two forms of the 1ervient s)uares, as first the floor and second the altars of the temple, show the two aspects of the devotional force! In its earl$ stages, when god is still seen as an obAect outside the self, it generates that form of devotion which will broo" no argument with its own wa$ of seeing! Ge see this often in the evangelical sects, who are specificall$ devoted to the development of this force in the lowest t$pes of man, those who are under the control of their emotional natures! = hough those who li"e cheap thrills are also attracted!> 0It also shows itself in the intense spiritualit$ shown b$ most persons in their teenage $ears, when the$ become concerned with the larger meanings of things, but as $et lac" the capacit$ to deal with such issues in an intelligent manner! Devotion is the development of the emotional capacit$ to its natural limits, and thus it shows itself so strongl$ at that age when all recapitulate that stage of their spiritual development! 04t the same time, this force is extremel$ combative in its lower phases! It cares not for reason! It onl$ cares for the obAect of devotion, that that obAect not be sullied in the bearer#of# devotion.s perceptions! ,e must protect that obAect at an$ cost, and thus he =or she> becomes angr$, unreasoning, ph$sicall$ or emotionall$ violent when it is threatened! 0 hus such t$pes have their natural place in the world, although ofttimes the$ are given far too much for their own good, simpl$ because the$ are so persistent in their devotion to their obAect of worship! 'ecogni8e that such have their place, but that it is but one stop on the path, and must be left again in order to pass on to true gnosis! 0 he focusing of the emotional nature onto a spiritual obAect, such as 2esus, or 9ohammed, or +ig Dadd$ 0-od0, or 9umbo#2umbo -od of the %ongo for that matter, causes the gathering of the lower forces, those forces that control the uninitiated man, into a coordinated grouping! 4s we have here gathered the s)uares of the floor of the temple, and built of them an altar! hose gathered forces form the receptacle, the urn or altar, the grail, into which the light of the consciousness of the soul, the lower aspect of the ,ol$ -uardian 4ngel, can enter! 4nd this altar expresses that light in all of its forces, so that the$ rise upwards in streams as lamps for the temple! 0It is the fixit$ of the devotion that causes this change! 3or devotion is the lowest of the aspects of *ill, and therefore is it the "e$note of the worlds in which the uninitiated man lives! Eventuall$ this focus is so intense that it causes the light of the soul to be drawn down, bringing with it the first true "nowledge of the spirit! he consciousness focused in the emotional bod$ is raised up for a time and absorbed into the consciousness of the soul, before returning to its own plane! 4nd the soul lights its wa$ from there on until their union, when the light of the greater sun, the light of the %rown, ta"es its place in life completel$! 0 he path from the lower to the middle aspect is one that seems to ta"e the man awa$ from his soul for a while! he intellectual aspect and the aspect of the integrated personalit$ and its values must also be developed, or the man will not be able to sta$ within the higher worlds once he gets there! he lower bodies provide the seat or throne for his conscious soul, and the seat must stand on all four legs, not Aust the two of earth and air! 04 warrior must have his armor complete! If he go to a tourne$ wearing Aust his arm and leg armor, but with his head and breast bare, then he can not expect but that he will fall when he meets the lion in combat!6 Get surel$, $e sa$, the lion must overcome all eventuall$, so better )uic"l$ than slowl$! +ut see $e, if the pre$ be wea", and easil$ con)uered, and without meat upon its bones, then the lion might not deign to consume it, but will spit it out and leave it for the vultures and Aac"als! 2ust so with the man who dishonors his soul b$ see"ing to give it less than his whole being, full$ developed, strong in all its aspects!

Mpreceded b$ a summar$ of the emple.s structure as given earlier! he attribution of the paths to the ree of (ife mentioned below follow 4chad.s s$stem! ##+!'!N In this current vision, we see the emple as it relates to the personalit$ in its uninitiated and initiated phases! his addition completes the formation, and perfects the geometric s$mbolism of the emple! he floor of the emple is the personalit$ in its uninitiated aspect! 3ew are those who live entirel$ within the world whose energies are the floor! 1uch are those who live entirel$ in terms of their sensations of the external world, never considering an$thing at all inside themselves! he$ are the so#called 0natural man0! 9ost of the human race is far be$ond this condition, and are at least in the process of building the altars out of the stone of the floor! *hen the natural man first begins to see be$ond the facade of the outward world, and to wonder at the origins and nature of the things be$ond it, his perceptions are vague, changing, li"e the airs of the path of 4leph! ,e loo"s for something that is invisible to him! ,e aspires, as most now do, to become more than he is in some fashion! +ut he lac"s the experience and Audgment to "now truth from falsit$ in that realm, and so he attaches his aspirations to man$ an unworth$ obAect! (i"e the 3ool, he is constantl$ in danger of falling over a figurative cliff, since he cares not the form his aspiration ta"es, but onl$ that it have a form and become real to him! his is as it should be! he act of aspiration itself is what is important, not the obAect it is attached to! 4spiration begins to sensiti8e him to his inner sensations, which lead him to a perception of the emotional#astral planes, which are his first goal on the path! ,e draws himself up out of the Earth, and into the 4ir, b$ his desire! In the process, he draws up behind him his connections to his manifest being! 1lowl$ the$ re# assemble themselves into the basic form of the altar, containing the same energies, but in a more concentrated form! (i"e a clever Auggler, he has thrown the elements of himself up into the air, and caused them to land in a neat stac"! 4s he moves into the sphere of Gesod, he begins to understand the nature of worship, of devotion to the ideal! ,e see"s to reflect the ideal in himself, attaching it to himself b$ his devotion, in the path of (una! ,e expects the obAect to return his worship, to show the power of (ove in that obAect.s particular form! ,e see"s to ma"e himself a vessel for that force, through the path of %ancer, and he see"s to manifest that ideal in the world through the path of Daleth! he Auggler continues to move the elements of the perceived self around, loo"ing for a form that fits the ideal! ,e continuall$ compares the ideas that come to him against the response to his worship that he felt in Gesod! ,is ideas become closer and closer approximations of his feelings and religious experiences! 4s this happens, the force of emotion supports them increasingl$, until he becomes the dogmatist, the priest!7 3inall$, in Net8ach, he perceives for the first time that all of his dogma is not revealed truth, but merel$ the summation of his own manifest nature! It is a ver$ attractive idea to believe that the integrated personalit$ is the height of creation, and man$ decide to sta$ in Net8ach for extended periods! hus Net8ach is called 3alse @ictor$, triumph cut short! +ut if he does not sta$, he perceives this reflectionI in the path of 9em, b$ the light of iphereth pouring down into the astral nature! In the path of -emini, he perceives the inherent dualism of all intellectual constructs, that all s$stems of ideas must end in either paradox, infinite regressions, or tautologies! In the path of (eo he perceives the soul behind the outward self in its fullness, and the manner in which it enlivens the lower bodies and creates a proAection of itself in the values the personalit$ has expressed!

,e then uses the force of the path of @irgo to separate himself from his own thin"ing, to weed out those thoughts that are not an expression of his soul! his is the path of doubt, b$ which the dualisms of the intellect are overcome! he force of (ibra, he uses to balance his personal values against those of a more general nature, also see"ing to remove from those values an$thing that is not of the soul! hrough these two paths, and the received force of the soul in 9em, he rises into iphereth and the middle triad of the ree of (ife, where he becomes an adept! ,is path from this point on has alread$ been described in the previous instruction! In the emple, the altar of each sub#element is directl$ under the iphereth s)uare of that angle.s 1ephirotic %ross! he light of the soul, the sun, as it is proAected into the sub#element, draws the forces of the lower being into alignment in the form of the altar! It then draws out of each of those forces its spiritual essence, so that the fountain of light springs up from the top of the altar! *hen full$ invo"ed in the emple, each altar will give the sensation of unremitting upward striving, tr$ing to pull down the forces above that form the place of the gods in the temple! he forces of the gods will seem to strive downward in response! +ut the pillars of the emple hold them in place, so that the emple does not collapse from the force of attraction! "ootnotes 1 he so#called 1ixth 'a$ rules the plane in 4lice +aile$.s s$stem e)uivalent to Gesod in the %abala! +oth s$stems agree that this is the plane of the emotional nature! 9ars connects to Gesod through the functions of the corresponding cha"ra! *hat is being spo"en of here is a re# direction of the sexual#emotional energies to a higher purpose! In this s$stem, devotion is considered to be the lowest aspect of the *ill! 6 he lion in this instance is the soul in iphereth! 7 In the path of @av, connecting ,od and Net8ach! I hat is, the reflection of the true soul in the integrated personalit$! Enochian Temples% $ Ritual for the Consecration of the Temple of the "ire Tablet0 by Ben)amin Ro(e Copyright *+,,. *++/ by Ben)amin Ro(e

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&ntroduction his ritual consecration is to be used with an astral emple built according to the plan described in the chapboo" Enochian emples and the supplemental paper titled he (ower emple! 'eaders unfamiliar with the emple s$stem and its s$mbolism should obtain and stud$ those documents before ma"ing use of the ritual presented here! his current ritual is divided into five parts, the first including a general invocation of the aspect of -od ruling the Enochian s$stem, a general invocation of the element of 3ire, and an invocation and consecration of those parts of the emple derived from the -reat %ross of the 3ire ablet! his is followed b$ four sections for consecration of the parts of the emple built from the (esser 4ngles! :nce the emple has been built and full$ charged, each section can be used independentl$ for invocation of the forces it refers to! 3urther details will be mentioned in the 01$mbols and @isuali8ations0 section! In an$ ritual of this length, ninet$ percent of its effectiveness is in the preparation beforehand! 4t the least, the magician should be thoroughl$ familiar with the design of the emple, and able to maintain an unwavering image of it in his astral vision throughout the wor"! he power of the wor" will increase greatl$ if the magician ta"es the time to memori8e the ;e$s and the other words, gestures, and visuali8ations and rehearses them several times before using the ritual with full invocator$ intent! :ne can not expect the Enochian entities to appreciate a poorl$#rehearsed ritual& no more than actors can expect an audience to appreciate a pla$ if the$ must continuall$ stop to loo" up their lines! 1ince the wor" ma"es use of the powerful Enochian names, it is to be expected that some response ma$ be produced even during rehearsals! hese effects should be neither reAected nor encouraged, but simpl$ disregarded until the practice session is concluded! The !ords $nd 1estures E! he place of the wor"ing is astral! he area should be seen as a flat, empt$ plain, on which are inscribed four tangent circles, representing the four elements in the )uarters, with a fifth circle in the middle intersecting the centers of all the others! 3rom a height, these five circles can be seen to be within the central circle of a huge Enochian sigil of 3ire, enscribed on the plain in the appropriate colors! he s"$ is vermilion, the plain itself of a deeper red with flashing strea"s of orange#red and gold! The Consecration of the 2all of the 1ods0 1! +anish using the pentagram and hexagram rituals, or the -reater 'itual of the ?entagram alone! 6! a"e the cup of purif$ing water, and sprin"le it to the four )uarters, beginning with the south, sa$ing, 03rom the waters of Nuit did all things arise! In the waters of Nuit do all things live and have their being! o the waters of Nuit shall all things return!0 he magician shall lastl$ sprin"le himself with the waters! 7! a"e the flame of consecrating fire, and cast it towards the four )uarters, sa$ing, 0 he fires of ,ad did stir the waters, raising all things to appearance! he fires of ,ad move all things in their courses! In the fires of ,ad is the universe destro$ed!0 (astl$ the magician shall gesture towards himself with the flame! I! 9ove to the center of the circle of wor"ing, and face the south, sa$ing, 04s ,eru#'a#,a do I stand in the midst of their union!0

5! 3ace the east, and perform the exordiumC 0:, 9ost 2ust -od, who has made the tablets to appear for the e$es of menH +lessed be $e in the e$es of those greater creators who see us both together! Ge who have ta"en the world, and divided it into its several parts, and given each a name and number! +lessed be $e in the e$es of all creatorsH 0Gour art surpasses the stars in beaut$, and fills m$ heart with comfort and gladness! he light of $our creation blinds me, $et withall do m$ e$es see a beaut$ greater $et be$ond $our forms and structures! 0-ive to all of $our light, Iad +alt! -ive to all of $our light, so that men ma$ wal" with their brothers the gods! 0%ome $e, o creator#god, bless this one who in his own creations is $our *ill incarnate! +e unto me as the light in the soul! +e unto me as the comfort of earth! +e unto me as the gods of livingness and breath within me! 0%ome $e, come $e, come $e, o creator#god, and bless and aid this man who is $our disciple in the artsH0 K! @ibrate the first Enochian ;e$, invo"ing the -od#name +I :9 from the ablet of Fnion! /! ?erform a preliminar$ invocation of the element 3ire! he -!D! 0:pening of the emple in the -rade of IP/0 "eeps the appropriate moodC Sign of Thoum3aesh3neith0 4nock 5553*35550 1a$C 0(et us adore the (ord and ;ing of 3ireH0 0I,@, 8+4: hH +lessed b$ thouH he (eader of 4rmies is h$ NameH0 &n'oking pentagram of Spirit0 04,I,, 4-(4, +I :9H0 &n'oking pentagram of "ire0 04(,I9, I,@, 8+4: hH0 Sign of eo (ith the "ire (and0 0In the name of 9I;4(, archangel of 3ire, 1pirits of 3ire, adore $our creatorH Sign of the e6ual3armed cross0 0In the Names and the (etters of the -reat 1outhern Quadrangle, 1pirits of 3ire, adore $our creatorH0 Raise the censer0

0In the hree 1ecret Names of -od, :I? E44 ?D:%E, 1pirits of 3ire, adore $our creatorH0 o(er and raise the censer0 0In the Name of ED(?'N44, -reat ;ing of the 1outh, 1pirits of 3ire, adore $our creatorH0 0In the Name of I,@, 8+4: h, I declare that the 1pirits of 3ire have been dul$ invo"edH0 4nock 5553*35550 8! 3ollow the 0:pening of the emple0 with the -reater 'itual of the ?entagram for the element of 3ire! 4t the end of the ritual, continue b$ sa$ingC 03rom the light have I called $ou down into dar"ness, o $ou -ods of 3lame! (et that greater (ight come with $ou, and bless this emple of 3ire that I build here! +$ the sacred Name +I :9 do I call the 1pirit of 3ire to come in attendance on the consecration of this emple!0 9! @ibrate the sixth Enochian ;e$! 1E! 9ove to the 1outh side of the circle, and stand in the 1ign of the Enterer! 0:I? E44 ?D:%E, banner on the heights of the empleH 1phere of Nuit mirrored in the element of 3ireH In whom the 4rcher, the (ion, and the 'am "eep their triune truceH (et the light flow in from above, and let it illuminate the ;ing.s abode in all its brilliance and flashing glor$H0 7erform the sign of 2arpocrates0 11! 9ove to the north of the circle, and stand facing south! Draw the hexagram of 1ol at the center of the circle! 0ED(?'N44, thou might$ ;ing of the ablet of 3ireH 1how before men that shower of brilliance, that leaping changeful light that is $oursH 4t the pea" of the temple do thou stand, lighting the emple both within and withoutH hou art a +urning 1un to the wic"ed, and a 3lame of ,ope to the 'ighteous! %ome thou, ED(?'N44, burn in the heart of the temple as the soul burns in the heart of man!0 16! 01eniors of 3ire, I invo"e $ouH Gou, who are the cross become the star become the wheelH Gou, who are the comfort of man and the directors of 3ire within man.s realmH Gou, who support the roof of the emple, and sit upon $our seats within the upper hall, changing the heat of the sun into the *aters of (ife for man to drin"H Gour waters hide the core of the emple, $et the$ reveal its truths in their flowing, rippling passage!0 0,ear me, and come unto this temple in $our power, $ou 1eniors of 3ireH +e as a sweet wine for the mouths of the priests and worshipersH0 -o to the north#northwest edge of the circle, and draw the hexagram of 2upiter before invo"ing 4D:E:E ! 9ove from there cloc"wise around the circle in KE# degree intervals, and draw the appropriate hexagram for each 1enior as 0he0 or 0she0 is invo"ed! 0,ear me, 4D:E:E , 3ire of 2ove, (esser ;ing who binds all togetherH 0,ear me, 4(ND@:D, cooll$ flaming mother, brilliance of nightH

0,ear me, 44?D:%E, priestess burning with the 3ires of (oveH 0,ear me, 4'INN4?, $ou who strain at $our limitsH 0,ear me, 4N:D:IN, ga$, flashing, childli"e in $our )uic"nessH 0,ear me, 44E ?I:, consummate warrior, 1pear of the -odsH 0%ome all $e, and visit this empleH 9a"e for it a sturd$ roof, and dwell therein as the *aters of the -ods, (ife extended and given 3orm!0 17! 9ove to the center of the circle! 0 he ,all of the -ods within the emple of 3ire has been dul$ consecrated, and the (ives of the -ods dwell therein! (et them ever give to the man in the lower emple that (ight which is theirs, that he might come to "now himself as one of them!0 The Consecration of the "iery esser $ngle 1I! he magician should stand in the center of the emple, and should expand his astral bod$ to the extent that his top#of#the#head cha"ra is contiguous with the sphere of the hree Names, and his spinal column with the beam emanating downwards from the sphere! 3ace the southeast! 15! @ibrate the 1ixth Enochian ;e$ again! 1K! 0(et there be light, o $ou 3lames of -lor$ that shine in the (esser 4ngle of 3ireH 0?urified, rarified, doubling upon $ourselves in $our movement, $ou flash about the emple in a moment! 0 he (ife of 1ol is $our sourceH 0 he (ife of 9an is $our guideH 03lashing, flaming, bursting the bonds of matterH 0None can sa$ whence $ou go, if the$ "now $our powerH 0None can "now $our power if the$ "now whence $ou goH 0+eginning of all, and end of allH 09ediators of all actionH0 1/! 0+$ the powers of '<I:N', minister of the greater gods, do I call $ou forthH 0+$ the powers of N'<39, minister of those lesser gods that are the souls of men, do I bind $ou to m$ purposeH 0%ome forth, $ou powers of 3ire, from the heart of 3ire, and fill this emple with lightH0

18! 0 errible is the -uardian of the 3ier$ (esser 4ngle, a pillar of flame to stri"e fear into the hearts of the un"nowing, and to call them to 2udgementH Get to the "nowing is he a pillar of righteousness, his feet upon the Earth, and his head supporting the heavens within the 4ngle! 0I call him b$ his four namesH 0<I<4H 0I<4<H 0<4<IH 04<I<H 0%ome forth, o ;erub of 3ire of 3ire, in $our might, and support and guard this emple of 3ireH0 0Get this pillar of terrible force is leavened b$ the spirit, and made also to be a teacher of men, awa"ening them from the dream of matter to "nowledge of their souls! ,ear the names of $our spirit, o ;erub, and cloa" $ourself in the light of the godsH 0+<I<4H 0+I<4<H 0+<4<IH 0+4<I<H 19! 0-rails of living light are the angels of the 3ier$ (esser 4ngle, vessels of purit$ uncovered before the e$es of men, that the$ might be drawn to the glor$ of -od! 9an$ are the$ who have drun" un"nowing of these vessels, see"ing onl$ power over matter or their fellow men! Get having parta"en of these vessels are the$ tied to -od, will the$ or not! 4nd all their actions after come to naught, save onl$ those that bring them closer to the hidden heart of the emple! 0%ome, o @essels of -od, and ta"e $our place within the 4ngle of 3ire as I call upon $our namesC 0Gou who are 4D'E openl$, and 4DI'E in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are 1I1? openl$, and 1I:1? in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are ?4(I openl$, and ?4N(I in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are 4%4' openl$, and 4%'4' in the secret heart of -od, enter this emple and stand with $our brothers!0 6E! 0+$ the power of the -od 9ost ,igh, b$ his three names :I? E44 ?D:%E, I declare that the (esser 4ngle of 3ire has been established in the emple of 3ire!0

The Consecration of the !atery esser $ngle 61! 3ollow point 1I, except face northeast! 66! @ibrate the 1eventeenth Enochian ;e$! 67! 0(et creation flow forth, o $ou 3lames that spill about the (esser 4ngle of *aterH 04ction sustained, force s)uared and extendedH 0*aves upon the face of the voidH 03ire reflected upon itself to become concentrated forceH 0Essence of connection and relationshipH0 6I! 0+$ the powers of @4D4(I, minister of the greater gods, do I call $ou forthH 0+$ the powers of :+4@4, minister of the lesser gods that are the souls of men, I bind $ou to m$ purposeH 0%ome forth, $ou powers of *ater within the heart of 3ire, and fill this emple with lightH0 65! 0 errible is the -uardian of the *ater$ (esser 4ngle, a pillar of flame to stri"e fear into the hearts of the un"nowing, and to call them to 2udgementH Get to the "nowing is he a pillar of righteousness, his feet upon the Earth, and his head supporting the heavens within the 4ngle! 0I call him b$ his four namesH 04N44H 0N444H 0444NH 044N4H 0%ome forth, o ;erub of *ater of 3ire, in $our might, and support and guard this emple of 3ireH0 0Get this pillar of terrible force is leavened b$ the spirit, and made also to be a teacher of men, awa"ening them from the dream of matter to "nowledge of their souls! ,ear the names of $our spirit, o ;erub, and cloa" $ourself in the light of the godsH 0+4N44H 0+N444H 0+444NH 0+44N4H

6K! 0-rails of saving blood are the angels of the *ater$ (esser 4ngle, vessels of purit$ uncovered before the e$es of men, that the$ might be drawn to the glor$ of -od! 9an$ are the$ who have drun" un"nowing of these vessels, see"ing onl$ power over matter or their fellow men! Get having parta"en of these vessels are the$ tied to -od, will the$ or not! 4nd all their actions after come to naught, save onl$ those that bring them closer to the hidden heart of the emple! 0%ome, o @essels of -od, and ta"e $our place within the 4ngle of 3ire as I call upon $our namesC 0Gou who are -9N9 openl$, and -9DN9 in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are E%:? openl$, and E%4:? in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are 49:J openl$, and 49(:J in the secret heart of -od, enter this emple and stand with $our brothers!0 0Gou who are +'4? openl$, and +'I4? in the secret heart of -od, enter this emple and stand with $our brothers!0 6/! 0+$ the power of the -od 9ost ,igh, b$ his three names :I? E44 ?D:%E, I declare that the (esser 4ngle of *ater has been established in the emple of 3ire!0 Consecration of the esser $ngle of $ir 68! 3ollow point 1I, except face northwest! 69! @ibrate the 1ixteenth Enochian ;e$! 7E! 0(et the 3ires ta"e form, o $ou 3lames that leap and turn in the (esser 4ngle of 4irH 0Gou whose god is a sword of con)uest, whose house is a place of Austice in actionH 0*ho "now the parts of the world, cleaving them in twain, and causing them to cleave to each other! 01wift messengers, lin"ing *ill with hought, and hought with 4ctionH 71! Invo"e the -od#names of the (esser 4ngle as in points 1/ and 6I, but using the names N:4(9' and :(:4-! 76! Invo"e the ;erubic 4ngel=s> as in point 18, but replacing the first set of names with D:?4, :?4D, ?4D:, 4D:?! 'eplace the second set of names with +D:?4, +:?4D, +?4D:, +4D:?! 77! Invo"e the servient angels as in point 19, substituting 0-rails of liberating *ill0 at the beginning of the section, and replacing each pair of names with theseC :?9N 4?1 1%I: @41:?49N 4?(1 1%9I: @4'1-

7I! 'epeat all of point 6E, changing the name of the (esser 4ngle! Consecration of the esser $ngle of Earth 75! 3ollow point 1I, except face southwest! 7K! @ibrate the Eighteenth Enochian ;e$! 7/! 0(et the 3ire become manifest, o $ou 3lames that glow in the (esser 4ngle of EarthH 0Gou whose god is unmeasurable Ao$ brought into matterH 0*ho are a window into the heavens, a gate of return for those who have traveled the outward pathH 03ire rising from the center of the world, a comforting heat to maintain the life upon herH0 78! Invo"e the -od#names of the (esser 4ngle as in point 1/, but using the names @:(JD: and 1I:D4! 79! Invo"e the ;erubic 4ngel=s> as in point 18, replacing the first set of names with ?14%, 14%?, 4%?1, %?14! 'eplace the second set of names with +?14%, +14%?, +4%?1, +%?14! IE! Invo"e the servient angels as in point 19, substituting 0-rails of -od.s fulfillment0 at the beginning of the section, and replacing each pair of names with theseC D4 DI:9 ::?< '-4N D4( DIJ:9 ::D?< '-:4N

I1! 'epeat point 6E, changing the name of the (esser 4ngle! The Visualizations and Symbols E! he four circles should be placed to follow the placement of the elements in the -reat ablet that combines the four elemental tablets! hat is, fire P southeast, earth P southwest, air P northwest, water P northeast! he fifth central circle is spirit! he actual circle of wor"ing encompasses all these and is tangent to the four outer circles! he interior area of the circle of wor"ing is colored red, in contrast to the bright green of the immediate exterior, which is the color of the central circle of the large 3ire 1igil! 4n idea of the appropriate colors for the land and s"$ can be achieved b$ stud$ of the photographs sent bac" from 9ars b$ the N414 space probe! he emple is composed of all the elements, though in the present case the forces of the element of 3ire are dominant! 1o the material out of which it is made, represented b$ the ground on which it is built, must contain all the elements! he five circles affirm that this is the case! he red color of the circle of wor"ing shows that the magician is here concerned with the element and sub# elements of 3ire! The Consecration of the 2all of the 1ods0

he magician ma$ find that he lac"s the time to perform a consecration of all four (esser 4ngles of the emple in a single ceremon$! he (esser 4ngles ma$ be consecrated in separate rituals, but if this is done, this present section of the ritual should be performed in each of those rituals! his section can also be used as a stand#alone ritual for the invocation of the forces of the macrocosm within the element of 3ire! he course of this ritual is hierarchical, going from the extremel$ general to the extremel$ specific! he magician is attempting to bring the force of the whole universe into the building of the emple! 6#I! In the preliminar$ purification and blessing of the area of wor", the magician see"s to unite himself with the two extremes of being, Nuit and ,adit! ,e affirms their pervasive presence, both internal and external, in his gestures of *ater and 3ire! In point 6, Nuit is visuali8ed as Infinite 1pace, the 4in 1oph, filled with potential energ$ read$ to be directed b$ the *ill! he dar"ness of space is not because of its emptiness, but because its energ$ is at a rate of vibration be$ond the visible range! It surrounds the area of wor"ing in all directions! Nuit is also that which the phenomenologists have framed in the word 0hori8on0! No matter how far we can see, there is alwa$s something be$ond the range of our vision! No matter how well we "now an obAect, it is still capable of giving us an infinite number of new sense impressions! No matter how much we experience, there is alwa$s more to experience! No matter how much we "now, there is alwa$s more to be "nown! No matter how big we are, we are alwa$s within a space that is larger than ourselves! Nuit is that infinit$ of possibilities out of which comes the events that we actuall$ experience! he potential energ$ of Nuit is stirred into activit$ b$ the action of ,adit! +eing a dimensionless point, he is without observable characteristics and thus is an expression of the 4IN, nothing! ,e is 0not extended0, or 0not, extended0! Get at the same time, he sa$s 0I am the flame that burns in ever$ heart of man, and in the core of ever$ star! I am (ife, and the giver of (ife, $et therefore is "nowledge of me the "nowledge of death!0 4nd he continues in the next verse of (iber 4(C 0I am the 9agician and the Exorcist! I am the axle of the wheel and the cube in the circle! .%ome unto me. is a foolish wordC for it is I that go!0 *hile nothing in himself, it is his existence that stirs all things into activit$, and determines the t$pes of activit$ expressed b$ an$ given thing or person! It is his withdrawal that causes existence to cease& not onl$ on the human level of existence, the mesocosm, but in the microcosm of sub#atomic phenomena and the macrocosm of stellar phenomena as well! No matter how far into ourselves we explore, we can never discover ,adit as something which can be observed! his is because it is him in us that is doing the exploring! hat which sees can never see itself, but onl$ its own outward proAection! ,e remains as un"nown as that which lies be$ond the hori8on of Nuit! Get the latter can eventuall$ be "nown, b$ expanding the radius of the hori8on, while that which sees remains a perpetual m$ster$! During the initial consecration with fire, ,adit should be seen as a dimensionless point residing within the heart, but proAecting fier$ force outwards in all directions! he magician should feel his aura to be filled to near#bursting with a golden# white light! Ideall$, he should become unconscious of the ph$sical bod$ for a while, aware onl$ of the spherical bod$ of light! he 6nd formula of %lavis 'ei ?rimae of the 4urum 1olis cult can be used to charge the aura with force at this point in the ceremon$!

Next, the force accumulated in the aura should be seen exploding outwards into the universe in all directions, while at the same time a spherical wave of more water#li"e energies should be seen coming inwards to the magician from infinit$! he two wavefronts crash together in the middle distance, and their merger fills the universe with nova#bright flashing spar"s of ever$ imaginable color, each giving off a feeling of ecstatic triumph! hus the 4in 1oph 4ur, the limitless light, which is ,eru#'a#,a, is formed from the union of the two infinities, and the perceptible universe is created! he magician then draws in this light and forms it into the god#form of ,eru#'a#,a around himself, positioning himself in the figure.s heart! he god should be a gigantic figure, large enough to use planets and stars for stepping stones! 4s the magician spea"s the words of point I, he proAects his consciousness into the god#form! 5! +etween the infinities of Nuit and ,adit is an infinite cosmos, filled with creative beings! 9an is the t$pe of creative being closest to the microcosmic end of the scale! -oing on in the macrocosmic direction we discover an unending multitude of other beings, whose spheres of creative action become more and more inclusive as we proceed! ,ere we invo"e that creator who perfected the aspect of existence embodied in the Enochian s$stem of magic"! 4nd we call upon that $et higher being who is -od to this creator to bless him for his wor"s! he nature of his creation is then described, and praised for its beaut$ and perfection, while recogni8ing that there are other aspects of existence be$ond those embodied in his creation! In an infinite universe, it is impossible to describe all aspects of existence within an$ particular s$stem! he magician then asserts that men are also creative gods, within their own spheres of activit$! ,e calls upon the -od of the ablets to lend his force to the tas" of raising men to their rightful place in the hierarch$ of creators! 3inall$ the magician asserts his own power as a creator, whose wor" is united with that of the -od of the ablets! ,e as"s that god to bless his wor" in each of the five elemental modes! he language of this section was provided to the author b$ some of the non# incarnate mages associated with the Enochian s$stem, and reflects their own view of existence! It is intended as a general exordium to be performed before wor"ing with an$ of the ablets, not Aust with the ablet of 3ire! K! ,aving identified himself with the -od of the ablets, the magician now spea"s as that god in reciting the 3irst ;e$ of the Enochian rituals, calling 1pirit of 3ire to fill the place of wor"ing and maintain the balance of the elements during the rest of the ritual! 4 white light tinged with orange#scarlet should be seen filling the circle at the end of the invocation! /! ,aving set the stage, we now narrow our focus to include onl$ the element of 3ire! he use of the -!D! invocation in this point is a matter of convenience! he invocation is relativel$ short, and its language is consistent in st$le with the rest of the ceremon$! he magician should feel free to substitute other language as genius dictates! 8! *ith this point, the preliminaries are over, and we begin the construction of the emple! he magician should be familiar with the form and s$mbolism of the emple, and able to maintain a visuali8ation of it without effort! he structure of the emple should be maintained in the astral vision throughout the rest of the ceremon$! 4t first, it should appear Aust as a s"eleton of itself! 4s each force of the ablet is invo"ed, the corresponding part of the emple should begin to glow with the appropriate color! he emple should be large enough so that each pillar is positioned at the center of one of the outer four circles in the area of wor"ing! *hen the magician recites the sentence beginning 03rom the light!!!0, the fire of the s"$ above the area of wor"ing should be visuali8ed descending to the plain, leaving behind a starr$ night s"$!

1E! he hree Names of -od and the Elemental ;ing reflect Nuit and ,adit on a slightl$ smaller scale! he Names of -od are connected with the signs of the <odiac, which are the manifestation of Nuit in time and space! In this particular case, :I? P 1agittarius, E44 P (eo, and ?D:%E P 4ries! he s$mbolic figures of the signs should be seen against the bac"drop of the stars, at the points of an e)uilateral triangle around the wor" area! he magician should attempt to get a sense of vast distances between himself and these figures, so vast that the width of the 1olar s$stem is pinhead#si8ed b$ comparison! 4s the sign of ,arpocrates is performed, beams of light spear inward from these figures to stri"e the sphere of three rings at the pea" of the emple! Each ring should glow in the color of its corresponding sign, and there should be a sense of the forces spinning around the circumference of each ring! he rings "indle into flame, and the light of that flame flows outward again to the stars, and inward, filling the sphere with energ$ under great pressure! 11! he Elemental ;ing is ,adit reflected in 1ol! In his higher aspect, as the initiating (ife of the 1olar s$stem, the 0central spiritual sun0, he is a point of intensel$ concentrated energ$ at the center of the 1phere of the hree Names! 4s the first three sentences of the paragraph are spo"en, the energ$ within the sphere all collapses into the center, where it "indles a flaming point that immediatel$ becomes self#sustaining, drawing further energ$ out of itself rather than from the continuing infall from the signs! 4s the last two sentences are spo"en, a spear of intensel$ radiating light bursts downward into the emple to its floor, illuminating the entire area of wor"! 16! *here the ;ing is 4t8iluthic, and therefore of a fier$ nature, the 1eniors are +riatic, and therefore *ater$! 4s the planets, astrologicall$, embod$ aspects of the 1un.s force, so the 1eniors embod$ aspects of the ;ing.s power, and each relates to a particular planet! 0 he cross become the star become the wheel0 refers to the tranformation of the four#armed %entral %ross of the two#dimensional ablet into the six#spo"ed star of the three#dimensional emple, and thence into the circular curtain around the emple! 4 telesmatic image for each of the 1eniors should be devised under the guidance of magician.s own genius, and visuali8ed as each 1enior is invo"ed! ,e should then see a flow of force from that image into the 1enior.s arm of the emple roof! 4fter all the 1eniors have been invo"ed, a flow of vermillion li)uid fire should be visuali8ed flowing outward between the arms of the roof and falling in a circular curtain around the temple! he circle described b$ this curtain is identical with the central circle of the area of wor"! 17! he completion of this section of the consecration is confirmed with an appropriate speech! The Consecration of the esser $ngle of "ire 1I # 15! In dealing with the lesser angles, the magician acts as the representative or minister of the higher powers embodied in the -reat %entral %ross of the ablet! ,e shows his position b$ identif$ing his bod$ with the visible s$mbols of these powers in the emple! 1K! he lesser angle of 3ire represents the Element in its purest, most refined state! In the Enochian s$stem, the element of 3ire is 0the secret life of all things0! hus it ta"es on some characteristics that are normall$ ascribed to 1pirit! In the ph$sical world, 3ire is energ$, and the purest form of energ$ is the photon, the onl$ particle in which the )ualit$ of mass is completel$ absent! his section of the ritual is a celebration of 3ire of 3ire in terms of life and light! he first sentence recalls the biblical 0Iehi 4ur0 or 03iat (ux0, the first action of -od in creating the world! It also reminds us that in the creation#m$thos fostered b$ modern ph$sics, nothing except photons existed in the first few moments after the +ig +ang! 03lames of -lor$0 echoes the Enochian word 0Ialprg0, which is also translated as 0-od#flame0! hus 3ire of 3ire is

identified with the energ$ of the %reator in three different m$th s$stems! he second sentence celebrates some of the characteristics of the lesser angle! 0?urified0 because there is no intermixture of other elements in this angle! 0'arified0 because 3ire is the subtlest of the elements! 0Doubling upon $ourselves0 because both the primar$ and secondar$ attributes of the angle are 3ier$! 09ovement0 is a primar$ )ualit$ of 3ire! he third sentence reminds us that 1ol is either directl$ or indirectl$ the source of all life and energ$ within the ecologic econom$ of the planet Earth! he onl$ exception to this, the radioactive elements, are still the products of other stellar beings! he (ife or 1oul of man is the guide of light in several wa$s! 1pirituall$, because 9an is the mesocosm, the mediator between spirit and matter, and thus directs the action of spiritual light in relation to the lower "ingdoms of nature! ?h$sicall$, because 9an is the onl$ embodied creature who is capable of willfull$ directing the use of energ$! he final five sentences celebrate the characteristics of ph$sical light in the )uantum# mechanical view of the universe! 0+ursting the bonds!!!0 reflects the fact that photons are the means b$ which one ph$sical element changes into another! he next two sentences recall the ,eisenberg Fncertaint$ ?rinciple! 0+eginning of all!!!0 reminds us that photons were the first particles to appear in the +ig +ang m$thos, and will be the onl$ particles remaining in the +ig %runch with which the ph$sicists claim the universe will end! ?hotons are mediators of action because all use of ph$sical force is actuall$ a transference of photons from the actor to the thing acted upon! 1/! he energies of the lesser angle are called forth b$ the power of the god# names of six and five letters! he combination of these two names in the sephirotic cross of the angle represents the power of iphereth with respect to the lesser angle! *hen the magician is identified with the column of fire in the center of the emple, the six 1eniors radiate outwards at the level of the throat cha"ra, and the four sephirotic crosses surround him at the level of the heart cha"ra! 4s the god#names of the angle are vibrated, the cross should be visuali8ed in its hori8ontal position over the lesser angle, and the summoned energies should proAect out from the magician.s heart to stri"e the ;ether s)uare of the cross and fill the whole cross with force! 18! 4 telesmatic image for the ;erubic angel should be devised that is appropriate to the magician.s accustomed s$mbol#s$stem! he angel.s image should be seen standing within the pillar! 4s the names of the ;erub are invo"ed, there should be a sense that the pillar is being filled with a force that is uncon)uerable, a fierce strength which no power on earth or in heaven can move from its appointed place and duties! 4s the 4rchangelic names =those beginning with the letter 0+0 are invo"ed, this fierceness is softened, mitigated b$ a sun#li"e radiance, and a nimbus of etherial light begins to glow around the pillar! 19! he 0servient0 angels of the tablets are a trap for the unwar$, a trap that can not be avoided if the$ are used at all! heir powers are oriented towards the Earth, towards manifest events, a promise of power displa$ed for those who see" power! heir surface appearance is 0elemental0 in the medieval use of that term ## natural powers having no connection to the spirit, no soul! +ut those powers are onl$ the bait on the hoo", encouraging the unaware person to bite so that he ma$ be drawn up into the hands of the fishermen! Each servient angel has a secret nature, represented b$ the fifth letter added in the second forms of their names! his secret nature is the power of the macrocosm, represented in the (esser 4ngle b$ the god#name of six letters, from which the additional letters come! his power operates constantl$ in the microcosm, even when it is unperceived! +ut b$ invo"ing the servient angels for mundane or non#spiritual uses, the magician opens a channel b$ which the macrocosmic forces can wor" on him in concentration rather than being hidden behind the elemental surface appearance of existence! he action of these forces twists the events of life in such a wa$ that the person inevitabl$ becomes committed to the path of initiation! Efforts in other directions become subAect to inexplicable failures, interventions of 0chance0 events that frustrate the person.s intentions, leaving onl$ one path of successful action open! hose who are ma"ing the effort to build a emple from one of the ablets are most li"el$ alread$ committed to the -reat *or", and so will not notice an$ particular effects of this trap in their lives!

6E! he consecration of the (esser 4ngle ends with a re#invocation of the highest forces of the ablet, generating a return current for the flow of force into the (esser 4ngle! %onsecration of the other (esser 4ngles he rituals for the remaining (esser 4ngles are for the most part the same as the 3ier$ (esser 4ngle! :nl$ the ;e$ used, and the introductor$ recitation of the powers of the angle changes significantl$! he invocations of the -od#names of six and five letters, the ;erubic 4ngels, and the 1ervient 4ngels contain onl$ minor changes in words specific to each angle! *ater$ (esser 4ngle 67! he first 0,eh0 of I,@, is associated both with *ater and with the +riatic or %reative world, so the commemoration of the powers of the (esser 4ngle begins 0(et creation flow forth!!!0! In our metaphor relating elemental fire to ph$sical energ$, this lesser angle represents the wave aspects of light! he )uanta of the 3ier$ (esser 4ngle were essentiall$ one#dimensional, as close to a geometric point as exists in nature! In contrast, the wave aspect of light onl$ appears when light is considered within a framewor" of several dimensions! he purest conception of the wave aspect needs onl$ two dimensions for description! +ut as photons move through space the$ generate a rotating magnetic field around themselves, which forms a spiral in three dimensions! he description of the angle.s energies as 0force s)uared and extended0 reflects this in a transformation to two dimensions through the process of s)uaring, then into three dimensions b$ movement at some angle to the plane! he fourth dimension of time is present in the phrase 04ction sustained0, which also commemorates the function of *ater as a receiver and preserver of the fier$ impulse! he line 0*aves upon the face of the void0, states the result of the processes of the previous line! It also reflects a conception common to both ph$sics and some metaph$sical s$stems, in which existence is considered as vibrator$ movement ta"ing place on or in a substratum whose )ualities are un"nowable, and therefore 0void0! 03ire reflected upon itself!!!!0 refers to another )ualit$ of water, reflection or reversal! 0!!!concentrated force0 refers to the seventeenth ;e$, in which the god of the (esser 4ngle is named 0@onpovnph0 a contraction of 0@onpho#vonph0 meaning 0*rath in wrath0, its form and meaning suggesting concentration of force! Energ$ exchange is the means b$ which different obAects in a s$stem interact and affect one another! he 0connectedness0 or degree of relationship between such obAects can to a certain extent be defined b$ the amount and t$pes of energ$ that move between them! ,ence the final line in this section! $iry esser $ngle 7E! 4ir is @av of I,@,, and the Get8iratic or 3ormative world! +ut 0formative0 might be better translated as 0formulative0! 4ir is 9ind, Intelligence, and =on a lower level> Intellect, the )ualit$ in man and god that separates undifferentiated sense#impressions into perception of obAects and actions, and further separates from these perceptions the abstract formulas 0governing0 the perceived events! hus the call of the (esser 4ngle gives the spirits of the angle the power to 0"now and separate all creatures0! %onversel$, 9ind translates *ill, through formulae, into a multitude of potential actions b$ which *ill can accomplish its goals! In either case, the idea of separation is paramount, hence the attribution of the ;nife as the magic"al weapon of 4ir! he first line of the commemoration of the (esser 4ngle celebrates the Get8iratic, formative aspect of 4ir, and gives an image of flames shifting about under the influence of the wind! he second line paraphrases the ;e$ of the (esser 4ngle in a manner that emphasi8es its two elemental natures! In 0sword of con)uest0, the 0sword0 is e)uivalent to the "nife of 4ir, and 0con)uest0 corresponds to the sign 4ries, cardinal fire! his phrase echoes the 0god of stretch#forth#and#con)uer0 of the ;e$! In 0Austice in action0, Austice is (ibra, cardinal 4ir, and action reflects the )ualitative nature of 3ire! 1o the phrase as a whole connects elemental 3ire and 4ir with their primar$ cosmic e)uivalents, the 4ries#(ibra 8odiacal axis! he third line again echoes the ;e$ of the (esser 4ngle, paraphrasing to emphasi8e the two functions of mind mentioned above! hat is, the mind drawing perceived events into a single formula or description, and the mind using a formula to produce a multitude of events! he sometimes paradoxical action of the mind is emphasi8ed through the use of the verb 0to cleave0, one of the few words to possess two diametricall$ opposed meanings! he cleaver as an edged weapon again echoes the "nife of 4ir! he final line conceives of 4ir of 3ire as representing 0information0! In describing the s$mbolism of *ater of 3ire, it was mentioned

that that sub#element represented the energ$ exchanges ta"ing place within an organi8ed s$stem! :verla$ing energ$ exchange is information exchange, which also ta"es place continuall$ in an$ organi8ed s$stem! In fact a s$stem can onl$ be said to be 0organi8ed0 to the extent that information is transferred between its parts! ,owever, information transfer and energ$ transfer are not identical& all information is energ$, but not all energ$ contains information! hus the two exchanges are attributed to separate sub#elements! Earthy esser $ngle 7/! Earth is ,eh final of I,@,, associated with the 4ssiatic world, the world of matter, where the creation which has developed through the other three elements achieves a relative stabilit$! hus the first line of the commemoration calls for manifestation! +ut :1hI,, 4ssiah, means 0action0 or 0doing0! It is not an inert and unchanging end#product that is referred to b$ elemental Earth, but rather patterned activit$ exhibited in matter, activit$ directed to reflect the intent of the creative impulse! Elemental Earth exhibits a d$namism e)ual to an$ of the other elements, paralleling exactl$ the intense patterned activit$ which is the hallmar" of the planet Earth in which we live! 9atter in itself is no less d$namic than the patterns *ill imposes on it! he apparent inertness which has caused it to be traditionall$ associated with 1aturn is purel$ superficial& beneath this surface inactivit$ is a realm of unimaginabl$ intense activit$! 1aturn.s influence limits our abilit$ to perceive that world directl$, but does not affect that world itself! ?erhaps the Enochian magic"al s$stem heralded this understanding, several hundred $ears before it became clear, in the fact that it places 3ire after Earth in the progression of elements! +ut the Enochian progression also reflects the general positioning of the elements in the bod$ of the planet Earth! he planet has a fier$ core, containing most of the heat available on the planet! he solid land on which we live floats on this core, containing that heat and allowing it to escape onl$ slowl$! *ater lies in the hollows of the solid shell, and air encloses them all! he ;e$ associated with this (esser 4ngle of the 3ire ablet is the last of the ;e$s directl$ associated with the Elemental ablets! 4s such, it represents an endpoint of the whole process! *hat was begun in the 3irst ;e$ achieves full manifestation! he ;e$ confirms this, sa$ing the powers of the angle 0open the glor$ of -od to the center of the Earth0! he second line of the commemoration echoes the ;e$, affirming the nature of the god of the sub# elemental spirits! 1ince we are at the end of the process there is nowhere to go except bac" to the beginning& all elemental processes return to their origin for a new c$cle to begin! he end# product of the elemental processes accuratel$ reflects the original intent b$ which it was created, in the same wa$ in which a sigil is an accurate reflection of the force it represents! 4ll manifest things have such a sigil#li"e nature when examined from the proper viewpoint! hus, b$ observation of the manifest we can come to an experience of its unmanifest source! he third line of the commemoration expresses this idea! he final line reflects the positioning of the elements in the Enochian scheme as mentioned above! It also reflects the fact that the heat coming from the Earth.s core is neccessar$ to maintaining the conditions for life to exist on her surface! he heat of the 1un is inade)uate to "eep the climate within the proper range of temperatures for life! Enochian Temples% 1enerating the 8$byss8 Experience (ith the Temple by Ben)amin Ro(e Copyright *+,-. *++/ by Ben)amin Ro(e

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1enerating the 8$byss8 Experience (ith the Temple WARNING: The technique described herein can be VERY DANGEROUS to the emotiona ! menta ! and s"iritua #e $bein% o& the ma%ician #ho ma'es use o& it( I am re easin% it so e ) because &u disc osure #as one o& the requirements under #hich the Enochian Tem" e s)stem #as ori%ina ) %i*en to me( The entities #ho "ro*ided the basic in&ormation &ee that "eo" e can not %ro# to s"iritua adu thood #ithout bein% e+"osed to adu t ha,ards( -) e+"erience o& the resu ts "re*ents me &rom bein% quite so co d$b ooded( The same %oa s can be accom" ished b) more %radua means! as those entities ha*e stated themse *es( The ma%ician #ho choses to use this technique must ta'e &u "ersona res"onsibi it) &or both the decision to do so! and &or an) e*ents resu tin% &rom its use( Shou d a ma%ician #ant use it des"ite this #arnin%! he or she shou d do so on ) a&ter constructin% a stron%! &u ) char%ed Tem" e #hich inc udes the a tars o& the sub$e ements( And an) in*ocations usin% this technique shou d be immediate ) "receded b) the erection o& the stron%est #ards the ma%ician is ca"ab e o& constructin%( he names of a ablet.s 1eniors can be formed into a table on their own b$ placing their names one above the other, going cloc"wise from the 1enior of 2upiter! 3or the Earth ablet, the table of the 1eniors would beC 4%<IN:' (<IN:?: 4(,% -4

(II4N14 4,9(I%@ (4ID':9 1imilar pseudo#tablets can be formed from the other elemental tablets! Names of six letters are formed b$ reading down the columns! hese names alread$ exist in the emple, where the$ are formed b$ drawing a circle cloc"wise from an$ s)uare of the 1enior of 2upiter, connecting the corresponding s)uares in the other 1eniors. names! In their natural place, the$ express the radiator$ effect of the Elemental ;ing as his force passes out along the paths provided b$ the 1eniors! +ut the names can also be used in another wa$!

3irst, hollow hexagons are formed, as in figure = >, one#half unit thic" with outer faces one unit wide! Each letter of a name is assigned to one of the wedge#li"e segments of this structure in cloc"wise succession! Each name.s hexagon is placed immediatel$ below the corresponding arm in the wheel of the 1eniors, about two#thirds of the wa$ from the center of the emple to the end of the arm, with the base side at the same level as the tops of the pillars! he hexagon attributed to the 1un is in the center of the upper emple, with the Elemental ;ing.s beam passing through the hole! In the chart as given above, the columns are attributed =from left to right> to @enus, 1un, 1aturn, EarthL(una, 2upiter, 9ercur$, and 9ars! *hen used in invocations, the name should be vibrated immediatel$ after that of the ;ing or corresponding 1enior, and at no other time! 4lso, the first enochian "e$ should alwa$s precede the invocation of the element when these names are used! *hen the$ are visuali8ed in the upper emple, an appropriate telesmatic image for the 1enior =or the god#form of the related planet> should be visuali8ed standing upright above =not in> the hollow center!1 he magician himself should stand in the beam of the ;ing while invo"ing them, and attempt to identif$ himself with it to the greatest extent possible! 4s the Elemental ;ing and each 1enior is invo"ed with the corresponding name from the table, the hexagon should be visuali8ed as proAecting itself downwards into the lower temple, forming a hollow cr$stal column! he force of the ;ing or 1enior is channeled down through the column and then radiates outward through the faces! = his is in contrast to the normal emple formulation, where the 1eniors. force spreads out to form a curtain around the lower emple!> In the Enochian s$stem, six of the planets are attributed to the first six sephiroth of the ree of (ife! he seventh, 1aturn, ta"es in the last four sephiroth as a group! In the formulation here, the 1enior of 1aturn ta"es 1ol.s place in iphereth as the governor of the elements, and the Elemental ;ing abandons his solar attributes, ta"ing on his secondar$ attribution to the path of 1hin, which connects iphereth and ;ether in 4chad.s version of the ree of (ife! In the ree of (ife, the centrali8ing effect of 1ol normall$ causes the forces of the upper ree to be focused in iphereth! +ut when 1ol.s force is repressed or removed, the balance of these sephiroth moves to the empt$ area in the center of the upper ree! he path of 1hin passes through this area, but it does not provide an$ focus for the forces of the six sephiroth!6 Each of the sephiroth becomes focused in itself, and the attractive force of each draws e)uall$ on the empt$ center area! hat area experiences a uniform pull outwards in all directions, resulting in the rending and dispersal of an$thing placed there! 4 conscious being passing up the path of 1hin perceives this effect as the experience of the 4b$ss! Normall$, the Enochian emple expresses the essential unit$ of the ablets with the whole ree of (ife as a balanced, integrated structure! Fsing the techni)ue presented here suppresses that integrit$ and replaces it with a strong force towards dispersion! he magician, identified with the Elemental ;ing.s beam of light, places himself to experience the full strength of that dispersion! Depending on the degree of success, the magician ma$ experience a variet$ of perceptions! 4t the least intense level, he ma$ experience sensations of inexplicable 0wrongness0 and non# specific paranoia, or a sense of Aitter$ energ$ li"e an overdose of methedrine! 4t a somewhat more intense level, he will experience a sense of his soul being ripped into extremel$ small pieces, while each piece is simultaneousl$ being crushed to a point! 4t full force, the experience then evolves into what can onl$ be called the perception of voidness& the negation, the removal of an$ being or value from absolutel$ ever$thing perceptible, both internal and external! he intensit$ of this voidness can not be ade)uatel$ described! 4t this stage the paranoia sometimes returns, causing the magician to perceive the voidness as an all#consuming malevolent entit$! -iving in to this paranoia, struggling to avoid

being devoured, brings one on to the path of those whom %rowle$ calls the +lac" +rothers! If one does not struggle, that which perceives is itself absorbed into the void and another condition supervenes for which description is futile! "ootnotes 1 Images for the 1eniors of the Earth ablet are given at the beginning of each 1enior.s section in he +oo" of the 1eniors, which is available through the 4rchives! 6 he idea that an eleventh sephira exists in this position is one of the most vile lies ever perpetrated! It is unfortunate that some otherwise competent scholars have made their reputations b$ spreading it even further! *hile there is the appearance of something occup$ing the center of the hexagram when it is viewed from lower down in the ree, this appearance is entirel$ hallucinator$! he iphereth consciousness merel$ sees a reflection of itself in the surface of the -reat 1ea, as a s"in diver sees a distorted reflection of himself in the waves above his head! Enochian Temples% $nalysis of the "irst Enochian 4ey by Ben)amin Ro(e Copyright *+,,. *++/ by Ben)amin Ro(e

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$nalysis of the "irst Enochian 4ey = he following section fits into the 01$mbols and @isuali8ations0 section of Enochian emples at point 7! It was deleted from the published version to save space!> he first Enochian ;e$ or %all is a recapitulation of the steps b$ which the creator of the s$stem brought it into being! he ;e$ follows the same macrocosmic#to#microcosmic progression used in the example consecration ritual, but then supplements this with a response from the microcosm directed at the macrocosm! Note that the description of the downward current contains seven significant phrases, suggesting the planets and sun, the macrocosm, while the description of the response contains five significant phrases, suggesting the four elements and elemental spirit, the microcosm! The Do(n(ard Current

1! Definition of context! 0I reign over $ou, saith the -od of 2ustice, in power exalted above the firmaments of wrath!0 he 0firmaments of wrath0 are the regions of activit$ within which creation ta"es place! he god declares his full control over the act of creation, and that as the creator he is outside the realm in which the act of creation occurs! 6! Definition of the limits and )ualities of the creation! 0In *hose hands the 1un is as a sword, and the 9oon as a through#thrusting fire!0 4n elegant e)uation, defining the parameters of the creation! he god declares dominion over planetar$ forces =1un#9oon> and elemental forces =fire# air>! ,e also declares control over the two t$pes of dualitiesC those in which one pole is proAective and the other responsive =1un#9oon> and over those in which two forces of similar polarit$ are balanced =fire#air>! *ithin the area of creation, the positive pole is attributed to the element of swords, 4ir, and the anti#positive pole is attributed to the element of 3ire! his is reflected in the precedence followed b$ the elements throughout the ablets and %allsC 4ir first, then *ater, Earth, and 3ire! 7! -athering of the energies to be used! 0*hich measureth $our garments in the midst of m$ vestures!!!0 he word translated here as 0garments0 is used uniforml$ to mean 0creation0 or 0being0 elsewhere in the ;e$s! 4nother word is used for 0garments0 in the next sentence of this same ;e$! 4nother word is also used for 0midst0 further on in this ;e$! 1o the translation here is )uestionable! 4 magic"al image given to define this phrase shows the scene through the god.s e$es as he pulls endless threads of living light out of a lamen on his chest! I! :rgani8ation of the energies! 0!!!and trussed $ou together as the palms of m$ hands!0 he magic"al image continues b$ showing the god gathering the fibers of light into a bundle or cable! he god concentrates the energies within the area of wor" in preparation for shaping! 5! ?reparation of the material basis to which the energies are attached! 0*hose seats I garnished with the fire of gathering, which beautified $our garments with admiration!0 ,aving generated the positive or spiritual pole of the creation, the god now loo"s to the anti#positive or material pole! he 0seats0 are the s)uares of the tablets in their two# dimensional form! he god embodies a part of his will in the ablets, defining the order and place to which the spiritual energies will be attracted and attached! *hen the energies are attached to the ablets, the pattern of will embodied in the ablets extends bac" along their path to the positive pole, conditioning all the perceptible expressions =the 0garments0> of the energies! K! Definition of the modes of activit$ of the creation! 0 o whom I made a law to govern the hol$ ones,0 he word translated as 0hol$ ones0 appears to derive from the same root as the enochian words for 0fire0, suggesting that the hol$ ones are those who possess the spiritual will! he god specifies the manner in which his creation will respond to the mages and adepts! /! Definition of the purpose of the the activit$! 0and delivered $ou a rod with the ar" of "nowledge!0 he spirits of the ablets are given authorit$ over the dispensation of the god.s "nowledge, including the power to initiate!

Returning Current 8! he energies respond to the creative will! 09oreover, $ou lifted up $our voices and sware obedience and faith!!!0 he connection between the two poles having been made, and the conditions of their interaction being set, the angels of the creation voice their response to the god, swearing to continue to follow the god.s will! 9! 4nd affirm the success of the act of creation! 0!!!to him that liveth and triumpheth,0 he spirits of the ablets affirm the existence of their creator b$ sa$ing that he lives, and affirm the success of the act of creation b$ sa$ing that he triumphs! 1E! he$ affirm that the creator himself exists outside the realm of creation!!! 0whose beginning is not, nor end can not be,0 he spirits affirm that the god exists entirel$ outside the creation.s sphere of activit$! his phrase echoes the line beginning 0In whose hands the 1un is!!!0 from a viewpoint inside the god.s creation! 11! !!!that his will is the source of their existence, 0*hich shineth as a flame in the midst of $our palace!!!0 3lame echoes the 0fire of gathering0, and the palace is the -reat ablet! he spirits affirm that the$ continue to reflect the god.s creative will! 16! and that he continues to regulate all of their activities! 0and reigneth among $ou as the balance of righteousness and truth!0 he god is the 0god of Austice0, corresponding to (ibra, the balances! 'ighteousness and ruth are 1aturn and 2upiter, who in turn are contraction and expansion, stabilit$ and change, authorit$ and responsibilit$, and numerous other complementar$ pairs! he god reconciles all opposites! he terms also echo the rod =active> and the ar" of "nowledge =receptive> of an earlier phrase! It is also to be noted that in 4chad.s ree, 2upiter and 1aturn are attributed to the paths leading respectivel$ to %ho"mah and +inah from ;ether! heir balance is the path of 1hin, connecting ;ether with iphereth! 1hin, 3ire, is the 0flame in the midst of $our palace0, and the beam of light in the center of the emple! he echoing of the god.s statements b$ the spirits of the tablets also suggests that the conditions the god laid on the creation as a whole are reflected in miniature within the creation! It shall be shown that this is the case with the ablets as we proceed!1 Concluding phrases 09ove, therefor, show $ourselvesH 0:pen the m$steries of $our creationH 03or I am the servant of $our god, 04 true worshiper of the ,ighestH0

In the remainder of the ;e$, the magician using it calls upon the spirits to respond to him full$ and openl$! he word translated here as 0servant0 might be better rendered as 0minister0 or 0representative0! he magician asserts that he has a right to demand a response from the spirits because his acts are in accord with the will of their creator! "ootnotes 1 1ee he (ower emple, one of the supplementar$ papers listed at the end of the published version of Enochian emples! The 9e( $eon% $ Consideration of the $strological Symbolism %op$right 1997, 199I b$ +enAamin 'owe

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7reface his paper is a wor"#in#progress that ma$ never be finished! In the course of writing it, I have found m$self, time after time, in a situation that might be called 0awash in correspondences!0 he options, the possibilities for ta"ing the subAect in different directions, have been too man$ to handle& narrowing them down enough to finish it seems be$ond m$ capabilit$ at present! Nevertheless, even in its current =admittedl$ s"etch$ and unbalanced> form, I feel it has man$ points that will be of interest to those interested in the broader magic"al context within which our personal inititator$ wor" is ta"ing place! *hile the general approach of the wor" is astrological in tone, the content is intended for magicians! &ntroduction In our *estern culture and its ancestors in Europe, the 9iddle East, and northern 4frica, the precession of the e)uinoxes has consistentl$ been accompanied b$ shifts in the encompassing definition of humanit$.s relationship to the universe at large, what we might call the world# view of the era! his definition has had a profound impact on the direction of cultures within its influence! he development of human thought becomes focused into particular lines& other lines of thought are excluded from general acceptance! 4 corresponding change is seen in the activities and social structures adopted b$ the affected cultures! 4strologers and magicians have generall$ assumed that the sign of the vernal e)uinox alone defines an era.s world#view! 4 closer examination shows this assumption is inade)uate& the

other three signs in the same 8odiacal cross must be ta"en into consideration! 4dditionall$, the planets 0ruling0 and 0exalted0 in the signs have a significance e)ual to that of the signs themselves! he four signs of an era.s 8odiacal cross ta"e on, for the culture as a whole, something of the same function that is served b$ the four 0angles0 or cardinal points in an individual.s horoscope! 3igure 1 shows the overall correspondences between the two groups! 4t first this arrangement might appear counterintuitive! 4strologicall$, the e)uinoctial axis and the horoscope.s ascendant#descendant axis both divide the sphere of the heavens into 0light0 and 0dar"0 halves! It would be reasonable to thin" that there would be an identit$ between them in an$ set of correspondences! ,owever, observations of historical and currentda$ events do not support the assumption! Instead, the sign of the vernal e)uinox ta"es on the aspect of the midheaven angle!

3or an individual, the midheaven is literall$ the point over their head at the time of birth! It is the high point of an axis going from space to the center of the earth directl$ through their

bod$! he powers of the larger cosmos enter into them along this axis! heir perception of their goals in life, their image of what the$ can become in their perfection, and the wa$ in which the$ can unite themselves with the divine powers of the universe are all indelibl$ colored b$ the sign on their midheaven! 1imilarl$, the culture.s perception of its long#term goals, its potential evolution, and its relationship to the universe at large is colored b$ the vernal e)uinox sign for its era! he perceptions are identical except for the scale on which the$ appear! herefore the vernal e)uinox sign is properl$ set in correspondence to the midheaven, and the positions of the other three signs are adAusted accordingl$! he Immum %oeli or nadir is the point at the other end of the vertical axis in the horoscope, the end at the core of the Earth! he Earth is the foundation or base on which humans and all their creations stand, and it bloc"s a large portion of the heavens from view at an$ position on its surface! %orrespondingl$, the individual.s perception of their fundamental nature, of what the$ are at the roots of their being, is largel$ determined b$ this angle! It also acts as a filter coloring the conscious self.s perception of things welling up from the preconscious levels of being! 4 similar perception and filtering occurs on the cultural level! he midheaven and nadir are polar opposites in a state of tension& both in the individual and in a culture the$ define the differences between heavenl$ and mundane, between light and dar", between obAective and subAective states, between what is concealed and what is arra$ed openl$! he ascendant and descendant, on the other hand, both represent modes of transition between the polar opposites, two main paths through which the poles relate to each other! In the individual horoscope, the ascendant or rising sign represents the wa$ in which the personal subAective consciousness faces the external obAective world! It is a window through which the self loo"s out into the world, and through which it receives input from that world! It is in a sense the face or mas" the person proAects to the world, the surface image behind which the internal wor"ings of the subAective self are hidden! 4t the same time it is a filter, a figurative set of colored glasses through which the person sees the world! he descendant angle represents the individual.s perception of the 0other0, conceived of as something separate from, but complementar$ to, the self! It defines what the individual perceives as the correct wa$ for two or more individual subAective selves to interact and balance their respective needs and desires! In the cultural 0horoscope0 the functions of the ascendant and descendant are similar but more abstract! he intense personal nature of the ascendant and the 0otherness0 of the descendant are wea"ened! Instead the two corresponding signs of the cross are simpl$ two complementar$ means b$ which the mundane and divine poles are lin"ed within the context of the societ$! *e can briefl$ illustrate this relationship between the signs of a 8odiacal cross and the horoscope angles b$ loo"ing at the dominant cultural definitions present in *estern culture during the 0?iscean0 era! 4fter that, we can consider some of the wa$s in which the cross of the incoming 04)uarian0 era are manifesting now! $ ook Back at 7isces and the #utable Cross

In the last era, the cultural perception of the divine was defined b$ the sign of ?isces, its ruling planet 2upiter =now Neptune>, and its exalted planet @enus! ?isces is a sign of endings and beginnings, the lin" that closes the circle of the 8odiac! +oth in the normal passage of the 1un during the $ear, and in the reversed passage of the e)uinoxes, ?isces is considered to be the terminating sign of the c$cle! 4s such it is associated with the dissolution of old forms, and the absorbtion of the dissolved material into a pool of substance from which the forms of the new c$cle can be built! 4s a sign of beginnings, ?isces represents the hidden activities that are necessar$ before the first visible appearance of the new c$cle! he visible appearance ta"es place either in 4ries or in 4)uarius, depending on the direction of passage! ?isces is the sign ruling religion, and we can see this manifested in the dominance of the era b$ the global religions of %hristianit$, Islam, and +uddhism! ?isces is also the sign of the *orld 1aviors, a title applied both to %hrist and +uddha! he dissolving and absorbing characteristics of the sign can be seen in all three religions, in the wa$ the$ created cultural entities that disregarded the boundaries of local political and ethnic groupings! %hristianit$ in particular wor"ed the dissolution of local religious practices b$ transforming the gods and goddesses of those religions into saints of its own order, who retained the attributes of the old gods but were now explicitl$ subordinate to the %hrist and his -od in the broader culture of 0%hristendom!0 Islam tended more to eradication than to absorbtion, but with essentiall$ the same result, a broad panethnic 0(and Fnder -od.s 'ule!0 In +uddhism, the dissolution of old forms can be seen in its intent to free its practitioners from

the "armic burdens of the past and allow them to get off the *heel of (ife! Due to its reAection of violence, +uddhism has never achieved the forceful unification of cultures that %hristianit$ and Islam have done, but its philosoph$ and practices have nevertheless become e)uall$ widespread! he idea of sacrifice, another ?iscean characteristic, is also present in all three religions! 1 he %hristian m$thos has it that %hrist was sacrificed to 0save0 humanit$ from damnation! %hristianit$ and Islam have alwa$s encouraged men to sacrifice their lives to the benefit of their religion and god! +uddha sacrificed his high status in societ$, and later sacrificed all that he was as an individual, to free humanit$ from the *heel! he motivation for his wor" was compassion for all sentient beings, and compassion is also a ?iscean )ualit$! Even toda$ he is revered as the %ompassionate :ne! he ruling planet, 2upiter, represents the force that dominates within the context of the era& ?isces being the religious sign, this force was perceived as being -od! 2upiter the 4ll#3ather is the child.s image of the male parent, blown up to cosmic proportions! ,e is the benevolent t$rant who gives blessings and punishment b$ turns, the one who la$s down and enforces the rules =without bothering to explain them>, the :ne *ho Is o +e :be$ed! his image of -od is common to both %hristianit$ and Islam! +uddhism again manifests the 2upiterian influence in a more subtle form, because of its outright reAection of the gods! It could not avoid the ?iscean coloring of the era entirel$& despite the fact that the core of +uddhism is not religious in the *estern sense, that core has become swathed in a multitude of religious trappings, with the +uddha himself =as the 0-reat :ne0, i!e!, 2upiter> ta"ing the place of -od! he exalted planet, @enus, represents the power that can be brought to its perfection in the era! @enus as (ove was the core theme of the %hrist.s teaching, the single principle that was to replace and free people from the laws of 9oses! In the *est, this principle of exalted love reached its apotheosis in wor"s of the romantic troubadours, most notabl$ the ristam c$cles of stories! he sign of @irgo was on the nadir in the ?iscean era, and therefore represents the common image of humanit$, the culture.s perception of its people.s fundamental nature! @irgo is traditionall$ the sign of peasants, servants, armies =i!e! peasant levies>, and other people performing simple or repetitive tas"s under the direction of a superior! he virtues of the sign are obedience to authorit$, conscientiousness and meticulousness in the performance of dut$, and contentment with one.s place #precisel$ those 0virtues0 that the %hristian %hurch encouraged in the populace for most of two millennia, along with other virtues designed to ensure a stead$ suppl$ of replacement peasants! Fsing %hristian terminolog$, the purpose of the populace was to be sheep! Islam did not go as far as %hristianit$ in ma"ing obedience to rulers and priests a virtue until recentl$! +ut the @irgo character has alwa$s been present in its principles of obedience and submission to the *ill of -od! Ever$ man in effect became "ing and priest of his own little "ingdom under -od, obedient and submissive to -od, but in turn having a 0lower0 order of beings # women and children ## who had to be obedient and submissive to him! he intermingling of the Islamic and %hristian cultures in southern Europe during the medieval period eventuall$ infected %hristianit$ with this tendenc$! +uddha, as usual, developed the sanest approach to dealing with these energies! Instead of ma"ing the virtues of @irgo applicable to the societ$ as a whole, he incorporated the general nature of the sign into his methods of initiation! +uddhist mon"s are re)uired to spend the part of their da$ not used for meditation in performing the man$ menial tas"s necessar$ to maintaining their communit$! 1uch tas"s, while the$ exist in the general communit$ of the culture, are not re)uired of non#mon"s b$ +uddha.s prescriptions!

he remaining two signs ## in this case -emini and 1agittarius ## represent the mode of lin"age between the divine and human poles of the midheaven#nadir axis! he effect of the ascendant sign, -emini, is clear with respect to the ?iscean era, the effect of the descendant sign, 1agittarius, is less obvious! -emini is ruled b$ the planet 9ercur$! 1ince no planet is exalted in this sign, 9ercur$ ta"es on additional power as its ruler! -emini governs the lower or 0concrete0 mind and those things that derive from itC speech, writing, boo"s, and communication in general! +ut since this is the concrete mind, the things being communicated tend to be things that can be directl$ related to the material world! +oth of %hristianit$ and Islam have maintained their continuit$ over the centuries through the use of boo"s! he rarit$ of boo"s and the difficult$ of ma"ing them in preindustrial cultures, and the appearance of magic" that the$ present to the non#literate have served to bolster the belief in the divine origin of the +ible and ;oran for man$ centuries! he rarit$ of other boo"s, and the belief in their magic"al nature, is demonstrated in that neither the %hristian nor the Islamic priesthoods saw an$ need to )ualif$ their boo"s with titles& both 0+ible0 and 0;oran0 mean simpl$ 0the +oo"0 ## not 0%hrist.s +oo"0, not 09ohammed.s +oo"0! he +oo" was the final authorit$ on -od.s intent! Nothing else was ever permitted to supersede it! 4nd since most of the population could not read even their native tongue, let alone the (atin or -ree" of the +ible, no one could ever )uestion the selective readings the priests used to convince the masses of one point or another! 3or those of us toda$, living surrounded b$ the printed word, it is almost impossible to imagine the credibilit$ given in earlier da$s to an$thing that had been written down, no matter how nonsensical it was! he ver$ fact that someone had ta"en the tremendous trouble to create a boo" gave an automatic assumption that what it contained was true and important! 1"epticism about the written word was almost nonexistent until -utenberg and his partners made boo"s an accepted and unremar"able fact of dail$ life! 3or much of the duration of %hristianit$, to be a mon", a see"er after god, meant to be a preserver and copier of the *ord of -od! housands of mon"s spent the greater portion of their lives cop$ing pages of the +ible& this was literall$ one of the holiest wor"s one could perform! *riting and religious vocations were inextricabl$ lin"ed in the public mind! hus the term 0cleric0 or 0cler"0, originall$ applicable onl$ to priests or mon"s, came to be a generic term for an$one whose occupation involved writing! +uddhism managed an even more difficult tric", but one that is still within the -emini pattern! 3or nearl$ a thousand $ears, there were no written +uddhist texts at all& the words of the +uddha were preserved in the memories of his mon"s! housands of mon"s would carefull$ memori8e specific sections of the lore word for word, continuall$ chec"ing their memories against those of man$ others who had memori8ed the same portions! hrough this process of unending cross#chec"ing, the$ managed to carr$ a decent recording of the Enlightened :ne.s words for a remar"able length of time! 1o for the mass of humanit$ in the ?iscean Era, the primar$ lin" between the divine and man was the -emini magic" of the *ord! he lin" represented b$ 1agittarius was less often used, since most manifestations of it re)uired the abilit$ to read and thin" clearl$ before the$ could be used! In %hristian lands the priesthood also activel$ discouraged its use, since it was a threat to their authorit$ as the arbiters of the *ord! +ut despite their resistance, it can be seen to have had a significant effect in the religion.s development! he -emini lin" was extremel$ concrete in its manifestations& the +ible is almost entirel$ a compilation of events alleged to have occurred in the mundane world, the ;oran almost as much so! 3ew examples of genuine abstract thin"ing can be found in either boo"! 1agittarius, on the other hand, represents the higher mind, that part of the mind that wor"s with

)ualitative abstractions, visions, s$mbolic representations, and the creation of s$nthesi8ing lin"ages between discreet pieces of information! he sign.s gl$ph, the upward#pointed arrow, confirms that its orientation is awa$ from the specific events of the mundane world and towards the perception of larger patterns into which those events fit! 2upiter, the sign.s ruler, again confirms this! ,e appears here not in the role of the father#god, but in his more generali8ed astrological role as the embodiment of the principles of expansion and inclusiveness! Note that the action of 1agittarius does not necessaril$ connect with the idea of science as we "now it toda$, though great scientists often have the abilit$ to thin" in the 1agittarius mode! Its goal is not so much to attain "nowledge of specific facts, but rather to attain understanding or comprehension of the universe as a whole! he Emerald ablet of ,ermes rismegistus defines the essence of this mode& the man$ sets of correspondences that are the basis for modern magic"al wor" are the product of such thin"ing, as is this paper $ou are reading! 9ost of the ?iscean#era men and women we now "now as great magicians shared a viewpoint that was essentiall$ 1agittarian& the$ sought to include all of both the natural world and the magic"al world in an inclusive scheme, ma"ing no real distinctions between what we now call science and what we call magic" or religion! It was all one world to them, to be comprehended as such! ;nowledge of an$ area of existence contributed to their comprehension of the whole! Naturall$ this attitude was perceived as a threat b$ the religious authorities, who had a vested interest in restricting "nowledge to that which could be gained from their hol$ boo"s! 4n e)uall$ threatening aspect of 1agittarius is its tendenc$ towards visionar$ experiences! he multilevel s$mbolism of visions, and the wa$ that the s$mbols tend to Aump across the carefull$#restricted boundaries of words, was disturbing to the clerics of both %hristianit$ and Islam! he true visionaries were set on fire b$ what the$ saw, and would never allow themselves to be guided b$ clerics in their interpretations of their visions! 4s a conse)uence, the religious authorities fre)uentl$ found it necessar$ to set them on fire in a more literal sense, or to loc" them up in monastic communities! 4nd $et, we often find that a generation or two later, the %hurch would invest these same visionaries with sainthood, and adopt the principles the$ espoused into the formal teachings of the %hurch! It seems that the 1agittarian side of the e)uation was responsible for instigating man$ of the changes that the %hurch was forced to adopt over the centuries! :n other levels, the 1agittarian aspect of the mutable cross manifested with great strength! :n the ph$sical plane, the sign.s characteristics of expansion and inclusiveness show themselves as long#distance travel, and the entire ?iscean era was one in which contacts were being made between increasingl$ distant areas of the globe! Exploration went from being the province of individuals to being a sanctioned and organi8ed activit$ of groups within the maAor societies! (ocal cultures started to become aware of themselves as existing within a larger context, and trade with distant cultures went from being a monopol$ of certain groups to being something generall$ practiced! +$ the waning da$s of the era, when the incoming 4)uarian powers brought improvements in the technolog$ of travel, effectivel$ the entire world was "nown and interconnected in a web of transportation! 4 corresponding and connected effect was seen in the political realm! he long#distance lin"s and increased "nowledge of the world provided b$ the 1agittarian tendenc$ to travel combined with the sign.s abilit$ to enhance the perception of abstract similarities between overtl$ dissimilar things! hese combined in turn with the power of 2upiter#as#ruler in the midheaven sign to produce the great empires or overcultures of the ?iscean Era! he 'oman overculture was more or less secular in nature, being rooted in the prior 4ries era& but not surprisingl$, the two 0pure0 ?iscean overcultures, %hristendom and Islam, had a distinctl$ religious tone, so that in the minds of the people being part of the overculture was identical with being united with the divine!

*hat all three of these overcultures had in common was that through the use of abstractions the$ provided a means for dissimilar local cultures to perceive themselves as part of a larger whole! 'ome provided wa$s that an$ person of good worth could become a citi8en, no matter his birthplace or previous cultural connections! In %hristianit$ and Islam membership in the overculture was a matter of adopting the religion in )uestion! In each case there were rules of behavior and demeanor, sufficientl$ general as to not conflict greatl$ in interactions with local cultures, the adoption of which signaled that a person was a member of the overculture! hese rules enabled people from places widel$ separated in space to meet and be assured that the$ had at least a minimum common basis for communication! Eventuall$ the social abstractions of the overcultures became ingrained in the local cultures, and were thought simpl$ as the 0right0 wa$ to do things! he$ never completel$ eliminated conflicts between local cultures and rulers, an$ more than the evolving 4merican overculture has eliminated regional )uir"s and biases! +ut the$ did greatl$ reduce the violence of those conflicts on the personal level, and the fre)uenc$ of violent conflicts on the group level! 4nd the awareness of culture as something separate from a specific place or group paved the wa$ for the global awareness that is a necessar$ part of the 4)uarian era! In such a wa$ the four signs of the mutable cross together combined to determine the world# view and philosophical development of the ?iscean era! his summar$ presents the most general effects of the cross& the influence extended far be$ond the examples shown! hose with "nowledge of the historical details of the era should be able to appl$ this fourfold s$mbolism to man$ areas not considered here! The Signs of :ur Times 33 $6uarius and the "ixed Cross

4s the e)uinoxes precess through the signs, there is no sharp cutoff between one era and another! he eras intermix to an extent! :ne era reaches its apotheosis, continues at its pea" for a while, then graduall$ begins to fade, the next in turn graduall$ coming into power at the same time! he 4)uarian influence first appeared shortl$ after the +lac" Death swept Europe in the thirteenth centur$! he severe labor shortage resulting from the plague opened the door to the manifestation of that influence, b$ creating a situation in which the common man.s labor and s"ills suddenl$ became a highl$ valuable commodit$! his awareness of self# worth began the destruction of the ?iscean peasant#mentalit$, and produced the first conceptions of the themes of individual worth and collective power that are the "e$note of the 4)uarian era! he influence faded for a centur$ and reappeared with greater power in the fifteenth! 4t that time, -utenberg.s printing press dealt a crippling blow to the power of the sacred *ord b$ ma"ing boo"s cheap enough to be a mar"etable commodit$! *hen people could possess and read their own copies of the +ible, the$ were no longer dependent on the church and could ma"e their own interpretations! -reed$ churchmen aggravated the situation, ta"ing advantage of the press to create and sell dispensations, certificates, and other printed souvenirs to pilgrims! +$ doing so the$ cheapened and undermined their own authorit$, and made independent interpretation of the +ible more acceptable!

1ince that time the 4)uarian current has slowl$ increased in influence! It is m$ belief that a turning point, a final swing of the balance between the ?iscean and 4)uarian eras was achieved some time between 19IE and 19KE, perhaps a decade earlier or later! 1ome of the reasons for this belief will become clear as we examine the current manifestations of the 4)uarian power! he ?iscean era was an intensel$ religious one, with an unusual emphasis on the divine as the controlling power in all events! he same cannot be said for the 4)uarian era! he four signs of the fixed cross ## and 4)uarius in particular ## are intensel$ human signs! 1o we can expect that the 4)uarian era, while not to be completel$ wrapped in bland secularism, will show in the long term a continued lessening of the power of organi8ed religion in human thought! :ther modes, some of which we probabl$ cannot imagine as $et, will graduall$ appear to ta"e its place! 3ollowing the schema described at the beginning of this paper, the primar$ polarit$ of the 4)uarian era is along the 4)uarius#(eo axis of the 8odiac, with 4)uarius ta"ing the midheaven position and (eo the position of the nadir or Immum %oeli! *ere the ?iscean era a representative case, we could expect that in the new era 4)uarius would tend to dominate and overshadow its opposing sign! +ut this pair of signs is unusuall$ compatible& the$ blend their powers together much more easil$ than most of the other pairs of 8odiacal opposites! Each is perfectl$ capable of Aoining the other in a seamless but seemingl$ paradoxical wa$! he essence of this paradox can be expressed b$ sa$ing that the universe is composed of independent units, but these units #while remaining totall$ free to act according to their own nature ## interact with other units in such a wa$ as to produce larger groupings which themselves act as singular entities! he best wa$ to illustrate the principles involved is to consider the relationship between the cells in the human bod$ and the functional whole that is the bod$! (oo"ed at on their own level, the cells of our bodies act as independent units! Each has its individual life c$cle and its own intrinsic nature that it expresses in all its activities! *ere we able to enter into its level of awareness we would find that it has some consciousness of itself as something distinct from its surroundings! -iven a minimall$ supportive environment, the cells are even capable of surviving alone, entirel$ separate from the bod$ of which the$ are normall$ a part! +ut at the same time it acts out its independent existence, the cell ## in its normal environment ## continuall$ exchanges information with the other cells in the bod$ through man$ means, and each cell is continuall$ adAusting its activit$, within the limits of its nature, on the basis of those signals! Its activit$ is alwa$s consistent with its individual nature, but relates that nature to its surroundings! he signals passing between the man$ cells of the bod$ form larger patterns of which the cells remain unaware! 4nd in their responses to this complex, patterned but ever#changing movement of information, the cells together produce something incomprehensible to an$ one of them, something whose scope of action is expanded man$ orders of magnitude be$ond the cell.s& something whose nature, in comparison with the cell.s, is miraculous and godli"eC a human being! 4nd this being, li"e the cells of which it is composed, acts as an individuali8ed and independent unit within its environment! his same pattern appears at nearl$ all the scales of existence of which we are aware! 1ubatomic 0particles0 act according to their own 2anus#faced natures, and at the same time form atoms, entities possessing properties un"nown to the composing particles! 4toms form molecules, again producing new and more complex properties! 9an$ "inds of molecules combine to produce the cells! 4t each level, the number of properties and )ualities capable of being expressed expands enormousl$! he pattern holds true in the macrocosm as well! 4ll the living things on the surface of our planet act as an integrated s$stem! ?lanets and suns form

solar s$stems, solar s$stems form clusters, clusters form galaxies, and galaxies again form clusters! :ur perspective is inade)uate to perceive all the properties being expressed b$ these larger wholes& all we can see is that the pattern persists! *e can relate this pattern easil$ to the astrological characteristics of the 4)uarius#(eo axis! (eo is at the nadir of our cultural )uasi#horoscope and thus expresses, li"e @irgo in the ?iscean era, what is perceived to be the fundamental nature of the human race, and b$ extension, the rest of existence! (eo is the home sign of the 1un, the most powerful of the astrological 0planets!0 he nature of the sign is almost entirel$ washed out b$ the influence of its ruler! 1ol, as we "now, is the centrali8ing and unif$ing power! Its s$mbol is a point in the center of a circle, indicating a divine spar" =the point> defining a peripher$ around itself =the circle>! *hatever is within the peripher$ of the spar".s area of influence is absorbed into its activit$ so that, from outside the defined limit, what is within appears to move and act as one thing! his peripher$ is not a ph$sical limit& it is not necessar$ to have a barrier separating inside from outside! 'ather the peripher$ is defined b$ the radiator$ power of the centrali8ed units! 3or example, for the solar s$stem as a whole, the peripher$ is defined not b$ the orbits of the planets or the cometar$ halo, but b$ the heliopause, the point along an$ radius from the sun at which the sun.s electromagnetic radiation and solar wind can no longer push bac" the interstellar medium! he limit is a point of balance between opposing pressures! 1imilarl$, for human beings the limits of their self or ego are not defined b$ their s"in but instead b$ the limits of their aura =on the magic"al levels> and b$ their sense of 0personal space0 on the mundane levels! Even on the ph$sical plane we proAect ourselves be$ond the limits of our s"in! Ever$ human bod$ is constantl$ releasing its own 0solar wind0, gaseous and electromagnetic radiation that express the person.s current ph$sical, emotional and perceptual state! 1o with 1ol.s sign in the nadir, we can expect that the 4)uarian era, as it comes full$ into manifestation, will involve the cultural perception that, at its root, humanit$ is composed of individuals, each with their own nature and sphere of influence! he perception that the mass of men are slaves or servants, as in the ?iscean 4ge, must be swept aside! In *estern countries this process is alread$ well advanced on the social level, less so politicall$& elsewhere, particularl$ in the 3ar East, it is present in the minds of people as a possibilit$, but is almost nonexistent in the political and social spheres! ,ow well this perception expands its influence will depend in part on the manifestation of the other end of the midheaven#nadir axis! 2umping to a more inclusive level, (eo is producing a perception of the human race as a single entit$! he 9aatian magic"al s$stem presents the most coherent description within a magic"al context& readers should refer to issue 5 of he %incinnati 2ournal of %eremonial 9agic" for an introduction to 9aatian principles! +ut the concept is not limited to 9aatians, nor to a strictl$ magic"al context& it occurs in various forms in man$ 0New 4ge0 writings, some current#da$ %hristian apocal$ptic wor"s, and in less explicit form in man$ of the influential social theories of the last centur$! :n a larger scale, the influence of (eo and 1ol passing through the Earth is producing a growing appreciation of the Earth itself as an individuali8ed whole! he perception of human"ind as something apart from and superior to the other "ingdoms of nature is graduall$ being replaced with a perception of the true interdependencies of the four "ingdoms, and of the wa$ in which the$ ma"e up a single biological entit$! 4ccompan$ing this is a fundamental change in our perception of the Earth.s place in the universe! *here in prior eras it was believed to be almost the whole of creation, or at least the primar$ focus of the attention of the divine, we now "now the Earth to be onl$ one inconse)uential sphere in a vast universe of similar spheres ## the planets and stars! his latter perception is governed b$ the midheaven sign of our era, 4)uarius!

*here (eo and 1ol are centrali8ing forces, 4)uarius is a decentrali8ing force! *here the consciousness focused in (eo tends to see things in terms of individuali8ed wholes, the 4)uarian consciousness tends to see them in terms of their components and the patterns of information and energ$ exchange between them! 4)uarius is ruled b$ the planet Franus, and has 9ercur$ as its exalted planet! Franus is traditionall$ associated with explosive destruction and the brea"ing up of forms! Its function would more correctl$ be viewed as the power of freeing things from imposed restrictions, loosening the bonds between the components of a centrali8ed obAect so that the$ can ta"e on new patterns of interaction! his need not result in the destruction of the obAect in )uestion, particularl$ if the bonds being loosened are social or mental rather than ph$sical! Franus also governs such things as uni)ueness, independence, individualit$, and free expression! In the area of natural phenomena it governs )uantum phenomena, including electricit$ and electromagnetic radiation, and vibrator$ motions in general! 9ercur$ being exalted in 4)uarius, its activit$ here is on a higher level than in the two signs it rules! In connection with -emini we viewed 9ercurial thought and speech as being ver$ much related to specific concrete events& here it is more concerned with abstract thought, with ideas at several removes from the events on which the$ are based, and with the communication of those thoughts! 4)uarius itself is related to the principle of patterned activit$! Its gl$ph, two parallel 8ig8ag lines, suggests activities that are coordinated across different levels of existence without being obviousl$ connected to each other! %ombining the powers of the sign, its ruler, and its exalted planet, we have the situation described at the beginning of this sectionC independent, individuali8ed beings, freel$ communicating their natures in an environment of similar beings, with patterned activit$ of a higher order being the result! 4s the number of entities involved increases and the intensit$ of the communication between them becomes greater, the group as a whole begins to generate an aura of radiator$ power similar to that which mar"s the boundar$ of an individuali8ed entit$! he level of communication eventuall$ crosses a threshold where the entities, while still expressing their individual natures, are adAusting to each other so )uic"l$ and thoroughl$ that the$ appear to act as a unit with respect to the environment outside their group! he internal structure of the group disappears from view in the radiance of the group aura, and from the outside it appears that a new entit$ of a higher level has been created! 3igure I shows the complete c$cle of this process! Note that in this c$cle we begin with (eo, pass on to 4)uarius, and eventuall$ pass bac" to (eo on a more inclusive level! Neither one trul$ dominates the process, unli"e the definite hierarchical dominance present in the ?iscean midheaven#nadir polarit$!

+etween the poles of singularit$ and decentrali8ation, the two 0hori8on0 signs represent the activit$ of transition in this c$cle of development! 1corpio, the sign on the descendant, represents the transformation of a singular entit$ into a multitude of entities with diverse natures, a process sometimes called death! aurus, the ascendant sign, represents the tendenc$ of elements in diversified s$stems to become increasingl$ interdependent and mutuall$ supportive! (oo"ed at another wa$, the$ represent the two basic modes of interaction between entitiesC competition and cooperation! 4t each level of existence, these two apparentl$ opposed tendencies appear! he cells of a 8$gote in the process of growth show an increasing diversit$ of functions and behavior& but at the same time those diverse cells order themselves into organs, and all maintain a changing $et balanced relationship within the growing organism! 1imilarl$, species develop more diverse forms and functions as we move 0up0 the evolutionar$ scale, but those forms retain structural similarities and all species are dependent on others to maintain their continued existence within the biosphere! In the relations between the species in Earth.s biosphere, the two transformative signs often wor" together so closel$ as to almost merge! he waste products of the animal "ingdom, poisonous to their producers, are the nutrients of the plant "ingdom& the ox$genous waste of plants is the breath of life to the animals! ?redators benefit their pre$ species b$ "illing individual members, preventing expansion of population be$ond their food resources! *hen the predators die, scavenger organisms )uic"l$ rec$cle their bodies into nutrients to feed the plants that feed their pre$! Ever$ death and dissolution of an individual form leads to the nourishment and development of other forms! he food chain, superficiall$ hierarchical, is actuall$ a food c$cle with ever$thing being eaten in turn to continuousl$ regenerate the

biospheric entit$, which remains itself throughout the constant transformations of its components! (ess drastic forms of cooperation are also common! ?lants commonl$ provide insects, birds, and animals with speciali8ed foods in exchange for their help in reproduction! 1mall animals feed on the parasites of larger animals! 1pecies with a sharp e$e for predators Aoin with others s"illed at finding food, enhancing the safet$ and well#being of both! %ompetition, cooperation, individual and group activit$& the four arms of the fixed cross are inextricabl$ interwoven in biological processes! Ever$ one of them, and ever$ combination of them, can be found in all the events that ma"e up the internal functioning of the planetar$ being! hese four urges are e)uall$ active and intermixed in the human "ingdom as in an$ of the others! :n the lowest level, humanit$ competes with and cooperates with species of the other "ingdoms, with an effect far be$ond what is normall$ accomplished b$ such interactions! 1pecies we cooperate with =such as grainproducing plants, meat animals, and pets> find the competition of other species in their "ingdom effectivel$ nullified, and flourish as a result! hose we compete with ## deliberatel$ or incidentall$ ## find their numbers significantl$ reduced, or disappear all together! he internal interactions of the human "ingdom show the effects of these four urges with even greater intensit$! Ever$ interaction, at ever$ level from the individual through the social and political to the global, is in some wa$ an attempt to find a balance between them for a particular set of participants and circumstances! he two hori8on signs are so potent in human affairs that some occult sources have defined the "ingdom.s essential purpose in terms of their activit$, calling it the "ingdom of 0,armon$ through %onflict0! :verla$ing and permeating the basic interactions of humans in the biosphere, the more important expression of cooperation and competition, of ,armon$ through %onflict, ta"es place on subAective levels! In the subAective or magic"al aspect of the universe, the tas" of humanit$ is to create lin"s between the divine and the material poles of existence, harmoni8ing these apparent opposites and causing the material world to reflect the current state of the continuing act of divine creation! 3or the maAorit$ of humanit$, this involves sensing an ideal or idea, interpreting it in personal terms, and attempting to create an obAect, process or social activit$ in the mundane world that matches their perception! *here the other "ingdoms are composed of ph$sicall$ diverse forms, the diversit$ within the human "ingdom lies primaril$ in the realm of the mind! 4long with a versatile bod$, each individual is given a uni)ue set of mental predispositionsC a number of talents for particular activities, lac" of talent in other areas, with uni)ue wa$s of putting those talents together! E)uall$ diverse are the emotions, ideas, perceptual frames, and self#images that determine where and how the individual members of the "ingdom are motivated to act! hese differences ensure that the man$ people who sense a particular ideal will each perceive different aspects of it, and that their individual efforts to manifest what the$ perceive will call the energies of the fixed cross into pla$! he sensing of an ideal b$ an individual is predicated on there being an energetic correspondence between the some part of the ideal and some part of the individual.s nature! *here such a correspondence exists, the individual is subAectivel$ stimulated and motivated to express what the$ sense! 4t the same time, the stimulation produces a resonance or harmonic vibration which, through the medium of the astral and intellectual planes, brings the person into contact with others having similar perceptions! *here there is sufficient similarit$ between two or more individual.s sense of the ideal, the$ tend to gather and come into closer communication with each other, as in the first stage

shown in figure I above! %oming together, the$ begin a process b$ which the differences underneath the broad similarit$ of their perceptions are revealed! If the similarit$ is strong enough, the$ are held together through a period of shifting relationships and adAusting ideas wherein the$ arrive at a mode of interaction that expresses a 0purified0 form of their sense of the ideal, one that reconciles or eliminates the differences between them and strengthens those aspects of the ideal the$ have in common! his group expression often ta"es on a life of its own, separate from those who created it, and often survives be$ond the period of the original group.s interaction! Individuals come and go, and the details change over time, but the general expression of the ideal remains intact! hus the four arms of the fixed cross are shown in action, ta"ing a group of individuals in communication with each other, and leading them through stages of conflict and harmoni8ation to the point where a new individualit$ on a larger scale comes out of their interaction! hese group expressions come into contact with other groups in the world, and must in their turn go through the process of conflict and harmoni8ation on a broader scale! he process becomes more difficult because unli"e the individuals that formed the group originall$, the other group entities do not usuall$ have a common sense of the ideal as a basis for interaction! 4t the level at which most humans can sense it, the divine is not a single ideal but a multitude, man$ of which are in apparent conflict in one or another area& various groups will be attempting to express all of these! 4dditionall$, the most powerful group expressions are institutionali8ations of ideals that are centuries old, outdated and unconnected to the current state of the divine ideals, but continuing in existence on the power of their habitual acceptance as part of the human milieu! In a sense the$ represent the "arma of the human "ingdom, the conse)uences of past choices that must be dealt with in determining the future path! Ever$ group entit$ produced b$ the human "ingdom must compete and learn to harmoni8e its goals with all these other groups, as well as the man$ divine ideals that never become manifested organi8ationall$, but exist onl$ as ideas passed between individuals within the networ" of societ$! 1ince new groups continuall$ form as outdated groups pass awa$ or change their nature, the result ## particularl$ in a era of intense communication li"e the present ## is a continual ferment! hese higher#level interactions )uic"l$ pass be$ond the grasp of an$ individual.s perception! he best we can do is pic" out general themes and trends that appear consistentl$ over time! hese represent lines of development on which a degree of harmoni8ation has been achieved! In the following sections, we will loo" at a few examples of such themes ## not necessaril$ representative of all those currentl$ active ## which establish that the 04ge of 4)uarius0 is now in existence! The "ixed Cross in $ction here is a great deal of evidence to show that the 4)uarian era has in fact come into being! It is still in its earl$ stages, and we cannot proAect what the era will be li"e at its pea"& but we can examine some examples of how it is manifesting now, and perhaps use these to ma"e some ver$ broad generali8ations about the direction of its development in the next few centuries! 1cience as it is currentl$ practiced is almost a pure 4)uarian manifestation! he basis of the scientific method is to brea" down a seemingl$ continuous natural event into its component parts! he relationships between these smaller units are s$stematicall$ changed, and the resulting changes in their individual and group manifestations are observed! -athering sufficient observations allows the abstract rules governing the interactions of the components to be formulated! *hen enough of these rules are discovered, a model of the natural event can be created!

ranslating this description into its astrological correspondence, science ta"es a (eonian whole =the natural event> and uses the disruptive action of 9ars and Franus in 1corpio to transform it into its 4)uarian e)uivalent of smaller independent units =Franus> exchanging information between each other =9ercur$>! Franus governs change, and its action is s$stematicall$ applied to the relationships between the units! he resulting changes in the natural event =(eo> and the interactions of its components =4)uarius> are recorded and organi8ed into abstract rules =9ercur$>! he abstract rules are eventuall$ harmoni8ed =through the gathering action of @enus in aurus> into a model or detailed image reflecting the natural event =(una exalted in aurus>! If the model is accurate enough, it is given recognition as a theor$, a (eonian whole corresponding to the original event but existing on an abstract level! 1o the scientific method represents, astrologicall$, a continuous c$cling between (eo and 4)uarius through the mediation of the hori8on signs, as was the case in our general description of this polarit$! +e$ond this overall correspondence between science and the 4)uarius#(eo axis, there are specific areas of science that have an even closer connection with these astrological powers because of their relationship to the ruler and exalted planet of 4)uarius! Franus is strongl$ related to sub#atomic and atomic matter, and their manifestations in the mineral "ingdom! 1ince electrons and photons are subatomic matter, Franus also governs the use of electricit$ and electromagnetic radiation! 1peech, writing, and communication, which 9ercur$ governs in its role as the ruler of -emini, are speciali8ed manifestations of a more general categor$ that 9ercur$ governs from its exaltation in 4)uariusC 0information,0 and the means b$ which it can be represented, controlled, manipulated, and distributed! he speed with which humanit$ has ac)uired "nowledge of these areas is evidence that we have passed from the ?iscean era to the 4)uarian! he wa$s in which this "nowledge has been used during the last half#centur$ provides further evidence that the 4)uarian energies have become dominant! It is an axiom of magic"al wor" that creations manifest on the highest planes of our s$stem first, and graduall$ wor" their wa$ downward! 4 creation can not be said to have come into being until it appears in some form on the ph$sical plane! 3ollowing this initial manifestation it wor"s its wa$ upward again, becoming more elaborate and inclusive, an increasingl$ accurate reflection of the original divine intent! he same holds true for the energies that appear and pass awa$ in the precession of the e)uinoxes! 4wareness of these energies first comes to high initiates, who wor" out their most abstract manifestations! -raduall$ the wor" of these initiates is sensed b$ those of lower levels, who in turn wor" out the appropriate manifestations on their own levels! he energies first appear on the ph$sical levels of our world as ideas, as intellectual formulations in some small portion of the populace! 4s the ideas gain strength, a larger portion of the population begins to see those ideas as representations of a desirable condition, bringing about a manifestation on the emotionalLastral levels! Eventuall$, if the emotional manifestation is strong enough, the energies become manifest on the ph$sical plane in the form of some categor$ of obAects, or in the form of a change in or addition to the wa$s in which human beings interact with each other! 4s the idea interacts with other pre#existing forms on the ph$sical plane, its manifestation becomes more detailed, elaborate, and fitted to the conditions in which it exists! In one case for the energies of the fixed cross, the manifestation was so potent that in a single generation it went from being a vague reali8ation in the minds of a few thin"ers to being commonplace but vital to ever$ man! Its elaborations in succeeding decades have produced more change in human civili8ation than an$ other before it! his reali8ation, a pure and abstract combination of Franus and 9ercur$, was that energ$ conve$s information! -utenberg and his partners began the 4)uarian transformation of human societ$ when the$ reali8ed that discrete, identical units of t$pe could be combined to conve$ an$ meaning possible to human language! he wave#li"e, analog process of handwriting was transformed into 0)uanta0 of t$pe! +ut the$ were still limited in that, li"e their ancestors for millennia before, both the means and the product of their wor" re)uired the use of gross matter to store

and transport the information the$ wanted to conve$! 9oving information from place to place still re)uired the movement of a ph$sical boo" between those places& thus while the scope of communication was greatl$ increased through economies of scale, the speed of communication was not increased greatl$ over what it had been before! ,undreds of $ears later, communication was still essentiall$ limited to the speed at which human or animal muscles could move an obAect between locations! he development of transportation that used substitutes for muscle power did not greatl$ increase this speed of communication! he reali8ation that energ$ conve$s information completed the transformation into the 4)uarian era! he gl$ph of 4)uarius signifies an essential aspect of the sign.s nature, showing coordinated activities ta"ing place on different planes of existence! he transformation was completed when this reali8ation made possible a completel$ ph$sical manifestation of conditions that have alwa$s existed on the magic"al planes of the universe! :n the magic"al planes, distance has never been a factor in communication! 1pace as we "now it on the ph$sical plane does not exist there, and even within the magic"al#plane e)uivalent of space it is the degree of similarit$ between beings that determines the limits of communication, not the distance between them! *ith the advent of the telegraph and telephone, ease of ph$sical#plane communications became divorced from distance for the first time in human histor$! he improvements that have occurred over the last centur$ have erased the distance factor almost completel$& the onl$ distance that matters now is the distance between the person $ou want to contact and their telephone! *ith further miniaturi8ation of portable telephones, and with satellite switching s$stems now being planned, within another two decades the distance factor ma$ disappear entirel$! he onl$ limiting factor in communication will be the other person.s interest in tal"ing to $ou, which is essentiall$ the same condition that obtains on the magic"al planes! hese improvements in communication have had other effects! he most important has been in the mass dissemination of information! -utenberg.s boo"s made the mass communication of ideas practical! 'adio and television, with their vastl$ increased speed of dissemination, have gone a step further and made mass experience of events possible! It was estimated that a )uarter of the world.s population, almost a billion people, saw the first moon landing as it was happening! 4 billion people, each with their own uni)ue viewpoint, were able to experience the same event and give it meaning within the context of their lives! ,ow can we calculate the effects of such mass experiences, completel$ un"nown to an$ previous human eraB 3or surel$ the$ must have some large influence on the thought#life of the race! 4nother unification between the magic"al and ph$sical worlds began about the same time as telephon$ and telegraph$, but did not reach its critical point until the 19IE.s! his unification involved the development of ph$sical means for manipulating abstract information, that is, information separated from a ph$sical context! ,uman beings manipulate abstract entities b$ directl$ manipulating the substance of the planes whereon the$ exist! Fp until this centur$, an$ such manipulation alwa$s re)uired the intervention of a human being as part of the manipulator$ process! +ut in this centur$ means were developed b$ which man$ t$pes of abstract information could be arbitraril$ encoded as pac"ets of energ$! 9achines were developed in the 19IE.s that, once given instructions, were able to manipulate such encoded information entirel$ without the intervention of a human being! hus came into being entirel$ ph$sical e)uivalents to processes that formerl$ occurred onl$ on the inner planes! hese machines developed over the $ears into the computers we "now toda$! %omputers are machines whose sole purpose is to manipulate energ$#encoded information& the$ do not use energ$ to perform ph$sical wor"! he$ ma$ be used to control other machines that perform ph$sical tas"s, but in those instances the$ are merel$ substituting for human beings as information manipulators! he$ are not possessed of 0mind0 in an$ wa$& the$ can

not ## and ma$ never be able to ## manifest self#awareness, or perform man$ activities that human beings perform without even being aware of it! In fact it is precisel$ because computers do not possess selfawareness or the versatilit$ of the human mind that the$ are so useful! he$ perform tas"s where our mind.s need for versatilit$ and variet$ is a handicap, such as repetitive calculations, searching for small differences in huge amounts of information, and duplicating information rapidl$ and accuratel$! he$ are extensions of our minds that ta"e over scut wor", freeing our minds to do what the$ do best, discovering and creating meaning out of the events of existence! %ombining the abilit$ of computers to store, handle, and duplicate information with the near# instantaneous speed of modern communications has made possible $et another ph$sical manifestation of the 4)uarian energies! Earlier in this paper I described the wa$ in which cells in the bod$, communicating freel$ with each other, combined to ma"e up something with abilities that none of the cells possessed! I also described the wa$ in which human beings, on the magic"al planes of the universe, communicate and interact with other aware beings to perform functions within greater entities with )ualities and characteristics completel$ impossible to individual humans! :n toda$.s computer networ"s there is forming the beginnings of a s$stem b$ which the free and uncoerced communications of the magic"al universe can be duplicated entirel$ within the confines of the mundane world, again bringing an important aspect of the 4)uarian energies into manifestation! 9ost of the maAor computer networ"s have laid aside part of their capacit$ for the public exchange of information between individuals! he public areas are divided into smaller areas designated for the discussion of information on specific topics! hese smaller areas are called 01pecial Interest -roups0 or 1I-s! 9ost 1I-s are open to an$one possessing an interest in their subAect, and participants are free to read the messages left there, leave their own messages, and confer or argue with other 1I- members in real#time or dela$ed#time! 4side from a few rules to "eep discussions from degenerating into name#calling, there are no restrictions on the t$pes of opinions or ideas that can be expressed! ?articipation, as with the inner#plane groups, is entirel$ voluntar$, uncoerced, and dependent upon the interest and individual natures of the people involved! he 1I-s act as a sort of communit$ memor$& ideas can be thrown into that memor$ b$ an$ person, an$ 0cell0 in the larger group! Ideas that resonate with the group.s consciousness will be pic"ed up b$ others, expanded upon, subAected to counterarguments, and generall$ evaluated b$ the group! 1ome ideas will reach a plateau of development, disappear from sight for a while, and then appear again when new information or perspectives emerge! :ther ideas will continue to evolve for months or $ears, often ending up in a form entirel$ different from that in which the$ started! he 1I-s appear to duplicate ver$ closel$ the sort of interaction that occurs in inner#plane groups! he$ are somewhat restricted in comparison with those latter groups, since the$ are limited to the "inds of communications that can be put into words, while the occult groups communicate through ever$ t$pe of energ$ and state of awareness available to the participants! Nevertheless the 1I-s are a complete and self#contained ph$sicalplane manifestation of one of the basic characteristics of the 4)uarian energies! he idea behind 1I-s has passed be$ond the computer world& man$ people participate in special#interest 0networ"s0 operating through the slower medium of the mail! hese lac" the speed and interactivit$ of the computer 1I-s, but ma"e up for it in the detailed thought that the extra time allows the participants to give to their communications! In summar$, this section has briefl$ shown that the scientific method conforms to the activit$ pattern of the 4)uarius#(eo 8odiac axis! he abstract ideas resulting from the use of that method relate to the exaltation of 9ercur$ in 4)uarius, while the use of electricit$ and electromagnetic energ$ as a means of communication combines the powers of the ruler and

exalted planet of that sign! he conditions resulting from the tremendous increase in the speed and capacit$ of communication are themselves also 4)uarian in nature! 3urther, the combination of the communications media with information#manipulating machines has allowed the creation of a ph$sical model of the communications processes occurring on the inner planes, thus producing a complete manifestation of the 4)uarian energies! he rapidit$ with which scientific and technologicall$#based changes have ta"en place at the advent of this era can be attributed to two factors! 3irst, the ruler of 4)uarius, Franus, governs the activit$ of the subatomic and atomic realms& thus there was a direct, immediatel$ available path for the manifestation of the increasingl$ powerful Franian energies! Nearl$ all of the significant changes resulting so far from the start of the 4)uarian era have been closel$ related to increases in our abilit$ to understand and control events occurring in the subatomic realms! In other areas of scientific stud$, where the general influence of the sign applies but not the direct influence of Franus, the rate of progress has been significantl$ slower, except where those areas intersect with the stud$ of atomic and subatomic phenomena! he second factor is that advances in these areas have been completel$ new, completel$ outside the world#view of the preceding ?iscean era! here were no established preAudices to produce resistance to the advance, and the lac" of appropriate perceptual constructs for dealing with the new advances meant that the ?iscean powers could not react against them )uic"l$ enough to prevent their establishment in a purel$ 4)uarian form! In other areas of human existence, the incoming 4)uarian energies have encountered well#established and habitual thought#patterns left over from the ?iscean era, and the rate of advance has been much slower! he resistance in the political realm has probabl$ been the greatest! 1o'ernance in the $6uarian Era he pattern of political m$tholog$ for the 4)uarian era is alread$ well#established, and it mirrors the s$mbolism of the 4)uarius#(eo axis! *ith (eo, the sign of "ings, placed on the horoscope angle that relates to human beings perceived as a mass, it follows that the basic theme of this m$tholog$ is that the people themselves, the human famil$, are the rulers in this age! he various forms of collectivism ## 9arxist and 9aoist communism, fascism, socialism in its man$ flavors, maAoritarianism =e!g! 4merican democrac$> ## are all variations on this theme! 4ll contain some version of the idea that the people rule themselves! he midheaven generall$ determines the image ta"en on b$ the rulers in a given age! 4s was mentioned earlier, in the ?iscean age it was normal for the ruling class to ta"e on the image of 2upiterian superiorit$, of the -od#given right to rule! In the 4)uarian era the image of the rulers is similarl$ being influenced b$ the powers of the sign! 4)uarius is traditionall$ the sign of voluntar$ service, as opposed to the 0"armic0 or predestined service of @irgo! It represents the person who freel$ relin)uishes their individual pursuits in order to serve the communit$! In each of the various political s$stems mentioned above, those who rule are careful to cultivate the image that the$ are the servants of the people, that the actions the$ ta"e are dictated b$ the people and are in the people.s best interests! he realit$, as opposed to the image, is often far different! -overnance per se comes under the sign of %apricorn, and %apricorn.s theme ## insofar as it relates to governance #is power and control, not service! No matter what the outward form, government attracts those who see" power& if the$ serve an$one, it is not the communit$ as a whole, but those who help them to maintain their power! 4nd those who gain power see" to hide it in places where their use of it can not be controlled, and the$ can not be held accountable for the conse)uences of its use! 4t the present time the 4)uarian power is at best a light overla$ on these ages#old patterns of government& even the most 04)uarian0 of the current forms of government were invented at a time when the mutable cross and its +ig Dadd$ mentalit$ were still in control& a great deal of conflict ## preferabl$ verbal, not ph$sical ## is still necessar$ before a s$stem harmonious with

the era develops! ,owever, the situation is still changing rapidl$, and there are factors growing in the *estern societies that ma$ eventuall$ serve to ma"e government operate in accordance with the pattern of the era! 4s with the world of computer networ"s, the "e$ to the change lies with the increasing speed of communication, and with the voluntar$ associations that arise from it! In prior eras, the fastest forms of communication were either under the control of governments, or so expensive that onl$ governments and a few wealth$ individuals could afford them! his enabled governments to "eep a degree of control over events, particularl$ in the area of international relations! he relativel$ long period of time before distant events could have a local effect allowed the governors to plan and prepare to control the effects to their best advantage! *ith the elimination of the time factor in communications, man$ events affecting global conditions are effectivel$ out of the control of an$ government! 3or instance, with the maAor portion of the world econom$.s mone$ now in the form of computer data, private concerns routinel$ 0ship0 mone$ from one countr$ to another in instants, to ma"e use of advantageous local conditions! he amount of capital available in a countr$ for investment can var$ drasticall$ in a short period of time, so short that governments can not act in time to control it! 4nd the governments can not introduce dela$s into the process without also creating potentiall$ fatal dela$s in the deliver$ of vital goods and services! he econom$ is in fact global, and can not be controlled b$ organi8ations limited b$ artificial territorial boundaries! he speed with which transactions ta"e place ## and their sheer volume ## ma"es it unli"el$ that a h$pothetical world government would do an$ better, given the rigidit$ of hierarchical chains of command! he movement of goods has also gone be$ond control& if a product is desired in a given area, it will get there regardless of the wishes of the supposed territorial rulers! he arms and drug trades show this clearl$! Efforts to interdict the flow or enact extreme punitive measures against those who engage in it simpl$ raises the price without significantl$ reducing the )uantit$, and ensures that the most ruthless t$pes of human beings will become involved in the business! he borders needing to be controlled are so large, and the means of transportation so efficient, that effective interdiction is impossible! 1o in the world of commerce, we are approaching a situation where the world economic entit$ is becoming governed onl$ b$ the natural interactions of its own components, along the lines of the 4)uarian s$mbolism! If the pattern expressed in that s$mbolism holds true, then the econom$ will eventuall$ become better 0regulated0 b$ its natural tendencies than it has been through the intervention of various governments! In the 4merican political context, 0special interests0 has become s$non$mous with minorities who openl$ or secretl$ use monetar$ power to influence the decisions of legislators and executives! *hile such groups are indeed special interest groups, the$ are far from being the onl$ such groups active toda$! Ever$ group of people who see" to influence government to what the$ perceive to be their own benefit is a special interest group, regardless of their methods! Fnder this definition, political 1I-s are ubi)uitous! Environmentalists, pro# and antiabortionists, human#rights, civil#rights, and animal#rights organi8ations, down to the people loo"ing for a new street light for their street& all are special interest groups! Ever$ level of government is being subAected to the pressures of these groups, and man$ of them are successful in getting their points ta"en into consideration in legislation! he problem is that the success is based on factors having nothing to do with the merits and demerits of their causes, or of the number of people who share a view! 1uccess seems to be primaril$ a function of funding and the amount of noise the$ can ma"e! 1mall and relativel$ poor groups can not ma"e themselves heard b$ their supposed representatives! he free, unrestrained and unforced participation present in the computer 1I-s is not $et a part of the political process!

In a sane individual man$ relativel$ uninfluential parts of the mind, combining their influence, can together cause a veto of a course of action proposed b$ a stronger portion! *hen a few parts of the mind do manage to ta"e up an excessive portion of the person.s awareness, time, and resources, suppressing the wea"er =but still important> parts, we sa$ that person has a mental illness! Even in these instances, the uninfluential parts of the mind are not trul$ suppressed& the$ simpl$ begin to express themselves in wa$s that are not normal to them, often in wa$s that have the effect of sabotaging the intent of the part of the mind that is tr$ing to suppress them! he situation in western government toda$ ## particularl$ 4merican government ## is a correspondence to this sort of unbalance in the individual! he flaw expressed in all of the forms of government mentioned above lies in the assumption that it is possible for individuals or groups within a social aggregation to accuratel$ determine the needs of the whole and regulate the interactions of other individuals and groups to serve those needs! 3rom our examination of the pattern of the fixed cross it should be clear that this is not possible in realit$& the development of an inclusive whole out of the interaction of smaller individualities is alwa$s accompanied b$ the development of abilities and functionalit$ that the component individuals are not capable of duplicating ## or even perceiving, in man$ instances! he continual active participation of all the smaller individualities is necessar$ if the larger entit$ is to remain stable! he fallac$ that responsive and perceptive government is possible opens the wa$ for individuals and relativel$ small groups to usurp the role that is properl$ the place of a higherorder entit$, and to force their own particular preAudices and preferences on the population as a whole! he laws created b$ such governments inevitabl$ fail to reflect the conditions in their societies& the$ undul$ restrict the activities of certain portions of the societ$, and give undue emphasis to other portions! he maintenance of such an unbalanced state through the government.s claimed right to use force dela$s the adAustments that would ta"e place naturall$ if the societ$ had a trul$ organic structure! +ut the adAustments can not be dela$ed forever& eventuall$ the imbalance goes be$ond the point where the use of government coercion can maintain it, at which point the balancing ta"es place in a catastrophic manner, as it does in the analogous example of the mentall$ ill individual! he process of governance becomes a movement from crisis to crisis, with sections of the population superficiall$ benefiting from special attention in the interim periods, and ever$one suffering as the unavoidable adAustment ta"es place! he biological and )uasi#biological entities that ma"e up most of the universe rarel$ exhibit the crisis#s$mptomatolog$ of human governments! In most cases, adAustments occur automaticall$ as the$ are necessar$, and are thereb$ limited in severit$! *hen maAor crises do occur in a biological entit$, the$ are normall$ signs of death, of a complete brea"down of the interaction of its parts! %onstant minor adAustments or homeostasis, not crisis adAustment, is the norm in the universe! 9a"ing governance follow a homeostatic pattern re)uires that we severel$ limit the abilit$ of governments to interfere in the activities of individuals, and the wa$ the$ interact to produce a societ$! In particular, absolute limits must be placed on government.s right to use force or coercion against its citi8ens& its abilit$ to control the distribution of wealth and the allocation of resources =which both are based on the use of force> must also be curtailed! If a nation is the sort of higher#order entit$ that grows out of the interactions of individuals, then all of the individuals involved must be given the opportunit$ to participate in the decisions of its government! :ur so#called 0representative0 democrac$ does not do this& in fact, ever$ election acts to automaticall$ exclude a portion of the populace ## those who did not vote for the winner ## from participation in the process of governance! In practice, other factors ma"e the situation even worse! he parties in power, having established a balance between themselves, have set restrictions on the election process such that no third group can gain sufficient power to upset their arrangement! @oters are prevented from having creative

alternatives to 0business as usual0& a substantial portion of the population disli"es all the candidates, and does not vote! here is not a single elected representative in the federal government who was voted for b$ a maAorit$ of the adults ## note 0adults0, not 0registered voters0 ## he allegedl$ represents! In some cases, the number is as low as ten percent, or even less! *e might solve this problem b$ instituting 0no#losers0 elections for at least one of the houses of congress! hat is, an$one can run for a congressional seat, and ever$one who runs gets a congressional seat ## with one vote in congress for ever$ person who voted for them! 4 better alternative would be to allow an$ group of people, regardless of their place of residence, to Aoin together and appoint their own representative to congress! he maAorit$ of people might continue to appoint representatives based on local interests, but groups that are in the minorit$ in an$ particular geographic area would gain a representation the$ would not otherwise have! In order to ensure that laws are representative, this change in structure would re)uire a corresponding change in the )uorum re)uirements of congress and in the number of votes necessar$ to pass legislation! %ongress could not be considered to be in session unless representatives for a large portion of the population ## sa$, eight$ percent ## were in attendance! ?assage of laws would re)uire favorable votes of e)ual a similar percentage of the total votes of those present! his would ma"e it much more difficult to pass laws, but would ensure that laws that did pass were acceptable to the views of a large maAorit$ of the population ## something which is not the case at present! 1uch a s$stem would ma"e the process of governance more accuratel$ reflect the homeostatic internal activities of naturall$ occurring entities! 4lso, with the inevitable dela$s involved in passing laws acceptable to such large maAorities, the natural homeostasis of the national entit$ would have time to produce appropriate adAustments to changes without inappropriate intervention! 4nother aspect of the fixed cross pattern ## individuali8ed 0components0 interacting to create larger individuali8ed wholes # is the fact that despite their participation in the group interactions, each 0component0 remains almost totall$ free to act according to its own nature! his comes from the influence of 4)uarius. ruler Franus! 3or a societ$ to come into a trul$ 4)uarian pattern of governance, it must ensure that the individuals who ma"e up that societ$ retain the greatest possible freedom to express their nature and goals! his could be done b$ placing restrictions on the circumstances under which laws could be applied! Each person must be ac"nowledged to have a complete right to dispose of their self and their propert$ as the$ see fit! No civil or criminal penalties could be applied against an individual if the individual.s acts did not in themselves cause involuntar$ damage to another individual or that individual.s propert$, and did not interfere with the other person.s e)ual right to act according to their own nature! Individual freedom should be balanced b$ individual responsibilit$! 4cts which cause damage to others must be paid for b$ the person performing the acts! 4voidance of responsibilit$ through claims of insanit$, social deprivation, or other special status should not be allowed! 9ore important, the principle of sovereign immunit$ must be firml$ reAected& neither individuals nor groups can be allowed to shield themselves behind the mas" of government power, nor within the diffusive cover of a bureaucrac$ or corporation! 4 third necessar$ component is the elimination of secrec$, in line with the exaltation of the planet 9ercur$ in 4)uarius! Earlier sections have shown that free exchange of information is necessar$ to the existence of group#created entities, and it is as necessar$ for health$ societies as for an$ other such entit$! he abilit$ to restrict access to information about its activities enables governments to prosecute policies that ## were the$ "nown ## would be Audged to not be in the interests of the populace, and to engage in acts which the government itself would consider criminal if

performed b$ a private individual! ?ast experience shows that secrec$ in the name of 0national securit$0 is often instead secrec$ in the interests of no one but the governors and those who support them! Elimination of secrec$ helps to prevent abuses of government power b$ subAecting them to public scrutin$! he increasing use of computers in government ma$ eventuall$ help to eliminate secrec$ from government activities! he 4merican government has grown so huge that it would be impossible for it to accomplish its arrogated tas"s without using computers& the resources for doing the same tas"s manuall$ are be$ond even a government.s abilit$ to steal! he$ are simpl$ not available! %omputers are essentiall$ unsecure means of record#"eeping& an$ form of computer securit$ that a human being can invent another human being can circumvent, much more easil$ than with paper records of the same volume of information! %omputers are meant to ma"e the Aob of managing information easier, and the degree of securit$ necessar$ to reliabl$ protect the information the$ contain would destro$ their utilit$! oda$.s $oung 0hac"ers0, who brea" into computers for the fun of it, ma$ one da$ find themselves acting to more serious purpose b$ ma"ing public secrets pried from government computers! In order to save space, I will not go into the man$ other social and political manifestations that demonstrate that the 4)uarian era has established itself! Instead we will go on and loo" at how this era.s energies relate to the process of initiation and participation in the -reat *or"! $n $6uarian Vie( of &nitiation If an initiator$ s$stem is to be effective, it should be attuned to the greatest extent possible with the general magic"al conditions of the era and times in which it exists! In its philosoph$ and methods it should provide elements that reflect the nature and relationships of all four angles in the era.s 8odiacal cross, not Aust the maAor sign of that cross! he more closel$ the s$stem follows the s$mbolism of the era.s powers, the more power it can draw from the universe! Its contribution to the continuing evolution of the divine creation will also be increased! *ithin such an attunement almost infinite variations are possible, and such variations are necessar$ to fit the needs and perspectives of the man$ different individuals who chose to see" initiation! 4 s$stem that would appeal to a person primaril$ concerned with the famil$ ma$ not be appealing or useful to one whose orientation is to building or governance! 4 s$stem that appeals to an actor or performer ma$ not appeal to the person whose goal is to serve the communit$! 4nd a s$stem people of one sex find appealing ma$ not alwa$s be desirable R or even comprehensible R to people of the other sex! *e have man$ bad examples in %hristianit$ and Islam to show what happens when the need for diversit$ is not recogni8ed& we ma$ hope that in the current era the nature of the powers manifesting will prevent such rigidit$ of viewpoint from becoming as extreme as in the previous era! 4 generali8ed attunement with the 4)uarian powers does seem to be ta"ing place in the magic"al communit$ toda$, evidenced in the wide variet$ of magic"al s$stems being explored! 4lmost ever$ s$stem ever recorded has its adherents and experimenters, see"ing to transform the viewpoints of past eras into something suitable for toda$& and $et others have sought to abandon the past all together and create entirel$ new s$stems! *ith a few exceptions, these groups have been mutuall$ tolerant and willing to admit the value and desirabilit$ of their diversit$! ?aralleling this, communications networ"s have sprung up between groups and between individuals, promoting the free and voluntar$ exchange of information& even habituall$ secretive )uasi#9asonic lodges have opened up and become willing to exchange the broad outlines of their philosoph$ and s$mbolism with others! In m$ view, this attunement has not $et spread generall$ into the magic"al s$stems themselves! he proponents of these s$stems seem to still be caught in the primaril$ religious view of the magic"al universe that was characteristic of the ?iscean era, and are thereb$

limited from expressing the powers of the fixed cross in a balanced manner& one or another arm of that cross dominates the view of even the newest s$stems! :f all the s$stems currentl$ being given significant public discussion, onl$ the 9aatian s$stem received b$ the mage Nema comes close to presenting the full s$mbolism of the 4)uarian powers& and there those powers are described in terms of a future 04eon of 9aat0 more than as something existent and useable toda$! It is not m$ purpose to critici8e an$ magic"al s$stem in detail& true see"ers after the divine will "now when the$ have exhausted the potential of a given s$stem and must abandon it! Nor is it m$ intention to present a full alternative magic"al s$stem& that lies in the future, and will come through the wor" of groups dedicated to that purpose! 'ather, I want to reflect on some aspects of the magic"al universe that will become important in the coming centur$, in a general and non#dogmatic form that #one ma$ hope ## will serve as a structural basis for students of magic" to develop their connections with the 4)uarian powers, through the use of their own intuition and inner resources! It is through such connections that the true shape of magic" in this new era will eventuall$ ta"e form! hree areas will be of concern to the person see"ing such connectionC S he process of individual spiritual development under the influence of the fixed cross! S he relation between the incarnate individual and the groups of sentient beings on the magic"al planes with which he is connected! S he progressivel$ more inclusive entities whose substance ma"es up the magic"al universe as it is experienced here on Earth! &ndi'idual &nitiation 4s was mentioned earlier with respect to cultures as a whole, the method of lin"age between a lower entit$ and a higher entit$ is governed b$ the two signs that lie on the hori8on of an age.s horoscope! he same principle applies to individual initiation! If we loo" at the hol$ men and women of the ?iscean era, we find that their individual revelations came more often than not in the form of eidetic perceptions =governed b$ 1agittarius> or aural perceptions =governed b$ -emini>! 1ome saw m$sterious, ineluctable visions, li"e those of the +oo" of 'evelation& others seemed to hear the divine spea"ing to them! In either case, these things were usuall$ accompanied b$ a sense of being overwhelmed b$ a tremendous, all#encompassing power, which is the hallmar" of 2upiter in his night house ?isces! o borrow a phrase from 4leister %rowle$, -od was lin"ed to man through the @ision and the @oice! hose who trained in the philosoph$ and practice of theurgic magic" still consistentl$ experienced the connection in these wa$s& their experiences were more clear in meaning, more readil$ apprehended, but followed the same forms as their more ignorant and excitable brethren! 4nother thing to remember about the ?iscean era was that the polarit$ of that era was focused in the water$ and earth$ aspects of human nature& that is, in the emotional and ph$sical natures! he higher aspects of these two elements R the briatic sphere for *ater, for Earth the entire human ree of (ife =viewed in relation to a larger, encompassing realm> R were entirel$ out of reach of most of humanit$! hus the resonance between the higher and lower aspects did not assist much in the processes of initiation during that age, and initiation became the privilege of a select few! In contrast, in the present era is focused in 4ir and 3ire, with 4ir predominating! he lower aspect of 4ir corresponds to the intellectual faculties in humanit$, while its higher aspect corresponds to the 'uach as a whole, which includes the intellect as a small part of itself! he lower aspect of 3ire is the personalit$ or self#image, what the +uddhists call the motivational nature, Net8ach in the ree of (ife! he higher aspect of 3ire is normall$ the 4t8iluthic or archet$pal sphere, even further awa$ from human awareness than the previous era.s +riatic

correspondence! +ut in the current era, 3ire is represented b$ (eo and its ruler 1ol, which are intimatel$ connected with the human soul in iphereth! 4nd in 3rater 4chad.s 0re#formed0 ree of (ife, (eo is also the path connecting Net8ach and iphereth, indicating that this connection will be particularl$ powerful during the current era! In neither instance is the ?iscean era.s huge gap between higher and lower aspects present! In one case, the transformation is from a part to the whole in which it resides& in the other instance, the transformation is from one level of existence to the level immediatel$ above it! Fnder such conditions, it can be expected that the resonances between higher and lower will act in such a wa$ as to activel$ encourage the passage upwards through the planes! he fact that the fixed cross as a whole is closel$ connected with human existence and evolution will also tend to increase the effect! hus as the current era progresses, we can expect that the t$pes of souls choosing to incarnate will be such as to ta"e advantage of this situation! 3ewer of those who are focused in the ph$sical and emotional natures will incarnate, and those who do will be more often those who are read$ to transfer their focus upwards into the intellectual sphere! 1imilarl$, man$ more people will incarnate who are read$ to expand their hori8ons outwards to encompass the soul and the greater sphere of the 'uach! 4 far larger portion of the population will be in some degree initiated& initiation will not be the privilege of an elite, but rather the common expectation of human"ind! 4long with the increasing commonness of initiation, an increasing dem$stification of the initiator$ process can be expected ! his is alread$ ta"ing place& basic magic"al techni)ues that were once closel$#held secrets are now commerciall$ mar"eted, stripped of their religious and magic"al trappings and wrapped in a more comprehensible =and less emotionall$ loaded> ps$chological Aargon! 4fter a couple of centuries of discredit, the basic modes of thought necessar$ to magic"al wor" R metaphorical or correspondential thin"ing R are being recogni8ed as an intrinsic part of human perception, consciousl$ accessible b$ practicall$ an$one with a bit of training! Dem$stification will eventuall$ bring about among magicians a more balanced view of the place of their wor" and favored perceptual modes within the gamut of abilities exhibited b$ the human mind! 4n appreciation that their wa$ of wor"ing is not special but merel$ speciali8ed will do much to alleviate the egotism that is rampant among magicians toda$! *ith the loss of the sense of self#importance, methods trul$ suited to the 4)uarian era can begin to be developed! It has been emphasi8ed throughout this paper that =under the influence of the fixed cross> the universe appears to be composed of units which, b$ interacting intensel$, produce the appearance of larger wholes that exhibit )ualities impossible to their components! If we loo" at an$ of these units, the$ too appear to be composed of smaller units in intensive interaction! his carries down to the subatomic level, which seems R at this point in time R to be a ground state! = he strange entities of the subatomic realm combine the properties of (eo and 4)uarius in a different wa$, able to act both as particulate individualities and as nonlocali8ed wave#forms, depending on how we choose to loo" at them!> he parts#and#wholes pattern extends in the macrocosmic direction as well, and in that direction there does not appear to be an$ limit to the si8e of the wholes that can be formed! he gravitational bubble that encloses the ph$sical universe places a theoretical limit on the area we can "now, as does the speed of light, but it does not necessaril$ define the limits of existence per se, as several cosmological ph$sicists have demonstrated! 1o throughout the ph$sical universe, at an$ scale we choose to observe, an$thing we loo" at is simultaneousl$ a unified whole and a collection of discrete parts in interaction! he same is true of the subAective universe of magic"! he effect is most visible on the astral plane where points of light in combination form larger entities& and on the intellectual plane where

memories of past experiences combine to form ideas or words, and these in turn meld into more abstract ideas! +ut it is e)uall$ true of the more 0formless0 levels as well! he subAective experiencing entit$ that is a human being is also simultaneousl$ a whole and a m$riad of parts! he human mind is composed of a legion of sub#minds& all of them possess a basic matrix of interconnectedness but at the same time are speciali8ed for various purposes, as the cells and organs of the bod$ are speciali8ed while having the same genetic endowment! hese subminds interact closel$ and in their interaction either create or provide a vehicle for that which calls itself b$ the pronouns 0I0 and 0me0, the aware and self#aware individual! *hich human abilities are attributable entirel$ to subminds, and which are characteristics of the individuali8ed wholeB his )uestion can not be answered to an$one.s satisfaction, except to sa$ that the conscious individualit$ is often less in control of its behavior and thought than it normall$ believes itself to be! It has a abilit$ to call certain sub#minds into action to suit circumstances, but man$ of the sub#minds are be$ond its direct control, and can onl$ be influenced b$ subtle, indirect persuasion over a long period of time! It has a greater abilit$ to veto actions instigated b$ one or a group of subminds& but again it is not in complete control! +e$ond these general statements, an$ more specific answer is lost in the diversit$ of talents that human beings exhibit! 4wareness that the self can be viewed as a product of group activit$ and interaction is the "e$ to developing 4)uarian techni)ues of initiation! It is the development of the abilit$ to consciousl$ release the self from its intense sense of 0I#ness0, its urge to centrali8ation of control, and to loosen ## but not destro$ ## the bonds between the sub#minds that will ma"e such techni)ues practicable! It ma$ sound li"e I am advocating the cultivation of a schi8ophrenic state, but this is not the case& the state in )uestion is no more similar to schi8ophrenic dissociation than is the creative wordpla$ of a s"illed poet to a schi8ophrenic.s flights of thought! 4s was shown in figure I, at one point in a developing interaction between units, the$ begin as a group to throw off a light, a radiation into their surroundings! Eventuall$ this radiation becomes intensified and centrali8ed, appearing to come from a point within the group that is not necessaril$ occupied b$ one of its members! he power generated is far be$ond what is available from the group ta"en as separate entities& much of it becomes bound up in the central point, but the amount released is still greater than their apparent individual contributions! 4ccompan$ing this radiation is a magnetic effect, drawing the group members closer together, strengthening the bonds between them! he radiation permeates an area around the group, ma"ing that area 0theirs0 in some sense! In the subAective composition of the human being, the central point =not consistentl$ congruent with an$ of the sub#minds> is the individuali8ed self! he release the sense of I#ness is not a matter of loosening the bonds of the group of sub# minds to the point where the central self disappears& that is exactl$ what happens in schi8ophrenia! he goal is not to destro$ the unit$ of the group of sub#minds! 'ather the goal is to temporaril$ redistribute the extra energ$ generated b$ the group interaction, which is normall$ bound up in the central point that is the individuali8ed self, among the separate members of the group! Enough of the centrali8ing power is retained to continue generating more power, but the rest is given bac" to the group! 'eceiving the distributed energ$, the sub#minds of the group increase their own individual radiation, expanding the area =subAectivel$ spea"ing> that the$ define as their own territor$! he radiation of each pushes against the others, separating them, while at the same time the centrali8ing power tends to hold them together still! he process stops when a balance point is reached, and the amount of energ$ being distributed is e)ual to the amount being generated! 1ome of the sub#minds ma$ be stimulated to a degree that the$ reach a stable state on a higher energ$ level, much in the wa$ that an electron given the right amount of extra energ$ will 0Aump0 to a higher probabilit$ shell in an atom! *hen the exercise is done and the

individuali8ed self ceases to distribute its energ$ and the sub#minds fall bac" towards their normal state, these particular sub#minds will retain their extra energ$! he result is that the normal, tighter interaction between the sub#minds will generate even more power than it did before! his energ$ will be available when the exercise is next done, providing better opportunit$ for the remaining sub#minds to Aump to a higher, stable state! 3rom the standpoint of the subAective entit$, the expanded state teaches the difference between consciousness and I#ness, two things normall$ considered identical! he sense of I# ness, the tendenc$ towards centrali8ed accumulation of the mind.s energ$ and centrali8ed control of the mind.s capabilities, is reduced to a minimum& in some instances it ma$ temporaril$ vanish! +ut consciousness is not reduced at all& it is expanded! +efore the individual being can reliabl$ achieve the expanded state, it has to ma"e a deliberate effort to reduce its egoic tendencies in order to release the energ$ it has accumulated! ,aving released that energ$ and achieved the state described here it gains confirmation that the state of I#ness is not nearl$ so important as it thin"s! he sub#minds and the consciousness can both operate perfectl$ well without it! It becomes apparent to both that the 0I0, the individuali8ed self or soul, is not the highest achievement of the being, nor is it the most powerful state the being can ta"e on! 'ather it is the ground state of the subAective being, the state of least activit$, not of greatest activit$! It is the state the being falls into as a default! *hen the sense of I#ness is reduced the consciousness remains, but it becomes proportionatel$ decentrali8ed! It is still appears to itself to be a single consciousness but at the same time it appears to act as a subtle mercurial fluid, permeating all the sub#minds and participating in their individual activities as part of them! Except for being aware, it does not have an$ identifiable characteristics of its own& it ta"es on the characteristics of the sub#minds while still remaining itself! he consciousness. lac" of distinguishing characteristics becomes important in the next stage of the 4)uarian initiator$ process! +efore describing that next stage, let us re#connect what has been described here with the fixed cross of the 8odiac, the powers governing activit$ in the current era! 4s was the case with the ?iscean era, this mode of the initiator$ process relates ver$ closel$ to the astrological signs! (eo and its ruler 1ol are at the nadir of the 4)uarian 0horoscope0! 1ince the nadir sign is that in which the Earth stands in the horoscope, it colors and is colored b$ the activit$ of the planet! Earth has the associations of being the foundation on which we stand and of inertness or inertia, of minimum expenditure of energ$! he sign comes to represent the foundation of being, what is at its base! hus in the current age the ego =or at a higher stage, the soul> becomes the base state, the state of normalit$ out of which one progresses in the course of attaining an initiation, and the state in which the resources of the being are conserved to the greatest extent! he two hori8on signs are the means of transition from the base state to the active or initiated state! In the current era these are the signs of 1corpio and aurus with their planetar$ rulers and exalteds! he process of transition begins with a redistribution of the energ$ accumulated in the ego or soul, sending it outwards into the sub#minds of the being and causing them to become more energi8ed and to repel each other, loosening their bonds and allowing them greater freedom of movement and individual activit$! he planet 9ars, ruler of 1corpio, represents outwardl$directed force, repelling or repulsing force, that is, force acting against an obAect! he exalted planet of 1corpio, Franus, represents decentrali8ation and the loosening of bonds! In combination these two planets govern the movement to the expanded state described previousl$!

he loosening of the bonds between the sub#minds does not continue indefinitel$& the outward#trending force of the 1corpian planets is counteracted b$ a superficiall$ wea"er but more enduring inward#trending force! his force acts to hold the subminds together and to maintain a state of homeostasis in their interactions! 4t some point the forces balance and an excited but still stable state is attained! he ruler of aurus, @enus, is the inward#oriented, attractive force countering 9ars& (una =representing stabilit$ in change> moderates the explosive decentrali8ation of Franus, holding it within a matrix and rec$cling it so that the power remains within the boundaries of the being! 3inall$, this decentrali8ed, excited#but#stable state results in a wea"ening of the power of the ego or soul, releasing the consciousness from its sense of identification with the personal 0I0! he consciousness loses its personal characteristics and becomes indistinguishable =except in scope> from the universal archet$pe of consciousness, reflecting whatever is around it while remaining itself! Franus ruling 4)uarius again represents the decentrali8ed state of being! 9ercur$, exalted in 4)uarius, represents the universali8ed state of the consciousness! he decentrali8ed state is not of much use b$ itself! Eventuall$ fatigue intervenes and the consciousness falls bac" into its individuali8ed, solar, base state at much the same level as before! 4nother factor must be included, one that enables the person to absorb energ$ to maintain the decentrali8ed state longer, and to remain at a higher level even in the base state! In the traditional Aargon of magic", this factor is the magic"al lin"! In the 4)uarian mode of initiation, creation of the magic"al lin" manifests itself as a process of alignment between the energi8ed, decentrali8ed sub#minds and their e)uivalents in one of the more inclusive groups of which the person is an un"nowing part! he sub#minds have a greater freedom to var$ their relationships to each other in this state, and b$ the ver$ nature of the ever more inclusive groupings that ma"e up the magic"al universe, their normal relationship must alread$ be similar in nature to some limited aspect of each larger wholes it is in! he mercurial consciousness of the decentrali8ed state see"s to sense the nature of a larger whole and to direct the sub#minds into a pattern that is identical! *hen the pattern reaches a critical degree of alignment force begins to flow from the larger whole to the individual, and the magic"al lin" is established! he lin" flows in the other direction as well! he mercurial consciousness, alread$ essentiall$ free of an$ separative characteristics, moves outward into the larger whole as the whole.s energ$ flows inward! *ithin the limits of its capacit$, it becomes able to participate in the consciousness of the group in which it is contained and in the centrali8ed consciousness that the group activit$ causes to manifest! 3or the time in which the magic"al lin" is active, it becomes wholl$ identified with the consciousness of the group! 4t first the consciousness ma$ not be able to carr$ an accurate memor$ of this experience when it reverts to the solar state& the expansion into the group awareness alwa$s involves man$ elements of experience that do not have their exact correspondences in the individual.s ma"eup, and these are not retained! ,owever with repeated assumptions of the decentrali8ed state and repeated exposures to the force of the group the necessar$ e)uivalents become built into the person.s nature and the degree of retention increases dramaticall$! 4 single 0initiation0 under the 4)uarian mode is composed of man$ repetitions of the c$cle from individuali8ed being to decentrali8ed being and bac" again! Each repetition gains the person a greater degree of alignment with the group in )uestion, and a greater degree of identification with the central awareness of the group! Eventuall$ the person reaches a state of saturation with respect to that particular group.s activit$, a level of identification at which the connections to the group begin to fall below the threshold of awareness!

4 period of consolidation generall$ follows, in which the sub#minds absorb the experiences and energies gained and settle into a new base state! he conscious experience of the decentrali8ed state tends to fall off for a while and the mind ma$ even find it impossible to attain that state for some time, the length of which varies with the amount gained! he tas" of manifesting the gains within the context of earthl$ existence, of redefining the person.s relationship to the world, becomes dominant in the person.s mind! 4s was the case with the upward movement, this transition downward is also governed b$ the two hori8on signs, aurus and 1corpio! he upward movement was dominated b$ 1corpio.s urge towards the explosive loosening of bonds, with aurus having a secondar$ effect to prevent the loosening from going too far! ,ere, the aurean urge towards the ma"ing and solidification of bonds dominates as the person see"s to establish themself in the new base state, and to establish a new relation to the world based on that state! he 1corpio influence becomes secondar$, serving primaril$ to brea" up habitual mental activities that are no longer perceived to be appropriate, and to encourage the abandonment of roles in the world that do not fit the pattern of the person.s new pattern of perception! Eventuall$ a new relationship to the world is established, and the potentials gained have been full$ incorporated into the person.s normal individuali8ed awareness! 4t this point the person can be said to have been full$ initiated into a particular level of the magic"al universe, and a new c$cle around the fixed cross can begin, involving alignment and identification with a $et more inclusive group and central awareness! *hen man$ of these c$cles have been completed, a new condition of awareness begins to appear! he person begins to experience both their individuali8ed state of consciousness and the consciousness of their group simultaneousl$! here is still a )ualitative and perceptual distinction between the two states& but the magic"al lin" becomes so strong and the flow in the lin" becomes so free that the demarcation between the individual.s consciousness and the group.s becomes indeterminate! he decentrali8ed state of the sub#minds becomes so accuratel$ aligned with the group that the latter supersedes the former in the person.s awareness! he person becomes, in effect, the ph$sical manifestation of their group, and acts in the world to fulfill the group.s tas" or purpose under the divine will! he person is no less an individual than before& the manifestation of that individualit$ ma$ not even change! +ut behind the individual expression, the group acts to select those expressions that are most in accord with the group purpose, and to exclude those that would be contrar$ or damaging to that purpose! he se)uence of events described here occurs in initiations of ever$ level from the lowest to the highest! *hat varies with the different levels is what is perceived as being the self, and what is seen as the divine! 3or an apprentice or aspirant, the ego is a point of fixation on the astral or intellectual levels, and the light of their own soul and its group is seen as the divine! 3or the adept the soul is the self, and in compan$ with their group the$ see" contact with progressivel$ more inclusive entities, ending with that one whose bod$ is the Earth in all its parts and levels! 3or the mage the self is the world, which the$ see" to bring into alignment with the purpose being manifested b$ the group entit$ that is the solar s$stem! 4t all of these levels, the aspects of centrali8ation, loosening of bonds and expansion to a decentrali8ed state, identification with a higher level, and re#centrali8ation are the core of the initiator$ process!

$ #odified 2exagram Ritual for Enochian !orkings0 Copyright *+,,. *++/ by Ben)amin Ro(e

?ermission is granted to distribute this wor" in electronic form, with the these conditionsC 1> No fees ma$ be charged for the distribution or transmission of this document, other than standard charges for use of transmission lines or electronic media! Distribution for commercial purposes or b$ commercial entities is specificall$ prohibited! 6> 4ll copies distributed must contain the complete, unedited text of the original document and this cop$right notice! 7> ?ersons ac)uiring the electronic version of this document ma$ ma"e one printed cop$ for their personal use! 4ll other rights are retained b$ the author!

E!1 ools, costume, etc!C 4! *hite robe for theurgic wor"s +! +lac" for thaumaturgic wor"s %! *and for general use or sword D! Elemental wand, cup, etc! as appropriate E! (amen of the wor", or general lamen! 1!E Fsing wand or sword, circle and seal the area of wor"! Deosil for theurgic wor"ings, widdershins for thaumaturgic! 1!1 'eturn to the center of the circle, face east! Declare to the universeC 049-ED?,4H0 1!6 Extend arms to the East, and do several deep breaths, drawing energ$ from the East and diffusing it throughout the aura! 6!1 Do sign of ,arpocrates, then hold wand or sword vertical before the chest, other arm down at side! 6!6 'eciteC 0I! N! '! I!0 =%oncentrate the energ$ in the aura above the top of the head! 4s the letters are spo"en, draw it down to activate certain cha"ras in turnC I # op#of#head and aAna cha"ras N # hroat cha"ra

' # ,eart cha"ra I # %ha"ras below the diaphragm =excluding 1olar ?lexus> 6!7 Draw all the energ$ down into the cha"ra at the base of the spine! 6!I 'eciteC 0God, 'esh, Nun, God0 =@isuali8e the energ$ moving up the spine and both side#channels, activating the cha"ras in reverse order of point 6!6> 6!5 'eciteC 0Isis, ,orus, 1et, hoth0 = he energ$ fountains out the top of the head in four streams and diffuses bac" into the aura!> 7!1 'eciteC 0 he passage of 9an through the Earth!0 0 he passage from Earth to the 1tars!0 7!6 3or theurgic wor"s, reciteC 0Isis, Nature, innocent blindness0 0,orus, *arrior, the struggling soul0 01et, 4postate, see"ing the spirit0 0 hoth, the *ise :ne, encompassing allH0 3or thaumaturgic wor"s, reciteC 0 hoth, star#namer, decreeing the pattern0 01et, destro$er, dividing the poles0 0,orus, sun# "ing, providing the power0 0Isis transformed is the manifest goalH0 =4ssume the god#form of each god before spea"ing herLhis line!>

3or -eneral Invocations or +anishingsC I!E 'ecite the 3irst Enochian %all! I!1 -o the East! Draw hexagram of 4ir! @ibrateC EJ4'?, :': I+4, 4:<?I ?roAect through the hexagram, into the realm of 4ir! r$ to see or sense the inhabitants gathering about, attracted b$ $our arrival! 4bsorb as much energ$ from them as possible and draw it bac" into the circle! I!6 -o to the 1outh! Draw the hexagram of *ater!

@ibrateC ,%:94, 9?, 4'1( -4I:( ?roAect through the hexagram into the realm of *ater! r$ to see or sense the inhabitants gathering around $ou, attracted b$ $our arrival! 4bsorb as much energ$ from them as possible and draw it bac" into the circle! I!7 -o to the *est! Draw the hexagram of 3ire! @ibrateC +I :9, :I? E44 ?D:%E =?roAect through the hexagram into the realm of 3ire! r$ to sense the inhabitants gathering around, attracted b$ $our arrival! 4bsorb as much energ$ as possible and draw it bac" into the circle!> I!I -o to the North! Draw the hexagram of Earth! @ibrateC N4N 4, 9:' DI4( ,% -4 =?roAect through the hexagram into the realm of Earth! r$ to see or sense the inhabitants as before! 4bsorb as much energ$ as possible and draw it bac" into the circle!> I!5 'eturn to the East to complete the circle!

3or invocations of the four 1eniors or ;ings associated with a particular planet! 5!E 'ecite the 3irst Enochian %all! 5!1 -o to the East! 9a"e hexagram of 4ir! @ibrate EJ4'?, :': I+4, 4:<?I 9a"e hexagram of the planet! @ibrate the name of the corresponding 1enior from the 4ir ablet! In this and the following three points, proAect through the hexagrams to the realm ruled b$ that 1enior! 4ttempt to see him standing before $ou, or to at least sense his presence! 9a"e note of an$ beings or images that do appear! *hether $ou see him or not, call him to come to $ou in $our circle! 4bsorb as much energ$ as $ou can and draw it bac" into the circle! 5!6 -o to the 1outh! 9a"e hexagram of *ater! @ibrate ,%:94, 9?, 4'1( -4I:( 9a"e hexagram of the planet! @ibrate the name of the corresponding 1enior from the *ater ablet! ?roAect into the 1enior.s realm as before! 5!7 -o to the *est! 9a"e hexagram of 3ire! @ibrate +I :9, :I? E44 ?D:%E

9a"e hexagram of the planet! @ibrate the name of the corresponding 1enior from the 3ire ablet! ?roAect into the 1enior.s realm as before! 5!I -o to the North! 9a"e hexagram of Earth! @ibrate N4N 4, 9:' DI4( ,% -4 9a"e hexagram of the planet! @ibrate the name of the corresponding 1enior from the Earth ablet! ?roAect into the 1enior.s realm as before! 5!5 %omplete the circle b$ returning to the East! = o invo"e a single 1enior, recite the %all of the Element after the 3irst %all! he ma"e his elemental and planetar$ hexagrams in all four )uarters instead of a single )uarter as above!>

3or invo"ing all the 1eniors of a particular ablet K!E 'ecite the 3irst Enochian %all, and the %all of the element being invo"ed! K!1 -o to the East! 9a"e hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of @enus! Invo"e the corresponding 1enior! =3or this and each of the following points, proAect through the hexagram of the planet into the corresponding planetar$ realm! -ather as much energ$ as $ou can and draw it bac" into the circle b$ an act of will! he energ$ should appear to well up out of the center of the hexagram, illuminating the circle with light of the planet.s color!> K!6 -o to the 1outh#1outhwest! 9a"e the hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of 9ercur$! @ibrate the name of the corresponding 1enior! K!7 -o to the North#Northwest! 9a"e the hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of 2upiter!

@ibrate the name of the corresponding 1enior! K!I %omplete the first triangle b$ returning East! K!5 -o to the *est! 9a"e the hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of 9ars! @ibrate the name of the corresponding 1enior! K!K -o to the North#Northeast! 9a"e the hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of (unaLEarth! @ibrate the name of the corresponding 1enior! K!/ -o to the 1outh#1outheast! 9a"e the hexagram of the element! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! 9a"e the hexagram of 1aturn! @ibrate the name of the corresponding 1enior! K!8 %omplete the second triangle b$ returning to the *est! K!9 'eturn East! %ircumambulate, going directl$ from each point to the next to form a hexagon, gathering up the powers of the planets as each hexagram is passed! -o deosil for theurgic wor"ings, widdershins for thaumaturgic wor"ings! K!1E Fpon reaching the East again, move to the center of the circle, spinning about the bod$.s vertical axis as $ou go! 1pin in the same direction as the circumambulation! =4s $ou spin, the planetar$ energies should be seen as forming a multicolored vortex about $ou! *hen $ou reach the center, release the vortex and fix it in place there!> K!11 9ove slightl$ awa$ from the center and turn to face it! Draw the hexagram of the element in the middle of the vortex! @ibrate the corresponding ablet of Fnion name, and hree Names of -od! Draw the hexagram of 1ol in the middle of the vortex! @ibrate the Name of the corresponding 0Elemental ;ing0! =4s the name of the ;ing is vibrated, the hexagram in the center of the circle should draw in the gathered energ$ and catal$8e it so that it all transforms into a brilliant white radiance!>

/!1 'eturn to the center of the circle! /!6 3or theurgic wor"s, reciteC 0Isis, Nature, innocent blindness0 0,orus, *arrior, the struggling soul0 01et, 4postate, see"ing the spirit0 0 hoth, the *ise :ne, encompassing allH0 3or thaumaturgic wor"s, reciteC 0 hoth, star#namer, decreeing the pattern0 01et, destro$er, dividing the poles0 0,orus, sun# "ing, providing the power0 0Isis transformed is the manifest goalH0 =4ssume the god#form of each god before spea"ing herLhis line!> /!7 1pea"C 0I4D, -E9E-4N<40 /!I 1ilence the mind and perceive the result of the wor"! Comments E!E I had two main obAectives in writing this ritual! he first was to adAust the s$mbolism of the -!D! version so that it full$ reflected the IN'I formula! *hile the -!D! version starts with IN'I, the primar$ s$mbolism is based on the formula of I4:! hese two formulas are superficiall$ similar but far apart in their detailed s$mbolism and areas of applicabilit$! I4: is a generali8ed formula of consecration! :ne ta"es a material basis =I P Isis P nature or matter> and applies a magic"al energ$ to it =4 P 4pophis P energ$>, raising its rate of vibration and producing an influential radiance =: P :siris P 1ol>! here are speciali8ed interpretations for specific methods of wor"ing, but most of them can be reduced to this general description of the process! 4 stud$ of the -!D! rituals shows that the$ made no distinction between an initiator$ ritual applied to a human candidate and a consecration ritual to charge a talisman! he candidate was considered to be mere 0base matter0 whose nature could onl$ be changed b$ application of an external force! :n the other hand, IN'I is a both a creative and an initiator$ formula! 4s a creative formula, it shows the steps in the creative process as the$ are performed b$ either a man or a god! 4s an initiator$ formula, it describes the stages of the path of initiation as the$ are experienced b$ the individual who is activel$ see"ing to raise his own level of consciousness, not as a passive recipient of external force, but as the instigator and prime mover of the wor"! +e$ond this, IN'I reflects processes that are at the root of all human behavior and have pervaded ever$ area of human activit$ at least since the beginning of our recorded histor$! he s$mbolism of IN'I is dealt with briefl$ further on in these comments! 4n expanded treatment of the formula is presented in m$ paper 1et L ,orus, for those who wish to consult it! 9$ second obAective in revising the ,exagram ritual was to produce a version that was suitable for use with the Enochian %alls! his current version uses onl$ Enochian divine names, and the s$mbolism of the circle and directions has been modified to conform more closel$ to that given in Dee.s records of the Enochian magic"al s$stem! %omplete conformit$ is not

possible, since Dee.s interpretations are sometimes contradictor$! +ut I have selected out of his interpretations those that seem most consistent! E!1 3or dail$ use, the tools and accoutrements should be "ept simple! :ne wand, robe, and lamen are sufficient! 'obe and lamen ma$ also be dispensed with under most circumstances! Dee.s lamen is appropriate to this wor", since it is derived from the names of angels of the planets! 3or this wor", 0theurgic0 is meant to include an$ wor" for self#initiator$ purposes, an$ wor" to generate lin"s between the magician and more evolved beings =or to invo"e such beings to visible appearance>, an$ wor" in which the magician himself is the obAect to which the invo"ed forces are to be applied! 0 haumaturgic0 includes all wor"s done with intent to influence mundane events and obAects, or persons in their mundane capacities& all wor"s of invo"ing non# material beings of less than a human level of evolution =demons, elementals, Enochian 0cacodemons0>& consecrations of talismans and other wor"s involving a material basis other than the magician! 1!E he s$mbolism of motion around the circle varies slightl$ from traditional usage! +oth banishings and invocations can involve motion in either direction! It is the intent of the wor" that determines the direction used! he directions chosen here follow a consistent pattern expressed b$ the Enochian spirits in m$ contacts with them! *hen spea"ing of circular motion in relation to mundane or external events the$ alwa$s refer to motion in the same direction as the 1un.s motion around the 8odiac, which is widdershins when viewed from the Earth.s northern hemisphere! *hen spea"ing of circular motion in relation to initiation or spiritual evolution, the$ alwa$s refer to motion in the direction of the precession of the e)uinoxes, which is deosil! 1!1 he Enochian word declares the commencement of the ritual! 04mgedpha0 means 0I begin anew0! his is one of the words spo"en b$ a god at the beginning of an$ c$cle of creation! 6!1 he position of the wand indicates that the flow of energ$ in this section of the ritual will be in the vertical direction, as opposed to hori8ontal or c$clical motion! 6!6 # 6!5 IN'I is a reversible formula! hat is, it is e)uall$ valid when read from either end! he standard form of the formula in the first spo"en line is the creative or 0involutionar$0 version, representing power descending into manifestation from the -odhead! he reversed form in the second spo"en line is the initiator$ or 0evolutionar$0 version, representing the re# ascent of man from complete involvement with matter bac" to the -odhead! hus the two together represent one complete c$cle of existence! he cha"ras activated as each letter is spo"en are the correspondences in the bod$ to the principles represented b$ the letters! he$ also roughl$ correspond to the parts of the ree of (ife with which each of the letters is connected! he activation of the cha"ras in the order shown should also remind the magician of the c$cle of in#breathing and out#breathing of energ$ in prana$ama, which is representative of the same universal c$cle in the s$mbolism of the Eastern initiator$ s$stems! In point 6!5, the four principles of IN'I are elaborated b$ their divine correspondences! he passage of the energ$ bac" out of the head in four streams represents the idea that from a cosmic viewpoint the entire ree of (ife is but the ph$sical plane of some higher#order s$stem, and that the manifestation of these principles must have its origin in corresponding activities within that larger s$stem! 7!1 # 7!6 he evolutionar$ form, I'NI, describes both the characteristic stages of the life of a man in the world =0the passage of man through the Earth0>, and the four maAor stages of the initiator$ Aourne$ =0the passage from Earth to the 1tars0>!

he first verse in point 7!6 describes these four stages in terms of the classic 0,ero.s (ife0 m$thos! In its simplest form, this pattern is present in most hero tales from nearl$ all past cultures! he hero is normall$ the child of a "ing, who has been hidden awa$ for his protection during childhood! ,e grows up ignorant of his future destin$ =first 0I0, Earth>! 4t some point he is made aware of that destin$, and begins the struggle to ma"e it real! 4fter various battles and confrontations, he wins and becomes the ;ing =0'0, 9ars#1ol>! 4t the height of his accomplishment he dies or is betra$ed and "illed =0N0, 1corpio>! 4fter death, he rises to heaven and becomes a god =last 0I0, 9ercur$ or hoth>! ;ing 4rthur is t$pical of this m$thos! he stor$ of %hrist also follows the pattern, save that his powers are magic"al rather than martial! 4 slightl$ more sophisticated version is shown in the histor$ of 1iddhartha, the +uddha! ,aving gone through the first two stages and become a ruling prince, 1iddhartha is suddenl$ exposed to the suffering that is the burden of the people he rules! ,e sees that some of their suffering was inadvertentl$ caused b$ himself, and much more of it can not be alleviated even b$ his princel$ powers! his revelation affects him so strongl$ that he abandons all his possessions and powers and goes into the wastelands, dedicating himself to discovering the solution to suffering! ,e spends $ears concentrating on the wor" to the exclusion of all else! =1uffering, reAection of the past, and intense concentration are all aspects of 1corpio!> Eventuall$ he succeeds and attains wisdom! ,e then goes about telling others of the principles and techni)ues necessar$ to achieving the freedom that he has attained! =*isdom P hoth as god of %ho"mah, spreading of the methods P 9ercur$ as god of communication! Note also that +uddha.s methods are primaril$ intellectual, again e)uating to 9ercur$!> he -rail ;nights show a %hristiani8ed version of the +uddha.s stor$, in their reAection of earthl$ glor$ in favor of going through the trials that lead to heavenl$ glor$! (i"e the +uddha, the$ voluntaril$ leave the ;ing.s palace, and go into the wastelands in search of their goal! In the life of the t$pical 0traveler on the ?ath0, these four m$thical stages correspond to four ps$chological stagesC 3irst 0I0 # the period of normal human life#in#the#world, in which the person sees himself primaril$ as an earthl$ or ph$sical being, with the 0spirit0 or 0-od0 or 01avior0 as something outside himself! 0'0 # hat period when the individual.s soul begins to ma"e itself felt! he person is thrown into a state of conflict, a constant fight, as his soul struggles to overcome the inertia of his earthl$ personalit$ and gain control of the lower being! Eventuall$ the 1oul succeeds in overcoming the personalit$ and becomes the ruler of the incarnate being! 0N0 # he soul spends a period of time, often several lifetimes, enAo$ing its power and the additional influence it has over its affairs in the manifest worlds! +ut eventuall$ the novelt$ fades, and the soul begins to perceive that it is not the true ruler of its own actions, that its supposed freedom is largel$ illusor$! It perceives that its existence is the result of the d$namic tension between the material worlds and the power of the spirit! In order to achieve true freedom it sees that must throw off all of that part of itself that derives from the material pole of existence, and become one with the spiritual pole! 1ince its ver$ existence in its present form results from the interaction of spirit and matter, the act of throwing off the influence of the material portion of its being must inevitabl$ result in the destruction of that form! ,ence the s$mbolism of Death that prevails in descriptions of this stage! (ast 0I0 # +ecoming detached from the material side frees the former soul from the wheel of birth and death, and it becomes the Fniversal 9ercur$, conscious intelligence free of an$ individual characteristics& fluid, perfectl$ adaptable in the 9ercurial manner! Eventuall$ it frees

itself entirel$ b$ drawing itself to a point =the God as the ?oint of ;ether>, and vanishes from the worlds of our ree of (ife entirel$! 7!6 he second of the two verses in point 7!6 expresses the creative form of IN'I, in which the flow of power is from ;ether down to 9al"uth! +riefl$ putC hoth is god of the sphere of the fixed stars, which is also the sphere of the *ord, or primal pattern on which the eventual manifestation is based! 1et is the god ruling the part of the ree wherein lies the so#called 04b$ss0, which is the interface between the essential unit$ of the supernal triad and the inherent dualit$ of the 'uach! In one m$th, 1et tears :siris to pieces and buries the pieces in the Earth! 1imilarl$, in transforming the divine *ord into its 0material0 e)uivalent in the 'uach, its unit$ must be translated into paired dualities, or complementar$ ideas! hus he 0divides the poles0! ,orus as a 1olar god relates all these divided pieces of the *ord to each other, coordinating them into a form which reflects their original intent as closel$ as is possible within the lower worlds! ,e produces the soul#form on which the eventual manifestation will be based! ,is coordinating and activating power draws the matter of the lower worlds into a 0magnetic alignment0 with the solar form! Isis represents the matter that is drawn to the solar form, which in turn draws more matter to itself, absorbing the power of the solar form, slowing it, and eventuall$ producing a concrete manifestation of the original intent! I!E # K!11 %oncerning the elements and the four directionsC Dee perceived the magic"al circle as a representation in two dimensions of the three# dimensional sphere of the heavens, in much the same wa$ as a horoscope chart!1 4 horoscope is a representation of the fusion of macrocosm and microcosm at one specific point in time! 1ince we are attempting to produce a manifestation of the representatives of the macrocosmic forces in the ablets, this s$mbolism seems ver$ appropriate! he four directions in the circle become the four 0angles0 of the horoscope, with the east being the ascendant, the west the descendant, the south the midheaven and the north the nadir! +ecause the 0angles0 of the magic"al circle are at right angles to each other, the$ will alwa$s fall into one of the 8odiacal )uadruplicities, and therefore each angle will alwa$s be in a sign whose element is different from the other three! he relative positions of the four elements will alwa$s be the same! If we start with 4ir, then the next angle deosil will alwa$s be *ater, next after that 3ire, and last Earth! he decision to assign the elements to the angles as is done in this ritual stems from several considerationsC a> 1ince this ritual is primaril$ intended for invo"ing planetar$ forces, the elements should be treated according to their 0heavenl$0 positions, as the$ are in relation to each other in the 8odiac, rather than in their traditional mundane directions! b> he element of Earth should be placed in the north because the planet Earth is alwa$s, b$ definition, in the nadir of a horoscope! c> he element of 4ir should be in the East, because it is traditionall$ assigned to this direction, and because 4ir is the 0highest0 of the elements in the ordering of the Enochian s$stem and thus should be the first of the four invo"ed! 4lso, the ascendant of the horoscope

represents the coming of new things into the person.s sphere of awareness, and an 4ir sign, 4)uarius, is the 8odiacal attribute of the incoming astrological 04ge0! he two elements of *ater and 3ire are then attributed to the remaining directions according to their positions in a 8odiacal )uadruplicit$! his arrangement wor"s well in practice, but is not 0loc"ed in stone0! :ne could find good excuses for using other arrangements! he -!D! arrangement treats the four directions as representing the e)uinoxes and solstices, so would be e)uall$ appropriate! :r one could follow one of Dee.s arrangements and attribute the elements to the )uarters between the angles rather than to the angles themselves! In section K, this fours)uare arrangement is abandoned, in favor of another based on the relative positions of the 1eniors in an$ one of the ablets! he upper and lower arms of the -reat %ross of the ablet are simpl$ separated into their two 0lines0 or columns and bent outwards to ma"e a six# pointed figure! he planets are grouped with the astrologicall$ 0masculine0 planets to the west and the astrologicall$ 0feminine0 planets to the east, with complementar$ planets balanced against each other across the circle! +$ invo"ing the planets in two sets of three rather than going in order around the circle, a balance is maintained between the two polarities! 4lso note that each triad contains planets that are correspondences =within a purel$ astrological viewpoint> of the alchemical principles of sulphur # mercur$ # salt! I!E # K!11 9iscellaneous remar"s 1ection IC he intent of this section is to invo"e the most macrocosmic =and therefore most generali8ed> form of the powers! he ablet of Fnion names invo"e the spirit of the elements! Each of the hree Names of -od for the elements corresponds to an astrological sign, and all four sets together ma"e up the <odiac! here are actuall$ two 8odiacal correspondences for each name, which are used in different circumstances! he reasons for this are too complicated to go into here! 3or this ritual, the following table shows the correspondences to be used! 9utable 4ir :': *ater 9?, Earth 9:' 3ire :I? 3ixed %ardinal I+4, 4:<?I 4'1( -4I:( DI4( ,% -4 E44 ?D:%E

*hen proAecting into the elemental realms, it would be fitting to visuali8e s$mbols appropriate to the 8odiacal attributes as an added attractant for the inhabitants! he purpose behind the attempt to see or sense these inhabitants is to create mental lin"s between them and the magician, and to strengthen an$ lin"s previousl$ established! It is b$ means of these lin"s that the "nowledge embodied in the ablets can be ac)uired! It is )uite common for an invocation of the Names of -od to attract a m$riad of small elementals! +ut the$ do not have much energ$ to spare, and are useless as sources of information! heir presence is a sign of success in performing the ritual, but it is the more highl$ developed 0angelic0 beings that should be sought during the proAections! *hen using the ritual for banishing, the energ$ brought into the circle should be visuali8ed as flushing an$ undesirable influences out of the circle, and then leaving the circle itself b$ the hexagram through which it came!

1ection 5C 3or purposes of this section, the 1olar ;ings of the ablets are treated as if the$ were 1eniors of 1ol! /!7 he words mean 0-od, $our will be Mor 0is0N done!0 he$ serve as a formal indication of the end of the ceremon$! "ootnotes 1 1everal diagrams drawn b$ Dee in the course of developing the Enochian s$stem show this horoscopic interpretation! +ut it is not "nown to me whether the 4ngels who provided the s$stem agreed with him! It should be noted that the current arrangement does not follow an$ of the three or four different arrangements recorded b$ Dee!

$ Ritual of the 2eptagram by Ben)amin Ro(e Copyright *++;. *++/ by Ben)amin Ro(e

?ermission is granted to distribute this wor" in electronic form, with the these conditionsC 1> No fees ma$ be charged for the distribution or transmission of this document, other than standard charges for use of transmission lines or electronic media! Distribution for commercial purposes or b$ commercial entities is specificall$ prohibited! 6> 4ll copies distributed must contain the complete, unedited text of the original document and this cop$right notice! 7> ?ersons ac)uiring the electronic version of this document ma$ ma"e one printed cop$ for their personal use! 4ll other rights are retained b$ the author!

$ Ritual of the 2eptagram *% he magic"al circle has the ,eptagram inscribed, with its points touching the circle! opmost point directed east! -l$phs of the planets or other appropriate sigillia should be drawn within the angles of the ,eptagram! 3or invocations, the lotus wand or a planetar$ wand should be used! Either wand or the sword ma$ be used for banishings! /% %ircumambulate the magic"al circle with the magic"al weapon directed outwards! 9a"e the sign of :siris 'isen! 'eciteC

I, ', N, I God, 'esh, Nun, God Isis, ,orus, 1et, hoth he lin"ing of the Earth with the 1tarsH Isis # Nature, the 3ullness of EarthH ,orus # *arrior, the riumph of 1olH 1et # 4postate, 1eed of 'ebellionH hoth # ?erfection, Fniting them allH 5% -o to first point of ,eptagram, draw the ,eptagram of 1aturn, invo"ingC 1h+ h4I, unmoving, hori8on of perception, b$ I,@, 4(,I9 I invo"e $ouH! -o cloc"wise following the lines of the ,eptagram, drawing the ,eptagrams of the planets and invo"ing the divine names O planets in this orderC Ith pointC 1h91h, thou 1un, b$ I,@, 4(@, @D: h I invo"e $ouH /th pointC (+N,, whiteness in night, 1hDI 4( %hI enlivens $ouH 7rd pointC 94DI9, ruler of forces, b$ 4(,I9 -+@' I invo"e $ouH Kth pointC ;@;+, fleet star, 4(,I9 8+4@ h moves $ouH 6nd pointC 8DQ, righteous one, b$ 4( I invo"e $ouH 5th pointC N@-,, brightness of morning, I,@, 8+4@ h is $our godH %omplete the hexagram b$ returning to the first point! IC 'eturn to the center of the circle, face east! 'eciteC Isis # Nature, the 3ullness of EarthH ,orus # *arrior, the riumph of 1olH 1et # Na$#1a$er, 1eed of 'ebellionH hoth # ?erfection, Fniting them 4llH 9a"e the sign of :siris 'isen!

Symbolism and Visualizations0 1C his brief ritual was designed as a general planetar$ invocation and banishing, to be used when invo"ing the ,eptarchic 'o$alt$ and the angels of the able of the I9 -ood 4ngels! he s$mbolism of these divine beings is based on the number seven rather than six, with 1ol being treated as one among e)uals, instead of being given a place of primac$! he ritual can also be used as a substitute for the ,exagram 'itual in other, non#,eptarchic wor"ings! he preferred form of the ,eptagram is the -!D! version! -oing cloc"wise from the topmost point, the planets are attributed to the points in the order of their apparent rate of motion, from slowest to fastest! his is identical with the order of their corresponding sephiroth in the ree of (ife! I use this ordering because when the ,eptagram is drawn, the planets. points are touched in the order of the da$s of the wee"! hus this version of the ,eptagram embodies both macrocosmic and microcosmic aspects of the planetar$ powers! he orientation of ,eptagram inscribed in the magic"al circle is arbitrar$! :ne can ma"e valid arguments for several different orientations, and the magician should use the orientation that fits his own preferences! o draw the invo"ing heptagram of a planet, start at the point attributed to the planet and move cloc"wise! he banishing ,eptagram is drawn b$ starting at the same point and going counter#cloc"wise! he gl$ph of the planet is drawn in the center of the completed ,eptagram! 6C ?oints 6 and 7 of this ritual describe a complete c$cle! ?oint 6 represents the raising of the Earth to the stars b$ expansion of the elementall$#based formula of IN'ILI'NI to include the entire ree of (ife! ?oint 7 represents the response of the macrocosmos being fixed in matter! he spo"en portion of point 6 is a revision of the -!D! ,exagram ritual and the "e$word IN'I to conform with an initiator$ s$stem shown to me b$ the Enochian spirits! his s$stem is described in the chapboo" Enochian emples and the related papers in the 4rchives! 'eaders interested in the fine details of the s$stem should consult those documents! +riefl$, this s$stem divides the ree of (ife into four sections instead of the three maAor divisions of the -!D! s$stem, and views initiation as a more d$namic process than the -!D! does! he four stages areC Isis # (unar#planetar$ stage! %orresponds to the :uter :rder of the -!D! s$stem! Elemental Earth, astrological @irgo! ,orus # 1olar#planetar$ stage! %orresponds to the transitional grades between the :uter :rder and the :rder of the 'ose %ross, the grade of 4deptus 9inor, and the paths between that grade and the full 4dept grades! Elemental fire, astrologicall$ 1olL4ries! 1et # 1olar#s$stemic stage! %orresponds to the full 4dept grades, and the paths connecting these grades with the grades of 9agister empli and 9agus! Elemental water, astrologicall$ 1corpio! hoth or Nepth$s # %osmic stage! %orresponds to the 01ecret %hiefs0 of the -!D!, or the :rder of the 4!4! in %rowle$.s s$stem! Normall$ hoth is attributed to the last I of I'NI as ruler of the 1phere of the 3ixed 1tars! In this ritual Nepth$s, in her aspect as a goddess of perfection, is substituted to maintain a balance between the masculine and feminine forces! Elemental 4ir, astrologicall$ 9ercur$ L 4)uarius = hoth> or (ibra =Nepth$s>! helemic magicians might want to consider the correspondence between these four gods and the thelemic )uadruplicit$ of +abalon, ,orus, ,adit, and Nuit! here is also a strong correspondence between the I'NI formula and the fixed 8odiacal signs of aurus, (eo, 1corpio, and 4)uarius!

he ritual begins with the sign of :siris because it is :siris, humanit$, that passes through these four stages of initiation! he sign of :siris 'isen is used instead of :siris 1lain because 9an must have con)uered the worlds of the elements and become the ?entagram before he can enter into the purel$ planetar$ realms! he magician affirms that he has accomplished this tas" b$ giving the sign! he first three spo"en lines are an abstract anal$sis of the "e$word, along the same lines as the -!D! ,exagram 'itual! he next line celebrates both action of the I'NI formula and the purpose of the ritual! I'NI lin"s the Earth with the stars b$ encompassing the ree! he ceremon$ lin"s the Earth with the stars because the sephiroth with planetar$ attributes lie between 9al"uth and %ho"mah, sphere of the fixed stars! he line also lin"s the abstract preceding three lines with the concrete and )ualitative descriptions of the following four lines, to ma"e the hol$ seven that is the basis of the ritual! he final four lines describe the attributes of the four initiator$ stages and the corresponding parts of the ree through commemoration of the relevant characteristics of the gods! 4s these lines are recited, the gods should be visuali8ed at the four )uarters, in bac"grounds suggestive of the )ualities mentioned! 3or instance, Isis could be seen standing amidst lush vegetation, ,orus standing above a battlefield strewn with the bodies of his enemies, etc! 7C In invo"ing the planets, the lines of the ,eptagram are followed in order to tie the planetar$ powers to the Earth! Invo"ing each point in order cloc"wise does not seem to produce as stable a manifestation! he large ,eptagram within the circle can be viewed as the ,eptagram of Earth, and the invo"ed powers as its sub#aspects! he magic"al image of the planet or its sephira should be visuali8ed standing be$ond each ,eptagram after it is drawn! he invocation of the planets uses the ,ebrew planet names and god#names! he English following each planet.s name is a loose translation of the ,ebrew inserted purel$ for emphasis! he variations in phrasing in the invocations of (una, 9ercur$, and @enus =0enlivens $ou0, 0moves $ou0, 0is $our god0> are a cabalistic pun on the old heosophical phrase concerning the worlds in which the uninitiated man 0(ives, and moves, and has his being0! he sephiroth corresponding to these planets are the cabalistic e)uivalents of the heosophical worlds! he planet names are used first, to emphasi8e that the planets are not merel$ points of light in the s"$ expressing the 4ssiatic aspect of cosmic forces, but the bodies of beings expressing themselves in all four worlds& beings whose power and nature )ualifies them as gods in their own right! :ur magic"al conception of the universe should alwa$s conform to the "nown facts of ph$sical realit$! ?rior to the advent of space travel, our subAective experience of the planets as moving points of light was more or less in conformance with the limited obAective view! +ut telecommunications and space probes have now provided us with a clearer perspective on their true nature! he subAective experience is now shown to be onl$ a product of our relative locations in space! +ut while the new obAective view invalidates the naive subAective view of the planets, it actuall$ enhances the magic"al view of their natures! Each of the "nown planets has at least one outstanding ph$sical characteristic that is a perfect correspondence to the traditional magic"al view of its nature and powers! 3or instance, 1aturn.s rings are a graphic s$mbol of its restrictive and limiting nature! 9ars. surface is covered with iron, the traditional metal of the planet! 9ars also has the largest volcano in the solar s$stem, an order of magnitude larger than an$ on Earth, confirming the traditional violence of its nature! 4 similar alteration must be made in our view of the Earth! 1he is still the sphere of the Elements # nowhere else in the solar s$stem are the$ as active as here! ,er place as the life#

holder is also still secure! +ut the traditional magic"al view of the Earth as the material pole of the matter#spirit dualit$ has to be modified! :ur space explorations have shown that matter is much the same elsewhere in the solar s$stem as it is here! here is no reason to thin" that this sameness can not be extended to the rest of the universe! he Earth is in no wa$ more 0material0 than an$ other place! :ur perception of the Earth as different in some wa$ from the rest of the universe is purel$ subAective, and completel$ relative! 3urther, matter itself has proven to be much different from the naive subAective view! +eneath its seeming palpabilit$ is another world of sub#atomic particles& and the further scientists delve into that smaller world, the more it seems that there might be an even smaller world, and smaller worlds $et be$ond that one! he same is true in the ph$sical macrocosm! *e have pushed our conception of the universe to the theoretical limits of direct "nowledge, but our "nowledge and the ver$ structure of our conception is beginning to demand that we conceive that universe as being but a limited, relativel$ local phenomenon, a bubble in some meta#universal stream of activit$! 1o our view of the ph$sical universe is proving to be onl$ a slice, a range of phenomena in a continuum whose true limits are be$ond our perception, perhaps be$ond our abilit$ to conceive! 3ollowing the law of correspondences the subAective spirit#matter dualit$ described b$ the ree of (ife must also be seen as a section of a larger continuum& be$ond the hori8on of our perception in both the spiritual and material directions must exist other realms as $et unperceived! Neither 9al"uth nor ;ether is an absolute limit to existence, but both are merel$ the hori8on be$ond which we can not presentl$ see! 9al"uth ma$ be seen as the ;ether of some sub#microcosmic ree, and ;ether the 9al"uth of a larger ree! Fnder this conception, we must abandon the idea of the Earth being irrevocabl$ tied to 9al"uth! @iewed from the spatial perspective she actuall$ encloses the elements, and the life she holds, within herself! herefore she is properl$ placed in +inah! Fnder this same conception 1aturn, representing limitation, the 0hori8on0 be$ond which we can not see but onl$ speculate, can be ta"en out of +inah and more properl$ placed in 9al"uth! he astrological characters of the two planets have alwa$s supported such a move ## a fact that has been indirectl$ recogni8ed b$ man$ writers as earl$ as the -olden Dawn era! here is no obvious reason wh$ the change has not been proposed formall$ before now! ?erhaps it is the fact that the ,ebrew divine names are the onl$ trul$ effective means of evocation that has been available, and the ,ebrew s$stem is based entirel$ on the naive, subAective view in which the Earth was an infinite expanse of stone totall$ separated from the ethereal realms above! he onl$ s$stem of comparable effectiveness, the Enochian s$stem, as $et lac"s a framewor" for invo"ing the powers of the planets themselves, though the ,eptarch$ provides an avenue to those powers through angelic intermediaries! The 9ature of the Enochian #agickal System *hat most distinguishes the Enochian magic"al s$stem is that it is an artifact, a made thing! :ther s$stems attempt to describe the universe =or some part of it> as it is, providing a framewor" which corresponds to observable natural structures and events, attempting to wor" with forces in their natural states! his is not true of the Enochian& li"e a product of human engineering it uses natural forces, but arranges and concentrates them in wa$s that could never be produced through normal evolutionar$ processes! Ever$ aspect of its structure evinces the presence of deliberate creative intent behind its existence! It is e)uall$ clear to those who have used the s$stem extensivel$ that it is not the product of human creativit$, but of a being or beings possessing a much higher order of perception and a

much greater scope of action! he magic"al beings who are bound into this s$stem are all =except the cacodemons> of at least the human level of development! Each has a nature as deep and complex as an$ man, and each has an individual will as strong! 3urther, the s$stem appears to touch on ever$ part of the magic"al universe& no magician has $et found an$ limit to its connections! +oth of these facts demonstrate that the origin of this magic" must have been trul$ divine! No lesser source could possibl$ have bound together the elements it contains& no lesser source could have made those elements so instantl$ and perfectl$ responsive to the will of the user! *hat is the purpose of this magic"al machineB Experience shows that in some wa$s it is li"e a computer s$stem, in other wa$s li"e a communications networ", a powerdistribution grid, a means of transportation, and a trans#dimensional gate! 4dd to these the man$ mundane tas"s Dee believed could be accomplished through its use, and the %alls and ablets seem to be the 1wiss 4rm$ ;nife of magic"! *hatever the magician wants to use it for, it can accomplish& sometimes that accomplishment re)uires using it in wa$s not intended, but it wor"s nonetheless! +ut however we thin" of it, we are li"el$ to be wrong! his s$stem has connections encompassing more of the universe than our own minds can grasp& thus, whatever our conception, it will not ade)uatel$ reflect the realit$! It is certain that even as we use it for our own purposes, it affects us in wa$s we do not intend! here are few magicians who have used it for an$ length of time who have not discovered its 0 roAan ,orse0 aspectC It lures the magician with the promise of power and glor$& after he has been drawn in, he finds he has irrevocabl$ committed himself to the wor" of evolution! It is e)uall$ certain that our actions are contributing to man$ other purposes on levels greater in scope than our own! 3rom the standpoint of human magicians, I find it best to thin" of the Enochian magic" as an educational tool, one suited for training those who are in the process of evolving into gods! It concentrates a great deal of "nowledge into a compact and readil$ available form, and allows students to extend their explorations in whatever directions suit their natures and interests! It provides the instrumentalit$ for students to test their understanding of that "nowledge, and gives instant and appropriate feedbac" to their efforts! 3urther, as the students. abilities and comprehension expand, the s$stem expands with them, opening up new realms for exploration, eventuall$ leading them into realms the$ could not have imagined at the start of their wor"! 4side from its inherent and unavoidable m$ster$, there is a great deal that is not understood about the use of the s$stem! he original records of Dee.s wor"s are spare in their explanations, and contain ambiguities and contradictions sufficient to confuse the most thorough and insightful scholar! 9agicians in later times have attempted to resolve these )uestions, sometimes b$ experiment, other times b$ fiat! heir efforts have often served onl$ to further confuse the issues! 9uch of this chapter, and the next, is intended to point out these ambiguities, and where possible, to offer a practical resolution! he basic s$stem consists ofC

3ort$#eight 0;e$s0 or 0%alls0, invocations in an 0angelic0 language! hirt$ of these are identical except for a single word! he -reat able, containing the ablets of the Elements and a cross binding them together, which is sometimes formulated as a fifth ablet called the ablet of Fnion! he able is built out of the names of a hierarch$ of angelic offices, put together in a s$stematic framewor"! he +oo" of Earthl$ ;nowledge and @ictor$, containing the names of the thirt$ 04eth$rs0# spiritual counterparts of various earthl$ regions # along with the names and sigils of the governors of each 4eth$r and certain other information relating to them! he names and sigils of the governors are also derived from the -reat able, but in

such a manner that no two of them cover an area of the same shape in the same se)uence! he ,eptarchia 9$stica, a complex s$stem of planetar$ magic" which does not appear to be directl$ related to the foregoing parts! In creating the Enochian emples, we will be dealing with onl$ the first two of these four parts!

4mong the %alls, two are of a general nature, and serve to define the polarit$ within which the s$stem operates! he next sixteen invo"e the elements and the sub#elements of the ablets! he remaining %alls, which differ onl$ in one word, are used to invo"e the governors of the 4eth$rs! The Di'ine Calls In the magic"al universe, all things appear to exist as the product of the tension between two extremes, a 0divine0 pole and a 0material0 pole! his is true of the Enochian s$stem as well& the 3irst and 1econd %alls serve to invo"e and define the specific polarit$ within which the rest of the s$stem exists! Despite the appellation 0material,0 both %alls invo"e forces which act from outside the region in which the sixteen elemental %alls are active! 4n examination of the text of these %alls will provide some clues upon which our intuition can wor" to understand the origins of the s$stem! he first Enochian %all is a recapitulation of the steps b$ which the creator of the s$stem brought it into being! 4s such contains the entire Enochian s$stem within itself in s$mbolic form! It invo"es the highest powers present within the s$stem, and indirectl$ invo"es the s$stem.s creator! he %all follows the path of creation from the macrocosm to the microcosm, then follows the return current in the form of a response from the microcosm directed at the macrocosm! Note that the description of the downward current contains seven significant phrases, suggesting the planets and sun, the macrocosm, while the description of the response contains five significant phrases, suggesting the four elements and elemental spirit, the pentagram, and the microcosm! 'eaders will note that the %all also describes the basic elements of a magic"al ceremon$! he pattern shown might be adopted as a generali8ed ritual formula for wor"s both inside and outside the Enochian s$stem! The Do(n(ard Current 1! he %reator 0I reign over $ou, saith the -od of 2ustice, in power exalted above the firmaments of wrath!0 he creator declares his control over the forces to be used in his creation! ,e then states his own nature, and declares that he is wor"ing from above or outside the realm in which the creation ta"es place and is not subAect to the conditions within that realm! 6! Definition of the limits and )ualities to be used in the creation! 0In *hose hands the 1un is as a sword, and the 9oon as a through#thrusting fire!0 his elegant e)uation defines the general parameters of the creation! he god declares his dominion over planetar$ forces =1un#9oon> and elemental forces =fire#air>! ,e also declares control over the two t$pes of dualitiesC those in which one pole is proAective and the other

responsive =1un9oon> and over those in which two forces of similar polarit$ are balanced =fire#air>! *ithin the area of creation, the positive pole is attributed to the element of swords, 4ir, and the anti#positive pole is attributed to the element of 3ire! his is reflected in the precedence followed b$ the elements throughout the ablets and %allsC 4ir first, then *ater and Earth, ending with 3ire! 7! 4ssembling of the energies to be used! 0*hich measureth $our garments in the midst of m$ vestures!!!0 he word translated here as 0garments0 is used uniforml$ to mean 0creation0 or 0being0 elsewhere in the %alls! 4nother word is used for 0garments0 in the next sen tence of this same %all! 4nother word is also used for 0midst0 further on in this %all! 1o the translation here is probabl$ poeticall$ true but not accuratel$ literal! -arments and vestures are almost the same thing& vestures are garments used in magic"al or churchl$ ritual, and therefor are themselves hol$! he$ are intended to show the assumed nature the magician is ta"ing on for the wor", or to indicate the purpose of the wor"! he implication here is that the created beings are a direct expression of the will of the creator! 4 magic"al image given b$ the angels to define this phrase shows the scene through the god.s e$es as he pulls endless threads of living light out of a lamen embroidered on the front of his robes! In human magic" this stage would be e)uivalent to a general invocation of the forces to be used in the wor"! I! :rgani8ation of the energies! 0!!!and trussed $ou together as the palms of m$ hands!0 he magic"al image continues b$ showing the god gathering the fibers of light into a bundle or cable! he creator ta"es the materials previousl$ gathered, and brings them together in a concentrated form! 4 human magician does this when he wills the invo"ed forces to focus in his magical circle, or visuali8es them gathering around him! 5! ?reparation of the material basis of the wor"! 0*hose seats I garnished with the fire of gathering, which beautified $our garments with admiration!0 ,aving generated the positive or spiritual pole of the creation, the god now loo"s to the anti# positive or material pole! he 0seats0 are the s)uares of the tablets! he god embodies a part of his will in the ablets, defining the order and place to which the spiritual energies will be at tracted and attached! *hen the energies are attached to the ablets, the pattern of will embodied in the ablets extends bac" along their path to the positive pole, conditioning all the perceptible expressions =the 0garments0> of the energies! It is onl$ in this Aoining of the spiritual force and the material basis that the wor" is accomplished! hese two together create a third thing, parta"ing of both their natures but distinct from either, possessing its own life and powers! Ever$ magic"al wor" re)uires a material s$mbol to which the invo"ed forces can be attached! In theurgical wor" this is usuall$ the magician himself, or someone the magician is initiating! In evocator$ wor" it is the riangle of Evocation! 3or most other wor"s it is a talisman of some sort, which the magician prepares b$ purif$ing with fire and water, s$mboli8ed here b$ the 0garnishing with fire0 and the 0beautification0 of the seats! =It should be noted that from the

standpoint of the Enochian god, the astral and mental levels are Aust as 0material0 as the ph$sical world!> In the Enochian magic", the -reat able is the talisman to which all the energies have been attached, and ever$ cop$ of the able =or an$ part of it> also possesses the same connections through the (aws of %orrespondences or 1imilarit$! Even pictures of the ablets in mass# produced boo"s will show evidence of the 4ngelic powers to astral sight, and the intensit$ of the power will be seen to grow when even mild and occasional attention is given to the picture! K! Definition of the modes of activit$ of the creation! 0 o whom I made a law to govern the hol$ ones,0 he 0hol$ ones0 are the angels of the ablets! he creator here declares that he has given them specific rules b$ which the$ must act! In human magic", this would be e)uivalent to the %harge to the 1pirits, b$ which the magician tells them of the wa$ in which he wants them to behave! /! Definition of the purpose of the activit$! 0and delivered $ou a rod with the ar" of "nowledge!0 he rod is the s$mbol of active power, the ar" a receptacle for storage! 1o the Enochian s$stem is both a container from which "nowledge can be drawn, but also a means b$ which that "nowledge can be put to use! Returning Current he creations here respond to their creator, hailing him in terms which express their own natures ## in this case the four elements and their fifth, binding, element of spirit! hus the$ affirm that the wor" has been properl$ accomplished! 09oreover, $ou lifted up $our voices and sware obedience and faith!!!0 he connection between the two poles having been made, and the conditions of their interaction being set, the angels of the creation voice their response to the god, swearing to continue to follow the god.s will! :bedience and faith are )ualities of the Element of Earth in the Enochian s$stem! 0!!!to him that liveth and triumpheth,0 he spirits of the ablets affirm the existence of their creator b$ sa$ing that he lives, and affirm the success of the act of creation b$ sa$ing that he triumphs! (ife or livingness is a characteristic of *ater! 0whose beginning is not, nor end can not be,0 he spirits affirm that the god exists entirel$ outside the creation.s sphere of activit$! his phrase echoes the line beginning 0In whose hands the 1un is!!!0 from a view point inside the god.s creation! Endlessness or pervasiveness are characteristics of the Element of 4ir! 0*hich shineth as a flame in the midst of $our palace!!!0

3lame echoes the 0fire of gathering0, and the palace is the -reat ablet! he spirits affirm that the$ continue to reflect the god.s creative will! 4nd in the construction of the complete emple, this phrase is literall$ true as well& the -od, echoed into a emple of the ablet in the form of the Elemental ;ing, creates a brilliant, burning beam which illuminates the emple from within! 0and reigneth among $ou as the balance of righteousness and truth!0 'eigning is the function of a "ing, and the magic"al image of a "ing corresponds to the sphere of iphereth or 1ol in the %abala! his sphere also traditionall$ acts as the 0spirit0 with respect to the four lower spheres, which are considered to represent the four elements! he god is the 0god of Austice0, corresponding to (ibra, the balances! 'ighteousness and ruth are 1aturn and 2upiter, who in turn are contraction and expansion, sta bilit$ and change, authorit$ and responsibilit$, and numer ous other complementar$ pairs! he god reconciles all oppo sites! he terms also echo the rod =active> and the ar" of "nowledge =receptive> of an earlier phrase! It is also to be noted that in 4chad.s ree, 2upiter and 1aturn are at tributed to the paths leading respectivel$ to %ho"mah and +i nah from ;ether! heir balance is the path of 1hin =3ire>, connecting ;ether with iphereth! he echoing of the god.s statements b$ the spirits of the tablets also suggests that the conditions the god laid on the creation as a whole are reflected in miniature within the creation! It shall be shown that this is the case with the ablets as we proceed! Concluding phrases 09ove, therefor, show $ourselvesH 0:pen the m$steries of $our creationH 03or I am the servant of $our god, 04 true worshiper of the ,ighestH0 In the remainder of the %all, the magician using it calls upon the spirits to respond to him full$ and openl$! he word translated here as 0servant0 might be better ren dered as 0minister0 or 0representative0! he magician as serts that he has a right to expect a response from the spirits because his acts are in accord with the will of their creator! Elsewhere in Dee.s records, it is said that the angels are bound b$ their covenant with -od to render obedient and faithful service to the magician, Aust as if the magician were identical with the creator! 1ince the %all is spo"en in the first person, the magician who uses it is effectivel$ ta"ing on the role of the %reator, invo"ing that being.s power into himself! It is onl$ in these last few lines that the magician drops bac" into his own persona, and that onl$ to affirm specificall$ the identit$ between himself and the creator! *here the s$stem is being used for initiator$ purposes, or for purposes of astral exploration, it is best to use this %all before using an$ of the elemental %alls! In the wor" of building the emples of the ablets, this %all can be used at an$ time! he purpose of the 1econd %all is not surel$ "nown! I have conducted man$ experiments to determine its proper use, without attaining results that would une)uivocall$ demonstrate what that use should be! he best that can be said is that this %all appears to invo"e the fours)uare structural framewor" of the ablets, the 0form0 aspect as opposed to the spiritual essence invo"ed b$ the 3irst %all! 4ngels invo"ed using this %all with one of the elemental %alls express much less of their nature as individuals! he$ act more as functionaries or bureaucrats, cogs in the machine of the angelic hierarch$! he energies that the$ manifest are more raw, more natural or earth$ than those the$ manifest without it!

he content of the 1econd %all is much simpler than that of the first! It defines a second aspect of the divine power, one which is still more hol$ than the powers of the %alls that follow, but which specificall$ has control over the four elements, binding them into an exact, fixed structure! 0%an the *ings of the *inds understand $our voices of wonderB0 he %all opens b$ )uestioning whether the 0*ings of the *inds0## the 4ngels of 4ir, highest of the strictl$ elemental angels ## are capable of comprehending the powers being invo"ed here! he implication is that the$ are not and that, li"e the powers invo"ed b$ the 3irst %all, these are of a higher order than those! 0:h $ou, the second of the first,0 hroughout the %alls, 0the first0 refers to the creator! he powers here are a second aspect being manifested b$ the creator! he next five lines give these powers specific control over the elemental framewor" of the ablets! 0*hom the burning flames have framed within the depths of m$ 2aws,0 0whom I have prepared as %ups for a wedding, or flowers in their beaut$ for the %hamber of righteousness!0 01tronger are $our feet than the barren stoneC0 04nd mightier are $our voices than the manifold winds!0 0Gou have become a building such as is not, save in the mind of the all#powerful!0 4gain we see the fivefold elemental pattern seen in the response section of the 3irst %all! +ut here the s$mbol of spirit is not the spirit itself, but a building, a structure or form, created b$ the will of the divine! he use of the word 0palace0 in the first %all, and of 0building0 here, strongl$ implies that in at least one of their manifestations, these powers create a three# dimensional or higher#dimensional structure! he emples of the ablets are one of these higher#dimensional forms! 4s a general rule, the 1econd %all should never be used in the same session as the 3irst %all! Doing so exaggerates the tensions between the two poles, pulling the angels and their powers in two different directions, reducing their abilit$ to manifest either side of their natures clearl$! It can also stimulate an unpleasant mental strabismus in the magician who tries it! The Elemental Calls and the Spherical Cosmology he hird through 1ixth %alls are general invocations of the four elements, and also serve as invocations of the four (esser 4ngles in which the elements are not intermixed! he 1eventh through Eighteenth %alls are invocations of the remaining (esser 4ngles, each of which has a dual elemental nature! *hile we will not anal$8e the individual %alls in detail, there are certain patterns which should be noted as demonstrating the cosmological structure behind the Enochian s$stem! %areful anal$sis of the two divine and sixteen elemental %alls reveals that a definite form of hierarch$ or relative status is being expressed! his is a vertical hierarch$, in which the powers are ran"ed one below the other, with the powers of 4ir highest, followed b$ the other three 0pure0 elements and the dual#attribute angles in the se)uence defined b$ their respective %alls! he wa$ in which this hierarch$ is expressed in the calls suggests that in this

form, the elements form a se)uence of concentric circles or spheres around the earth, going from outermost to innermost in the se)uence in which the %alls are numbered! In Dee.s records, a similar sphericit$ is explicitl$ attributed to the hirt$ 4eth$rs, and to the Divine ,eptarch$! 4nd =as shall be shown in the next chapter> the spherical cosmolog$ also provides one of the "e$s to a new, well#ordered and pragmaticall$ reliable set of attributes for the s)uares of the Elemental ablets! hus it ma$ be that the seemingl$ diverse elements of the ,eptarchic and Enochian s$stems are united through an underl$ing connection to this cosmological model! he s$stem of concentric spheres was the standard cosmological model of Dee.s time, as it had been since at least the time of 4ristotle! %opernicus had onl$ recentl$ died, and -alileo had not $et done the wor" that would eventuall$ lead to general acceptance of a heliocentric cosmos! 4nd unli"e modern cosmolog$, there was no division between the evidence of ph$sics and the teachings of religion& the model applied e)uall$ to the observable world and the invisible world of the spirit! 4t the center of all was the Earth, the lowest realm upon which all other influences descended! 4t the outside surrounding all was the sphere of the 8odiac and fixed stars, be$ond which la$ the realms of -od! +etween these inner and outer spheres were others of an increasingl$ divine character, some having visible appearances such as the planets, others invisible and inhabited b$ various orders of divine and angelic beings! Diagrams illustrating this cosmolog$ were common in both religious and natural philosoph$ texts& practicall$ ever$ group of things ## real or imagined ## that evidenced some sort of order was converted into the s$stem at one time or another! It was ver$ common for medieval grimoires =especiall$ those concerned with 4ngel 9agic"> to represent the beings the$ dealt with as occup$ing concentric spheres in celestial space! here is no doubt that Dee, one of the most widel$#read men of his time, saw such diagrams man$ times and absorbed the principles involved as a matter of course! Neither should we be surprised that those who gave the Enochian s$stem to Dee and ;ell$ followed the same s$stem& the$ had to wor", to an extent, within the conceptual limitations of those to whom the$ were spea"ing! In order to establish the concentric s$stem as relevant to the %alls two things must be demonstrated! 3irst, that there is a se)uentialit$ in the %alls, i!e!, that the numbering of the %alls is not arbitrar$ but reflects an intentional se)uentialit$ in their content! 1econd, that the end#points of the se)uence can be connected b$ internal evidence to the outermost and innermost spheres of the concentric s$stem! It is relativel$ eas$ to establish that the content of the %alls reflects a se)uential nature! *ithin the %alls are three groups! In the first group, the se)uentialit$ is stated explicitl$, b$ reference to preceding calls! In the second group, the se)uentialit$ is shown b$ inclusion of successive directions in the %alls, going cloc"wise from the East! he final group is connected b$ the fact that each %all contains a special name of -od! able 1 shows the complete structure of these connections! Note that the last %all in each group is also the first %all in the next group, so that there is a direct connection between them! %all %onnection =c!> b$ specific reference Directions -od#Names ############################################################################# 1 -od reigns as 0the balance of righteousness M+4( :,N and truth0 6 0second of the first0 ## c! to 3irst %all 0*ings of the *inds0 ## c! to hird %all ########## 7! 4ir 0the s"irts of Austice M+4( N and truth0 ## c! to 3irst %all 0power successivel$ over I5K, the true

ages of time0 *ater hese powers 0are also successivel$ the 1outh numbers of time, and their powers are as the first I5K!0 ## c! to hird %all 5! Earth 0 he$ are the brothers of the first and second, and the beginning of their own seats,0 ## c! to previous 6 %alls! 0the first, the ends, and the contents of time!0 ## c! to previous 6 %alls! K! 3ire 0are in government and continuance as the second and third0 ManglesN! c! to previous 6 %alls! ########## /! *ater of 0whose ;ingdoms and continuance are as East 4ir the third and fourth0 ManglesN ## c! to previous 6 %alls! 8! Earth of 1outh 4ir 9! 3ire of *est 4ir ########## 1E! 4ir of North *ater 11! Earth East of *ater 16! 3ire of 1outh *ater ########## 17! 4ir of 1outh Earth -':1+ # 04 bitter sting0 1I! *ater of +4( I9 # 0Extreme 2ustice0 Earth 15! 3ire of +4E:@I+ # 0'ighteousness0 Earth ########## 1K! 4ir of 94D<I(:D4'? # 0-od 3ire of 1tretch#forth#and#con)uer0 1/! *ater of @:N?:@N?, # 0*rath in 4nger0 3ire 18! Earth of 9:< # 02o$0 3ire able 1! %onnections between the Elemental %alls! I! In the first group, we have connections demonstrated b$ the )uotations listed! It is instructive to note that while the 1econd %all refers to the 3irst %all and the hird, the hird %all refers onl$ to the 3irst! 4s was shown earlier the 1econd %all, while divine in nature, creates the structure or form in which the powers of the s$stem are contained! he subse)uent %alls invo"e the powers it contains, and so it can be considered to be partiall$ outside the se)uence! In the second group, the directions are listed in se)uence cloc"wise from the East going one and a half times around the circle until the movement is brought to a halt b$ a repetition of the direction 1outh! If the se)uence were extended bac"wards to cover the four %alls of the pure elements, then the direction mentioned in the %all for *ater is in its proper place in the se)uence! In the final group the connection is clear, but the se)uentialit$ is not obvious! It seems as if we have five different but e)uall$ violent natures being expressed, and that these onl$ come

to rest and balance, producing Ao$, in the last %all! :ne can argue that the first five of these %alls all eventuall$ move into the last, but Austif$ing a se)uence among them is difficult! +ut note the )ualities of the three groups! he members of the first group are all related =directl$ or b$ reference> to ime, Duration, or Eternit$! he members of the second group all express the principle of 1pace! he final group expresses the principle of 4ctivit$ or 9otion, at first violent and unbalanced but finall$ coming into balance! Each principle is dependent on the one preceding it& 1pace is meaningless if there is no duration& motion is impossible without ime in which it can happen, and 1pace in which it can occur! 1o on a slightl$ larger scale the final group can be said to express part of the overall se)uential nature of the %alls! In order to demonstrate the connections between the %alls and the concentric spheres cosmolog$, we need onl$ loo" at the two %alls that would be on the spheres at the extremes of that structure! he first two %alls, being divine in nature, must be considered as operating 0outside0, in the realms of -od! he first of the %alls which might lie within the spheres would thus be the hird! he hird %all beginsC 0+ehold, sa$eth $our -od, I am a %ircle on *hose hands stand 16 ;ingdoms!0 he god who spea"s is outside the spheres of existence! ,e acts upon those spheres through the outermost, representing the circle of the 8odiac and the sphere of the fixed stars! 3urther on the god indicates that the creatures of 4ir partiall$ parta"e of the nature of that sphereC 0In the first I made $ou stewards, and placed $ou in seats 16 of government, giving unto ever$ one of $ou power successivel$ over I5K, the true ages of time,0 heir twelve seats reflect the twelve signs! 4nd the$ have power over the ages of time, which ages =in magic"al and astrological lore> are determined b$ the precession of the e)uinoxes through the signs! In contrast, the creatures of the 3ourth %all are given power over the 0numbers of time,0 the means b$ which time is counted or measured, which might obli)uel$ relate to the planets and the neverrepeating patterns the$ ta"e as time progresses! he creatures of the 3ifth %all are given power over the 0ends and contents of time0, the 0earth$0 ph$sical obAects which exist and have finite duration within time! 0 hus $ou are become the s"irts of 2ustice and ruth!0 he -od of the Enochian s$stem is the 0-od of 2ustice0, who reigns among the creatures of the %alls as 0the balance of righteousness and truth!0 he Enochian words for 0Austice0 and 0righteousness0 are clearl$ variations on the same root, so the -od is e)uall$ 0Austice and truth0! 01"irts0 can be interpreted either as the circular 0hem0 of -od.s garment, or as the circular border or margin of the region under the -od.s direct control! In either case it again establishes that the creatures of 4ir are those closest to the divine regions among the %alls! 1o we have a fairl$ clear connection between the hird %all and the outermost sphere of the concentric cosmolog$, the sphere of the fixed stars! he connection to the innermost sphere, that of the Earth, is stated explicitl$ in the last of elemental %alls, the eighteenth! 0 hou might$ light and burning flame of comfort, which openest the glor$ of -od to the center of the earth!!!0 he center of the Earth is the center of the %osmic :nion, the opposite extreme to the sphere of the fixed stars! he two %alls that begin and end the elemental %alls are clearl$ associated with the two extremes of the concentric cosmolog$! 4nd as was previousl$ shown, there is a

definite se)uentialit$ in the %alls between them! It is not unreasonable to believe that those other %alls are intended to occup$ their own spheres between the two ends! his idea is further reinforced b$ the fact that the 4eth$rs were also shown in Dee.s records as occup$ing concentric spheres around the Earth! he 91 governors of the 4eth$rs have their names formed from the -reat able, Aust as do the angels and powers who govern the regions controlled b$ the elemental %alls! 1ince the two sets of names cover the same 0territor$0 in their different fashions, it is reasonable to thin" that the elemental %alls and the 4eth$ric %alls are actuall$ two different wa$s of loo"ing at that same territor$, and that the concentric spheres explicitl$ applied to the latter group also appl$ to the former! 4dditionall$, the se)uencing of the four elements in the Enochian scheme ## 3ire lowest, then Earth, *ater, and 4ir ## has a direct relation to the spherical la$ering found in the ph$sical bod$ of the Earth! he core of the planet is intensel$ hot and molten& so much so that the heat escaping from the core contributes significantl$ to maintaining the temperatures necessar$ for life to exist here! :n top of this core of fire floats the crust, the solid, 0earth$0 portion! he water$ portion lies on top of the crust, and the air surrounds it all! he conse)uence of this correlation between the %alls and the medieval cosmolog$ is that we cannot assume, as man$ have, that the elemental %alls and their corresponding ablet regions are in some wa$ limited to action within the lower, purel$ elemental reaches of the magic"al universe! Nor can we den$ that the$, as much as the 4eth$rs, represent a path of initiation, a path between the Earth and the heavens! 4s will be shown in the following chapter, the ,ierarchies of the ablets can also be neatl$ fit into the concentric view of creation, reinforcing this principle! he %alls, ablets, and 4eth$rs are simpl$ three different 0maps0 superimposed on a single underl$ing sphere of existence! *ith our modern "nowledge of the universe, the concentric cosmolog$ of the Enochian s$stem cannot be accepted on the same terms as it would have been b$ a man of Dee.s time! ,owever, with some slight modifications it can still be considered valid for spiritual purposes, as well as being in general =but not detailed> accord with the ph$sical facts! 4t various levels of existence we find entities that give the appearance of having a centrali8ed consciousness, or a focus that unifies the action of its various parts! ,umans and other living beings, planets, and stars all exhibit this characteristic! 1uch beings also exhibit concentric spherical la$erings when the$ are viewed whole! ,umans have a solid core, the bod$, which is surrounded b$ a cloud of water vapor and various chemicals created b$ the bod$& the$ have a slightl$ larger 0aura0 of electromagnetic fields, and an even larger aura of heat radiation! he planet has the four la$ers mentioned above, and additional la$ers composed of magnetic fields and gravitational pull! 1imilarl$ for the 1un! *e can come to some correspondence between the Enochian cosmological model and modern "nowledge b$ assuming that the s$stem.s concentric la$ers do not correspond to the entire universe, as a medieval man would have believed, but instead correspond to la$ers in the magic"al being of the planet on which we live! he outer 0divine0 la$ers would correspond to those la$ers where the influence of the planet intermixes with the influences of its environment in the 1olar s$stem! 1pirituall$, these would be the la$ers in which the consciousness inhabiting and enlivening the planet resides, interacting with the other planets and the larger universe on its own terms! he elemental la$ers would then correspond to the various portions of its internal activit$! *e "now now that the signs of the 8odiac are not direct influences of the real stars in our s"$, but rather are expressions of the Earth.s changing relationship to the 1un over the course of its $earl$ orbit! he sun being the most powerful entit$ on the next higher scale of existence, the signs would still be appropriate as expressions of the highest power manifesting within our

world! he other planets, having a less powerful and immediate influence, would act within the general conditioning set b$ the terrestrial#solar relationship, and would still be considered to have a 0lower0 place in this world.s ps$chic scheme! +oth modern and medieval astrologers determine the relative 0divinit$0 and power of the planets b$ their apparent rate of motion as seen from the Earth.s surface& there is no reason for changing an$thing in that area! 4nd within these external influences the four subAective 0elements0 still enact their ever#changing dance! *e have lost nothing b$ narrowing the scope of the old cosmolog$! Indeed, we have gained b$ doing so! In the old view the entire universe was contained within the spherical scheme! It was a tid$ cosmos, in which ever$thing had its place and there were no surprises! :nce one understood the basic structure, one had understood ever$thing& once understanding was complete, wise action was inevitable& and having understood and acted wisel$, one was onl$ a step awa$ from the divinit$! 4ll the factors of the old cosmolog$ are still present, but with a difference! *here the medieval universe was small enough that its creator could conceivabl$ give attention to ever$ event within it, in modern understanding the universe is so immense that an$ being capable of encompassing the whole could not possibl$ encompass all of the details occurring within it! If there is a god who gives its attention to this world, as does the god of the Enochian s$stem, it must be relativel$ local in scope and influence! his raises the possibilit$ ## rather, the inevitabilit$ #that within the universe there are other places where other gods wor" out schemes of creation different from our own! If we achieve union with the local creator, we find that be$ond him still lies a limitless arena in which an$thing imaginable and unimaginable can occur! 4nd ever$ local creation must interact with its environment on a variet$ of levels& nothing stands alone& nothing exists totall$ apart! here must be lin"s between our own s$stem and man$ of those other spheres! his is as true of the Enochian universe as it is of the ph$sical universe! he emples of the ablets provide =among their several uses> a means b$ which such connections can be discovered and the connected spheres opened to our exploration!1 %all *hen to useC #################################################### 1 Fse at an$ time to produce a more 0spiritual0 manifestation of the forces invo"ed Fse first when invo"ing an$ ablet of Fnion name! Fse first when invo"ing onl$ the hree Names of -od or the Elemental ;ing 6 Fse to produce a more 0material0 manifestation of the forces invo"ed, or to emphasi8e the structural component of the ablets! Not recommended for use with the ablet of Fnion, or an$ region of the Elemental ablets other than the (esser 4ngles! 7 Fse second for ablet of Fnion name EJ4'? Fse second when invo"ing onl$ :': I+4, 4:<?I or +4 4I@4, Fse first for the 1eniors of the 4ir ablet Fse first for 4ir$ (esser 4ngle of the 4ir ablet! 9a$ be used preceding the %alls for other (esser 4ngles of the 4ir ablet I Fse second for ablet of Fnion name ,%:94 Fse second when invo"ing onl$ 9?, 4'1( -4I:( or '44-I:1( Fse first for the 1eniors of the *ater ablet Fse first for *ater$ (esser 4ngle of the *ater ablet 9a$ be used preceding the %alls for the other (esser 4ngles of the *ater ablet 5 Fse second for ablet of Fnion name N4N 4 Fse second when invo"ing onl$ 9:' DI4( ,% -4 or I%<,I,4( Fse first for the 1eniors of the Earth ablet Fse first for the Earth$ (esser 4ngle of the Earth ablet 9a$ be used preceding the %alls for the other (esser 4ngles of the *ater ablet K Fse second for ablet of Fnion name +I :9

Fse second when invo"ing onl$ :I? E44 ?D:%E or ED(?'N44 Fse first for the 1eniors of the 3ire ablet Fse first for the 3ier$ (esser 4ngle of the 3ire ablet 9a$ be used preceding the %alls for the other (esser 4ngles of the *ater ablet / Fse first for *ater$ (esser 4ngle of the 4ir ablet 8 Fse first for Earth$ (esser 4ngle of the 4ir ablet 9 Fse first for 3ier$ (esser 4ngle of the 4ir ablet 1E Fse first for 4ir$ (esser 4ngle of the *ater ablet 11 Fse first for Earth$ (esser 4ngle of the *ater ablet 16 Fse first for 3ier$ (esser 4ngle of the *ater ablet 17 Fse first for 4ir$ (esser 4ngle of the Earth ablet 1I Fse first for *ater$ (esser 4ngle of the Earth ablet 15 Fse first for 3ier$ (esser 4ngle of the Earth ablet 1K Fse first for 4ir$ (esser 4ngle of the 3ire ablet 1/ Fse first for *ater$ (esser 4ngle of the 3ire ablet 18 Fse first for Earth$ (esser 4ngle of the 3ire ablet able 1! 'ecommended usage of the %alls

1odzilla #eets E0T0 Chapter /% The 9ature and $ttributes of the Tablets Copyright *++< by Ben)amin Ro(e

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The 9ature and $ttributes of the Tablets The Structure of the 1reat Table and the Tablets% 1eneral $ttributes he -reat able =?late 1> is divided into )uarters, each of which is one of the ablets of the Elements! hese ablets in turn are divided into )uarters called 0(esser 4ngles0, each attributed to a sub#element of the element of the ablet! he original version of the -reat able gave the ablets and (esser 4ngles attributes as shown in 3igure 1! ,owever, several $ears later the angel 'aphael gave a revised -reat able to Edward ;ell$, in which the positions of the ablets within the able were changed! 3igure 6 shows the new positions! It is important to note that while the positions of the ablets changed, no mention was made of a change in the elemental attributes of the (esser 4ngles!1

,ere we encounter the first and most serious of the ambiguities in the Enochian s$stem! Dee.s Enochian grimoire =written after the revised able were received> shows that he believed that while the positions of the ablets had been changed, the attributes of the (esser 4ngles did not! he$ remained the same as shown in 3igure 1!

3igure 1! ablet and (esser 4ngle 4ttributes 4ccording to Dee It is not possible to ph$sicall$ rearrange the (esser 4ngles in the same manner as the ablets! 1everal names and sigils for the governors of the 4eth$rs cross the boundaries between 4ngles! %hanging the arrangement would destro$ the validit$ of that part of the s$stem! he onl$ two options are to assume that the (esser 4ngle attributes remain the same, or to ma"e the assumption that their original attributes were wrong, and change them to match the new arrangement! Dee clearl$ favored the first option& his listings of the angels. powers follow the older arrangement! *hen the magicians of the -olden Dawn incorporated Enochian magic" into their s$stem, the$ followed the second assumption! he (esser 4ngle of 3ire became the (esser 4ngle of Earth& *ater became 3ire, and Earth became *ater! he divergent )ualities of the four elements ma"e this a drastic change! 1ince ever$ modern usage of the ablets stems from the -olden Dawn practice, it is possible that for over a centur$ magicians have been using the ablets incorrectl$!

3igure 6! 'evised -reat able =158/> with -olden Dawn 4ttributes for the (esser 4ngles %ompounding the problem is the fact that no matter which set of attributes he uses, the magician t$picall$ gets results at least superficiall$ in accord with the set he believes to be correct! 3or instance, invo"ing the angel <I<4 as a power of the sub#element of 3ire in the 3ire

ablet, produces fire#related imager$! Invo"ing the same angel while believing him to be a power of the subelement of *ater will produce results confirming that assumption! It is even possible for the same magician to use different attributes for the angel in separate invocations, and get results conforming to those he is using at the moment! 4s with much else in the s$stem, the %all being used and the intent of the magician seem to count for more than an$ intrinsic nature of the angels or their offices! he choice of (esser 4ngle attributes must then depend on considerations outside the s$stem itself! If the magician has alread$ been wor"ing with the -!D! version, or expects to wor" with it extensivel$ in the future, then it would be better to follow their attributes! If the magician has never used their s$stem, and never intends to, then using the original attributes might be the better choice! %onsistenc$ and constanc$ count for a great deal in ma"ing magic" effective! It is better to continue using a s$stem that might be wrong if $ou have learned to produce effective results with it, rather than starting over with a different s$stem having )uestionable advantages! Either the original or -!D! s$stem will wor" with the Enochian emple techni)ues! he -!D! attributes of the (esser 4ngles are arbitraril$ used in this boo", as these attributes are probabl$ more familiar to modern#da$ magicians! he -olden Dawn also assigned a series of attributes to each s)uare within the ablets, appl$ing a convoluted and extravagantl$ ornate s$stem of rules! Experiment suggests that the$ are not a reliable reflection of the natures of the s)uares! *hen the$ are used in astral visions, the results accord with the attributes assigned& when the magician invo"es angels without insisting the$ show specific attributes, the$ t$picall$ reveal a significantl$ different nature! (ater in this chapter, we will consider the problems with the -!D! s$stem and offer an alternative s$stem which both conforms to the natures revealed b$ invocation and avoids these problems! &nternal Structure and the "ormation of Di'ine 9ames he structure of the ablets is clear#cut& there is no )uestion that each lettered s)uare belongs to a specific part of the Enochian hierarch$! ,owever, there are man$ ambiguities concerning the formation of divine and angelic names from those s)uares, and even more )uestions surround their use in invocations! Experiment can not help to determine a 0true0 or 0correct0 manner of usage! Enochian is a genuine magic"al language& ever$ letter not onl$ signifies but invo"es a force! hus ever$ combination of letters serves to invo"e some assemblage of forces, and ever$ combination and variation of the divine names will produce some result! Even 0names0 created b$ randoml$ assembling letters will sometimes call an angel to appearance, so long as one of the %alls is used! he desirabilit$ of the results with a particular usage is a different )uestion, for which onl$ experiment can provide an answer! Each magician should stud$ the possible 0legal0 variations, and tr$ them out in a s$stematic manner! he cross that separates the ablets in the -reat able is sometimes called the 0+lac" %ross,0 due to its coloring in one of Dee.s diagrams! 3ig! 7!> his cross is usuall$ assigned to the element of 1pirit, and it serves two purposesC to bind the ablets together, and to provide a path of communication and transformation between one element and the next! he names on the vertical arm read from the edge of the able towards the center, while the names on the hori8ontal arm read from the center outwards! hese names are extracted from the -reat able and used to form a separate tablet called the ablet of Fnion! %ertain letters from this cross are used in the formation of 0archangelic0 names within the (esser 4ngles! %ombinations of these names form the names of the three regions of the 4eth$r <4J!

3igure 7! he +lac" %ross and ablet of Fnion! *ithin each ablet a cross also separates the (esser 4ngles, called the -reat %ross of the ablet! :ne row and two columns of s)uares form the %ross! he row is the 0(ine of the ,ol$ 1pirit,0 while the left and right columns are the 0(ine of the 3ather0 and the 0(ine of the 1on!0 = he names of the columns do not appear to have an$ direct relation to the actual nature of the ablet!> he -reat %ross contains three sets of names, created using different methods of reading the letters! =3igure I!> he -od#names of three, four, and five letters are formed b$ reading the (ine of the ,ol$ 1pirit from left to right! hus in the ablet of Earth these names are 9:' DI4( ,% -4! he function of these names is to call the power of the creator to the magician, and to convert or filter that power into a form compatible with the element of the ablet! his power is ver$ rarefied, and while it is 0colored0 b$ the element of the ablet it is not in itself an elemental force! Next in ran" is the Elemental ;ing of the ablet, formed b$ a spiral around the center of the %ross6! he function of the ;ing is to concentrate the force called b$ the three Names of -od, and to transfer that force downwards through all the planes represented b$ the ablets! Dee.s grimoire shows two forms of the ;ing#names, each using onl$ one of the two central letters of the cross! 3or the Earth ablet, these would be I%<,I,4 and I%<,I,(! he angels indicated that the first of these forms was to be used to invo"e forces used for friendl$ purposes, the latter for wor"s of anger, revenge, or punishment! 9odern usage has generall$ been to include both these letters in one name, e!g!, I%<,I,4(!

3igure I! 3ormation of Names from the -reat %ross of a ablet he names of the six 1eniors of the ablet are formed b$ reading outward from the two central s)uares of the -reat %ross along each row or column! he angels said that the 1eniors of the (ine of the ,ol$ 1pirit could have names of either six or seven letters, the seven#letter version to be used 0when the wrath of -od is to be increased!0 Dee t$picall$ used both possibilities in his invocations! 9odern practice has been to use the sevenletter versions at all times! hus in the Earth ablet, the names of the 1eniors are =cloc"wise from the top left column> 4%<IN:', (<IN:?:, 4(,% -4, (II4N14, 4,9(I%@, and (4ID':9! *ithin each (esser 4ngle are three different ran"s of names, each again derived from a specific area! =3igure 5!> 4 cross of ten s)uares in the center of the (esser 4ngle produces two names having six and five letters respectivel$! he first comes from reading downwards on the long arm of the cross& reading left to right on the hori8ontal arm creates the second name! 3or the (esser 4ngle 4ir of Earth, the names would be 4N-?:I and FNN4J! hese divine names reflect =on a lower level> the functions of the three Names of -od and the Elemental ;ing with respect to the ablet as a whole! he name of six letters is said to call forth the powers of the (esser 4ngle, to create a generali8ed manifestation of the powers of the sub#element! he name of five letters commands those powers to obe$ the magician, concentrating them and putting them under his control! he four s)uares above the hori8ontal arm of the cross produce four angelic names, called ;erubic angels or ;erubs in the -olden Dawn s$stem! he names are found b$ reading from left to right, ta"ing each letter in turn as the first letter of an angel.s name, and looping around to the left to complete the name! hus in the (esser 4ngle 4ir of Earth, the letters +:<4 produce the four ;erubs +:<4, :<4+, <4+:, and 4+:<! 4 god#name or archangel rules the ;erubic angels! 4dding a letter from the +lac" %ross to the first ;erub.s name creates the god#name! he proper formation of the ;erubic archangel.s name is another area of ambiguit$! Dee.s practice was to form the name using the letter on the +lac" %ross in the same row of the -reat able as the ;erubs in )uestion! ,e used the letter 0e0 for ;erubs in the top row of the able, 0h0 for those in the eighth row, 0a0 for the fifteenth, and 0p0 for the twent$#second! his

seems unreasonable, since it includes the first and last letters of the +lac" %ross names for 4ir and *ater, and ignores the names for 3ire and Earth! he -olden Dawn practice was to use the first letter from the +lac" %ross name corresponding to the element of the ;erub.s ablet! here have also been reports of successful wor"ings using the letter at the top of the cross of the (esser 4ngle! I believe that in this instance the -!D! method emplo$s the most reasonable assumptions! Fsing the -!D! method, the ;erubic archangel for 4ir of Earth would be N+:<4! Each line below the hori8ontal bar of the (esser 4ngle %ross is the name of a single angel, read from left to right ignoring the letter on the %ross! hese angels are called 01ervient0 angels b$ the -!D!, presumabl$ because, unli"e the ;erubs, the$ are subservient to the god# names of the (esser 4ngle! he -!D! s$stem assumes that there are actuall$ sixteen 1ervient angels in each (esser 4ngle, one for each s)uare, with their names formed in the same manner as the ;erubs! Dee.s records do not Austif$ this assumption! he four names for 4ir of Earth are 4I'4, :'9N, '1NI, and I<N'!

3igure 5! 3ormation of Names in the (esser 4ngles! =sing the Calls and 9ames in &n'ocations he use of the various divine names in invocations is $et another area of ambiguit$ in the Enochian s$stem! ?racticall$ ever$ possible combination has been used at one time or another, and ever$ combination has produced some result, provided that the names were used in conAunction with one or more of the %alls! If we examine Dee.s grimoire, we find the hierarchies listed in able 1! able 1! ,ierarchies from Dee.s -rimoire 3orC 1eniors ;erubic 1ervient 4ngels #################################################### Invo"eC Elemental ;erubic god# -od#name of K

;ing name letters 1enior ;erubic 4ngel -od#name of 5 letters 1ervient 4ngel but which have a direct alignment in ran"ing between the Enochian powers and those of other s$stems! he "e$ to finding an alternate s$stem is to understand the primar$ blind spot of the -!D! magicians! he$ too" the diagrammatic form of the ablets as being of primar$ importance! hat is, each s)uare in each ablet was a single power, and could onl$ have a single attribute, which was determined b$ the visuall$ distinct region of the ablet in which the s)uare was located! hus ever$ s)uare in the -reat %ross could onl$ have a single attribute, and the attributes of all the %ross s)uares had to be related in some wa$! 1imilarl$ for the (esser 4ngle %rosses! his severel$ limited their options, and made associations based on superficial numeric correspondences more attractive! *e can overcome this limitation b$ recogni8ing that the power expressed b$ a s)uare does not depend on its position in the ablet& instead it depends on s)uare.s position in a particular divine name! 4 s)uare used in multiple names will have different attributes depending on the name under consideration, and its hierarchical ran"! hus where the -!D! allowed onl$ one attribute for a -reat %ross s)uare, we can have as man$ as three different attributes, depending on whether the s)uare is used in the Names of -od, the Elemental ;ing, or the 1eniors! 4nd in the (esser 4ngle %rosses, the attributes of the names of six letters and of five letters can be considered separatel$, instead of as a single ten#unit structure! *ith this freedom, we can readil$ devise a s$stem in which the relative importance of the attribute powers is congruent with the ran"ing of the names to which the$ are applied! $ttributes of the Three 9ames of 1od 4s was explained earlier, the Names of -od invo"e the power of the creator, and transform that power into a form compatible with the element of a particular ablet! It has alread$ been shown how the full twelve names relate to the 8odiac, which is the interface between the Emp$rean and the manifest world of the ablets! 1ince the three Names in a given ablet reflect the divine power for the ran"s below them, it seems reasonable that the 8odiac attributes of the larger set should be reflected into the individual letters of a single ablet.s Names of -od! hus we assign each s)uare an attribute to one of the 8odiacal signs, reflecting in miniature the divine attributes shown above for the names ta"en whole! he left most s)uare is given to ?isces, and the rest follow the same precessional order seen earlier, ending with 4ries in the right#hand s)uare! In this wa$ ever$ element.s )uarter has not onl$ the maAor powers of its own three Names of -od, but also a lesser but still effective sampling of all the divine powers from the sphere of the fixed stars! The Elemental 4ings and the Seniors he ;ings and 1eniors are generall$ believed to correspond to the 1un and planets! ,owever, their energies and activit$ do not precisel$ reflect the nature of the planets in either astrolog$ or cabalism! he 1un is the s$mbol of centralit$ and of self, drawing together the functions of all levels of being, coordinating them in such a wa$ as to create a highl$ interconnected and homeostatic s$stem! he intense interaction produces a secondar$ radiance that in turn spreads throughout the s$stem and be$ond, an 0aura0 surrounding the whole! he Elemental ;ing also

serves a concentrating function, but it does so onl$ for the power of the Names of -od! It neither coordinates nor unifies the other powers within the ablets! In this, it has more in common with the nature of ;ether, the ?rimum 9obile, than it does with the cabalistic conception of 1ol or iphereth! If we ta"e the Names of -od as being a circle surrounding the manifest worlds, then the Elemental ;ings occup$ a position Aust inside that circle, each in the center of their respective )uarters! 4s the powers of the Names of -od move inward the Elemental ;ing gathers a large portion and concentrates them into a point! he ;ing then proAects these powers =still in concentrated form> down through all the spheres of the manifest worlds! he ;ing does not distribute the power in the form of general radiance as the 1un does, but instead sends it down in an intense, laser#li"e beam! he beam is a power conduit, which the lower beings can tap into, converting the generali8ed power of the Names of -od into the particular powers suitable to their own levels and position! hese beings are not controlled in an$ wa$ b$ the Elemental ;ing& each acts strictl$ according to its own office and strictl$ within the realm assigned to it in the hierarch$ of the ablets! *hile correspondences between the Enochian s$stem and the %abala are uncertain, the Elemental ;ings appear to express something ver$ close to an 4t8iluthic or 0archet$pal0 power! hat and the fier$ nature of their activit$ would ma"e them correspond to the God of I,@,! he angels told Dee that the 1eniors give 0"nowledge and Audgment in human affairs!0 his is an accurate assessment, but needs to be expanded! he 1eniors govern those levels of the Enochian universe wherein the primar$ activities are those of self#aware, self#willed beings! his covers not onl$ mundane human activit$, but also the spiritual and magic"al activities of human initiates and several higher classes of beings! he planets are the dominant forces in those regions, so the attribution of the 1eniors to the planets is appropriate! he 1eniors ta"e force from the elemental ;ing, diffuse it, and distribute it throughout the ablets! he$ act as buffers, preventing the intense concentration of the ;ing.s power from burning up the structures of the lower, more mundane levels! he$ also act as collectors and return conduits, absorbing the excess force radiated b$ the lower powers in the ablets, channeling that force upwards through the planes and bac" to the 4t8iluthic region! In this buffering and distributing activit$, the$ express a +riatic nature, corresponding as a group to the element of *ater and the first ,eh of I,@,! +eginning with the 1eniors, the ablet hierarch$ begins to drift slightl$ awa$ from the pure version of the concentric spheres cosmolog$ present in the %alls! he traditional concentric cosmolog$ gives each of the planets its own sphere, ran"ed as higher or lower according to their apparent rate of motion when seen from the Earth! Even though the 1eniors correspond to the planets, the$ have no ran" among themselves, and the power of each covers several planes! 4 similar problem occurs with the (esser 4ngles, as the powers having the same office in different (esser 4ngles are essentiall$ e)ual in ran", and act on several different planes!

3igure 8! %oncentric 1$stem of :rgani8ation for the ablet Names 4 modified concentric model will still wor"! 3igure 8 shows how this modification would wor" for a single ablet in the -reat able! ,ere the 1eniors and (esser 4ngles cover radial sections of their regions, rather than each having its own ran"ed sphere! 4s a group, the 1eniors could govern several concentric levels! +efore considering the attributes of the s)uares we should loo" at the correspondence between each 1enior and a planet! his is one instance where the -olden Dawn s$stem

appears to wor" well& m$ practice has generall$ confirmed their attributes! he angels have suggested that one minor modification would bring the -!D! attributes full$ into line with their creator.s intent! he 1eniors. names radiate outwards from the center of each ablet.s -reat %ross! 1tarting with the upper left column and going cloc"wise, the -!D! attributes them to 2upiter, (una, @enus, 1aturn, 9ercur$, and 9ars! he angels suggest it would be appropriate to switch the attributes for the 1eniors assigned to 9ercur$ and (una, placing 9ercur$ in the upper right column and (una in the lower left column! he explanation for this change is that doing so would more accuratel$ reflect the flow of force among the 1eniors!

3igure 9! ?ower 3lows 4mong the 1eniors 4> -olden Dawn attributes +> 9odified attributes 3igure 9 shows what this means! 3igure 94 shows the -!D! attributes! If we follow the planets from point to point in their natural order =i!e!, (una, 9ercur$, @enus, 9ars, 2upiter, 1aturn> the dotted lines show where we have to 0Aump0 across from one arm to the next to continue the se)uence! :ne of these Aumps is short while two are longer& 4ll the Aumps are towards the same side of the cross, so the overall flow is unbalanced! 3igure 9+ shows the modified attributes, and the effect the change has on the flow! Now the Aumps are all of e)ual length and balanced around the circumference of the arms! 4gain, I have no idea whether this change is 0true0 in an$ absolute sense, but I have tested it and it seems to result in a stronger, clearer manifestation of power for the two 1eniors involved! he -olden Dawn never developed specific attributes for the letters of the 1enior.s names, rel$ing instead on their s$stem of decanate attributes& nor do Dee.s records provide an$ plan that we can use! ,owever, we can devise a reasonable and self#consistent s$stem that reflects both their e)ual ran" and their governance of several planetar$ levels!

3igure 1E!7 'elation of the 1eniors to the ?lanetar$ 1pheres 1ince the 1eniors ta"e their power from the Elemental ;ing, we assume that the 1eniors. power moves from the outside spheres inwards! *e assign their names to the six sectors in 3igure 8, writing the letters from the outside towards the center! Drawing circles between the letters to represent the planetar$ spheres, we get a diagram as shown in 3igure 1E below! he Earth ablet is used as an example! hus one letter of each 1enior.s name governs a particular region of a single planetar$ sphere! ogether, the 1eniors govern an entire sphere through the letters of their names positioned on that level! he ran"ing of the planetar$ spheres follows the traditional se)uence of medieval cosmolog$ and the %abala! 4nd through its connection with the planets, the ree of (ife is raised up from it.s microcosmic position in the -!D! s$stem, and accorded a place more in "eeping with its true importance! *e can validl$ connect each letter of a 1enior.s name with one of the 1ephiroth, with the letter of +inah standing in for all three of the 1upernals! he Names of -od and the Elemental ;ing can together be considered as expressing the power of the sphere of %ho"mah! In the cabala, %ho"mah is associated with the 1phere of the 3ixed 1tars, the <odiac, and so would be an appropriate connection for the three Names! +ut %ho"mah is also the sphere of the 3ather, the 0expressed will0 of the divine& the concentrating and activating power of the Elemental ;ing, with his phallic 0channel of power,0 would fit well with this aspect of the sephira! ;ether, in this s$stem, would not be an expressed power! 4s the angels told Dee, there was one %all that the$ did not give him& the %all that would invo"e the power of -od directl$! he pure being of -od is not present, and so in terms of the ablet hierarch$, ;ether is invisible! +ut as mentioned before, we should not strain too much to ma"e such connections absolute& the Enochian s$stem defines its own view of the universe, and its relation to the ree is more suggestive than binding! 4s will be seen in the following section, the connection of the ablets with the ree must involve some overlap in range between different ran"s of beings!

The esser $ngles In the (esser 4ngles we move out of the macrocosmic levels and into the microcosm! he pattern becomes more detailed here, due to the larger number of names involved! *e see more going on because the levels involved are those that are natural to us as human beings& events operate on the scale we can directl$ comprehend! 4t the same time, the scope of action of the angelic powers is smaller than for those that came before, because the spheres involved are smaller in volume! Each (esser 4ngle as a whole embodies the process b$ which material substance, subAected to the force of the divine, is brought to a state of perfection and purit$! 4s such, it has two parallel hierarchies! In one of these, spirit rules over matter but remains separate and distinct! In the other, the spiritual and material have been fused& the matter itself has become purified, perfected, and transmuted into a divine expression, while still retaining the essence of its original nature! he first of these hierarchies contains the names on the cross of ten s)uares =hereafter called the 0(!4! %ross0> and the 1ervient angels! he four ;erubic angels and their godname form the second! 3igure 11 shows the spherical positions of the names in these two hierarchies for a single (esser 4ngle! he two segments shown are actuall$ one segment loo"ed at in two different wa$s! he powers in the two hierarchies interpenetrate and in their combination constitute the (esser 4ngle.s portion of the cosmological sphere! 4lso note that each (esser 4ngle reflects the same pattern seen at the macrocosmic level! hat is, two ran"ed Names govern the entire region, followed b$ several names of e)ual ran" in a subordinate position! 3igure 16 shows the pattern for an entire ablet to ma"e this clearer! hus this spherical conception of the ablets conforms to one of the prime rules of magic", 0 hat which is below is as that which is above!0

3igure 11! 1pherical organi8ation of the (esser 4ngle ,ierarchies

3igure 16! 1pherical arrangement of an entire ablet In the first of the two (esser 4ngle hierarchies, the (!4! %rosses correspond to the 1un ruling over the natural worlds! he$ therefore correspond as a class to the @av of I,@, he servient angels, as the material on which the %rosses act, correspond as a class to the final ,eh of,@,! In the other hierarch$, the air and the earth have been fused into one, and brought directl$ under the governance of the 1pirit! he ;erubic angels represent the @av#,eh of I,@,, both the Get8iratic and 4ssiatic worlds! his is under the 0vertical0 expression of I,@,, its application to the planes of the ree of (ife as a ran"ed hierarch$! 4t the same time, the ;erubs represent a purified expression of the four elements as the$ manifest within a given plane, wherein there is no ran"ing between them! In this latter form, the ;erubs are in themselves a complete representation of I,@,! he ;erubic god#name adds a letter from the ablet of Fnion! It represents transubstantiation of the elements into a divine substance b$ the addition of spirit, producing I,1h@,, the 1avior or 1on of -od! +oth in cabalistic and astrological s$mbolog$, the 1un is the great centrali8ing power, containing all other powers within itself, both those of the planetar$ spheres and those of the purel$ elemental spheres! It also reflects or channels the powers existing in the macrocosm into the microcosmic or elemental spheres! he (!4! %rosses contain both of these s$mbologies! (oo"ing at a whole ablet, we can see a pattern of six 1eniors having planetar$ natures presiding over four (esser 4ngles having elemental natures! he (!4! %rosses reflect this pattern down into each (esser 4ngle, maintaining the s$mmetr$ of the s$stem! ,owever, while the s$mbolism reflects the 1eniors versus the (esser 4ngles, the functions of these names appear in practice to resemble more those of the three Names of -od and the Elemental ;ing! he name of six letters is said to call forth the powers of the (esser 4ngle& in practice it can be seen to produce a cloud of generali8ed sub#elemental force around the magician! his is similar to the cloud of spirituali8ed )uasi#elemental force produced b$ the Names of -od! he name of five letters is said to command the forces to obe$ the magician! In practice it concentrates, focuses, and organi8es the forces, causing them to ta"e the circular motion that magicians call a 0vortex0! his is similar to the whirling motion b$ which the Elemental ;ing concentrates forces at the higher level, though the name of five letters never achieves the same degree of concentration! he -olden Dawn attributes of the (!4! %rosses ac"nowledge that the$ reflect the larger six# and#four pattern of the ablets! 1ix of the planets are assigned to the highest six s)uares of the crosses =the planet 1aturn is ignored> while the remaining four s)uares have no planetar$ attribute! here is an additional overla$ of s$mbolism, assigning each of the s)uares to the 1ephiroth!

3igure 17! -olden Dawn 4ttributes of the (!4! %rosses here are problems with both these sets of attributes! he ree of (ife connection appears based, li"e the decanate attributes of the -reat %ross, solel$ on a fortuitous coincidence of number and an eagerness to pac" as man$ different s$mbols as possible into their s$stem of attributes! he$ ignore the Enochian s$stem.s internal evidences of structure, and the absence of an$ references to the ree in Dee.s records! he planetar$ attributes are more plausible, but fail for two reasons! 3irst, the attributes are applied across two different divine names in such a wa$ as to leave part of one name without attributes! 1econd, the attributions do not accuratel$ reflect the higher level of the ablet that is being echoed in the (!4! %rosses! 1aturn has an e)ual place among the 1eniors, but it is not present among the planets used in the %rosses! 4t the same time the$ relegate the 1un to a single s)uare, destro$ing the s$mmetr$ between the two hierarchies within the (esser 4ngles! 4 different scheme would correct the problems with the planetar$ s$mbolog$, while also preserving both the elemental aspect and the function of the %ross as the s$mbol of the 1unL1on! In this scheme, the six letters of the vertical arm of the %ross are assigned to the same planets as the 1eniors, with the attributes the same as in the letters of the 1eniors. names! hat is, we assign the top s)uare to 1aturn, and the remaining s)uares ta"e the attribute of the other planets in order of cabalistic ran"! he 1un is not included because the entire %ross embodies his power! he name of six letters is the power of the divine 3ather and 9other, as it descends into the microcosm through the mediation of the 1on or 1un! In the explorations that discovered these attributes, the planetar$ s$mbolog$ of this name was overlaid with a second consistent s$mbolog$, which is expressed in the magic"al formula 4,I,@,, the merging or coalescence of the macrocosm, 4,I,, and the microcosm, I,@,! his combination of s$mbologies prevents the six#letter names from being a mere duplication of the 1eniors on a lower level! his formula, and the others relevant to the ablets, will be described in more detail in the next chapter! he third member of the 3ather#9other#1on is embodied in the (!4! %ross name of five letters! *ith the planets all now in the six#letter name, the s)uares on the hori8ontal arm are free to be given elemental aspects! 4nd the angels have combined the elemental and 3ather# 9other1on s$mbologies b$ giving this name the power of the rue 1on, in medieval beliefC I,1h@,, Geheshua, the 1avior! he letters of this name are attributed, from left to right, to 3ire, *ater, 1pirit, 4ir, and Earth!

3igure 1I! New attributes of the (!4! %ross names! In m$ dealings with them, the angels have never insisted on using a %hristian s$mbolog$! Indeed, the$ have sometimes shown contempt for the human churches and their doctrines, thin"ing them sill$ or unrealistic! +ut in the present instance the$ have been adamant on the connection between this name and the s$mbolism of the 1on as 1avior! *hat is being 0saved0, the$ sa$, is matter itself! he universe, the$ sa$, is full of 0dar"0 matter& that is, matter which has not $et been incorporated into the activit$ of a creator and is thus 0unredeemed0! he function of this name is to ta"e the divine impulse, represented b$ the name of six letters, and appl$ it to unredeemed matter! he matter is thereb$ brought into a state of activit$ above its normal state of total )uiescence and negativit$, is 0raised up0 to a level where it can come under the activit$ of the so#called 1ervient angels! In the process, the matter is formed into elementals, the most basic form of magic"al being! he 1ervient angels act on these elementals, train them and condition them to conform their activit$ to the impulse of a divine creative power! heir initial chaotic forms are made regular, conforming to their primar$ natures! he elementals then ta"e their place in the normal creative activit$ ta"ing place on this planet! hrough this process the$ are eventuall$ brought to a state of relative perfection, where the$ come under the rulership of the ;erubic angels! he attributes of the 1ervient angels combine those of the five#letter Name of -od with those of the ;erubic angels, so we should next consider the ;erubs! he ;erubs express a )ualit$ of purit$ and fixit$! heir expression remains the same, no matter the plane or "ingdom in which the$ are acting! Experiencing their energ$ in

invocations, I get the sense that the$ have gone through an alchemical process of purification, so that onl$ the essence or perfect metal remains out of the mass of substance from which the$ came! he$ are so pure in nature that nothing can touch or change them! (i"e natural law, the$ are the essence of all things manifest& li"e natural law, the constant change of the manifest world touches them not at all! he$ ever remain themselves! he ;erubs have a significantl$ larger range of action than the 1ervient angels! he$ touch ever$ level of the microcosm! In some wa$s the$ go even higher than the powers of the (!4! %rosses, effectivel$ b$passing the solar influence and dealing directl$ with -od! he power that rules them ta"es its divine element from the ablet of Fnion, completel$ outside the spherical s$stem represented b$ the rest of the ablet! his means that the entire macrocosmic expression of the ablets is b$passed as well! his is a parallel with the wa$ in which the 1econd %all, which creates the 0structure0 or substance aspect, is out of the se)uence shown in the other %alls, which create the things that fill and elaborate that structure! he implication of this separation of the ;erubs is that the creation of matter was separate from the creation and development of the world itself! 4s was mentioned in discussing the %alls, a modern version of the medieval cosmolog$ re)uires that we view our sphere of creation as being onl$ one of man$ such spheres within the universe! Each of these spheres has its own themes, its own different st$le of creativit$ being wor"ed out! Each has its own 0prime creator0, who defines the themes being wor"ed out within his sphere of influence! I +$ the principles of ph$sics, matter must express the same characteristics and behavior ever$where in the universe without exception! *e must therefor consider that matter was made prior to the creation of the various spherical regions, and made in such a wa$ that it could be used for a huge variet$ of different creative themes! he 0first creator0, who made the substance that all subse)uent creators have used in their wor"s, embodied certain specific but highl$ flexible principles in that substance! he ;erubs in turn embod$ those principles as the$ wor" out in the sixteen subelements of the ablets! ,ere again we encounter a )uasi#%hristian s$mbolism, for the magic"al formula expressed b$ the ;erubic angels is IN'I! %hristian m$th sa$s that these letters represent the sentence 02esus of Na8areth, ;ing of the 2ews0, but here the$ are used instead as a representation of the d$namic process of creation as it is embodied in the four elements! his s$mbolism will be covered in detail in the following chapters! ,ere it is sufficient to sa$ that the letters correspond =from left to right> to the elements of 4ir, *ater, 3ire, and Earth! he so#called 01ervient0 angels govern the elements as the$ manifest in the natural world& the$ represent the movements, changes, and transformations of state that ma"e up the activit$ behind all four "ingdoms in nature! Each (esser 4ngle appears to have a close relation with one of these "ingdoms& 4ir to ,umans =considered as natural, not spiritual beings>, *ater to the ?lants, Earth to the 9ineral "ingdom, and 3ire to the 4nimal! his relationship remains the same in all the ablets& each ablet, in its own wa$, touches all the "ingdoms, and governs portions of the activities therein! 4 high degree of redundanc$ is also present& s)uares in different ablets seem to touch on the same activities, but view them from slightl$ different perspectives! hese angels express perfectl$ the astrological concept of mutabilit$& their apparent expressions undergo constant change as their energ$ passes from place to place! In no place are the$ ever the same as an$ other, $et behind their changing expression there is a constanc$ of principle at wor"! It would be futile to tr$ to list an$ significant portion of their functions& explorations will reveal that the$ cover a vast range of events within the world! In addition these angels function as teachers or trainers for the elemental beings raised up through the power of the Names of -od in the (!4! %ross! he )ualit$ the$ attempt to instill in the elementals is responsiveness or active intelligence, the abilit$ to react )uic"l$ and

perfectl$ to an outside impulse! he matter out of which the elementals were raised was, in its normal state, completel$ inert and unresponsive& learning to react constitutes a significant change of nature for them! he angels perform their training b$ directing the elementals in the action of natural processes, and activities done under the direction of magicians! Each letter of each 1ervient angel.s name embodies dual elemental attributes! :ne of these attributes derives from the ;erubic angels, and is therefor governed b$ the IN'I formula& the other derives from the 0saving force0 of the five#letter Name of -od, and is governed b$ G,1h@h! hus as a group the$ 0save0 or 0redeem0 the matter with which the$ wor", through the application of universal d$namic laws! he IN'I attribute of a given s)uare is determined b$ reference to the ;erubic letter at the top of the column! hus a s)uare in the first column on the left is attributed to 4ir of IN'I, the next to *ater of IN'I, and so on! he influence of G,1h@, is represented in the attributes given to the rows of letters& thus each 1ervient angel wor"s out a single 0letter0 of the process of salvation! he spiritual influence of the letter 1hin is not used in their attributes, but onl$ the four letters of the 0normal0 elements! he 1pirit can be considered as invisibl$ present throughout their activities! +ut unli"e the usual use of I,@,, in the 1ervient angels the attributes are applied from the lowest row upwards! his is because the unredeemed matter on which the$ wor" is s$mbolicall$ 0below0 them, and has to pass through the four elemental stages in order! hus the lowest row corresponds to 3ire, the next to *ater, the third to 4ir, and the highest row to Earth! Creating 7yramids =sing the Re'ised $ttributes> he -olden Dawn devised a techni)ue for using visuali8ations of truncated p$ramids for starting off visions of individual s)uares from the ablets! Fnli"e their s$stem of attributes, this practical method has been proven b$ use to be ver$ effective, and wor"s Aust as well with the attributes given here! he emples of the tablets use an elaboration of the techni)ue, and practice with the simple p$ramids is a good precursor to that wor", described later in this boo"! he basic techni)ue is to build a hollow truncated p$ramid in the imagination! he flat top has an area one ninth the area of its base! he relative si8es of the top and bottom means the sides are tilted inwards at an angle of fort$#five degrees! he magician visuali8es the letter of the s)uare on the flat top, in either English or Enochian characters! %olor each side of the p$ramid in a color related to an attribute of the s)uare! hen various sigils, s$mbols, and images are visuali8ed on the sides! he p$ramid is visuali8ed as being large enough to stand on the top! ,aving vibrated the appropriate %alls for the name in which the s)uare lies, the magician then visuali8es himself standing on top of the p$ramid in his astral bod$, and vibrates the hierarch$ of names! 4s he vibrates each name, the magician imagines the power of that name gathering around the p$ramid! *hen the last name is vibrated, the magician imagines that each side of the p$ramid is gathering in the attracted energ$, each ta"ing the t$pe appropriate to its attributes and s$mbols! his energ$ is seen moving upwards, being focused as it goes b$ the narrowing of the sides! he flows of energ$ from the sides reach the top simultaneousl$, run into each other, and form a beam of light shining up into the astral worlds! he magician then follows this beam in his astral bod$ until a landscape or other scene forms around him! his scene

should s$mboli8e various aspects of the s)uare invo"ed! he usual techni)ues of astral visions are used from that point! I prefer a variation of this method, in which the magician stands inside the p$ramid! *hen the energies traveling up the sides reach the top, the$ come together on the letter and then shine downwards into the p$ramid, illuminating the interior! he angel governing the s)uare is invo"ed to visible appearance within the p$ramid and is tested there! 4fter testing, the angel conducts the magician to various scenes that illustrate the s)uare.s nature! able 7 shows a complete listing of the attributes for p$ramids using the s$stem presented here! 3or )uic" reference, the colors associated with various attributes are shown in able I! Note that the colors for the planets follow their path attributes rather than their connections with the 1ephiroth of the ree of (ife! able 7! ?$ramid attributes for the Names as used in this boo"! Name t$pe North *est East 1outh =top> =left> =right> =bottom> ############################################################ 7 Names of 1pirit <odiac Element of 1pirit -od sign the ablet Elemental 1pirit (etter.s Element of 1pirit ;ing attribute the ablet to =/#letter planetar$ versions sphere of name> 1eniors 1pirit (etter.s 1enior.s Element attribute attribute of the to to a ablet planetar$ planet sphere (!4! %ross 1un or Element of Element of 1)uare.s Name of K 1pirit (esser the ablet attribute letters 4ngle to a planetar$ sphere (!4! %ross 1un or Element of Element of Element Name of 5 1pirit (esser the ablet of the letters 4ngle column =spirit for central letter> ;erubic Element Element of Element of Element 4ngels of the %olumn %olumn of ablet (esser 4ngle 1ervient Element Element of Element of Element 4ngels of the the row the column of the ablet =I,1h@,> =IN'I> (esser 4ngle he s$mbols on the sides of the p$ramid serve primaril$ to remind the unconscious part of the magician.s mind of the attributes being used, and to stimulate it to produce stronger and more far#reaching connections to the magic"al universe! hese s$mbols ma$ be as simple or elaborate as the practitioner wants to ma"e them! he following suggestions are not rigid& var$ them as seems appropriate from $our experience! he area of elemental attributes has the greatest potential for confusion, so ma"ing a clear distinction between the various sources of attributes is important! 3or the element of a ablet or (esser 4ngle, use the Enochian sigil of the element, or the *heel for 1pirit! 3or a side

representing a I,@, or I,1h@, attribute, use the ,ebrew letter! 4nd for IN'I attributes, use the corresponding fixed sign of the 8odiac, to which the formula is closel$ related! 4mong the letters with planetar$ attributes, such distinctions do not appear to be as important& using the standard gl$phs of the planets wor"s well enough! 4s an alternative, $ou can distinguish b$ using the standard gl$phs alone for a 0pure0 planetar$ attribute, as in the Elemental ;ing! %ombine them with the magic"al image of the corresponding sephiroth for p$ramid sides representing the 0sphere0 attribute of a letter in a 1enior.s name, and with the appropriate letter of 4,I,@, for the six#letter Names of -od! able I! %olor attributes of the elements, planets and signs! Elements ?lanets 1igns ######################################################### 1pirit white 1un orange 4ries red 4ir $ellow (una blue aurus red#orange *ater blue 9ercur$ $ellow -emini orange Earth blac" @enus emerald %ancer amber 3ire red 9ars scarlet (eo lemon $ellow 2upiter violet @irgo $ellow#green 1aturn indigo (ibra emerald 1corpio green#blue 1agittarius blue %apricorn indigo 4)uarius violet ?isces crimson

3igure 15! ?$ramids for the hree Names of -od in the 4ir ablet

3igure 1K! ?$ramids for an Elemental ;ing

3igure 1/! ?$ramids for a 1enior of the 4ir ablet

3igure 18! ?$ramids for a K#letter Name of -od

3igure 19! ?$ramids for a 5#letter Name of -od