Enochian Magic: A Practical Manual. The Angelic Language Revealed - Schueler Gerald 1986

THE OBJECTIVE OF THIS MANUAL

This manual is an attempt to eliminate the unnecessary complexity of the Enochian magical system while combining its numerous elements into a single source. The system described here borrows heavily from both the Golden Dawn and Aleister Crowley. The earnest student is advised to study THE GOLDEN DAWN by Israel Regardie, especially Volume IV. Also recommended are Crowley’s THE VISION AND THE VOICE and LIBER LXXXIX VEL CHANOKH, both of which can be found in GEMS OF THE EQUINOX by Israel Regardie.

This manual contains the complete theory behind the system, with explanations and tabulated data, together with step-by-step instructions and detailed examples for the serious student. Charts and tables are provided to summarize data which are unavailable elsewhere. Any student willing to spend time and effort will have a corresponding degree of success. The truly amazing thing about this system is that it really does work.

A BRIEF HISTORY OF THE ENOCHIAN MAGICAL SYSTEM

As far as anyone knows, the magical system using Enochian language to describe the four quadrants and thirty Aethyrs originated with John Dee and Edward Kelly.

John Dee was born in England in 1527 in the small village of Mortlake on the Thames, just outside of London. He entered college at the age of 15. He later journeyed abroad and became proficient in navigation. At one point he was imprisoned for treason against Queen Mary because he had cast a horoscope for her, even though it was at her request. He was finally cleared of the charge and released, but the experience itself was one he never really got over.

At his family’s property in Mortlake, he accumulated a tremendous library which soon became a center for science and learning. Dee himself was considered an authority on mathematics, navigation, astronomy and optics, and was appointed Astrologer Royal to Elizabeth I. He is said to have married in 1574, but his wife’s name is not known and she died the following year.

It was in 15 81 that Dee began crystal-gazing. By then he had a new wife, Jane Fromond, a lady-in-waiting at Elizabeth’s court. He was intensely interested in the art of crystallomancy, but was himself unable to succeed at it. He was not a medium, much to his regret. However, he found someone else who was and who was willing to help him in his studies. His name was Edward Talbott; a rogue who, for reasons unknown, changed his name to Kelly after meeting Dee. Although most historians credit Dee with intelligence, curiosity, and the honest kindness that often accompanies men of genius, few paint Kelly as anything but an illiterate swindler whose life of crime evidenced little humanity or concern for humanity. Perhaps the only really positive thing that can be said for Kelly is that he was in fact a very good

scryer. His mediumship ability was needed by Dee who simply overlooked, or pardoned, his other less promising characteristics. Whatever the true situation, they became friends and together produced a staggering amount of original work in the fields of occultism and magic.

By using a collection of different “glasses”, or crystals, and special “shew-stones,” Kelly was able to communicate with extraterrestrial intelligences. Dee directed the ceremonies, observed the proceedings, and carefully wrote down the results. It was in this way that the entire magical system, which is called Enochian, originated. The letters of the Enochian alphabet, or angelic language, were written in rows and columns on large tablets. Magical seals and talismans were devised with Enochian letters on them. The thirty “Aethyrs”, or planes, were described. The names of the angelic hierarchies of the universe were carefully recorded.

In 15 8 3, Dee and Kelly toured Europe while practicing their Qabalah and scrying. When they returned to England in 1587, things had changed. A mob had looted Dee’s house and partially destroyed his library. He was without money and his old friends were either dead or out of power. The ascension of King James I, in 1603, who feared magic and had no love for Dee, assured his ultimate downfall. He died penniless in 1608.

As for Kelly, he was scrying in the seventh Aethyr one day, when a message came to him that terrified him completely. In fact, he is said to have sworn to scry no more from that fateful day. In an overwhelming fit of desperation, he robbed Dee of what little money he had left, helped Dee’s wife pack her bags, and together they left Dee never to return. He is said to have ended his days in a return to crime. The message that so frightened Kelly and brought an end to Enochian Magic was the following:

“I am the daughter of Fortitude and ravished every hour from my youth For behold, I am Understanding,

and science dwelleth in me; and the heavens oppress me. They cover and desire me with infinite appetite; for none that are earthly have embraced me, for I am shadowed with the Circle of the Stars, and covered with the morning clouds. My feet are swifter than the winds, and my hands are sweeter than the morning dew. My garments are from the beginning, and my dwelling place is in myself. The Lion knoweth not where I walk, neither do the beasts of the field understand me. I am deflowered, yet a virgin; I sanctify and am not sanctified. Happy is he that embraceth me: for in the night season I am sweet, and in the day full of pleasure. My company is a harmony of many symbols, and my lips sweeter than health itself. I am a harlot for such as ravish me, and a virgin with such as know me not. Purge your streets, O ye sons of men, and wash your houses clean; make yourselves holy, and put on righteousness. Cast out your old strumpets, and burn their clothes and then I will bring forth children unto you and they shall be the Sons of Comfort in the Age that is to come.”

Nothing more was known of this work of Dee and Kelly until late in nineteenth century England. There it was taken up by a mysterious and highly secret brotherhood of Adepts and would-be Adepts who called themselves the Hermetic Order of the Golden Dawn. Led by three imaginative magicians, S.L. Mathers, W. Wynn Westcott, and A.F.A. Woodford, the Order adopted the system of Enochian Magic created by Dee and Kelly. Members of the Golden Dawn invoked the spirits of the quadrants and traveled in their astral and mental bodies (called “traveling in the Spirit Vision”) through the Aethyrs. Like Dee, they maintained meticulous records of their experiences and approached the Enochian magical system with a scientific attitude. But they

went even farther than Dee. They related the Enochian with the Qabalah (a Hebrew system of magic) and with the Tarot (a deck of 72 cards said to be the “Book of Thoth”—the god Thoth was the Egyptian god of wisdom and magic). They also devised a system of geomancy and carefully related it to Enochian letters.

The system rested in the secrecy of the Golden Dawn until one of its members published his version of it and then left that Order to form his own. His name was Aleister Crowley and he was perhaps the first since Kelly to actually visit each of the Aethyrs and confront the presiding spirits and guardians. In fact, Crowley claimed to have been Kelly in a past life. This was the reason he gave for his uncanny ability to scry into these mysterious Aethyrs (see below— How the Magic Works: The Planes) using a shew-stone very much like Kelly did. His experiences were recorded in a book called THE VISION AND THE VOICE, which is written in such obscure symbolism and technical language that few today can understand it. Crowley, whose colorful life suggests elements of the rogue, was an amazing psychic and a prolific writer and poet. He advanced the Enochian system by revealing those planetary and numerical correspondences which make Enochian gematria possible. Unfortunately, the published works of Crowley and the Golden Dawn differ slightly in spellings and in certain correspondences. The student is free to judge for himself which interpretation to use.

The Enochian Alphabet.

John Dee and Edward Kelly devised a language so powerful, they had to spell names backwards in order to avoid conjuring unwanted demons. A simple pronouncement of a demon’s name in this new language, they believed, would be sufficient to bring that demon forth into manifestation. They called this language Enochian after the patriarch

Enoch, who is said to have “walked with God”. The name Enoch was also said by occultists to represent an ancient group of Adepts who kept the flame of occultism burning through many dark centuries. Table I shows the Enochian alphabet with its titles for each letter and their English equivalents, as taught by the Golden Dawn.

Alphabet Numerical Values.

Each letter of the Enochian alphabet corresponds with planetary, elemental, or Tarot properties. In addition, each has a numerical value so that a workable gematria for the Enochian alphabet can be used, as shown in Table II.

Each letter is assigned a numerical value. By substituting numbers for letters, we can add up the numerical equivalents for words and names. Words that are numerically equal have hidden or occult correspondences. In this way an entire Enochian Qabalah, like the' Jewish and Greek, can be derived.

The Angelic Secret Language.

The Golden Dawn taught that the Enochian was an ancient language. Traces of it could be found in the sacred and secret mysteries of some of the oldest religions in the world. Parts of it are found on rock-cut pillars and on the remains of ancient temples. However, it is doubtful if it was ever spoken, but was probably used more as sigils and glyphs to record and give life to important ideas.

If this is so, then the question of how Dee and Kelly came upon it has never been satisfactorily answered. According toDee’sdiary, Kelly looked through a “shewstone” and saw an angel pointing, in succession, to letters that were prepared in rows and columns on well over one hundred different tablets. Kelly told Dee which letter was being indicated by the angel and Dee dutifully wrote it down. He was always careful to give the row and column number, fearing to say the

• TABLE I. THE ENOCHIAN ALPHABET, WITH TITLES AND ENGLISH EQUIVALENTS

  Enochian	Title	English
  	Un	A.
  V	Pe	B.
  B	Veh	C or K.
  X	Gal	D.
  n	Graph	E.
  X	Orth	F.
  G	Ged	G.
  	Na-hath	H.
  i	Gon	I, Y, or J.
  c	Ur	L.
  e	Tai	M.
  >	Drun	N.
  L	Med	0.
  n	Mais	P.
  u	Ger	Q
  &	Don	R.
  7	Fam	S.
  /	Gisa	T.
  a	Vau	U, V, W.
  r	Pal	X.
  p	Ceph	Z.

• TABLE II. ALPHABETICAL CORRESPONDENCES AND GEMATRIA VALUES

Planetary/

English Element Tarot Gematria

Equivalent Correspondence Correspondence Value

letter aloud. After each message was received, it was rewritten backwards. The angel himself dictated each letter in reverse order because of the power of the language. In this way the magical names were constructed as well as the calls of the Aethyrs, which use the letters to actually make sentences. Of course, the angel himself probably knew whether the language he used was ancient or new but, if so, he apparently never told Dee.

HOW THE MAGIC WORKS: THE WILL

Every intentional act is a magical act. It is the human intent or will that makes an act magical, nothing else. This is a very important idea. It can be seen that most of our daily actions are actually magical. We are in fact, consciously or unconsciously, all magicians.

As one’s intent makes an act magical, so it also colors that magic either black or white. As a general rule, “black” magic is any intentional act whose purpose is purely selfish or ego-oriented. By contrast, “white” magic is any intentional act whose motive is altruistic or non-ego-oriented.

The Enochian magical system comprises two chief types of magical operations: (i) invocations of the ruling spirits (i. e. bringing them to you) and (ii) astral traveling into the quadrants and Aethyrs described by the system (i.e. you going to them). Both types have been used effectively and can be used today by the willing student. The system works because the magician wills it so. On the other hand, the system will not work if such is one’s will.

There can be a difference between “will” and “desire”. The will exercises a strong determination toward conscious and deliberate action. Desire, on the other hand, can be whimsical or impulsive. It is the task of each student to carefully examine his mind and sort out the capricious desires from those strong determinations that mark the will. The quest for one’s TR UE WILL, that for which one comes into this world, can take many years.

HOW THE MAGIC WORKS: THE MOTIVE

The motive is the driving force behind every magical act and is critical for success. Curiosity alone is usually not sufficient.

The student must look within himself to see what his true motive is. Is it selfish? Will a successful result benefit only himself? Will anyone be hurt? How these and similar questions are answered will determine the karma of the operation.

Karma is the cause and effect relationship that exists between all things and it operates on all planes of existence. Every magical act is charged with karma; physical, mental, emotional, and so on. Karma does not reward or punish. It is amoral. It is impersonal. It is ruthless. It continually seeks a balance between extremes and cares not for the ill-fated magician who inadvertently stresses its delicate network.

Religion and morality aside for a moment, any magical act that falls under the general heading of white magic will produce karmic effects that are pleasant, while acts that are black (i. e. selfish) will produce karmic effects that sooner or later are most unpleasant. This being the case, common sense alone can dictate the choice of proper motive for the wise magician.

Central to Enochian magic, and all other forms of true magic, is the doctrine concerning the cosmic planes of existence. This doctrine says that divinity expresses itself downward (or outward) from spirit into matter in graduated steps something like cosmic quanta. Each of these steps is a plane or universe. Our earth and the entire physical cosmos, is on the seventh (z. e. lowest and most dense) of these cosmic planes.

• TABLE III. THE SEVEN COSMIC PLANES AND THEIR CORRESPONDING BODIES

  Plane No.	Occult System	Qabalistic System	Enochian System
  			Plane	Body
  1	Divine	Three Planes	Divine	Divine Body
  2	Upper Spirit’l	of the Divine
  	(abstract spirit)	and Formless	Spiritual	Spiritual Body
  3	Lower Spirit’l (concrete spirit)	World
  	THE GREAT OUTER ABYSS
  4	Upper Mental (abstract mind)	Archetypal	Mental	Mental Body
  5	Lower Mental	Intellectual
  	(concrete mind)	(Creative)
  6	Astral	Substantial (Formative)	Astral	Astral Body
  7	Physical	Physical	Physical	Physical Body

Table III shows the usual occult and Qabalistic divisions of these planes and the corresponding bodies that we assume on each. There is no need to create any of these bodies, we each already have them. What is needed is to learn to function consciously in them. Notice that the Abyss marks the major division between form and formlessness. Here the Oversoul, or Reincarnating Ego, takes on “new bodies” with each incarnation of the spirit. The doctrine of reincarnation is used to understand and describe these seven planes and how we function on them. This is because initiation into these planes is similar to death.

The major difference between the leveled or stepped system of occultism shown in Table III and the Enochian is that in the latter these cosmic planes are considered as concentric spheres. The Enochian system subdivides these concentric spheres into thirty regions or zones which it calls the Aethyrs.

HOW TO SPEAK ENOCHIAN

The pronunciation of Enochian, as taught by both the Golden Dawn and Aleister Crowley, is similar to Hebrew. Ten major rules to remember are:

• 1. Most consonants have an e or eh added; for example, the letter B is pronounced beh and the letter K as keh.

• 2. Most vowels have an h added; for example, the letter A is pronounced ah.

• 3. The Enochian word SOBHA is pronounced in three syllables as soh-beh-hah. This is the general rule for words.

• 4. The letter G can be either hard as in the word gimel or soft as in jimel.

• 5. The letters Y and I are interchangable, as are the letters V and U. The letters j and w are seldom used.

• 6. The letter X can be like the s in samekh, or like the tz in tzaddi.

• 7. The letter S can be pronounced either as ess or seh.

• 8. The letter R can be pronounced either as rah, reh, or ar.

• 9. The letter Z is pronounced as zod. It is interchangable with the letter S.

• 10. The vowel I is pronounced as ee.

Examples of Name Pronouncements.

Correctly pronouncing the names of the gods, spirits, and rulers of the quadrants and Aethyrs, is critical in order to obtain satisfactory magical results. As a rule of thumb, the syllables should flow together easily and poetically almost like a song. Seldom is a harsh or sharp sound made.

The reciting aloud of these names should be like speaking mantras. Each should be intoned in one long flowing breath, if possible. As an example, recite the name of a Senior of Air, HABIORO. This should be done in a single

smooth breath. Say, Hah-bee-oh~roh. The mouth should make four distinct syllables with this name. During an invocation of this Senior, the magician must focus his mind on the qualities of HABIORO, while repeating his name in four melodious syllables.

Some names are subject to several possible spellings. This is because some squares on the Watchtowers contain multiple letters. As a general rule, pronunciation should include all letters, or the highest whenever only one is desired (the multiple letters are given like a fraction with a higher and a lower row). However, there are exceptions to this rule.

An example here is the name of the great King of Earth, IKZHIKAL. This name can also be spelled IKZHHHAL, IKZHIHAL, and IKZHHKAL because the squares give IKZH'h^hkAL where the fifth and sixth letters are multiple. The best way of pronouncing this King’s name is to choose the variant spelling that has the most meaningful gematric value. In this case, this is Ee-keh-zod-hee-kaL

How To Vibrate The Names.

In addition to pronunciation, some names should be vibrated. This is especially important during invocations. When a name is to be vibrated, the speaker must imagine the sound of the name going outward from himself into the farthest reaches of the universe. As the name is being pronounced verbally, it must be projected outward mentally. After verbal pronunciation, the magician should still be able to “hear” the name psychically and “see” the name expand over the Watchtowers and Aethyrs. The vibration of a name requires full concentration.

Imagination is essential in magic. It is the golden key to the performance of any magical operation. All of the usual magic paraphernalia—incense, music, rituals, chants, robes, signs, symbols and the like—are useful only insofar as they are able to stimulate the imagination.

For example, during an invocation of a spirit, while chanting the name the magician must concentrate on the known qualities and characteristics until the spirit is clearly visualized in his mind. It is a mental image held by the magician. This image will stimulate the precipitation of the spirit Because of this intense imagery, after the fact it is usually impossible to determine if a spirit actually manifested physically or not It is a point of interest here that it doesn’t matter in the least so far as the results are concerned.

This magical image is called a Telesmatic image and it is important for effective results. Every Angel, King, Senior, Governor, and so forth, has his own telesmatic image. However, this telesmatic image can vary widely, within certain limits, with each magician. No angel or king will appear exactly the same to every magician, though certain characteristics are universal. For example, every angel in the Watchtower of Fire must exhibit a fiery nature in one way or another. Appearance, in every case, must correspond with locality and function.

The imagination is the creative faculty of man. With its use, thoughts take on form. This may not seem to be of concern on Earth where thoughts have little effect. But in the psychic world, which one sees in the “Spirit Vision”, it is very important indeed. There, thoughts are real things. On the Mental Plane the thought-form of a tree, for example, is as real to one’s spirit vision as an oak is to one’s eyes on the Physical Plane. The magical power of imagination to create thought forms is called Kriya Sakti. The conscious use of

How The Magic Works: The Imagination /17 thought forms is called Kriya Sakti. The conscious use of Kriya Sakti on Earth is rare, and difficult to develop. But on the Astral and Mental Planes it is very much easier. Actually, we all use Kriya Sakti subconsciously; it is the power which causes dreams. Its control is equivalent to being able to fall asleep and consciously direct a dream.

HOW THE MAGIC WORKS: THE SPIRITS

According to the Enochian magical system, the universe is chock full of spiritual intelligent beings and forces. Every region in space throughout the seven cosmic planes is ruled by a hierarchy of deities. Each has a slightly different character and quality. Which one we choose to encounter, depends upon our motive for the magical operation.

This idea is in accord with a basic tenet of occultism: the entire universe is alive. There is no such thing as dead matter (or dead anything else). However, because things have life (and therefore consciousness) completely foreign to ours, they appear quite lifeless and communication with them is impossible. A corollary of this tenet is that there is no such thing as empty space. Every mathematical point in space is a center of some kind of consciousness (called a monad). A vacuum is a figment of our imagination. We can detect nothing in a vacuum, but something is there nonetheless.

Are these spirits real? Do the Kings and Seniors have objective existence? Here the student must adopt a special attitude; it is more convenient to accept their existence than it is to reject it. If we accept them as real, the operations have satisfactory results; if we reject their reality, the magic will not work. It is just that simple. Belief is important in order to properly goad the imagination. Whether they actually exist or not (i.e. whether they exist objectively or subjectively) must be answered individually by each person according to his experiences and convictions.

HOW THE MAGIC WORKS: THE ROD

The magician will have to trace pentagrams and hexagrams during invocation and banishing rituals. With this in mind, a rod or wand of some kind is required. This rod is the only magical implement that is actually required for Enochian Magic, although the four Elemental Weapons could certainly be used. These were described in some detail by the Golden Dawn and consecrated by appropriate rituals, but the following could be used just as well:

The Fire Wand—This can be a dowel rod about ten inches long, painted red.

The Water Cup—This can be any blue cup, either metal or glass.

The Air Dagger—this can be a simple knife or letteropener, painted bright yellow.

The Earth Pentacle—This can be a round wooden disk about four inches in diameter and painted black.

The magic rod can be a wooden dowel either W or ¥1 inch in diameter and about one foot long. It should be painted gold or, if preferred, divided into equal sections of white, blue, yellow, black and red, which are the colors of the elements. Painting or engraving the symbols of the elements is also encouraged.

The wand symbolizes the highest will of the magician. This is the so-called True Will; an individual expression of the Great Work. It is the aim of macrocosmic human evolution as this is expressed in the microcosmic magician. This works best when it is unconscious and is allowed to influence the entire life and life-style of the magician as a matter of course. If the Great Work is likened to climbing a mountain, then the True Will is the individual pathway taken up the slopes to arrive at the common peak This True Will is symbolized by the straightness and arrow-like nature of the rod.

HOW THE MAGIC WORKS: THE GREAT WORK

The ultimate aim, and only truly worthy purpose of magic (like mysticism) is to awaken the consciousness of man to his inherent divinity, the god within. Everyone has an inner spiritual being. The mind and personality are but faint expressions of it. The physical body is its far-distant reflection. Table III shows that each of man’s vehicles is a creative expression of the other, from the spiritual down to the physical. However, few are directly aware of this and even fewer can focus consciousness on their spiritual body as easily as they can on their physical body. Indeed, modem psychology shows that most people have a difficult time being aware of their own emotions and thoughts. The subconscious seems an alien and threatening land, ready to snuff out the ego at the first opportunity. If we are unable to focus consciousness on the astral body (emotions) or on the mental body (thoughts), how can we do so on the causal and spiritual bodies? How can we function in the spiritual body as consciously as we do in the physical body? It is not easy, yet this is exactly what the real magician tries to do. The attempt is called the “Great Work” and it is the toil of many lifetimes. Every magical operation worthy of being performed (i.e. white magic) is done to further this Great Work. Every invocation and all traveling in the Spirit Vision, as described in Enochian Magic, should be done solely to tread the path which continues, in some degree, the Great Work.

THE HOLY TABLE

Dee and Kelly devised a Holy Twelvefold Table containing seven different talismans, as shown in F igure 1. This table is covered with Enochian writings. In the center is:

O I T

M L U

L M L

O O E

Figure 1. The Holy Table

Reading across, we get OIT which means “this is”;

MLU which means “a surge”; LML meaning “a treasure”; and OOE meaning “ecstasy.” Taken together, this says, “This is an outpouring of rich ecstasy.”

Reading downward we get 0ML0 which can mean “knowledge of the first”; ILMO meaning “of the Aethyrs”; and TULE meaning “also of the last.” Taken together this says, “The knowledge of the first of the Aethyrs even unto the last”

A detailed description of the thirty Aethyrs is given later, however the key to their understanding is contained here in this Holy Table.

Around the outer edge of the Holy Table are Enochian letters. These are arranged without any visible break or starting point. Reading the message either clockwise or counterclockwise is to no avail. But the center four words give the key to reading this message. This is because the words OIT, MUL, LML and OOE are all found in the surrounding message. The message’s words are thus read clockwise beginning with the word OIT, but the letters within the words are read counterclockwise (i.e. backwards), except in a few instances where they are scrambled into an anagram. The message around the Holy Table can be translated as follows:

This is the place of the outpouring

OIT EOGA MLU

of forgotten treasure in the form of ecstasy.

LN-BAM LML

Only Fire

GZE PLG(PRG) the way of

PSEA(ESAP) M OAVAANBBL(BABALON-V) the Beast who is the First Form.

LN-NIA-O SOB SSNO (ZON) - L.

EOAN OOE

is substantial here. This is

BASP 01

Babaion and of

1 The eyes only need rest upon the name of

| EG(GE)OOEEON F G-DO any guardian and its representative

m BNG (BRABZG) SMAN-M

4 will speedily be encountered.

1 MEI^F

• ■ ' This message mentions “Babaion” and the “Beast”, a

• ■ favorite theme of Aleister Crowley. According to these B. directions, a simple glance at the awesome name of a I “guardian” will be sufficient to precipitate an encounter. The

reader should take this as a dire warning. Although the A likelihood of a physical manifestation of one of these guardians right before the reader’s eyes is remote, a psychic manifestation in the form of an alien impulse or desire is highly probable. The danger here is that one may ignore this warning, being quite content that no ugly or mischievous demon will suddenly appear before him in a puff of grey smoke. However, demons come in other forms than those seen with eyes. The reader must guard his mind. That Dee and Kelly clearly believed this themselves is evidenced by the way they carefully anagramed the name of BAB ALON in the message, fearing that a straightforward spelling would bring her too close. History shows that Kelly himself finally became a victim to one of these strange and powerful Enochian forces.

THE HOLY PANTACLE

The Holy Pantacle, or Great Seal, devised by Dee and Kelly is shown in Figure 2. This magical device was carefully carved in wax and placed on top of the Holy Table during certain operations. The pantacle contains the sacred names of many great angels.

Figure 2. The Holy Pantacle or Great Seal.

I. The seven great names of God, whose pronunciations are unknown, are:

1. SAAiyEME (7 is probably “El”)

• 2. BTZKASE³⁰

• 3. HEIDENE

• 4. DEIMO-’A

• 5. I²⁶MEGCBE

• 6. ILAOP'VN

o

• 1 7. IHRIAAL²¹

o

,'j II. Names of four groups of angels can be found by reading

S the heptagram of the Pantacle obliquely:

I A. 1. E(Eh)

• 2. Me (Meh)

• 3. Ese (Es-seh)

• 4. lana (Ee-ah-nah)

• 5. Akele (Ah-keh-leh)

• 6. Azdobn (Ah-zod-doh-ben)

• 7. Stimcul (Ess-tee-em-kul)

• B. 1. If£e>(Sol)

• 2. IH (Ee-heh) (Luna)

• 3. Hr (Ee-lar) (Venus)

• 4. Dmal (Dem-ah-el) (Jupiter)

• 5. Heeoa (Heh-oh-ah) (Mars)

• 6. Beigia (Beh-ee-gee-ah) (Mercury)

• 7. Stimcul (Ess-tee-em-kul) (Saturn)

• C. 1. S(Ess)

• 2. Ab(Ab-beh)

• 3. Ath (Ah-teh)

• ⁷ 4. Ized (Ee-zod-deh)

• 5. Ekiei (Eh-kee-ehee)

• 6. Madimi (Em-ah-dee-mee)

• 7. Esemeli (Ess-em-el-ee)

• D. 1. L(El)

• 2. Aw (Ah-weh)

I 3’ A^ve (Ah-veh)

I 4. Liba (El-ee-bah)

| 5. locle (Ee-oh-keh-leh)

I 6. Hagone (Hah-goh-neh)

• 7. Ilemese (Ee-leh-meh-seh)

I III. Seven great angels are named. These are the angels of the Seven Circles of Heaven:

• 1. SAB-ATH-IEL “He who is first in works”

• 2. Z-EDEK-IEL “He who is first in attainment”

• 3. MAD-IM-IEL “He who is first in expressing God”

• 4. SE-MEDIEL “He who is first in speed”

• 5. NO-GAH-EL “He who is first in spirit”

Illi 6. K-ORAB-EIL “He who is first in ecstasy”

j 7. DE V-ANAEL “He who is first in the Secret Wisdom”

• IV. Outside the heptagram are the seven names:

|  1. ZLLRHIA Zod-el-lar-hee-ah

• 2. AZKAAKB Ah-zod-kah-ah-kebeh

• 3. PAVPNHR Pah-veh-pen-har

• 4. HDMHLAI Heh-dem-hel-ahee

• 5. KKAAEEE Keh-kah-ah-eh-eh-eh

• 6. IIEELLL Ee-ee-eh-el-le-leh

• 7. EELLMG Eh-el-lem-geh

• V. Around the outer rim of the seal are two sets of numbers I  and letters at regular intervals. By an imaginative

I  process of deciphering these curious letters and numbers,

the Golden Dawn produced the names of the four I  elemental Kings (these are not the same as the Kings of

jl  the Watchtowers) as follows:

| |  1. Elemental King of Air. Tahaoelog

| 2. Elemental King of Water. Thahebyobeaatanun

I I 3. Elemental King of Earth. Thahaaothe

■  4. Elemental King of Fire. Ohooohaatan

Concerning The Names On The Holy Pantacle.

Although there is no attempt here to describe an invocation ritual for these angels, the reader may do so if he desires. Using the numerical values contained in Table II for letters, gematria can be used to obtain a specific number for each name. For example, the first name of the second group is “I” which letter can mean either “is” or “is not” and therefore denotes the duality of existence and nonexistence. Its character is solar and its number is 60, the number for the Hebrew word GA VNwhich means ’’ glory’ ’ and ’’ sublimity.”

The seven great angels who are each “first” are important deities who preside over the Circles of Heaven (i.e. the seven cosmic planes). They should be invoked only with great caution.

THE FOUR GREAT WATCHTOWERS

Dee and Kelly constructed four Tablets, or Watchtowers, one for each of the four quadrants (also called angles) of space. Figure 3 shows an overview of these four great Watchtowers and the Black Cross that unites them together.

Figure 3. The Four Great Watchtowers Connected by the Black Cross

These Watchtowers are the heart of Enochian Magic just as they represent the heart of the universe. Each

f

Figure 4. The First Great Watchtower; The Great Eastern Quadrant of Air.

Figure 5. The Second Great Watchtower; The Great Western Quadrant of Water.

• Figure 6. The Third Great Watchtower; The Great Northern Quadrant of Earth;

  d	o	A	p	a	T	d	Cl I	A	V	a	a
  o	1	o	o	G	e	o	o	b	a	u	a i
  0	p	a	m.	n	o	V O	G	m. n	d	A	m.
  a	Pb	1	s	T	e	Cd	e	c	a	O	p
  s	c	m.	i	o	a	A	A	m	1	o	X
  V	a	r	§	G	d	L	b V	c	i	a	p
  o	i	p	t	e	o	a	p	D	o	c	e
  ■pl	s	u V	a	c	A	r	z	i	r	z	a
  s	i	o	d	a	O	i	a	c	z	f	m
  d	a	xb	t	T	d	A	a	d	i	c	e
  d	i	X	o	m	o	A	s	i	o	s	p
  o	o	D	p	z	1	A	p	a	A	1	i
  r	2	o	a	A	A		A	c	r	a	r

• Figure 7. The Fourth Great Watchtower; The Great Southern Quadrant of Fire.

7

bl

9

<—^Kre^

?!

o

1

W

Figure 9. The Tablet of Union.

• Figure 8. Major subdivisions of the Enochian Tablets, quadrangle or Tablet is shown separately in Figures 4 through 7 with English equivalents as used by the Golden Dawn. The names of all of the angelic hierarchies of the universe can be found from these Tablets.

Surrounding the Watchtowers are thirty concentric circles of increasing radii which represent the thirty Aethyrs or Aires.

As the Black Cross divides the Tablet into four quadrants, so each quadrant is itself subdivided as shown in Figure 8. The Black Cross is then arranged in the form of a special Tablet called the Tablet of Union as shown in Figure 9.

HOW THE MAGIC WORKS: THE FOUR ELEMENTS

The Enochian, like all other systems of magic, makes use of four primary elements. These are earth, water, air and fire and they correspond to many things, as shown in Table IV. These attributes and correspondences are important in order to determine the precise location on the Watchtowers where one wishes to travel, or to select a spirit to converse with.

Figure 8 shows the elements as they relate to the Watchtowers. Combinations of elements such as Earth-of Air and Fire-of-Water are made to better specify the nature of the locality. A visit to Water-of-Earth in the north for example, could be interpreted as a lake or pond. Similarly, Earth-of-Water in the west could be interpreted as an island or large ship. Additional explanations are given below.

• 2.

• 3.

• 4.

• 5.

• 6.

• 7.

• 8.

• 9.

• 10.

• 11.

• 12.

• 13.

• 14.

• 15.

• 16.

1. Fire of Fire, Aries, violent fire

Air of Fire, Leo, continuous fire

Water of Fire, Sagittarius, reflective fire

Earth of Fire, dispersiveness

Fire of Air, Libra, violent wind

Air of Air, Aquarius, steady moving air

Water of Air, Gemini, stagnant air

Earth of Air, flexibility

Fire of Water, Cancer, violent water

Air of Water, Scorpio, evaporating water

Water of Water, Pisces, stagnant water

Earth of Water, cohesiveness

Fire of Earth, Capricorn, violent earth, mountains

Air of Earth, Taurus, flat earth, plains

Water of Earth, Virgo, quiet life-giving earth, fields Earth of Earth, solidity

How The Magic Works: The Four Elements / 33

TABLE IV. CORRESPONDENCE WITH THE FOUR ELEMENTS

HOW THE MAGIC WORKS: THE FIFTH ELEMENT

In addition to the four elements of the Watchtowers, a fifth element, Spirit, is used in Enochian Magic. This element is assigned to the Tablet of Union. The symbol for Spirit is a spoked wheel © and its color is white. Together, these five elements are symbolized by the five-pointed pentagram (Figure 16). Usually the element Spirit is assigned to the topmost point. When the pentagram is inverted the four elements are over Spirit (and therefore have supremacy). This is said to be an unholy sign, used only in operations of black magic. The reason for this is that Spirit has a natural supremacy over the four elements of earth, water, air and fire (they are in fact, expressions of Spirit) and any reversal is therefore unnatural.

GREAT SECRET HOLY NAMES

The four quadrants each give a great secret Holy Name • of God along its middle row (called the “Linea Spiritus Sancti”). Each name is three words having 3,4 and 5 letters:

! 1. Air. The air quadrant contains the name

ORO-IBAH-AOZPI (OROI-BAHAO-Z-PI)

This name is pronounced Oh-roh-Ee-bah-Ah-oh-zod-pee and means

“He who cries aloud in the place of desolation.”

I 2. Water. The water quadrant contains the name ! MPH-ARSI^GAIOL (MPH-ARS-L-G-IA-OL)

। This name is pvor\o\irice&Em-Peh-heh-Ar-ess-el-Gah-

ee-oh-leh and means

! “He who is the first true creator; the homed one.”

* 3. Earth. The earth quadrant contains the name

\ MOR-DIAL-HKTGA (MORD-IAL-HKT-GA)

This name is pronounced Moh-ar-Dee-ah-leh-Heh-keh-teh-gah and means

“He who bums up iniquity without equal.”

4. Fire. The fire quadrant contains the name

OIP-TEAA-PDOKE (OI-P-TEA-AP-DO-KE) i, This name is pronounced Oh-ee-peh-Teh-ah-ah-Peh-

| doh-keh and means

b “He whose name is unchanged from what it was.”

Correct Pronouncement of the Holy Names.

The four great secret Holy Names should be pronounced in one long flowing breath if possible. However, emphasis should be given to the first syllable of each name section. For example, ORO-IBAH-AOZPI should be spoken with emphasis on the Oh, Ee and Ah syllables which begin each section of the name.

An alternate method of pronunciation is to pause briefly after each section. This results in saying three distinct names. For example, one could say Oh-roh Ee-bahAh-oh-zod-pee. Either method is effective. The student should experiment with both and then choose the way that works best for him.

Gematria of the Four Great Holy Names.

• 1. ORO-IB AH-AOZPI is 340, the number for the Enochian word ZOKH meaning “the past,” and the Hebrew word PRS meaning “Vulture” (the vulture was used by the ancient Egyptians to symbolize motherhood).

• 2. MPH-ARSL'GAIOL is 333, the number for the Enochian phrase SIAION-GRAA which means “temple of the moon.” It is also the number for the Hebrew spelling of ChURUNZUN (IE. Choronzon), the demon of the tenth Aethyr and is half of 666, the number of the Beast of the Apocalypse which Crowley assumed for himself. The serious student should not be at all intimidated by this. The number 666 is equal to the Hebrew word IThRUN which means “good.”

• 3. MOR-DIAL-HKTGA is 622, the number for the Enochian phrase PIAP-PATRALX which means “balance of stone,” and the Hebrew wordBRKTh meaning “blessings.”

• 4. OIP-TEAA-PDOKE is 483, the number for the Enochian phrase LRING-MONONS which means “to stir up the heart,” and the Hebrew phrase GRMSPQ which means “to cause doubt.”

• 5. The gematria of the Hebrew words used above are calculated using standard Hebrew gematric values (reference Crowley’s LIBER 777) as follows:

PRS = 80+200+60 = 340

ChURUNZUN = 8+6+200+6+50+7+6+50 =333

Correct Pronouncement of the Holy Names / 37

IThRUN = 10+400+200+6+50 = 666

BRKTh = 2+200+20+400 =622

GRM SPQ = 3+200+40+60+80+100 =483

General Meaning and Use of the Four Great Holy Names

The four great secret Holy Names are not usually invoked by themselves, being but names of God. Normally the names are used in ritual invocations of the Kings, Seniors, Archangels or Angels of the entire Watchtowers, to get an initial feel or mood of the particular Watchtower under consideration. Each name reflects the general atmosphere of its respective quadrant and should be used with great care. The meaning of the name must be clearly held in mind when the name is spoken.

• 1. ORO-IB AH-AO ZPI. This colors the Watchtower of Air with an atmosphere of great age and of endless past events. The formless aspect of air gives the feeling of emptiness and desolation.

• 2. MPH-ARSL-GAIOL. This colors the Watchtower of Water with an atmosphere of creation and birth. The life-giving aspect of water gives the feeling of form coming out of formlessness.

• 3. MOR-DIAL-HKTGA. This colors the Watchtower of Earth with an atmosphere of stability and equalibrium. The solidifying aspect of earth gives the feeling of opposing forces becoming balanced, of chaos becoming structured.

• 4. OIP-TEAA-PDOKE. This colors the Watchtower of Fire with an atmosphere of instability and turmoil. The violent aspect of fire gives the feeling of continuous dissociation.

THE FOUR GREAT KINGS

38

How to Obtain Their Names.

Each quadrant has a presiding king or ruler. The name of each Great King is obtained from the center of each respective Tablet by making a clockwise circle, as shown in Figure 10 below for water.

Figure 10. The Name of the King of Water from the Center of the Second Watchtower

The Names of the Four Great Kings.

Ain The name of the King of Air is BATAIVAH (BA-TA-I-VAH). This is pronounced Bah-tah-ee-vah-heh and means “He whose voice seems to have wings.”

Water: The name of the King of Water is RAAGIOSL (RAA-GI-OSL). This is pronounced Rah-ah-gee-oh-sel and means “He whose hands are toward the East.”

Earth: The name of the King of Earth is IKZH 'n^hkAL (I-KZH-I-KAL). This is pronounced Ee-keh-zod-hee-kal and means “He who solidifies the past”

Fire: The name of the King of Fire is EDLPRNAA (ED-UPRNAA). This is pronounced Eh-del-par-nah-ah and means “ He who is first to receive the flames. ”

General Character and Qualities of the Four Great Kings

Using gematria on the names of the four Great Kings will give hints of their true nature, as shown in Table V. These Kings can be either invoked or visited by the magician. While speaking the name, the character and qualities of the King must be firmly held in mind. These are:

The King of Air, BATAIVAH, is kindly and loving.

His nature is feminine. He bestows mercy and grace and he speaks with a beautiful voice. In fact his words seem like heavenly music, which is both pleasant and seductive.

The King of Water, RAAGIOSL, is creative and is always making things. His nature, being reflective, is such that one often sees one’s own worst faults manifested in him. He seeks, through life-giving creativity, to reduce infinite spiritual ideas into finite forms.

The King of Earth, IKZHIKAL, lives in the past. He hates change. He strives to keep things as they are. He loves to describe and define things. He gave all things of the earth their original names, and he seeks to keep them bound to these names.

The King of Fire, EDLPRNAA, is a consuming fiery being, dangerous and easy to provoke to anger. He loves change and hates stagnation. He has a violent temper and seeks to disperse all aggragates into their monadic essence. The inexperienced magician would do well to avoid this King until he is adept at invocations.

TABLE v.

GEMATRIA OF THE FOUR GREAT KINGS

THE TWENTY-FOUR SENIORS

How To Obtain Their Names.

The Tablets contain the names of 24 Seniors or Elders; six in each quadrant. These are found in the center row and two center columns of each quadrant by reading from the center outward (or upward and downward). Each name contains seven letters, except when double letters are given in a section. Figure 11 shows the derivation of the Seniors from the Watchtower of Air as an example.

Figure 11. The Derivation of the Six Seniors from the Great Watchtower of Air.

The Names of the Twenty-Four Seniors.

it

deep waters.”

4. ALHKTGA Ah-leh-hek-teh-gah Venus

His name means “He who is most like a spirit.”

5. A^hkM^lbLKV Ah-mel-el-keh-veh Mercury

place.”

2. ADAEOET Ah-dah-eh-oh-eteh Jupiter

3. ALN ^KD^voODAh-len-keh-voh-deh Luna

4. AAPDOKE Ah-ah-ped-oh-keh Venus

• 5. ANODOIN Ah-noh-doh-ee-neh Mercury His name means “He who is open to others.”

• 6. ARINNA°p Ah-ree-neh-nah-peh Saturn His name means “He who protects with a sword.”

Gematria of the Twenty-Four Seniors.

Each Senior has a numerical value obtained by summing up the appropriate letter values as contained in Table II. Using gematria, the name of each Senior corresponds to key Enochian words or phrases which have a direct bearing on their natures. An example of selected numerical correspondences is in Table VI.

TABLE VI. GEMATRIA OF THE NAMES OF THE SENIORS

^a483 is also OIP-TEAA-PDOKE, the Holy Name of the Watchtower of Fire.

HOW THE MAGIC WORKS: THE PLANETS

The seven sacred planets represent seven planetary spheres, or zones of influence. The fact that two of these planets are the sun and the moon, which are not really “planets” as such, does not alter the fact of their respective influences. The most important correspondences are:

festation, formation of emotions

HOW TO INVOKE THE KINGS AND SENIORS

The cross shown in Figure 11 is called the Great Cross of the Watchtower. The Holy Names, and the names of the Kings and Seniors, are all taken from the Great Cross. Any one of the Kings and Seniors can be invoked by using the Hexagram Ritual (see below). Each King is attributed to the sun. Each Senior is attributed to a planet, as shown earlier. A hexagram has six points and each corresponds to a planet, and therefore to a Senior. During the ritual, a hexagram is drawn for a particular Senior by beginning it at the appropriate point. The hexagram is shown in Figure 12. In order to invoke a King, it can be seen that there is no point on the hexagram for the sun. A King is invoked by drawing all six planetary hexagrams as shown in Figure 13.

Figure 12. Hexagram for Invocation and Banishment of Kings and Seniors.

Figure 13. TheJSix Invoking Hexagrams for Kings. For each hexagram begin at the point shown and in the direction of the arrow as indicated. Do triangle 1 first, then triangle 2.

Invocation of Kings and Seniors: Step By Step.

• A. PREPARATION

• 1. Select the King or Senior to be invoked. This will depend upon the motive or purpose for the invocation.

• 2. Determine the corresponding Watchtower, element, and planetary sign (if a King is chosen, all six planetary signs are used).

• 3. Memorize the pronunciation of all names involved (Holy Name, King and, if invoking a Senior, the Senior’s name).

• 4. Consult Figures 12, 13 and 14 to determine the appropriate hexagrams to be drawn.

• 5. Stand facing the appropriate Watchtower (i.e. north, south, east or west, from Figure 8).

• B. INVOCATION

• 1. Trace a hexagram in the air with either a magic wand or rod.

• a. Begin at the point of the hexagram shown in Figure 12 that corresponds to the Senior’s planet. If a King, then always begin at Saturn (top).

• b. Trace a line from that point and continue clockwise until a triangle has been drawn. This is the first triangle (no. 1 in each hexagram of Figure 13) of the hexagram.

• c. The starting point of the second triangle (no. 2 in each of the hexagrams shown in Figure 13) is the point opposite the Senior’s planet. For example, if the first triangle began on Mercury, then the second would start on Jupiter. For a King, the first triangle starts on Saturn and the second on Luna.

• d. Trace a line from that point and continue clockwise until a triangle is drawn. This is the second triangle and completes the hexagram.

• e. Imagination is important here. As the magician

|. traces each line, he imagines that a line is actually ! being drawn in the air before him. The color of this I psychic construction is as follows:

Then the color of the hexagram is:

If the starting point is:

• f. To further tax the imagination, after any hexagram is drawn, imagine the planetary symbol (as given in Figure 12) at the center of the hexagram. Figure 13 shows the sun sign inside each of the hexagrams drawn for a King.

• g. A Senior needs only one hexagram to be invoked. However, a King must have all six. for each of the four Great Kings, begin with a Saturn hexagram, then draw one for Jupiter, then Mars, then Venus, then Mercury and lastly for Luna (for certain occult reasons, this order is very important here).

• 2. With the complete hexagram(s) imagined in shining color, repeat the corresponding secret Holy Name and then the King’s name (and then the Senior’s name if a Senior is being invoked). Concentrate on the known character traits of these names. If successful, he will appear in the hexagram in some form and converse with the magician. If partially successful, the magician may catch an idea or thought from him.

• 3. Success or failure is not measured by requiring that a King or Senior physically jump out at the magician. It is measured only by the degree in achievement of the

original motive. Success or failure may come days or even months after the operation.

• C. BANISHMENT

• 1. Every spirit invoked, must be banished after the operation. If unsure whether the invocation was successfill or not, use the banishment ritual anyway (just in case).

• 2. To banish a King or Senior back to his region, simply go through the hexagrams again, but this time begin counterclockwise rather than clockwise. This has the effect of reversing the invocation. (An example of how to banish a King is in Figure 14.)

  

HOW THE MAGIC WORKS: INCENSE

Although the use of incense during a magical operation is optional, an appropriate incense sometimes helps to assist the mind to concentrate. It also helps stimulate the imagination, which can be critical to success. The following list shows the correspc riding incense for each subquadrant and can be used for both invocations and traveling in the Spirit Vision:

The following list gives the type of incense to be used for corresponding planetary influences:

Saturn myrrh, sulphur, indigo (exercise

caution with sulphur)

Jupiter Cedar, saffron

Mars tobacco, pepper

Sun olibanum, cinnamon

Venus rose, benzoin, sandalwood, myrtle

Mercury storax, mace, mastic

Moon jasmine, ginseng, camphor, aloes

The following list gives the type of incense to be used to correspond with the elements:

Air galbanum, peppermint, any light uplifting odor

Water myrrh, onycha, any purgative odor Earth storax, any dull heavy odor

Fire olibanum, any fiery odor

If the incenses listed above are unavailable, the following can be substituted:

Saturn any odoriferous roots such as pepperwort Jupiter any odoriferous fruits such as coconut Mars any odoriferous woods such as pine or cedar Sun any odoriferous gums such as musk or anise Venus any odoriferous flowers such as roses or violets

Mercury any odoriferous seeds such as bay berries

Moon any odoriferous vegetable leaves such as myrtle or bay

Earth any dry, heavy, earthy scent such as musk or

sandalwood

Water any cool, watery scent such as ginger

Air any light, airy scent such as lemon or orange Fire any spicy or fiery scent such as cinnamon

Possible sources for incense are:

Auroma International,

P.O. Box 2, Wilmot, WI 53192

Spencer Gifts, Inc.,

Atlantic city NJ 08411

Nature Scents, Olfactory,

West Los Angeles, CA 90064

The Magickal Childe,

35 West 19 Street, New York, NY 10011 International Imports,

P.O. Box 2010, Toluca Lake, CA 91602

INVOCATION OF A SENIOR

jt Suppose, for an example, one would like to improve ■ one’s appreciation for music. Such a boon could be granted i by the Senior, ADAEOET, “He who sings like a bird.” The f magician begins by facing south toward the great Watchtower j of Fire, where ADAEOET dwells.

i He wears only a robe, or at least very loose-fitting and comfortable clothing. The real importance of clothing is that it must be of a type that can be forgotten or ignored. Tight clothing can interfere with concentration, and forthat reason should not be worn. The same can be said for nudity; it is good if one can forget the body and not good if one feels at all awkward or uncomfortable. The magician must be able to forget his body for a while. Anything that aids this is good while, on the other hand, anything that hinders this is bad.

All distracting thoughts and concerns must be cast aside. Total concentration is mandatory.

The magician raises his arms outward toward the South and calls out the Holy Name,

“OIP-TEAA-PDOKE, may my request be granted. You who are unchanged by time, hear me.

OIP-TEAA-PDOKE, thou most holy name. You are the Watchtower of the South. You are the Watchtower of Fire. All things return to you. Hear me.

LRING-MONONS, I call upon you for your music, OIP-TEAA-PDOKE.”

The magician then calls upon the King of Fire: “EDLPRNAA, O Receiver of the Flames, thou who art King over Fire, assist me. Make me to be a knower of music.

EDLPRNAAH, BITOM, EDLPRNAAH, change me, renew me in your forge.

BITOM, I desire to be changed. I desire to be made

anew. EDLPRNAAH, BITOM, EDLPRNAAH.”

The magician now feels the presence of the King of Fire near him. He should feel the violent churning of this fiery quadrant around him. Now he takes his fire wand (preferably one he has made himself) and traces a large hexagram in the air before him. This hexagram is deep violet and is drawn as shown in hexagram no. 2 of Figure 13 (i.e. the Jupiter Hexagram). He sees a violet “ 2|-” glistening in the center, which charges the hexagram with a tone both religious and ere ative (if incense is used to heighten the proper mood here, it should be of cedar or saffron).

As the magician gazes into the sparkling violet hexagram of Jupiter, he makes the final invocation:

“ADAEOET, whose voice is music, allow me to share your songs, O ADAEOET.

May your sword cut away my ignorance. May I become new. May my old self be sacrificed as it is in ZEN, the eighteenth Aethyr. May I rise up new with your attributes. May I share your music, O ADAEOET, GOHO, ZEN, TOL-BALT, ADAEOET.”

Now the magician feels himself changing under the influence of fire and music. He imagines ADAEOET in the hexagram showering forth his musical ability. He sees himself as a new person. He is now one who loves and appreciates music. His own inherent abilities will now surely be enhanced.

In gratitude to ADAEOET, he now banishes the Senior with a banishing hexagram (hexagram no. 2 in Figure 14). ADAEOET thus returns to the Watchtower of Fire in the South.

No Senior, or any other spirit for that matter, can make something from nothing. They can only work within specific occult laws. Here the magician does not ask for the impossible. He already has a musical ability (as everyone does) buried in

j his subconscious. He asks only that it be brought out into ! manifestation. This ADAEOET can do. If properly carried [ out, this invocation will be effective in some degree. Although

the magician will probably not be able to sit immediately at a

! piano and play Handel or Bach, he probably will find that J. taking piano lessons is surprisingly easy and that, with ' practice, he can play tolerably well.

INVOCATION vs SPIRIT VISION

The correspondences between the four elements and the four directions of space, as given for invocations, are:

• 1. The East Winds are airy therefore Air is in the East.

• 2. The South winds are hot and dry therefore Fire is in the South.

• 3. The West Winds are moist with rain therefore Water is in the West.

• 4. The North Winds are cold and dry therefore Earth is in the North.

These correspondences are in accord with the winds, and in accord with ancient Egyptian tradition. However, whenever astral traveling or moving in the “ Spirit Vision” is used, the traditional Zodiac correspondences may be used. These are:

• 1. Air in the West

• 2. Water in the North

• 3. Earth in the South

• 4. Fire in the East

As a general rule: to invoke, stand facing the position of the winds because the Earth is subject to the winds. However, to travel in the Spirit Vision, face the positions according to the Zodiac.

THE ANGELS OF THE CALVARY CROSS

Each lesser angle (Le. each subquadrant or angle, such as Water of Air) has a cross called the “Sephirothic Calvary Cross”. Figure 15 shows the fourCalvary Crosses of the Watchtower of Earth as an example. There is a total of sixteen Calvary crosses. Each cross contains ten squares corresponding to the ten Sephiroth of the Hebrew Qabalah.

Figure 15. Four Calvary Crosses in the Great Watchtower of Earth.

Each Calvary Cross contains two names. Reading downward is a six-lettered name and across is a five-lettered name. The former name evokes the intelligent forces of that subquadrant, while the latter name controls them. These Calvary Cross Names are:

I. Air

1.

Air of Ain

2.

Water of Ain

Ar-deh-zodah means “He who pro-

El-lah-keh-zodah

3.

Earth of Air

4. Fire of Air.

• a. IDOIGO Ee-doh-ee-goh IDOIGO means “He who sits on the Holy Throne.”

• b. ARDZA AR-DSA tects.”

a. 'iLAKZA

L-KAL-ZA means “He who is first to precipitate.”

b. PALAM Pah-lah-meh PA-LAM means “He who is on the Path.”

a AIAOAI Ahee-ah-oh-ahee AAI-O-AI means “He who is within and among you.”

b. QUIT Ohee-ee-ee-teh OI-I-I-T means “He who is, but also is not”

a AO^l\RRZ Ah-oh-var-razod AO-VRRS means “He who beautifies.”

b. ALOAI Ah-loh-ahee ALO-AI means “He who is from a succession.”

IL Water

1. Air of Water.

• a. O^blGO^tkA Oh-beh-goh-tah OBLOG-TA means “He who is like a garland.”

Angels of the Calvary Cross / 61

• b. ^a_oA^b_lKO Ah-ah-beh-koh ABA-KO means “He who is bent over.”

1. Water of Water: a. NELAPR En-el-ah-par N-ELAP-R means ’’ He who must have his way.”

b. OMEBB Oh-meb-beh  <

OM-EBB means “He who knows.”

3. Earth of Water: a. MALAD’r Em-ah-lah-dee MAL-ADI means “He who shoots arrows.”

b. OLAAD Oh-lah-ah-deh _t

ODADA means “He who

created birds.”

4. Fire of Water, a. IAAASD Ee-ah-ah-ah-ess-deh IA-A-ASD means “He who is in truth.”

b. ATAPA Ah-tah-pah A-TA-PA means “He who bears a likeness.”

• III. Earth

• 1. Air of Earth: a. ANGPOI Ah-neh-geh-pohee

ANG-POI means “He who divides thoughts.”

b. WNNAX Ven-nahtz VN-N-AX means “He whose great name is All.”

• 2. Water of Earth: a. ANAEEM Ah-nah-eh-eh-meh ANA-E-EM means “He who is nine times obedient.”

b. SONDN Soh-neh-den S-ONDN means “He who has a kingdom.”

• 3. Earth of Earth: a. ^akBALPT Ah-bah-leh-peh-teh ABA-LPT means “He who stoops down.”

  	b. ARBIZ Ar-bee-zod AR-BI-Z means “He whose voice protects.”
  H 4. Fire of Earth:	a. °sPMNIR Oh-pem-nee-ar OM-PNIR means “He who increases knowledge.” b. ’lLPIZ Eel-pee-zod IL-PI-Z means “He whose place is the Aethyrs.”

IV. Fire.

THE KERUBIC ANGELS OR KERUBIM

Above the horizontal bar of each Calvary Cross are four letters, two on each side of the vertical bar. These four letters form the name of a Kerubic Angel, one for each subquadrant. Each of these names can be anagramed, or anagramatized transposed, to form three other names. Together this totals 64 Kerubic Angels: 16 in each Watchtower and four in each subquadrant.

I. Air.

1.

Air of Ain RZLA (Ra-zodel-ah), ZLAR, LARZ, ARZL

Water of Air ^YuTPA (Yuh-teh-pah), TPA^Yu, PA^YuT, A^YuYP

Earth of Air ^tkNB^ra (Ten-beh-rah), NB^tk^ra, B^tk^raN, ^tk^raNB

Fire of Air. XG^szD (Tz-egg-seh-deh), G^szDX, ^szDXG, DXG^sz

II. Water.

1.

2.

3.

4.

2.

3.

4.

Air of Water TAAD (Tah-ah-deh), AADT, ADTA, DTAA

Water of Water TDIM (Teh-dee-em), DIMI, IMTD, MTDI

Earth of Water MAGL (Em-ah-gel), AGLM,

GLMA, LMAG

Fire of Water NLRX (En-el-artz), LRXN, RXNL, XNLR

III. Earth.

1. Air of Earth: BOZA (Boh-zodah), OZAB, ZABO, ABOZ

2. Water of Earth: PHRA (Peh-har-ah), HRAP, RAPH, APHR

3. Earth of Earth: ^ro^koⁿa^knm (Roh-koh-nah-kem), ^koⁿa^knm^ro, ⁿa^knm^ro^ko, ^knm^ro^koⁿa

4. Fire of Earth: bt^sa^mo^tm (Ee-ah-sah-moh-tem), R M T IA M T IAc TWmbt, ^Vmbt^a, ^tmbt^sa^mo

IV. Fire.

1.

2.

3.

4.

Air of Fire: DOPA (Doh-pah), OPAD, PADO, ADOP

Water of Fire: ANAA (An-ah-ah), NAAA, AAAN, AANA

Earth of Fire: PSAK (Pess-ah-keh), SAKP, AKPS, KPSA

Fire of Fire: ZIZA (Zodee-zodah), IZAZ, ZAZI, AZIZ*

What the Kerubim Govern

Each of the Kerubic Angels governs that file of squares which begins with its first letter. For example, in the Watchtower of Air, the Kerubic Angel RZLA governs that area of the subquadrant Air of Air that contains the letters R(A)KTSF. In the same way, ZLAR rules over the file of Z(R)ZOIM, LARZ rules over L(Z)NTAN and ARZL rules over A(A)STSD. In each case, the second letter is placed in parenthesis to show that it is a part of the Calvary Cross. It is not governed by the Kerubic Angel but by the Calvary Cross Angel.

♦According to the Golden Dawn, AZIZ is a huge human-shaped being, fiery red with flaming wings and emerald green hair.

ZAZI is black and white, flaming and flashing.

IZAZ is blue and orange and covered with a fiery mist

ZIZA is orange with hazy gold wings which are like gauze, and he has nets of gold around him.

THE ARCHANGELS

In addition to the 64 Kerubim, there are also 64 Archangels who rule over them. The names of these Archangels are found by prefixing one letter from the Tablet of Union or Black Cross to the names of the Kerubim. The letters used are E, H, N and B. These are the first letters of each row as shown in Figure 9 and refer to the element Spirit

• 1. “E” prefixes the Kerubic Angels of Air

Air. ERZLA Er-zodel-ah

Water. E^YuTPA Eh-yuh-teh-pah

Earth. E^tkNB^ra Eh-ten-beh-rah

Fire. EXG^szD Ehtz-egg-seh-deh

Similarly for the 12 lesser Kerubic Angels of Air.

• 2. “H” prefixes the Kerubic Angels of Water.

Air. HTAAD Heh-tah-ah-deh

Water. HTDIM Heh-teh-dee-em

Earth. HMAGL Hem-ah-gel

Fire. HNLRX Hen-el-artz

Similarly for the 12 lesser Kerubic Angels of Water.

• 3. “N” prefixes the Kerubic Angels of Earth.

Air. NBOZA En-boh-zodah

Water. NPHRA Enpeh-har-ah

Earth. NM^aSim En-roh-koh-nah-kem

Fire. N bt^sa^mo^tm Enee-ah-sah-moh-tem

Similarly for the 12 lesser Kerubic Angels of Earth.

• 4. “B” prefixes the Kerubic Angels of Fire.

Air. BDOPA Beh-doh-pah

Water. BANAA Ban-ah-ah

Earth. BPSAK Beh-pess-ah-keh

Fire. BZIZA Beh-zodee-zodah

Similarly for the 12 lesser Kerubic Angels of Fire.

Chief Characteristics of the Archangels and Kerubim

The Archangels and Kerubim of the sixteen subquadrants, are characterized according to their locality as follows:

• 1. Archangels and Kerubim of the four Air subquadrants. These angels are characterized by pairs of opposing forces such as expansion and contraction, attraction and repulsion, solidification and dispersion. They seek a balance between such dual forces.

• 2. Archangels and Kerubim ofthe four Water subquadrants. These angels are characterized by motion. They desire continual movement and flux. They seek change in all things.

• 3. Archangels and Kerubim of the four Earth subquadrants. These angels are characterized by their desire for manifestation. They seek to express subjective thoughts and emotions into objective forms.

• 4. Archangels and Kerubim ofthe four Fire subquadrants. These angels are characterized by their desire to purify human nature. Theys seek purification by fire of all the lower human character traits.

THE LESSER ANGELS

There are 64 lesser angels of the Watchtowers. Beneath the horizontal bar of each Calvary Cross are sixteen squares (four letters across separated by the vertical bar of the Cross, and four letters down). These are the names of the four Lesser Angels of each respective subquadrant, the first being somewhat more important than the other three.

• I. Air.

• 1. Air of Air: KZNS, TOTT, SIAS, FMND

• 2. Water of Air O^YvUB, PACK, RBNH, DIR¹!

• 3. Earth of Air: ABMO, NAKO, OKNM, SHAL

• 4. Fire of Air: AKKA, NP^uaT, OTOI, PMOX

IL Water.

• 1. Air of Water: T°aKO, NHDD, ^fpAAX, SAI^zx

• 2. Water of Water: ^mi^anuGM, Fa OK, VS^xs^yn^lh, RV-kI 3. Earth of Water: PAKO, NDZN, MPO, XRNH 4. Fire of Water XPKN, VASA, DAPI, RⁿaIL

• III. Earth.

• 1. Air of Earth: AIRA, ORMN, RSNI, IZNR

• 2. Water of Earth: ^AoMGG, GBAL, RLMU, IAHL

• 3. Earth of Earth: OPNA, DOO' t , RXAO, AXIR

• 4. Fire of Earth: MSA^tl, IABA, IZXP, STIM

• IV. Fire.

• 1. Air of Fire: OPMN, A^pbST, SKIO, VASG

• 2. Water of Fire: G^mnNM, EKOP, AMOX, ^bvRAP

• 3. Earth of Fire: DATT, DIOM, OOPZ, RGAN

• 4. Fire of Fire: ADRE, SISP, PALI, AKAR

The Ruling Lesser Angels.

Each of the 64 Lesser Angels has a presiding angel whose

name can be found by prefixing an appropriate letter from the Tablet of Union.

• 1. Air(XARP).

• 1. Air of Ain XKZNS, XTOTT, XSIAS, XFMND

• 2. Water of Air. AO^YvUB, APAOK, ARBNH, ADIRh

• 3. Earth of Ain RABMO, RNAKO, ROKNM, RSHAL

• 4. Fire of Fire: PAKKA, PNP^uaT, POTOI, PPMOX

• 2. Water (KOMA).

• 1. Air of Waten KT°aKO, KNHDD, K^fpAAX, KSAFx

• 2. Water of Waten O^MiSuGM, OI'aOK, OVS^xsnh, ORVM

• 3. Earth of Waten MPAKO, MNDZN, MMPO, MXRNH

• 4. Fire of Waten AXPKN, AVASA, ADAPI, ARⁿaIL

• 3. Earth (ANTA).

• 1. Air of Earth: AAIRA, AORMN, ARSNI, AIZNR

• 2. Water of Earth: N^AoMGG, NGBAL, NRLMU, NIAHL

• 3. Earth of Earth: TOPNA, TDOCFf, TRXAO, TAXIR

• 4. Fire of Earth: AMSA^tl, AIABA, AIZXP, ASTIM

Fire (ITOM).

• 1. Air of Fire: IOPMN, IA^fbST, ISKIO, IVASG

• 2. Water of Fire: TG^mnNM, TEKOP, TAMOX, PvRAP

• 3. Earth of Fire: ODATT, ODIOM, OOOPZ, ORGAN

• 4. Fire of Fire: MADRE, MSISP, MPALI, MAKAR

Chief Characteristics of the Lesser Angels.

The Lesser Angels and Lesser Ruling Angels of the sixteen subquadrants, are characterized ’ according to their locality as follows:

The Lesser Angels / 69

• 1. Angels of the four Air subquadrants. These angels assist in purifications. They can help free one from illusion, diseases, ignorance and other karmic afflictions by an occult process of sublimation.

• 2. Angels of the four Water subquadrants. These angels assist in polarizations. They can help make needed changes in one’s character or life-style, and can orient one toward a better future.

• 3. Angels of the four Earth subquadrants. These angels assist in manifestations. They can help one to express inherent inner divinity in daily life.

• 4. Angels of the four Fire subquadrants. These angels assist in transmutations. They can help to disperse the lower elements of the human nature such as egotism, fear, hate,

pride and so on.

THE DEMONS OF THE WATCHTOWERS

Three-lettered names of 128 separate demons can be found by using pairs of letters, from the sixteen squares under the Calvary Cross, together with an appropriate letter from the Tablet of Union. The names of each Lesser Angel consists of two pairs of letters. Each of these pairs is the base of a name of a demon or elemental. The third letter is the prefix to the Lesser Angels, from the Tablet of Union.

For example, in the subquadrant Air of Air, eight demon names are:

XKZ XNS

XTO XTT

XSI XAS

XFM XND

Another example: In the subquadrant Water of Earth, the eight demon names are:

NAM NGG

NGB NAL

NRL NMU

NIA NHL

THE CALLS: WHEN TO USE THEM

Dee and Kelly constructed eighteen Calls, or Keys, to be used for either invocations or for traveling in the Spirit Vision. These are rather cumbersome sentences to be recited out loud, prior to any magical operations involving the angels and Aethyrs.

Actually there is a total of 49 Calls. The first is usually numbered 0 and is without words. This Key makes the mind empty of all thoughts, much like the Samadhi of Yoga. It is used to invoke or travel to the highest formless levels beyond the first Aethyr and as such would only be used by the most advanced Adepts.

A single Call is used for all thirty Aethyrs. The only change necessary is to insert the name of the appropriate Aethyr being addressed. In the Call, this name is usually left blank until filled in by a magician as needed.

This leaves eighteen Calls usually numbered one through eighteen. The specific rules governing their use are given in Table VII.

Example 1.

To invoke (or visit) any Archangel, recite Call 1 then 2.

To invoke (or visit) any Ruling Lesser Angel whose first letter is from the line NANTA (but not the ’ ’ N”, which is only used for Archangels) of the Tablet of Union, recite Call 1, then 2 and then 5.

To invoke (or visit) any angel from the subquadrant Air of Air, recite only Call 3.

To invoke (or visit) any angel from the subquadrant Water of Fire, recite Call 6 and then 17.

• Example 2.

• Example 3.

• Example 4.

TABLE VII. WHEN TO USE THE EIGHTEEN CALLS

Call No.  When To Use Call

THE EIGHTEEN CALLS TO BE RECITED

The eighteen Calls are written in flowery and rather obscure language. The beginner is very apt to “not see the forest for the trees” in this morass of colorful verbiage. The real purpose of these Calls is to place the mind in a proper receptive state. This is difficult to accomplish, however, when the wording is impossible to comprehend. To avoid this problem for the beginner, each call has been slightly revised for simplicity. The actual Calls, as given by Crowley, are contained in Appendix A, for the more daring magician. Accompanying each Call is Crowley’s version of the Enochian. The student is encouraged to wade through these and determine for himself, by experience, which version has the best results. Remember, Enochian words are like mantras; they have definite physical vibratory effects as well as emotional and mental effects. But in themselves, they are simply devices used by the magician in order to manifest his will.

•i

• 1. The First Call.

“I rule over you,” declares the God of Justice. His power is exalted above the torment of the world. In his hands, the Sun is like a sword and the Moon is like an all-consuming fire. He measures your clothing material among the available substances and draws you together like the palms of my hands. [Furthermore he says:] “I have decorated your seats with the Fire of Gathering, and have beautified your garments with admiration. I have made a law to govern the Holy Ones, and have delivered a Rod to you, with the Ark of Knowledge. Moreover, you have lifted up your voices and sworn obedience and faith to Him who lives and triumphs, whose beginning is not, and whose end cannot be, who shines like a flame in the center of your palaces, and who rules

among you as the balance of righteousness and truth.” [The magician addresses the appropriate angels and says:]

Move therefore, and show yourselves! Unveil the mysteries of your creation! Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

Notes to the First Call. Here the God of Justice is Karma. The pronoun “you” refers throughout to the angels of the Tablet of Union being addressed by the Call.

• 2. The Second Call.

Can the winged winds understand your wonderous voices? You are the Second of the First. Burning flames outline you when I speak your names. I will treat you like cups for a wedding, or like beautiful flowers in the Chamber of Righteousness. Your feet are stronger than the barren stone, and your voices are mightier than many winds. You are becoming like a building which does not exist save in the Mind of the All-Powerful.

[The magician addresses the appropriate angels and says:]

The First commands you to arise and to move therefore toward his servant. Show yourselves in power, and make me a strong Seer-of-things, because I am of Him who lives forever.

Notes to the Second Call. Here the “First” refers to the God of Justice (i. e. Karma) of the first Call. He is above the angels of the Tablet of Union and therefore they are “Second.”

• 3. The Third Call.

“Behold,” declares your God, “I am a circle on whose hands stand Twelve Kingdoms. Six of these are seats of life, the rest are like sharp Sickles, or like the Homs of Death. Because of this, the creatures of Earth live or die only in my own hands, which sleep and then rise again.”

“In the beginning I made you stewards, and placed you in the twelve seats of govenment I gave every one of you an appropriate level of power over the 456 true ages of time. My intent was that from the highest vessels and the fartherest comers of your governments, you might work my Power and pour down the fires of life and multiply upon the earth. Thus you have become the skirts of justice and truth.” [The magician addresses the appropriate angels and says:]

In the name of this same God, lift yourselves up, I say. Behold, His mercies flourish, and His Name has become mighty among us. In Him we say, move, and descend. Apply yourselves to us as you would to partakers of His Secret Wisdom in your creation.

Notes to the Third Call. Here the “Twelve Kingdoms” are the twelve houses of the Zodiac. Here again the pronoun “you” refers throughout to the angels being addressed. The Enochian word MIKA, which means “mighty” or “powerful”, has the numerical value by Gematria of456. Also, 456 can be reduced, by a process called “ Aiq Bkr” or the Qabalah of Nine Chambers, to 4+5 +6 = 15, where 15 is the number for the word TA, meaning “correspondence.”

• 4. The Fourth Call.

I place my feet in the South, and look about me and say, “Are not the thunders of increase numbered 33, and do these not rule in the Second Angle? I have placed 9639 servants under them. None have yet numbered them, but One. In them, the Second Beginnings of Things exists and grows strong. They are the successive Numbers of Time. Their powers are like those of the first 456.

“Arise, you Sons of Pleasure, and visit the Earth. I am the Lord your God, who is, and who lives forever.” [The magician addresses the appropriate angels and says:]

In the name of the Creator, move and show yourselves as pleasant deliverers, and praise Him among the sons of men.

Notes to the Fourth Call. Here the “ Second Angle” is Water. Thirty-three is the numerical value of L-BESZ which means “the first (i.e. primordial) matter.” The direction South, can be taken as the direction inward, which is to say toward the spiritual. The number 9636 reduces to 9+6+34-6 = 27 and 2+7 = 9. Also 33 is equivalent to 456 because 3+3 = 6, and 4+5+6=15 and 1+5 = 6. The number 9 is the value of the letter T which means the same thing as the word TA (“likeness” or “correspondence”).

• 5. The Fifth Call.

Mighty sounds have entered into the Third Angle, and have become like olives on the Olive Mount. They look with gladness upon the Earth, and dwell in the brightness of the heavens like continual Comforters. On them I have fastened 19 Pillars of Gladness and gave them vessels to water the Earth together with her creatures. They are the brothers of the First and Second. They have begun their own seats and have decorated them with 69,636 ever-burning lamps. Their numbers are as the Beginnings, the Ends, and the Contents of Time.

[The magician addresses the appropriate angels and says:]

Therefore come and obey the purpose of your creation. Visit us in peace and comfort. Perfect us as receivers of your mysteries. Why? Because our Lord and Master is the All-One.

Notes to the Fifth Call. The “Third Angle” refers to any of the four earth subquadrants. Nineteen is the number for BAG, the name of the 28th Aethyr, and 19x7 = 133, which is the number for VTI, the name of the 25 th Aethyr. The number

19 is also the square root of 361, the number for IKH, the name of the 11th Aethyr. Also, 69,636 = 64-9+6+3+6 = 30 and 30 = 3+0 = 3, i.e. the Third Angle.

• 6. The Sixth Call.

The spirits of the Fourth Angle are nine who are mighty in the Firmament of Waters, who the First has planted as a torment to the wicked and a garland to the righteous. He gave them fiery darts to protect the earth, and 7699 continual workmen, whose courses visit the earth with comfort and who are in government and continuance like the Second and the Third.

[The magician addresses the appropriate angels and says:]

Therefore listen to my voice. I have spoken of you, and I have advanced you in power and presence. Your works shall be a song of honor, and the praise of your God shall be in your creation.

Notes to the Sixth Call. The “Fourth Angle” refers to any of the four fire subquadrants. The number 9 occurs throughout these Calls. This is the occult number for the circumference of a circle (360 degrees reduces to 9) and therefore any outward or objective quantity. The number 7699 reduced to 7+6+9+9 = 31, an important number in Qabalism, and 3+1 =4, i.e. the Fourth Angle.

• 7. The Seventh Call.

The East is a House of Virgins who sing praises among the flames of the first glory. There the Lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices. They are clothed with ornaments of brightness, and they work wonders on all creatures. Their kingdoms and continuance are like the Third and Fourth; strong towers and places of comfort, the seats of mercy and

continuance.

[The magician addresses the appropriate angels and says:]

O you Servants of Mercy, move and appear! Sing praises to the Creator, and be mighty among us, so that this remembrance will give power, and our strength will grow strong in our Comforter.

Notes to the Seventh Call. The East is the direction of the Watchtower of Air. Twenty-eight is the number for the word BALT which means “justice.” Here the angels are associated with mercy and comfort. Also, 28 = 2+8 = 10, and 10 = 1+0 = 1, i.e. the First Watchtower.

• 8. The Eighth Call.

The Midday, where the First is like the Third Heaven, is made of 26 Hyacinthine Pillars. Here the Elders become strong. “I have prepared them for my own righteousness,” declared the Lord, whose long continuance is like a shield to the Stooping Dragon, and like the harvest of a widow. How many are there who remain in the Glory of the Earth, who live, and who shall not see Death until the House falls and the Dragon sinks?

[The magician addresses the appropriate angels and says:]

Come away! The Thunders have spoken. Come away! The Crowns of the Temple and the Robe of Him who is, was, and will be crowned, are divided. Come forth! Appear, to the terror of the Earth and our comfort, and to the comfort of such who are prepared.

Notes to the Eighth Call. “The F irst is like the Third Heaven” refers to the subquadrant Earth (third) of Air (first). Twenty-six is the number for the word BAHAL meaning“to shout” or “to cry out.” Also 26 is half of 52, the number of QAA, “creation.” Twenty-six is also the Enochian number

for DAATH, the hidden Eleventh Sephiroth Also 26 = 2+6 = 8, i.e. the Eighth Call. Here the angels are associated with a culmination of endurance. The “ Stooping Dragon” is Apo-phrassz (the Apophis or Apep of the Egyptians).

• 9. The Ninth Call.

A mighty guard of fire, with two-edged swords flaming, and with eight Vials of Wrath for two times and a half, and with wings of wormwood and with marrow of salt, have set their feet in the West. They are measured with their 9996 ministers. These gather up the moss of the Earth like the rich man gathers up his treasure. Cursed are they who have iniquities. In the eyes of those with iniquities are mill-stones greater than the Earth and from their mouths run seas of blood. The heads of the Guard of Fire are covered with diamonds, and upon their hands are marble stones. Happy is he upon whom they frown not, because the Lord of Righteousness rejoices in them.

[The magician addresses the appropriate angels and says:] Come away, but without your Vials, because the time is such that requires comfort.

Notes to the Ninth Call The references to Fire of Air are clear here. According to the Zodiac correspondence, West is the direction of Air. Eight Vials for two times and a half: 8+8+4 = 20. Also, 9996 = 9+9+9+6 = 33, and 33 = 3+3 =6. Furthermore, 20+6 =26. Both 20 and 26 are Enochian numbers for DAATH, the Dark Sephiroth. Here the angels are clearly purgative.

• 10. The Tenth Call

The Thunders of Judgment and Wrath are numbered, and are contained in the North, in the likeness of an Oak whose branches are 22 nests of lamentation and weeping

which are stored up for the Earth. These bum night and day, and vomit out the heads of scorpions and live sulphur mingled with poison. These are the Thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges. They rest not, neither do they know any time here. One rock brings forth a thousand, just as the heart of man brings forth his thoughts. Woe! Woe! Woe! Woe! Woe! Woe! Yea, Woe to the Earth, because her iniquity is, was, and shall be great. [The magician addresses the appropriate angels and says:]

Come away! But not your mighty sounds.

Notes to the Tenth Call. According to the Zodiac correspondence, North is the direction of Water and these “Thunders” and “mighty sounds” occur in air (i.e. Air of Water). The “22 nests” are the trumps of the Tarot, the paths between the Sephiroth on the Tree of Life. 5678 = 5+6+7+8 = 26, and 2+6 =8, the occult number for spiral cycles. Here the angels are associated with the turmoil and flux of powerful karmic forces.

• 11. The Eleventh Call.

The mighty Seat groaned, and there were five Thunders that flew into the East, and then an eagle spoke and cried aloud, “Come away!” And then they gathered themselves together and became the House of Death, which is measured, and they were like those whose number is 31.

[The magician addresses the appropriate angels and says:]

Come away! I have prepared a place for you. Therefore, move and show yourselves. Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

Notes to the Eleventh Call. East is the direction of Air. Also,

“Thunders” and “eagle” suggest air. However, all of the air has “come away” leaving Earth of Water which is “the House of Death.” Thirty-one is the number for the word BESZ, “matter.” It should also be noted that Death is the 13th path on the Tree of Life and 13 is the reverse of 31 (both reduce to 4, the occult number for solidity and firmness which characterize the element Earth). Here opportunity and possiblility give way to fatality which is a kind of death (in an occult sense, death is stagnation). Also, if 5 (the number of Thunders) is added to 31, the sum reduces to 9 (see the note to the Fourth Call).

• 12. The Twelfth Call.

O you who range in the South, and who are the 28 Lanterns of Sorrow, bind up your girdles, and visit us. Bring down your 3663 servants so that the Lord may be magnified. His name among you is Wrath.

[The magician addresses the appropriate angels and says:]

Move I say, and show yourselves! Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

Notes to the Twelfth Call. South is the direction of the element Fire. Twenty-eight is the number for the word BALT which means “justice.” Also, 28 reduces to 1. 3663 = 3+6+6+3 =18, and 18 = 1 +8 =9. The sum of 3663 and 28 reduces to 1, the occult number for unity. Sorrow and wrath accompany the purification by fire only for the unprepared.

• 13. The Thirteenth Call.

O Swords of the South, who have 42 eyes to stir up the Wrath of Sin, who make men drunken who are empty; Behold, the Promise of God, and His Power which is called among you a bitter sting.

[The magician addresses the appropriate angels and says:] Move and appear! Unveil the mysteries of your creation, because I am a servant of this same God, a true worshipper of the Highest

Notes to the Thirteenth Call. The “ Swords of the South” can also be considered “spiritual swords” because South is the direction of the spiritual. The “Promise of God” refers to the Air of Earth, the region of possible manifestations. Forty-two is the number of the word ELZAP which means “way” or “ course.” Also, 42 = 4+2 = 6, the occult number for the principle of animation and physical nature. The angels called here can help hasten the growth of one’s karmic seeds.

• 14. The Fourteenth Call.

O Sons of Fury, 0 Children of the Just One, who sits upon 24 seats, who vex all creatures of the Earth with age, and who have 1636 servants under you; Behold, the Voice of God, the promise of Him who is called among you, Fury or Extreme Justice.

[The magician addresses the appropriate angels and says:] Move and show yourselves! Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same god, a true worshipper of the Highest.

Notes to the Fourteenth Call. Here the angels are associated with fury and turmoil, albeit karmic. Twenty-four is the number for LEA, the name of the 16 th Aethyr, and PAZ, the 4th Aethyr. Also, 24 x 2 = 48 where 48 is the number for POP, the 19th Aethyr, and LOE, the 12th Aethyr. All of these Aethyrs are related through the number 24. Also the word TAFA, “poison” is 24. This number reduces to 6(2+4 = 6). 1636 = 1+6+3+6 =16, one third of 48. Also 1+6 =7, the occult number for completeness. Seven is also half of

fourteen, the number of this Call. The sum of 24 and 1636 reduces to 6+7 =13 and 13 =1+3 =4, i.e. the Fourth Watchtower, or Earth. These angels seek change which appears as fury to the unprepared, and justice to the initiated.

• 15. The Fifteenth Call.

0 Governor of the First Flame, under whose wings are 6739 servants, who weaves the Earth with dryness, and who knows the Great Name of “Righteousness,” and the Seal of Honor.

[The magician addresses the appropriate angels and says:]

Move and appear! Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

Notes to the Fifteenth Call. The “First Flame” relates this Call to the Element of Fire, and “weaving the Earth with dryness” relates it to Earth (i.e. to Fire of Earth). 6739 = 6+7+3+9 =25 and 25 is the number for BESZ, “matter.” Also, 2+5 = 7 to show that the servants of this Call are similar to those in the 14th Call. These angels are associated with the manifestation of purity.

• 16. The Sixteenth Call.

O Second Flame, O House of Justice, who has His

beginning in glory, and who comforts the Just, who walks upon the Earth with 8763 feet, and who understands and separates creatures. You are great, like the God of Conquest. [The magician addresses the appropriate angels and says:] Move and appear! Unveil the mysteries of your creation.

Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

I Notes to the Sixteenth Call. The sense of justice and comfort f

given here characterizes the subquadrant of Air. The “Flame” refers to the element Fire. 8763 = 8+74-6+3 = 24 (see the 14th Call for this number).

• 17. The Seventeenth Call.

O Third Flame, whose wings are thorns to stir up vexation, and who has 7336 living lamps going before you, and whose God is “Wrath in Anger.” [The magician addresses the appropriate angels and says:]

Gird up your loins and listen! Move and appear! Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest.

Notes to the Seventeenth Call. The “Flame” refers to the element Fire, and the “stirring up” is a reference to Water. When Water meets Fire, a great disturbance or “vexation” is produced. 7336 = 7+3+3+6 =19, and 19 = 1+9 =10 =1+0 =1.

• 18. The Eighteenth Call.

O Mighty Light and burning Flame of Comfort, who unveils the Glory of God to the center of the Earth, and in who the 6332 Secrets of Truth have their abode, and who is called in your kingdom, “Joy” and who is not to be measured.

[The magician addresses the appropriate angels and says:] Be a window of comfort to me! Move and appear!

Unveil the mysteries of your creation. Be friendly to me, because I am a servant of this same God, a true worshipper of the Highest

Notes to the Eighteenth Call. Here Fire of Fire is emphasized, but the secret nature of this fire is joy. 6332 = 6+3+3+2 =

14, the number for the word AG meaning “no” or “not” Also 14 = 1+4 = 5, the occult number for a mixture of spirit and matter (also the number for man).

HOW TO INVOKE THE ARCHANGELS AND ANGELS

The Kerubic Angels, Archangels and Lesser Angels are all invoked using the appropriate Calls from Table VII, together with the Pentagram Ritual. Each Angel is attributed to the element of the corresponding Watchtower. The Archangels and Ruling Lesser Angels are attributed to Spirit, the element of the Tablet of Union.

A pentagram has five points and each corresponds to an element, and therefore to one of the Holy T ablets. During the ritual, a pentagram is drawn for a particular Angel or Archangel by beginning it at the appropriate point. The pentagram is shown in Figure 16. The four lower points correspond to the Watchtowers, and above them is Spirit which corresponds to the Tablet of Union.

Figure 16. Pentagram for Invocation and Banishment of Angels and Archangels.

Invocation of Archangels and Angels: Step by Step

• A. PREPARATION.

• 1. Select the Archangel or Angel to be invoked. This will depend upon the motive or purpose for the invocation.

• 2. Determine the corresponding Watchtower, Angel and Element.

• 3. Determine and be familiar with the appropriate Calls, from Table VII.

• 4. Memorize the pronounciation of all names involved. The order of the Enochian Hierarchies is:

• a. Great Holy Name

• b. Great King

• c. Six Seniors

• d. Calvary Cross Angel (six letters)

• e. Calvary Cross Controlling Angel (five letters)

• f. Archangel

• g. Kerubic Angel

• h. Ruling Lesser Angel

• i. Lesser Angel

• j. Demons

• 5. Consult Figures 16, 17 and 18 to determine the appropriate pentagrams to be drawn.

• 6. Stand facing the appropriate Watchtower (i.e. North, South, East, or West from Figure 8).

• B. INVOCATION.

• 1. Begin by reciting out loud the appropriate Call or Calls in their proper order. Concentration should place the mind in a receptive state, tuned to the vibratory forces of the particular Angel being invoked.

• 2. Trace a large pentagram in the air with either a magic wand or rod.

• a. Begin at the point of the pentagram shown in

Figures 17 and 18 depending upon the corresponding element There are two pentagrams for the Tablet of Union, one for E and B (both are active) and another for H and N (both are passive), b. Trace the pentagram in a single unbroken line.

Begin in the direction shown in the figures by the arrow and continue until returning to the starting point.

c. Imagination is important here. As the magician traces the lines in the air, he imagines that a pentagram is actually being drawn. He must be able to see it very clearly in his mind. The color of this psychic construction is as follows:

If the starting point is:______

Spirit (E,B)

Spirit (H,N) Air

Water

Earth

Fire

Then the color of the pentagram is;

bright purple deep purple sky blue sea green amber

bright fiery vermillion

d. To further tax the imagination, after any pentagram is drawn, imagine the following symbol at the center of it, shining with the same colon

3. Asa general rule, pronounce the Holy Name while tracing the pentagram and the Great King’s name

INVOCATION

BANISHMENT

Pentagrams for Invocation and Banishment of Angels and Archangels Whose Names Begin with the E(XARP) of Air and the B(ITOM) of Fire.

INVOCATION

BANISHMENT

Pentagrams for Invocation and Banishment of Angels and Archangels Whose Names Begin with the H(KOMA) of Water and the N(ANTA) of Earth.

Figure 17. Pentagrams for the Element of Spirit

while constructing the inner symbol. Then pronounce the names of all six Seniors while concentrating on the pentagram.

• 4. Continue calling out the names of the angelic hierarchy in their proper sequence until naming the Angel to be invoked. While speaking outwardly, the magician vibrates the name inwardly, mentally filling the universe with it. If done properly, this will have the effect of clearly visualizing the locality of the invoked Angel and his exact relationship with the Watchtower. In other words, it will establish a psycho-magnetic link between the magician and the Angel.

• 5. If successful, he will appear in the pentagram in some form and will converse with the magician. If partially successful, the magician may catch an idea or thought from him.

• 6. Success or failure is not measured by requiring that an Angel physicallyjump out of the Aethyr at the magician. It is measured only by the degree in achievement of the original motive. Success or failure may not be known for days or even months after the operation.

• C. BANISHMENT.

• 1. Every Angel invoked, must be properly banished after the operation. If unsure whether the invocation was successful or not, use the banishment ritual anyway. It is a psychological necessity to banish these foreign impulses and forces from one’s consciousness lest they influence one unconsciously (which is a form of possession).

• 2. To banish an Archangel or Angel back to his region, simply make another pentagram in reverse, as shown in Figures 17 and 18.

• 3. As the banishing pentagram is drawn, imagine that the colored lines previously traced are being erased (this

may take some practice at first). Imagine that the central symbol disappears simultaneously. When the banishing pentagram has been drawn properly, the magician will no longer see any pentagram at all. He should feel that a great distance once again separates him from the Angel.

An Invocation of a Lesser Angel.

Suppose, for an example, one would like to increase his capacity for knowledge. Perhaps he has a poor memory, or is slow to learn new things. In order to ease this problem, he decides to call on the assistance of ABMO, the highest of the Lesser Angels in the subquadrant Earth of Air.

As part of his preparation, the magician finds that ABA can mean “to bend” or “to come down” and that OM means “knowledge” or “understanding.” AB-OM can thus mean “the coming down of knowledge,” and the Angel AB-MO (where MO is an anagram for OM) is “he who brings down knowledge.” He also calculates the gematric value of ABMO to be 131 and uses this number to find an equivalent Enochian word or phrase. He knows that he will be working on the Watchtower of Air, so he reviews the Governing Angels of this quadrant and the two pentagrams to be used (one for invoking the other for banishing).

The magician begins by casting aside all distracting thoughts and concerns. He should be alone, or at least without distractions or interruptions. Once such operations begin, any interruption could be disastrous.

The magician stands with arms outstretched facing the East and recites Call no. 3 and then Call no. 8. The meanings of these Calls must be clear. Their symbolism should lead to a vibratory feeling for the subquadrant Earth of Air.

Then the magician speaks the Holy Name, Oh-roh Ee-bah Ah-oh-zod-pee and vibrates it in his mind while tracing a large light blue Air Pentagram. He should be able to see the

How to Invoke the Archangels and Angels / 93 blue pentagram shining in the air before him.

K He then sees a light blue symbol for air (A) in the center

of the pentagram while he simultaneously vibrates the five-■ syllabled name of Bah-tah-ee-vah-heh, “he whose voice ^B seems to have wings.”

As he looks at the completed pentagram, he slowly ^B vibrates the names of the six Seniors: ^B  Hab-bee-oh-roh

Ah-ah-oh-zodah-eefeh

K  Heh-teh-noh-rah-dah

K  Ah-ha-oh-zodah-pee

V  Ah-veh-toh-tah-rah

H  Hee-poh-teh-gah

■ By now the magician should be in good rapport with the

■ Watchtower of Air. A psycho-magnetic link should be

■ clearly established. He is now ready to proceed to the proper H subquadrant. He begins by saying:

■  “Ahee-ah-oh-ahee, who stands upright at the great

■  Cross, be within me, and grant my request.

IB  Ohee-ee-ee-teh, who expands outward to control the

B  mighty Cross, be within me and without me, and

B  grant my request

B  O Mighty Archangel, Eh-ten-beh-rah, who guards

B  over the Earth of Air, manifest my request; make my

B  inner desire for knowledge to be an outer reality.

|B  O mighty and merciful Kerubic Angel, Ten-beh-rah,

B  may my inherent capacity for knowledge be made

|B<  manifest in this life. O Ten-beh-rah, may a balance

B  be made between ignorance and wisdom.

B  O kindly presiding Angel, Rah-beh-moh, may knowl-

B  edge of all things come easily to me.”

B The magician has now worked his way down to the Angel

B who is to be invoked, ABMO. Consciousness which was first B expanded in all directions (z. e. blank), has been guided to the

great Watchtower of Air in the East, and then to the subquadrant Earth of Air, and then to the specific squares of that subquadrant where the Lesser Angel ABMO dwells. All the while the original goal is kept firmly in mind and the Air Pentagram still sparkles in the air before the magician’s eyes. He is now ready to invoke ABMO:

“O Ah-bem-oh, who governs over the three Lesser Angels Nah-koh, Oh-ken-em, and Ess-hah-el; assist me!

O Ah-bem-oh, whose number is one hundred and thirty-one, attend me!

You are ETHAMZA (Eteh-ahm-zodah) MAD-BESZ (Em-ah-deh Bess-zod) (i.e. “you are hidden by the god of matter.” Both of these equal 131). Ah-bem-oh, Ah-bem-oh, come to me. Make the ASr of Knowledge to be the earth of intelligence for me. Help me to fully realize my inherent ability to learn and to retain what is learned. May I be made firm in knowledge even as you are earthed in Air.

Ah-bem-oh, assist me!

Now the magician should feel the airy nature of knowledge becoming a solid fact within himself. He imagines ABMO in the pentagram showering forth his ability to manifest the capacity for knowledge. He is now one who can learn easily and remember facts over long periods of time. His own inherent ability will now surely be enhanced.

In gratitude to ABMO, he now banishes the Angel with a banishing Air Pentagram. ABMO thus returns to the Watchtower of Air in the East and the pentagram is gone from his sight.

A successful outcome here is likely because the magician has requested that an inherent ability (i. e. inherent in man) be made manifest in this life. The Angel was not asked to perform an impossible mission. He was asked only to assist the magician to make a desired psychological change within himself in accordance with the Great Work. Enochian Magic is extremely powerful in this regard.

RELATIONSHIP OF THE WATCHTOWERS TO THE TREE OF LIFE

Both Crowley and the Golden Dawn sought to show a correspondence between the Enochian system and the Hebrew system of the Qabalah and its Tree of Life. The Tree of Life consists of ten Sephiroth, globes of splendor, from Kether the most spiritual down to Malkuth, our Earth and the most material. These globes are situated as shown in Figure 19. There are 22 paths connecting these globes. These paths are each represented by one of the trump cards of the Tarot. Figure 19 also shows the matching Enochian letters.

It can be seen from this, and from the data contained in Table II, that an exact match is not possible. Three paths have two letters each, while three paths (Sun, Tower, and Fortune) have none. Crowley states (in THE VISION AND THE VOICE) that the Aethyrs approach the Tree of Life, but are nowhere identical. Nevertheless, a fairly good correspondence can be made using the Abyss as a common reference point for the two systems. The dark and hidden Sephiroth of Daath corresponds tolerably well with the tenth Aethyr.

The Calvary Crosses of the Watchtowers bear a direct correspondence with the Sephiroth, as shown in Figure 20. Each Calvary Cross in the four Fire subquadrants, represent the Sephiroth in the Atziluth World. Each Cross in the four Water subquadrants, correspond to the Sephiroth in the Briah World. Each Cross in the Air subquadrants, the Yetzirah World, and the four Earth subquadrants, the Assiah World. These four worlds or cosmic planes each contain ten Sephiroth according to Qabalistic tradition.

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Figure 19. Enochian Correspondence with the Qabalistic Tree of Life.

RELATIONSHIP OF THE WATCHTOWERS TO THE UNIVERSE

According to ancient occult philosophy, each person is always located in the center of the universe. The universe itself is said to be like a circle whose circumference is everywhere (i.e. infinite) and whose center is nowhere (i.e. infinitesimal). In magic, this idea means that it is convenient to imagine ourselves at the center of the universe just as it is convenient to imagine that the universe is endless. Whether these things be so or not, is of no consequence to the magician. He finds it convenient to imagine that he is the geometric point at the center of infinity. He finds no difficulty in regarding others as also geometric points, or consciousness-centers, at the center of the universe. If the universe is considered to be infinite, then virtually any point one cares to select can be said to lay at the center.

The Tablet of Union (Figure 9) is the central region of the universe, according to the Enochian magical system. The magician therefore visualizes himself at the center of the Tablet of Union. Around him, like walls rising up from the ends of the world, are the four Watchtowers. Around these Watchtowers are the thirty Aethyrs rising up into the spiritual realms of infinity.

The 30th through the 27th Aethyrs are located in what is generally called the Astral Plane. The 26th through the 11 th are on the Mental Plane. The 1 Oth is on the dividing line between formless spirit and formed matter. This is usually called the Great Outer Abyss, or simply the Abyss. The higher Aethyrs, 9th through the 2nd, are spiritual. The highest Aethyr, the first, is divine.

Figure 21 is a diagram of this relationship. The magician visualizes himself standing between the “O” of HKOMA and the “N” of NANTA at the center of the universe. In this

Relationship of the Watchtowers to the Universe / 99

way, the quadrants, Aethrys, Angels, and so forth can become very real and meaningful. Mind traveling to certain squares, subquadrants or Aethyrs, is equivalent to traveling through one’s own universe. Figure 21 must not be taken too literally by the beginner. It is a diagram only. Actually the Watchtowers and Aethyrs overlap to a large extent. In fact, the Governors of the Aethyrs are named in the letters of the Watchtowers and through a study of these names, the actual relationships can become known.

Figure 21. The Magician (® ) Standing at the Center of the Universe.

TRAVELING IN THE SPIRIT VISION: GENERAL

When Angels are invoked, there must be a reason or motive behind the invocation which relates to the nature of the Angel. Invocations are therefore generally limited in scope. They are constrained by the motive. Not so is traveling in the Spirit Vision.

The ability to consciously leave the physical body and travel mentally through the astral and mental planes is rare, but certainly not unknown. The Golden Dawn referred to such conscious out-of-body experiences as traveling in the Spirit Vision. In truth, whether one actually leaves the physical body in a subtle body and travels in specific directions through the Watchtowers and Aethyrs, or simply uses his imagination tempered by known correspondences, is immaterial to a successful operation. Anyone with a colorful imagination can astral travel, and vice versa.

Just as the Qabalist travels mentally along the paths of the Tarot to the Sephiroth, so the magician here can travel through the four Watchtowers and the thirty Aethyrs.

HOW THE MAGIC WORKS: THREE MAGICAL OPERATIONS WITH SPIRIT VISION

The three most important operations using the Spirit Vision in Enochian Magic are:

• a. Scrying in the Spirit Vision

• b. Traveling in the Spirit Vision

• c. Rising on the Planes or Aethyrs

• a. Scrying in the Spirit Vision. This is identical with clairvoyance or psychic vision. It is the method most recommended for beginners and should be practiced until proficiency is reached before the other two operations are attempted. Basically, it consists of using signposts or known magical symbols and correspondences to “see”, with inner vision, the regions or subquadrants so symbolized. The signposts are used to “primethe pump” of the imagination as well as to keep the imagination in check once it begins. Start by meditating on the symbols and signposts pertinent to the operation. Then gradually slide into seeing them mentally rather than physically. The result will be a psychic vision of the region or subquadrant under consideration.

• b. Traveling in the Spirit Vision. This operation is also known as Astral Traveling or Astral Projection. Here the magician actually separates his consciousness from his physical body and, by a concentration of will, projects himself in either an astral or mental body to the desired Aethyr or Watchtower Square. There he observes the region and its inhabitants directly and returns whenever he so desires. The mechanics of this operation are identical to those for falling asleep and entering a dream. The only real difference is that dreams are subconscious and spontaneous whereas this magical operation is conscious and deliberate. In Astral Projection the magician remains in complete control

Three Magical Operations with Spirit Vision /103

of any situation that may develop. Unlike scrying, which is two-dimensional, traveling in the Spirit Vision is three-dimensional. The magician actually enters into the region rather than merely visualizing it

• c. Rising on the Planes or Aethyrs. This operation is the most advanced and is not recommended for beginners. It should be attempted only after proficiency is established in Astral Projection. The process consists of raising consciousness from the Physical Plane upward (relatively speaking) toward the spiritual realms of the Spiritual Plane and then through them to the Divine Plane. In this sense it is notunlike mysticism and indeed the result is a mystical experience or samadhi. The Western Qabalistic Model of the Tree of Life (Sephiroth), the Eastern Gupta-Vidya Model (Globes) and the Enochian Model (Aethyrs) can all be used as structural maps for consciousness during this operation (these models will be described in detail later).

THE TABLET COLORS

Each magician should draw his own Tablets. The colors used should be those prescribed by the Golden Dawn, and presented by Robert Wang in THE SECRET TEMPLE (Weiser, New York, 1980). These are shown in Figures 22 and 23. Above each Tablet is the appropriate sigil of the elemental king whose name is found from the Great Seal.

These colored Tablets are important for traveling in the Spirit Vision. They give a sense of orientation and direction, as well as expressing the overall mood or tone of the squares. Familiarization of the territory beforehand, can prevent one from going astray during an operation.

BLUE

ORANGE Leiter?-YELLOW

Leiter?-ORANGE

Letters-

BtACK

Open area?-

white-f-

haded areas-

BLUE---

Letter?-

BLACK

Leite r?-_ REP

RED> £ GREEK Letter?-YELLOW ^AAAUVE

'YELLOW

Letters-FLUE

Open areas-

WHITE —

Letter s-&LACK

Shaded areas-

REP

Letters-

GREEN

•Lettsr?-PLACK

HOW TO MAKE EACH TABLET SQUARE INTO A PYRAMID

The Golden Dawn worked out a system whereby each of the Watchtower squares can be made into a truncated pyramid (This is a pyramid with its top cut off). Figure 24 shows a typical example.

Each pyramid is positioned so that triangle no. 2 faces the top of the Tablet. An elaborate scheme has been devised so that each face of every pyramid has correspondences with planets, Tarot cards, Hebrew letters, and elements. Here, it is sufficient to consider only the elements. The appropriate Enochian letter of the square is placed in the center square which represents the chopped-off top of the pyramid. The similarity between Figure 24 (microcosm) and figure 21 (macrocosm) should not go unnoticed.

Figure 24. Top View of a Typical Tablet Square Made Into a Truncated Pyramid.

THE SERVIENT SQUARES

Making Pyramids of the Servient Squares.

The Sixteen Servient Squares under the horizontal bar of each Calvary Cross are especially easy to convert into element-affected pryamids. Using the triangular side numbers as shown in Figure 24, the general rules are:

Triangle no. 1 = Element of the Tablet or Watchtower

Triangle no. 2 = Element of ruling file or column

Triangle no. 3 = Element of Subquadrant

Triangle no. 4 = Element of ruling rank or row

To find the appropriate element for any column or row of a Servient Square, use the correspondence shown in Figure 25. The numbers 1 through 4 represent the elements attributed to the row or column indicated. As an example, the Servient Square “R” of BRAP in the Water subquadrant of the Watchtower of Fire (i.e. Water of Fire), should be designated,

Triangle no. 1 = Fire

Triangle no. 2 = Earth

Triangle no. 3 = Water

Triangle no. 4 = Air

As an additional aid in understanding these Servient Squares, Figure 26 shows the influences of these elements on any square in terms of its strength and/or weakness. For example, in the “R” of BRAP, it should be clear that Water will be very strong and Air very weak while Earth and Fire are about even.

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IB ID IQ IB

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Figure 25. Attribution of Elements to the Servient Squares by Column and Row.

Figure 26. The Influence of the Elements According to Placement in the Triangles.

Egyptian Deities of the Servient Squares

The question of why a magician should make pyramids out of the Servient Squares will now be answered. Each of the Servient Squares in the Watchtowers is ruled by an Egyptian god or goddess. The pyramid, with its four-sided attribution of elements, is used to determine which Egyptian

deity presides over each pyramid.

Although technically not part of the Enochian Hierarchy, each of these deities can be considered as an additional ruler. However, they usually do not answer to the pentagram or hexagram rituals. For this reason they are seldom invoked but are primarily used when traveling in the Spirit Vision. They are much more familiar to most occultists and magicians

than the relatively obscure Enochian Angels. Indeed, Egyptian tradition is the bedrock of western occultism (the Tarot, for example, is the “Book of Thoth”, the ibis-headed god of wisdom and magic). Their use thus aids the magician to assimilate the general contour of those subtle regions symbolized by each Servient Square. In this way, the Enochian Hierarchy itself can easily become more familiar.

The exact Egyptian god or goddess of any Servient Square is found as follows:

• 1. First convert the Servient Square to a pyramid.

• 2. Determine the element attributed to each of the four triangular sides.

• 3. Determine the presiding Egyptian deity from these elements by using Table VIII.

TABLE VIII. EGYPTIAN DEITIES OF THE PYRAMIDS

^a Here nos. 3 and 4 are the reverse of the Golden Dawn attributions. Nephthys is the ruler of the Fire of Dispersion and should control Fire, while Horus is the prototype of man and should rule Earth. The Golden Dawn listing is Either a mistake or a deliberate blind.

b Bast is used where Water is strong and Fire relatively weak. In areas where Fire is strong and Water relatively weak, use the lioness headed goddess Sakhet. ruler of heat and fire, and wife of the god Ptah.

■ The Sphynx of the Servient Squares.

I In addition to an Egyptian deity, each pyramid of the I Servient Squares is said to contain a sphynx. This sphynx is a | composite of four basic sections and is dependent upon the I elements of each triangle. The student can construct a rough I likeness of this sphynx as follows:

I 1. Head. The element of Triangle No. 2 determines the head

I and whether the sphynx has wings:

| Air — Human-headed with wings like an angel

I Water = Eagle- or hawk-headed with wings

I Earth = Bull-headed without wings

I Fire = Lion-headed without wings

I 2. Upper Body. The elements of Triangles 1 and 3 together f determine the torso and arms or forelimbs:

k Air = Human torso/limbs plus wings

I Water Eagle or hawk torso plus wings

I Earth = Bull-like torso/forelimbs

I Fire = Lion-like torso/forelimbs

I 3. Lower Body. The element of Triangle No. 4 determines ^f the lower limbs (and tail for bull, eagle and lion):

Air = Human legs and feet

Water = Eagle or hawk legs and tail

Earth = Bull-like legs and tail

Fire = Lion-like legs and tail

• 4. Sex. When Air or Fire are emphasized by the triangles the tendency of the sphynx is to be male. When Water or Earth dominate, the tendency is for the sphynx to be female.

Note. The primary purpose of including the sphynx in any pyramid visitation is for a check. If the sphynx seen does not conform to the above signposts, then something is wrong with the Spirit Vision and the operation should be concluded as quickly as possible.

MAKING PYRAMIDS OF [ I

THE GREAT CROSS SQUARES I

The 36 squares of the Great Cross of each Watchtower can be converted into pyramids. This is done for meditational purposes as well as to develop signposts for visiting in the Spirit Vision. The Great Cross consists of one row and two columns, as shown in Figure 11 for the Watchtower of Air. Conversion is in accordance with Figure 24 which shows the four trianglar sides of a typical pyramid. The rules which apply are:

Triangle No. 1 = Zodiac Influences

Triangle No. 2 = Element of Spirit

Triangle No. 3 = Planet Influences

Triangle No. 4 = Element of Watchtower

• 1. Zodiac Influences. The general rules for attributing the

Zodiac signs are:

• (a) The four fixed signs are given to the row (Linea Spiritus Sancti).

• (b) The four cardinal signs are given to the left-hand column (left side of the Linea Dei Patris Filiique).

• (c) The four mutable signs are given to the right-hand column (right side of the Linea Dei Patris Filiique).

• (d) Each sign influences three adjacent squares for a total of 36 squares.|

The specific rules for Zodiac Influences are:

• a. Great Cross of Air.

• (1) Row. From left to right, three squares each, are:!

Aquarius, Scorpio, Leo, and then Taurus.!

• (2) Left-hand column. From top to bottom, three squares each, are: Libra, C ancer, Aries, and then C apricom.

• (3) Right-hand column. From top to bottom, three squares each, are: Gemini, Pisces, Sagittarius, and

then Virgo.

• b. Great Cross of Water.

• (1) Row. From left to right, three squares each, are: Scorpio, Leo, Taurus, and then Aquarius.

• (2) Left-hand column. From top to bottom, three squares each, are: Cancer, Aries, Capricorn, and then Libra.

• (3) Right-hand column. From top to bottom, three squares each, are: Pisces, Sagittarius, Virgo, and then Gemini.

• c. Great Cross of Earth.

i (1) Row. From left to right, three squares each, are:

Taurus, Aquarius, Scorpio, and then Leo.

• (2) Left-hand column. From top to bottom, three squares each, are: Capricorn, Libra, Cancer, and then Aries.

• (3) Right-hand column. From top to bottom, three squares each, are: Virgo, Gemini, Pisces, and then Sagittarius.

• d. Great Cross of Fire.

• (1) Row. From left to right, three squares each, are: I  Leo, Taurus, Aquarius, and then Scorpio.

• | (2) Left-hand column. F rom top to bottom, three squares

• ’  each, are: Aries, Capricorn, Libra, and then Cancer.

(3) Right-hand column. From top to bottom, three J  squares each, are: Sagittarius, Virgo, Gemini, and

;  then Pisces.

2. Spirit. The second triangle of each pyramid of every Great Cross is assigned the element of Spirit.

I 3. Planet Influences. Planetary influences are obtained from | occult correspondences between the seven sacred planets | and the Decans of the Zodiac. These are as follows: i a. Row, from left to right.

Leo = Saturn, then Jupiter, and then Mars

Taurus = Mercury, then Moon, and then Saturn b. Left-hand column, top to bottom.

Aries = Mars, then Sun, and then Venus Capricorn = Jupiter, then Mars, and then Sun Libra = Moon, then Saturn, and then Jupiter Cancer = Venus, then Mercury, and then Moon c. Right-hand column, top to bottom.

Gemini = Jupiter, then Mars, and then Sun Pisces = Saturn, then Jupiter, and then Mars Sagittarius = Mercury, then Moon, and then Saturn Virgo = Sun, then Venus, and then Mercury

4. The fourth triangle of each pyramid of every Great Cross is assigned the element of the Watchtower.

5. Color.

a. Zodiac Influences. These triangles (No. 1) are colored according to type as:

Fiery Signs (Aries, Leo, Sagittarius) are red Watery Signs (Cancer, Scorpio, Pisces) are blue Airy Signs (Gemini, Libra, Aquarius) are yellow Earthy Signs (Taurus, Virgo, Capricorn) are black b. Spirit All Spirit triangles (No. 2) are white.

c. Planet Influences. These triangles (No. 3) are colored as:

Sun and Jupiter are red (Fire)

Saturn and Mercury are yellow (Air)

Venus and Moon are black (Earth)

Mars is blue (Water)

d. Watchtower. These triangles (No. 4) are colored according to the standard Watchtower colors:

Air = yellow

Water = blue

Earth = black

Fire = red

Example No. 1.

The square “I” which is the fourth square from the left along the Linea Spiritus Sancti in the Great Watchtower of Air (see Figure 4):

Triangle No. 1 = Scorpio, blue (watery)

Triangle No. 2 = Spirit, white

Triangle No. 3 = Mars, blue (watery)

Triangle No. 4 = Air, yellow

Example No. 2.

The square “O” which is the second square from the top along the left side of the Linea Dei Patris Filiique in the Great Watchtower of Water (see Figure 5):

Triangle No. 1 = Cancer, blue (watery)

Triangle No. 2 = Spirit, white

• 1, Triangle No. 3 = Mercury, yellow (airy)

• ■ Triangle No. 4 = Water, blue

• ■ Example No. 3.

K The square “A” which is the seventh square from the

| left along the Linea Spiritus Sancti in the Great

| Watchtower of Fire (see Figure 7):

I  Triangle No. 1 = Aquarius, yellow (airy)

*  Triangle No. 2 = Spirit, white

I  Triangle No. 3 — Venus, black (earthy)

Triangle No. 4 = Fire, red

Note: In each Tablet, the two squares of the

^!*   Linea Spiritus Sancti which cut the

Linea Dei Patris Filiique in half are a part of the former, not the latter.

MAKING PYRAMIDS OF THE SEPHIROTIC CROSS SQUARES

The ten squares of each of the Calvary (Sephirotic) Crosses can be converted into pyramids. The Sephirotic or Calvary Cross is shown in Figure 15. It consists of five horizontal squares and six vertical squares with one square shared by the two bars. Conversion is in accordance with Figure 24. The rules which apply are:

Triangle No. 1

Triangle No. 2

Triangle No. 4

Triangle No. 4

Element of Watchtower

Element of Spirit Element of Subquadrant Sephirotic Influence

The first three triangles are self-explanatory and should be colored according to the standard Watchtower/Element colors (Spirit is always white). Triangle No. 4 is determined from Figure 20 for each cross. After finding the correct Sephiroth, use the following correspondences:

Example No. 1.

The first “A” in OLAAD in the subquadrant Earth of Water (see Figure 5). This is also the first “A” in the

name MALADI:

Triangle No. 1

Triangle No. 2

Triangle No. 3

Triangle No. 4

Fire, red Spirit, white Air, yellow Hod, white

Earth, black (Earth is strong here)

Spirit, white

Fire, red

Binah (Moon), crimson

Water, blue (Water is weak here) Spirit, white

Earth, black (Earth is weak here)

Tiphareth (Sun), pink rose (influence here is strong)

Example No. 2.

The first “I” of ILPIZ in the subquadrant of Fire of

Earth (see Figure 6):

Triangle No. 1

Triangle No. 2

Triangle No. 3

Triangle No. 4

Example No. 3.

The “L” in NOALMR in the subquadrant Air of Fire

(see Figure 7):

Triangle No. 1

Triangle No. 2

Triangle No. 3

Triangle No. 4

MAKING PYRAMIDS OF THE KERUBIC SQUARES

The Kerubic Squares (four in each subquadrant) are located above the horizontal bar of the Calvary Cross, two on each side of the vertical bar. Conversion is in accordance with Figure 24. The rules which apply are:

Triangle No. 1 = Kerubic Element

Triangle No. 2 = Element of Watchtower

Triangle No. 3 = Kerubic Element

Triangle No. 4 = Element of Subquadrant

Triangle Nos. 2 and 4 are self-explanatory and should be colored according to standard Watchtower/Element colors. Triangle No. 1 is always the same element and color as Triangle No. 3. The correct element to use is found from Figure 25. Use Figure 25 to find the corresponding number (column nos. 1 through 4) of the Kerubic Square desired. Then use the key given in Figure 25 to determine the correct Kerubic Element.

Note: The appropriate Kerubic numbers for the subquadrants of Earth and Fire are shown in F igure 25 along the bottom row of each Tablet but are nevertheless the correct Kerubic numbers for the subquadrant. Use only the column numbers, not row numbers.

Example No. 1

The Kerubic Square “S” of PSAK in the subquadrant

Earth of Fire:

Triangle No. 1

Triangle No. 2

Triangle No. 3

Triangle No. 4

Air, yellow

Fire, red (Fire is weak here)

Air, yellow

Earth, black

Water, blue (Water is weak here)

Earth, black

Water, blue(Water is stronghere)

Water, blue

Example No. 2.

The Kerubic Square “A” of PHRA in the subquadrant

Water of Earth:

Triangle No. 1

Triangle No. 2

Triangle No. 3

Triangle No. 4

Example No. 3.

The Kerubic Square “D” ofTAAD in the subquadrant

Air of Water:

Triangle No. 1

Triangle No. 2.

Triangle No. 3

Triangle No. 4

Earth, black (Earth is strong here) Water, blue

Earth, black (Earth is weak here) Air, yellow (Air is weak here)

MAKING PYRAMIDS OF THE TABLET OF UNION SQUARES

The twenty squares of the Tablet of Union can easily be converted into pyramids. This Tablet is shown in Figure 9. Conversion is in accordance with Figure 24. The rules which apply are:

Triangle No. 1 = Element of Column

Triangle No. 2 = Element of Spirit

Triangle No. 3 = Element of Row

Triangle No. 4 = Element of Spirit

Example No. 1. The square with letter “E”:

Triangle No. 1 = Spirit, white

Triangles No. 2 and 4 = Spirit, white

Triangle No. 3 = Air, yellow

Example No. 2. The square with the letter “X”:

Triangle No. 1 = Air, yellow

Triangles No. 2 and 4 = Spirit, white

Triangle No. 3 = Air, yellow

Example No. 3. The square with the letter “P”:

Triangle No. 1 = Fire, red

Triangles No. 2 and 4 = Spirit, white

Triangle No. 3 = Air, yellow

Example No. 4. The square with the letter “K”:

Triangle No. 1 = Air, yellow

Triangles No. 2 and 4 — Spirit, white

Triangle No. 3 = Water, blue (water is strong here)

TRAVELING IN THE SPIRIT VISION: STEP BY STEP

• A. PREPARATION.

• 1. Select the area to be visited. This can be either an Aethyr or one of the squares of the four Watchtowers.

• 2. Determine all known correspondences. These act as guideposts along the way to prevent the imagination from fooling itself or being trapped, or lost. One’s imagination will project outwardly one’s subconscious fears and tendencies, as in a dream. Traveling in the Spirit Vision is indeed similar to falling asleep. The primary difference is that here one consciously controls events, while dreams are unconscious and spontaneous.

• 3. Sit or lie quietly and relaxed. It is usually considered best to keep the spine upright and straight. Be this as it may, the goal is to forget the physical body for a time. Twisting oneself into a yogic pretzel is not necessary and can, in fact, be dangerous as well as uncomfortable. The key factor here is to eliminate distractions.

• B. THE SPIRIT VISION.

• 1. Face the appropriate direction.

• a. Use the Zodiac correspondence for the Watchtowers.

• b. No direction is necessary for Aethyrs because they lie in all directions, like concentric spheres.

• 2. Recite the appropriate Call or Calls.

• a. The Calls for invocations are also used for Spirit Vision.

• b. One Call is used for all of the thirty Aethyrs.

• 3. Vibrate the names of the corresponding rulers.

• a. The entire appropriate hierarchy should be recited for each square of a Watchtower. Demon names are excluded unless they are specifically being called

126 / Enochian Magic

(not recommended).

• b. Each Aethyr is ruled by three Governors whose names are each vibrated.

• c. If entering a Serviant Square, call upon the ruling Egyptian deity and observe the sphynx.

• 4. Feel as though surrounded by the atmosphere desired. Known correspondences should be used until the imagination gives them form and they appear real. As each name is spoken outwardly and vibrated inwardly, the locality of its ruler should be felt and if possible, visualized in the mind.

• 5. Be fully conscious of the experience. Direct the events as they occur (you will direct them subconsciously anyway). Note any discrepancies or incongruities. Anything that goes against the signposts should indicate that something is wrong.

• 6. Each encounter with an Angel or deity must be dealt with in the same way as an invocation. Show respect and humility, but also show control of the conversation. The advantages to being previously versed in these correspondences are obvious (you can’t take a textbook with you).

• C. THE RETURN.

• 1. Normally, the desire to return is alone sufficient to bring one back to the physical body.

• 2. Vow to remember the experience after returning. Astral experiences, like dreams, are easy to forget or to get distorted when back in the physical body again.

• 3. Ideally, one should be able to split consciousness so that while part undergoes experiences in the Watchtowers and Aethyrs, another is fully aware of the physical body and may even be writing down notes or dictating to a scribe. If this is done, a full return is extremely easy.

Signposts for a Spirit Vision: An Example.

Suppose, for an example, that one desires to travel in the Spirit Vision to the Servient Square “D” that is located in the Watchtower of Fire, in the subquadrant Fire of Fire, ruled by the Lesser Angel ADRE. The following signposts can be determined beforehand in order to be certain one is on the right track, and to keep the imagination in check:

• 1. The Holy Name is Oh-ee-peh Teh-ah-ah Peh-doh-keh, “He whose name is unchanged from what it was.” This name causes turmoil outwardly and doubt inwardly to be a presiding characteristic in this Watchtower.

• 2. The Great King is Eh-del-par-nah-ah, “He who is first to receive the flames.” He has a fiery nature, quick to anger and loves change of any kind but especially the dispersion of aggragates into their constituent components.

• 3. The six Seniors are:

Ah- ah- eteh-pee- oh Ah-dah-eh-oh-eteh Ah-len-keh-voh-deh

• 4. The Angels of the Calvary Cross are:

RZIONR (Rah-zodee-oh-nar), “He who is in the Waters of the Sun”, i.e., he has a solar nature, and NRZFM (En-rah-zod-eff-em), “He who visits here six times,” i.e., he brings life to this area (six is the number for the principle of animation)

• 5. The Archangel is BIZAZ (Bee-zodah-zod), “He who is with a voice.” He aids in the purification of communication (e.g., he purifies thoughts, languages, speech, and the like).

• 6. The Kerubic Angel is IZAZ (Ee-zodah-zod), “He who is outlined.” According to the Golden Dawn, he is “ outlined” with a fiery mist He aids in the purification of definition (e.g., he purifies restrictions and limitations).

Ah-ah-ped-oh-keh Ah-noh-doh-ee-neh Ah-ree-neh-nah-peh

• 7. The Ruling Lesser Angel is MADRE (Em-ah-dareh), “He who would be a god.” He can help to make one more godlike.

• 8. The Lesser Angel is ADRE (Ah-dareh), a “small mountain” or “hill.” He can help to increase strength and endurance.

• 9. The Demon here is named MAD (Em-ah-deh), “god.” He represents the demonic temptation to see oneself as divine and therefore better than others (z.e. the insidious idea that / am more enlightened, further along the Path, than jozz). The truth is that all men are inherently divine.

• 10. The pyramid formed from the square here is as follows: Triangle No. 1 = Fire, red Triangle No. 2 = Air, yellow Triangle No. 3 = Fire, red Triangle No. 4 = Fire, red

• 11. The presiding Egyptian deity of this square (three triangles of fire and one of air on the pyramid) is the beautiful and alluring goddess, Nephthys. Her name means “the Lady of the House” and her chief function is the dispersion of aggragates. She usually wears a low-cut gauze-like robe which is easily seen through and is very sensual. She can reduce any form into its formless essence by her penetrating gaze. She is the complement of her sister,Isis. Her filmy gown is usually crimson and blue.

• 12. The Sphynx in this pyramid should be male and look like a large lion with a human head. It will have wings.

• 13. Prior to Spirit Vision, face East and recite the Sixth Call. This Call reminds the magician that the subquadrant Fire of Fire is an area which is “ a torment to the wicked and a garland to the righteous.” In other words, one’s experience here will be highly karmic in nature.

• 14. In summary, the Servient Square “D” of ADRE is a region where the lower human nature is consumed in a

purification by fire. The goddess Nephthys acts as the feminine complement of the King, EDLPRNAA, and she assists those natural fiery forces of this Watchtower to consume the karma of anyone who enters here. If properly prepared, a magician can return with much of the Great Work accomplished. If not properly prepared, he can return with all sorts of karmic problems immediately manifesting themselves. During this spirit vision, the magician has the chance to meet with any or all of the Angels mentioned above, and to benefit from these encounters. BIZAZ can give one a better sense of communication, even telepathy. IZAZ can help one to identifiy with his inner spiritual essence rather than only as a human being, which is but a temporary manifestation of this essence. MADRE also helps one to see his divine self (z. e. the spiritual body in Table III). AD RE can help one to eliminate transient human qualities and incorporate permanent ones. However, one must beware of spiritual pride embodied in the demon MAD who haunts this

square.

• 15. A Warning: The Servient Square “D” contains powerful forces which will expose one’s unconscious karma, in an effort to consume it That which is not consumed in the fires of this square will nevertheless be exposed. For this reason they will surely manifest for good or ill upon one’s return. The student is thus warned not to meddle with this square until fully prepared. One important preparation in any spirit vision like this is to map out the signposts

such as this one beforehand. Sometimes the signposts t show dangers and the square is best left until later. It

| cannot be overemphasized that large, shaggy, sharp-

| toothed monsters are not the prime danger in magic of

I this type. The danger is a psychological one, and it is very

I real indeed. Things will happen to anyone who uses this

magic, even if no Angels or deities are encountered at all. Just because a magician doesn’t see a demon, doesn’t mean that the demon isn’t there. In the psychic world, thoughts are things. There is no such thing as only a thought or merely an impulse. If one enters “D” unprepared and then has terrible nightmares later, or comes down with the flu, or has an unfortunate accident, one is perfectly free to say “coincidence”; but one could also correctly say that this magic brought to fruition certain karmic seeds that lay unconscious, until the experience in “D” germinated them into manifestation.

HOW THE MAGIC WORKS: AS ABOVE, SO BELOW

The Egyptian teaching “as above, so below” is the cornerstone of Western occultism and magic. It applies to Enochian Magic as well. The phrase means that one principle expresses itself on all of the cosmic planes and Aethyrs. For this reason, the Spiritual Plane can be understood by knowing the Physical Plane. Every universal principle in the physical world is also active in all thirty Aethyrs.

A corollary to the above rule is that man is a microcosm of the macrocosmic universe. Every universal principle in the world is also active in man. This idea expresses the general principle of correspondence upon which the art of magic is based. A correspondence exists between certain things in the universe. If this correspondence is known, then anything otherwise unknown can become known. For example, the invisible worlds, planes and Aethyrs that exist beyond the range of the physical senses, can become known through their correspondences. Furthermore, because man has a physical body which senses an objective physical world, it seems reasonable to propose that this principle holds equally well on all of these planes and Aethyrs. If so, then man has suitable vehicles on each cosmic plane with appropriate sensing organs to experience those planes. The truth of this proposition is demonstrated by dreams, because a dreamer is by definition one who leaves the physical body and functions on the Astral Plane in an astral body. The fact that most people are unconscious of what they are doing in dreams does not disprove the proposition. Rather it shows the frailty of human consciousness on the Astral Plane and the importance of magical exercises if one is to retain conscious control of himself and his surroundings.

Insofar as Enochian Magic is concerned, the Watchtowers and Aethyrs pertain both to the universe and to man. In a very real sense they are regions of the subtle worlds which surround and sustain the Earth. In another sense, equally valid, they are regions of the mind; psychological dimensions whose inhabitants are personifications of powerful psychic forces and impulses both unique and shared (i.e. residents of the personal and collective unconscious defined by Carl Jung). Hinduism likens man to waves that rise up on the surface of an ocean. As a wave, each person is discrete. But as all waves rise up from a common sea, so the consciousness of man rises up from a common subconsciousness. For this reason when any two magicians enter an Aethyr they will share certain experiences and not share others. These “shared experiences” are called signposts. Each Watchtower square and Aethyr has its own signposts. Every magician should encounter these. They serve as buoys, or road signs, by marking safe passageways forthose who travel in the Spirit Vision.

THE AETHYRS

The Governors of the Aethyrs: How to Obtain

Their Names

Each of the Aethyrs is presided over by at least three Governors. Their names are contained in the Watchtowers, 22 in each Tablet and three in the Black Cross. Figure 27 shows the sigils for these Governors and how their names are obtained. Each sigil has an arrow at the beginning of the name to show the proper direction of the letters.

There is a total of 92 Governors. This is an important magical number, being numerically equivalent to the Enochian word TOANT which means “love.”

A careful count of 22 names from each Tablet and three from the Black Cross results in one missing name. An examination of Figure 27 will show that eight squares are not used for the sigils. In these eight squares, Dee had written the Enochian letters backwards. Presumably this was owing to the danger of seeing, or pronouncing, them even by accident. These letters are O and A from Air, L and(Y, L, N, H) from Water, A and (R, O) from E arth, and A and (O, P) from Fire: a total of thirteen letters and eight squares.

Crowley gives the missing secret name as PARAOAN and relates it to the 22nd Aethyr, LIN. The remaining backward letter is L and this is prefixed to one of the three names from the Black Cross thus forming the name LEXARPH (all three of these names are attributed to the 10th Aethyr, ZAX).

Two Aethyrs are given four Governors: the 30th, TEX, and the 22nd, LIN. The remaining 28 Aethyrs each have three.

The Call of the Thirty Aethyrs.

There is only one Call for all thirty Aethyrs. The name of any desired Aethyr is inserted into the blank space at the

Figure 27. The Sigils for the Governors of the Thirty Aethyrs.

beginning of the Call. The following Call should be recited prior to traveling in the Spirit Vision to any of the Aethyrs (Crowley’s version is contained in Appendix B for comparison):

The Heavens that are in the (first, second, etc) Aethyr, (LIL, ARN, etc.) are mighty in those regions of the universe, and they carry out the Judgment of the Highest. To them it is said: Behold, the Face of your God, the beginning of Comfort, whose eyes are the brightness of the Heavens. He enables you to govern the Earth, and her unspeakable variety and furnishes you with the Power of Understanding so that you can carry out all things according to the Providence of Him who sits upon the Holy Throne, and who rose up in the Beginning, saying: The Earth, let her be governed by her parts, and let there be division in her, so that her glory may be both an eternal ecstasy and an inherent vexation.

Her course, let it run with the Heavens, and let her serve them like a handmaiden.

One season, let it mix with another, and let there be no creature upon her or within her that remains the same.

All of her members, let them have different qualities, and let no one creature be equal to another.

The creatures of reason who are on the Earth, such as man, let them disturb and eliminate one another; and their dwelling places, let their Names be forgotten.

The egotistical works of man, let them be destroyed.

His buildings, let them become caves for the beasts of the field.

Dim her understanding with darkness. Why? Because I am sorry that I have made Man. The Earth is well known for awhile, and for another while, she is a stranger, because she is the bed of a harlot, and the

dwelling place of him who is fallen.

O Heavens, arise! The Lower Heavens are beneath you. Let them serve you! Govern those who govern! Cast down those who are likely to fall. Bring forth with those who increase, and destroy those who are rotten. Let no place remain in one number. Add and subtract until the stars are numbered.

Arise! Move! Appear before the Covenant of His Mouth which He has sworn to us in His Justice. Unveil the mysteries of your creation, and make us to be partakers of THE UNDEFILED KNOWLEDGE (IADNAMAD).

THE THIRTIETH AETHYR: TEX

Name: TEX is pronounced Teh-etz and means “the

Aethyr that is in four parts.”

Gematria: TEX = 419 = LONKHO (the fallen)

419 is also the Hebrew word TITh (serpent) TEX = 413 “ 59 x 7 where 59 = BALTOH (the righteous)

Governors:

1.TA^a0°aGEA a. Name:

b. Gematria:

Tablet: Water Sigil: xta

TAOAGLA, Tah-oh-ah-geh-lah

TA-NOAG-LA can mean “he who becomes the foremost.”

TAOAGLA=73=ATH-ZEN

(works of sacrifice)

TAOAGLA=67=L-BALTOH (most righteous)

2. GEMNIMB a. Name:

Tablet: Water Sigil:

GENIMB, Gem-nee-em-bah GEM-NIMB can mean “He who is only for a season”

b. Gematria: GEMNIMB=313=HOLQ-PANPIR (to increase measurements)

also 313=EOLIS BALZIZRAS (to make judgments)

• 3. AD^uvORPT Tablet: Water Sigil: °—i_r<

• a. Name: ADUORPT, Ah-du-oh-rah-peh-teh

A-DUORPT can mean “ She who silently watches”

• b. Gematria: ADU0RPT=228=QURLST

(woman, handmaiden)

228 is also the Hebrew word IRChl (lunar)

ADUORPT=222, PRDZAR (to deceive)

4. DO^xz^mi^anu'aL

a. Name:

b. Gematria:

Tablet: Water Sigil: DOZIAAL, Doh-zodee-ah-ah-leh DOZI-AAL can mean “He who establishes the night.”

DOZIAAL=123=MOZ (joy)=

LONDOH (kingdom)

123 is also the Hebrew word ONG (pleasure, delight)

DOZIALL=117=NANBA (thoms)= ZIZOP (vessel)

117 is also the Hebrew word OLIZ (joyful)

is the lowest and most material of the

Location: TEX

Aethyrs. It is located on the Etheric Plane, or Lower Astral Plane which surrounds the Earth and is, in fact, the etheric body of the Earth.

Brief Description: This Aethyr, as its name implies, is divided into four major sections as follows:

North; the region of Karma and strong karmic forces.

East; the region of Desire and charged with all manner of personal desires.

South; the region of Silence and a strong tendency toward nonverbal communication because of the difficulty in finding adequate words.

West; the region of personal limitation and a tendency of the ego to realize its shortcomings.

Comment: TEX gives one a brief glimpse into the subtle planes that exist immediately behind (or beyond) the physical. The four fundamental occult teachings of

ii:

karma (limitations of action), desire (limitations of emotions), silence (limitations of language), and personal restriction (limitations of ego) are all found here. Hints of higher teachings are given, but as yet these seem only a promise yet unfulfilled.

THE TWENTY-NINETH AETHYR: RII

Name: RII is pronounced Ree-ee and means “The

Aethyr of the mercy of heaven.”

Gematria: RII=220=OM MAD (knowledge of God) also, 220=110x2, where 110=LAMA (a path)

and 220=22x10, where 22=BALT (justice) and 10=ATH (works)

Governors:

• 1. VASTRIM Tablet: Earth Sigil:

• a. Name: VSTRIM Vah-seh-tah-ree-em VAS-RIT-M can mean “He who is merciful.”

• b. Gematria: VSTRIM=342=KAL BALT (solidification of justice)

VASTRIM=336=LEVITHMONG (beasts of the field)

336 is also the Hebrew word MKVOR (ugly)

• 2. ODRAXTI Tablet Earth Sigil: a. Name: ODRAXTI Oh-dar-ahtz-tee

OD-RAX-TI can mean “He who opens up the east”

• b. Gematria: ORDAXTI=609=203x3, where 203= PIAMOL (righteousness)

203 is also the Hebrew word BRA (created)

and the Hebrew word ABR (destroyed)

ODRAXTI 603 OXI-ZIN (mighty waters)

• 3. G^mo^tmZIAM Tablet Earth Sigil:

• a. Name: GMOTZIAM Geh-moh-teh-zodee-ah-meh

G-OM-T-ZIAM can mean “She who knows only herself.”

• b. Gematria: GMOTZIAM=302=151x2, where 151=ZORGE (love)

GMOTZIAM=296=148x2, where 148=ORSBA (intoxicated)

GMOTZIAM=290=RIOR (a widow)

Location: The 29th Aethyr is located on the Astral Plane. This is the dream state, the plane of psychic fantasy, the Heavens of the world’s religions.

Brief Description: Like the 30th Aethyr, this too is divided into four sections (there is a strong sense of direction here): South: This section is characterized by the realization of the survival of consciousness after death; It is the Kama-Loka of Theosophy, or at least a part of it

East This section is characterized by the desire for revenge and for destruction of the wicked; there is a strong sense of right and wrong.

West This section is characterized by a sense of finality and inevitability; evolution seems to be finished here; strong sense of stagnation.

North: This section is characterized by judgment karmic necessity; destiny, There is a feeling here that karma I is a huge wheel that rolls on and on forever.

Comment: RII gives one a clear look at what happens after i death for the average person. Life does, in fact continue on after death of the physical body. But the quality of this life is of a restrictive nature. The religious person enters heaven. The agnostic continues on in a dream-like ■ existence and may not even know that he has died. The

closed mind sees an end to all things. The open (but naive) mind sees the hopelessness of an endless cycle of births and deaths beyond his ability to control. The play between these dualistic viewpoints is strong here.

THE TWENTY-EIGHTH AETHYR: BAG

Name: BAG is pronounced Bah-geh and means “the

Aethyr of doubt.”

Gematria: BAG=19 which is equal to the Hebrew word ChVH (to manifest)

also 19x2=38=OL(to make)

and 19x3=57=GOSAA (stranger)

57 is also the number for the Hebrew A VIM (terrible)

also 583=MIKA-IADNAH (powerful knowledge)

Location: The 28th Aethyr is located in the Astral Plane in a subplane characterized by a strong sense of conscience, sin, and the need for purgative suffering.

Brief Description: A strong feeling of one’s unworthiness pervades this Aethyr. Sin, especially karmic sin, is seen here as self-limiting. There is suffering here in a purgatory sense, and one feels that sorrow itself is a necessary factor to encounter if one is to spiritually progress. This Aethyr is filled with the symbols of dualism and one may feel that evil is as real and necessary as good. It is the inherent discriminating nature of the human mind that brings about this strong sense of dualism. If the magician looks carefully, he will detect a hint of the illusive nature of the ego here.

Comment: The power of restriction and doubt in this Aethyr comes from one’s own sense of guilt and unworthiness, and thus from one’s own karma. BAG is the result of one’s identification with the human ego, which is seen as little better than an animal and, at best, a sinner. This kind of identification places a restriction on consciousness and prevents further progress. As long as one identifies himself as a human sinner, he will not be able to rise above BAG. The notion that man is more than an animal, that man can cast off egotistical impulses and desires and can retain a spiritual and purified nature, is considered a blasphemy by some, but is essential for the magician to rise into the higher Aethyrs.

THE TWENTY-SEVENTH AETHYR: ZAA

Name: ZAA is pronunced Zodah-ah and means “thei

Aethyr of solitude.”

Gematria: ZAA=21=APA (that which is unchanging)!

21 is also equal to the Hebrew word AHIH

(existence)j

ZAA=15=GAH (spirit)=AP (unchanging)

b. Gematria: KORPANIB=560=KOMOIN (window to the void)

also 560=280x2, where 280=

VOVIN (dragon)

and 560 is equal to the Hebrew ThNINIM (dragons)

Location: The 27th Aethyr is located at the apex of the Astral Plane where the primary characteristic is loneliness.

Brief Description: This Aethyr emphasizes man’s basic nature of solitude. One is alone in the womb before birth, and returns to this aloneness after death. Because man has an individual or monadic essence, he is forever alone with himself and his reality. This Aethyr contains the feeling of separateness, of being an isolated entity separate and distinct from all other entities. In ZAA the magician will encounter the Great Heresy of Mahayana Buddhism—the awesome and terrible isolation of individuality.

The primary angel in ZAA is the goddess Hecate, who weeps continually for the suffering of humanity. Her tears turn into pearls which she offers to all who enter here. The magician must accept these pearls; he must incorporate within himself the precious characteristic of compassion if he expects to rise above ZAA. This goddess can also be seen as the Egyptian Hathor whose name, Het-Her, means “the place above.” Hathor is an expression of the goddess Nut who represents infinite space. It is this quality of Space that is emphasized in ZAA.

Comment: When the magician realizes that he is not a lowly sinner and, in fact, has the potential for spiritual things, he can rise above BAG into ZAA. But his self-image is still restricted and distorted. He still clings to his humanity. This makes him see aloneness as loneliness. If

emotional reactions to stimulation are equated with life, then the lack of such reactions will probably be interpreted as death. Life takes on meaning in the interactions of one’s self with other selves. In this sense, ZAA is death. Here life is seen as a game wherein all the players must accept clearly defined ground rules. But because this game inevitably ends in death for each player, the only meaningful goal becomes how well the game itself is played. In ZAA one is able to consider how well he has been playing. This builds and otherwise modifies his character traits in preparation for his return to the game. The aloneness of ZAA is therefore a necessary condition in order to assimilate life experiences.

THE TWENTY-SIXTH AETHYR: DES

Name: DES is pronounced in one syllable as Dess and

means “the Aethyr that accepts that which is.” Gematria: DES=21=APA (that which is unchanging)= ZAA (27th Aethyr)

DES and ZAA share their nature through the number 21.

also, 21x16=336, where 16=ZAH (within) and 336 is the Hebrew word ROIVN(thought)

Governors:

1. POPHAND

a. Name:

b. Gematria:

2. NIGRANA a. Name:

b. Gematria:

3. ^lbAZ^hkⁱhⁱlM

a. Name:

Tablet: Earth Sigil: *

POPHAND, Poh-peh-hah-en-deh

POPH-AN-D can mean “He who is divided into three parts”

POPHAND=109=DOSIG (night)= ZAR(ways, paths)

109 is also the Hebrew word OGVL (circle, sphere)

and 109x2=218, the number for the Hebrew IRCh (moon)

Tablet Earth Sigil:

NIGRANA, Nee-gar-ah-nah

NI-GRAA-N can mean “He who governs the 28 days of the moon”

NIGRANA 280=VOVIN (dragon)= IOU-GRAA (soul of the moon) 280 is also the Hebrew word RP (terror)

Tablet: Earth Sigil:

BAZHIIM, Bah-zod-hee-ee-meh

BAZHI-IM can mean “He who makes use of the day”

b. Gematria: BAZHIIM=231=T-PRDZAR (to decrease in proportion)

231 is also for the Hebrew word DKVRA (male)

BAZHIIM=225=T-PRDZAR (to decrease in proportion) also 225=RAAGIOSL (Great King of the Water Tablet) and 225=15x15, where 15= ZAA (27 th Aethyr)

Location: The 26th Aethyr is located at the lowest level of the Mental Plane where logic and reason hold sway over intuition.

Brief Description: This Aethyr is the realm of logic and reason. But the intuitive conviction that logic and reason are unable to get at truth, and in fact distort and limit truth, is like an undercurrent running through the Aethyr of DES. The Angel who guides one through DES is dressed in black. DES is tom by great forces of duality which sweep through it. Good and evil, sin and salvation, illusion and reality, all demand attention here. The intellect is hard pressed to cope with these dual forces. It feels its own inadequacy and its lamentations are thunders which boom from one end of DES to the other. This inability of the intellect to cope with duality is demonstrated in Zen Buddhism by the koan which the student is given to meditate on until it is fully understood. The forces flowing through DES are like a koan. At the top of this Aethyr, coincident with the death of the intellect, the magician will have a brief vision of the beautiful goddess Nut, the Eternal Feminine, the Mother of All, Infinite Space, whose body is jeweled with stars.

Comment: The death of one’s descruninative faculties marks the birth of a higher type of consciousness. This is the great secret of the Mental Plane, that consciousness can function without the human mind, and without words, and even without forms.

Any magician who can enter DES has already learned to see life as a game but, due to the intellect, it takes the game very seriously. Logic and reason have been exalted. Now the magician can go no higher until he can go beyond logic and reason. This requires some degree of intuitive insight.

DES is covered by intellectual fog. The intellect desperately clings to dualism and sees clearly its own death in the higher Aethyrs, and quite naturally feels threatened. It seeks a rational solution to the problem of dualism but cannot find it any more than the Zen student can explain his koan. In order to rise above DES, the magician must be willing to drop all logical arguments and to bring to an end all intellectual dissections.

THE TWENTY-FIFTH AETHYR: VTI

Name: VTI is pronounced Veh-tee and means “the

Aethyr of change.”

Gematria: VTI=139=SIBSI (Covenant)=TOR (23rd Aethyr)

VTI=133=OVOF (to be magnified)

133 is also the value of the Hebrew HChHLPH (change)

Governors:

l.MIRZIND

a. Name:

b. Gematria:

Tablet: Earth Sigil:

MIRZIND, Mee-rah-zodee-en-deh

MIR-ZIN-D can mean “He who is from the Waters of Torment”

MIRZIND=373=TA-TELOKH

(like death)

MIRZIND=367=MOMAO-OHIO (crown of woe)

367 is also the Hebrew words MMIN ZKR (masculine) and AIShVN (black)

2. OB^uvAORS

a. Name:

b. Gematria:

Tablet: Earth Sigil: •—। OBVAORS, Oh-beh-vah-oh-rah-seh OBVA-ORS can mean “ She who is half darkness”

OBVAORS=248=PI-BLIAR

(places of comfort)

also 248= SIB SI-DO SIG (covenant with the night)

and 248 is the Hebrew word RChM (womb)

3. RANGLAM

Tablet: Earth Sigil:

• a. Name: RANGLAM, Rah-neh-geh-lah-meh

R-ANGLA-M can mean “He who governs his thoughts”

• b. Gematria: RANGLAM=268=BRGDO-OHIO (sleep of woe) also 268=LRASD-MOLAP (disposer of men)

Location: The 25 th Aethyr is in the Lower Mental Plane in a subplane of change between the old logic and reason of the intellect and the new intuition. It is a natural continuation of the 26 th Aethyr, DE S. On the Qabalistic Tree of Life, VTI is just under Tiphareth.

Brief Description: This Aethyr at first appears to be volatile and destructive. But this is only because destruction is necessary for creation, just as one must first die in order to be reborn. The chief characteristic of VTI is spiritual pride. The intuition has won over the intellect and the magician is now in VTI. The magician, if not forewarned, will be quick to pat himself on the back and to boast of his attainments. The Guiding Angel of VTI may approach the magician and close his mouth for him.

Comment: The magician leaves DES and enters VTI as a natural continuation of intuition over intellect However, here the poison of spiritual pride will hold one until this pride can be cast aside. One is very apt to feel himself to be one of the Great Adepts of mankind because of his successes. There is a feeling in VTI that there is nowhere else to go; that there are no “higher” Aethyrs. The desire to “rest on one’s laurels” is strong here because VTI will often appear like a great plateau. In order to rise higher, the magician will have to learn how to truly travel about in these Aethyrs.

THE TWENTY-FOURTH AETHYR: NIA

Name: NIA is pronounced En-ee-ah and means “the

Aethyr of traveling.”

Gematria: NIA=116=P0ILP (to be divided)=MABZA (a robe)

116 is also for the Hebrew word IVNIM (doves)

Governors:

1. OR^akⁿa^knmIR

a. Name:

b. Gematria:

2. KHb^aLP°s a. Name:

b. Gematria:

3. SOAGEEL a. Name:

b. Gematria:

Tablet: Earth Sigil: *----¹

ORAKAMIR, Oh-rah-kah-mee-ar ORAK-A-MIR can mean “He who is above and below”

ORAKAMIR=692=ZAMRAN

ZAKARE (to come into movement) also 692= SALMAN KHIRLAN (House of Joy)

Tablet: Earth Sigil: T

KHIASALPS, Keh-hee-ah-sal-pess KHIA-SALPS can mean “He of wondrous joy”

KHIASALPS=404=ABRAMIG-MOZ (preparation of joy)

404 is also the Hebrew word ShQD (to hasten)

Tablet: Earth Sigil: ”—”

SOAGEEL, Soh-ah-geh-el

SO-A-GE-EL can mean “He who helps the most”

SOAGEEL=79=HOLQ (to measure)= PAID (always)

also 79=ELU-BESZ (primordial matter)

and 79 is also the Hebrew word DOH (mind)

Location: The 24th Aethyr is the Aethyr of astral traveling both through space and through time. It is at the apex of the Lower Mental Plane.

Brief Description: NIA is the region of traveling in the mental body. This traveling can be spacial (along the plane) or vibrational (through the cosmic planes) or durational (through time). The Aethyr is thus a preparation for all of the other planes and Aethyrs, especially for the 15 th Aethyr.

In order to travel astrally in a “body of light” one must die to the personality and physical body. Entering NIA is therefore similar to dying, except that here a psycho-magnetic link (called the silver cord) still connects the mind with the body. In death this attachment is severed. Because of the nature of this out-of-body traveling, one’s personal fears, loves, hates and so forth, must be put aside or else they can interfere and cause dissociation, insanity, and possibly even death. These Aethyrs are not without their dangers.

The magician who can travel about in NIA will probably see an impassible roof gleaming like steel over the top of this region. This is a Ring-Pass-Not for the magician at this stage of his development.

Comment: NIA is somewhat like a summary version of the lower six Aethyrs (TEX through VTI) and it combines the best characteristics of each. But there is a new factor added here. This new quality is joy, which is a true spiritual characteristic. Joy is intensified as one goes higher into the Aethyrs. The sense of joy is essential for the Great Work. The magician in NIA learns that life is

inherently joyous, that the game of life is fun to play. The Ring-Pass-Not in NIA is the barrier between the Lower Mental Plane and the Upper Mental Plane. In order to pass this barrier, the magician must pass beyond his normal human mind.

Figure 28. A Schematic Diagram of the Lowest Seven Aethyrs.

THE TWENTY-THIRD AETHYR: TOR

Name: TOR is pronounced Toh-rah and means “the

Aethyr that sustains [the universe].”

Gematria: TOR=139=SIBSI (covenant)=VTI (25th

Aethyr)

also 139x2=278, the Hebrew words GORH (girl) and OVBR (fetus)

TOR=133=OVOF (to be magnified) also 133x2=266, the Hebrew word MTzPVN (conscience)

Governors:    o

• 1. RONO^AoMB Tablet: Earth Sigil. ----1

• a. Name: RONOAMB, Roh-noh-ah-meh-beh

RO-NOAMB can mean “He who protects the process of becoming”

• b. Gematria: RONOAMB=311=KAB (a rod)

311 is also the value of the Hebrew words ShBT (a rod)

and AlSh (a man)

• 2. ONIZIMP Tablet Earth Sigil: —•

• a. Name: ONIZIMP, Oh-nee-zodee-em-peh

O-NIS-IMP- can mean “He who brings labor”

• b. Gematria: ONIZIMP=308=154x2, where 154= VAUL (to work)

308 is also the Hebrew word BVQR (daybreak)

ONIZIMP 302=151x2, where 151 = ZORGE (love)

302 is also the Hebrew word BQR (dawn)

b. Gematria:

3. ZAXANIN a. Name:

Tablet: Earth Sigil: ZAXANIN, Zod-ahtz-ah-nee-en Z-AX-ANIN can mean “He who names things.”

ZAXANIN=581=KORMP-QAA (to number creation) also 581=KAL-YRPOIL

(to solidify what is divided) ZAXANIN=575=25x23 where 25= BESZ (matter);23=GAH-L (the highest spirit)

Location: The 23 rd Aethyr is located on the Mental Plane in the region of the World Sustainer, the principle of causation. It is he who maintains and powers the Earth.

Brief Description: TOR contains the mystery of toil, and the virtue of labor. It contains the Cause for which the Earth is an effect. The universe is evolving, but not toward any fixed or permanent goal. The end of evolution is the beginning of involution and vice versa. The entire universe and everything in it, oscillates between states of potential and kinetic energy without conceivable end. Matter evolves from spirit and then involves back into it again. For this reason all labor is an on-going process of self-expression or self-unfoldment, called the Great Work. Man and the universe are effects of the labor of an infinite number of constituent parts, all working together. This idea is clearly seen in TOR.

Comment: The joy of traveling in NIA now gives way to the seriousness of labor in TOR The energy needed to perpetuate the lower planes and Aethyrs is awesome. But, as Einstein showed, energy and matter are directly related and are interchangeable. In effect, the source of energy is infinite, and therefore the potential for creativity

is infinite. There is a danger in TOR that the magician will lose the sense of joy acquired in NIA and take creative manifestation too seriously. He should remember that the chief difference between work and play is one’s attitude.

THE TWENTY-SECOND AETHYR: LIN

Name: LIN is pronounced El-ee-en and means “the

Aethyr of the void.”

Gematria: LIN=118=GONO (faith)

118 is also the value of the Hebrew ChLP (change, renewal)

Governors:

• l.O^szIDAIA Tablet: Air Sigil: 1

• a. Name: OZIDAIA, Oh-zodee-dah-ee-ah

AOZ-IAD-IA can mean “He who is the god of truth”

• b. Gematria: OZIDAIA=175=OIAD-NAZPS (sword of justice)

also 175x3=525=KHIRLAN (joy) OZIDAIA=169=RIT (mercy)

• 2. KALZIRG Tablet: Earth Sigil: IjJ

• a. Name: KALZIRG, Kal-zodee-ar-geh

KALZ-IRG can mean “She who is in the firmament”

• b. Gematria: KALZIRG=491=KOMSELHA-TABGES (a circular recess)

491 is also the Hebrew word PUThH (vagina)

KALZIRG=485=ILONON-MONONS (branches of the heart) 485 is also the Hebrew word ThVDOH (mind, consciousness)

• 3. LAZDIX^Ri Tablet: Water Sigil: T

• a. Name: LAZDIXR, Lah-zodee-tzar

LAS-DIXR can mean “He who brings

down a bounty’ b. Gematria:

LAZDIXR=587=YOLKI-MOZ (to bring forth joy)

LAZDIXR=581 =ESIASKH-QUASAHI (brother of delight)

4. PARAOAN

a. Name:

b. Gematria:

Tablet: 7 of 8 Sigil: backward letters from all four Tablets PARAOAN, Pah-rah-oh-ah-em

PAR-AOAN can mean “He who has eyes”

PARAOAN=207=NIISO (come away) 207 is also the Hebrew word AGRAB (a scorpion) also 207x2=414=KRAL

(joy, pleasure)

Location: The 22nd Aethyr is located at a position in the Archetypal Plane where the occult doctrine of polarities becomes self-evident It marks the beginning of nondualism, which intensifies as one rises higher. Because of this shift in viewpoint toward the mystical, LIN is an Aethyr of change and renewal.

Brief Description: Consciousness in this Aethyr is in the first stages of the mystical state called samadhi, wherein the human personality is cast aside. Here the beginning of form can be seen as the very sense of extension in space. In addition, the complement of form, the formless, can be seen directly as an endless Void which gives the Aethyr its name. Actually this void in LIN is only an appearance. It seems void to the human mind that experiences it. The higher Aethyrs are no more formless than the deep sleep state, although this oftenseems a void when waking.

Comment: The Aethyr of LIN is the region where form and the formless merge into each other. It represents a dramatic change in one’s viewpoint. The magician who enters here must look with eyes other than the human, else he will see only desolation.

THE TWENTY-FIRST AETHYR: ASP

Name: ASP is pronounced Ahs-peh and means “the

Aethyr of causation.”

Gematria: ASP=22=BALT (justice)

22 is also the value of the Hebrew word TVBH (good)

consumes” b. Gematria: VIXPALG=561= KNILA-ORS

(the blood of darkness) also 561=MALPRG-ZOKH

(the burning up of the past)

Location: The 21 st Aethyr is a continuation of the previous Aethyr in the Archetypal Plane. Here one confronts the reflection of the spirit or atma of man.

Brief Description: ASP is the location of the reflection of atma below the Abyss. It provides a distorted vision of man’s spiritual nature. Here existence itself appears as an annihilation. The entire region at first seems an abomination and horror. There is little joy here. In ASP the magician comes face to face with his own reincarnating ego. Here is that part of himself that does the reincarnating into the lower planes. The three Governors of ASP all work together to silence the illusion of the ego and for this reason will at first appear hideous monsters or demons.

Comment: The sense of desolation in ASP is the continuation of the sense of loneliness first experienced in ZAA (the 27th Aethyr). It is due to an erroneous sense of identification. The magician still identifies himself with a single incarnated ego. Therefore the realms above him here appear black and ominous. His own past and future lives can be seen here so that a shift in his sense of identity is necessary in order to properly assimilate these experiences. Insanity is but one real possibility. The magician in ASP must shift his sense of identity from ego to Ego, from a single human being to a reincarnating Ego which has many human expressions.

THE TWENTIETH AETHYR: KHR

Name: KHR is pronounced Keh-har and means “the

Aethyr of the wheel.”

Gematria: KHR=401=KHIDAO (diamonds)=TOTO-NOR-MOLAP (cycles of the sons of men) 401 is also the value of the Hebrew word ATh (essence)

Governors:

l.ZILDRON

a. Name:

b. Gematria:

2. PARZIBA

• a. Name:

• b. Gematria:

Tablet: Air Sigil: ^x—•

ZILDRON, Zodee-el-dar-oh-en

ZILDR-ON can mean “He who sets in flight”

ZILDRON=261=ZAMRAN

(to appear)

261 is also the Hebrew MChZVR (a cycle)

ZILDRON=255=ZAMRAN

(to appear)

255 is also the Hebrew MZRCh (East)

Tablet Air Sigil:

PARZIBA, Par-zodee-bah

PAR-SIB-A can mean “He who promises”

PARZIBA= 195=ETHARZI (in peace) also 195=13x15, where 15 is the Hebrew ZCh (to force, impel) and 13 is the Hebrew HGH (wheel)

PARZIB A= 189=FISIS-QAA (to make a creation)

3. TOTOKAN

a. Name:

b. Gematria:

TOTOKAN, Toh-toh-kan

TOTO-KAN can mean “He who drives the cycles”

TOTOKAN=434=ZAKAREF (visitor)

TOTOKAN=422=VNIG-MATORB (the need for repetition)

Location: The 20th Aethyr is located in a subplane of the Mental Plane where the whole world appears as a huge rotating wheel. The occult doctrine of cycles is self-evident here.

Brief Description: The magician who enters KHR will see the whole world as a tremendous spinning wheel. He may even see the hand of He who spins it. He will also sense that there is little purpose to it all; the Being who spins the wheel does so for His own pleasure. A close inspection will reveal that this wheel is both seductive and deceptive. Its allure is due to the fun and pleasure that it promises. Its deceit is its demand to be taken seriously. It contains games such as politics and religion which all too often turn the promised pleasure into pain and sorrow.

Comment: The magician in KHR should be able to see both sides of the universe; the mayavic deceptions which perpetuate bondage and false identifications, and the joyous expressions of love and beauty in form and color. The universe can be seen either way because, in a sense, it is both simultaneously. The formlessness of ASP gives way to a higher sense of form in KHR The wheel of the universe is seen with spiritual eyes and as such the magician can see the inside as clearly as the outside.

THE NINETEENTH AETHYR: POP

Name: POP is pronounced Poh-peh and means “the

Aethyr of division.”

Gematria: POP=48=LOE (12th Aethyr)

and 48=24x2, where 24=LEA (16th Aethyr)

=PAZ (4th Aethyr)

also 48=ELO (first)=TALHO (cup)

48 is also the value of the Hebrew words ChIL (a woman)

and KVKB (a star)

Governors:

1. TORZOXI

a. Name:

b. Gematria:

2. ABMOND

a. Name:

b. Gematria:

Tablet: Air Sigil: I----1

TORZOXI, Toh-razod-oh-tzee

TORZ-OXI can mean “She who rises up in strength”

TORZOXI=638=VOVIN-TELOKH (Dragon of Death) also 638=MIKA-ZILDARH (mighty flier)

TORZOXI 632=316x2, where 316 is the Hebrew AlShH (a woman)

TORZOXI 626=313x2, where 313=

GEMNIMB (Governor of TEX)

Tablet: Air Sigil: °

ABRAIOND, Ah-bar-ahee-oh-en-deh

ABRA-I-OND can mean “He who prepares his kingdom”

ABRAIOND=261=ZILDRON (Governor of KHR) also 261 =ZAMRAN (to appear) and 261 is the Hebrew word DRAVN

(an abomination)

3. OMAGRAP a. Name:

b. Gematria:

Tablet: Air Sigil: OMAGRAP, Oh-mah-gar-ah-peh OM-GRAAP can mean “He of lunar knowledge”

OMAGRAP=249=SIATRIS (a scorpion) 249 is also the Hebrew MGVR (fear, terror)

Location: The 19th Aethyr is also on the Mental Plane; in a region containing the Priestess of the Silver Star. This priestess is the goddess Isis and she is located on the Qabalistic Tree of Life on the path ofgimel. This places POP just above Tiphareth.

Brief Description: POP is an Aethyr of initiation. Here the magician is initiated into the karmic need for violence, bloodshed and death; characteristic attributes of human development. The initial vision in POP often results in a alphabet of daggers wherein each dagger symbolizes the sharp penetrating power of thought. The dagger is also used as a glyph for a sunbeam or ray of light; light itself being a symbol for consciousness. These daggers seen in POP are therefore usually related to an alphabet to illustrate how thoughts go together to form communication systems. The actual Aethyr is difficult to enter. It contains conflicting forces and there is a feeling here that life itself is surrounded by violence and death. The magician will usually meet the Guiding Angel, the Priestess of the Silver Star. Her function is to initiate anyone who enters here into a higher sense of life and the meaning of life. She personifies the spiritual impulse in man and imbodies the spiritual current, and she offers this current to all who can enter POP.

Comment: The imagery of life surrounded by violence and death can take many forms. It symbolizes the idea that existence is a series of conflicts of some kind. Good fights evil, life fights against death, and so on. All progress must be earned. No Adept can give spiritual insight to another. However, they can give initiation if one is properly prepared and ready for it.

THE EIGHTEENTH AETHYR: ZEN

Name: ZEN is pronounced Zod-en and means “the

Aethyr of Sacrifice.”

Gematria: ZEN=69=GOHO (to speak)=IP (not)

69 is also the value fo the Hebrew words

IGVN (desolation)

and AB VS (an enclosure) ZEN=21x3, where 21=ZAA (27th Aethyr) also 63x2=126=OMA (understanding)

Governors:

1.NABA0MI

a. Name:

Tablet: Air NABAOMI,

N ah-bah-oh-mee

NABA-OMI can mean “He who knows

Gematria:

2. ZAFASAI a. Name:

b. Gematria:

3. ^YvA’ iPAMB a. Name:

pain”

NABAOMI=247=IADNAH-GRAA

(knowledge of the moon)

Tablet: Air Sigil: ^^7 ZAFASAI, Zodah-fah-sahee

Z-AFA-SA-I can mean “He who is in

emptiness”

ZAFASAI=97=HOLQ-AFFA (measurement of emptiness) 97 is also the Hebrew word AMUN (changeless)

ZAFASAI=91=TAB AAN-AP (unchanging governor) also 91=13 x7, where 13 is the Hebrew word BHV (emptiness)

Tablet: Air Sigil: £ j VALPAMB, Val-pah-meh-beh

VAL-PAMB can mean “He who is the beginning and the end”

• b. Gematria: VALPAMB=194=BITOM (fire)= EMETGIS (seal)= PARADIZ (virgin)

also 194=97x2, where 97= ZAFASAI (Governor no. 2 above)

Location: The 18th Aethyr is located on the Mental Plane at the place of an important initiation: the initiation of the crucifixion.

Brief Description: One who can enter ZEN will learn the esoteric meaning of sacrifice and crucifixion. First, one must be free of all personal desires, thoughts, regrets and attachments. This is an essential preparation for safe passage through this Aethyr. The main vision encountered is some type of a crucifixion. One possibility here is the Egyptian ritual of the King’s Chamber in the Great Pyramid of Gizah. There a candidate was made to lay in the lidless sarcophagus for three days and nights while his subtle body roamed the planes and Aethyrs. If successful, he reached the 8th Aethyr and obtained a direct awareness of his own inner divinity. In other words, he became initiated, and was considered an Adept In ZEN, one will see two types of crucifixion. In one, the higher Self is crucified on the cross of matter. This idea is symbolized in the Tarot by the Hanged Man. In the second form, the lower self is crucified in a tomb (or womb) of darkness in order to free consciousness. One is a descent into matter, the other is an ascent into spirit

Comment: In ZEN the magician will see that birth and death are two forms of crucifixion. Both illustrate the principle of sacrifice, and in both the real sacrifice made is the break in the continuity of consciousness. Only an Adept can travel through all of the Aethyrs and retain

continuity of consciousness (and therefore memory). The magician who can enter ZEN will learn how to maintain a continuity of consciousness. He will then be able to undergo crucifixion without sacrifice.

THE SEVENTEENTH AETHYR: TAN

Name: TAN is pronounced Tah-en, and means “the

Aethyr of one’s equilibrium.”

Gematria: TAN=65=BI (voice)

also 65x2=130=SOBOLN (West)

130 is also the Hebrew word HPLIH (discrimination)

TAN=59=BALTOH (the righteous) also 59x2=118=LIN (22nd Aethyr) and 59x7=413=TEX (30th Aethyr)

3. TOKARZI a. Name:

Sigil: X

Toh-kar-zodee can mean “He of such

b. Gematria:

Tablet Air TOKARZI, T-O-KARZI equality”

TOKARZI=514=VOVIN-MATORB (Dragon of Repetition)

TOKARZI=508=127x4, where 127= IADNAH (knowledge)

508 is also the Hebrew ShChR(dawn) Location: The 17 th Aethyr is the region of the Mental Plane that contains the Karmic Balance. This balance produces cyclic changes throughout the universe from its continuous efforts to reach equilibrium.

Brief Description: The initial vision here is usually of the Guiding Angel who explains that all reality is relative. Things are real only in relation to the consciousness that experiences them. The magician will then be shown the Balance of TAN which is, of course, karmic. This karmic balance strives to bring the universe to an equilibrium which would quite naturally destroy the universe as we know it However, the Balance considers all imbalance as evil and seeks to equalize it. Actually karma itself can be considered to be the result of this huge Balance of TAN.

Comment: The symbol of the balance illustrates that karma seeks an equilibrium for the forces of duality which define the universe. Karma and duality are dependent principles, neither of which could exist without the other. The entire idea of morality and ethics must be faced in TAN, where good and evil, right and wrong, are weighed in the karmic balance of the universe.

THE SIXTEENTH AETHYR: LEA

Name: LEA is pronounced Eleh-ah and means “the first Aethyr of the [higher] Self.”

Gematria: LEA=24=TAPA (poison)=PAZ (4th Aethyr) also 24x2=48=LOE (12th Aethyr)=POP

(19th Aethyr)

and 24 is the value of the Hebrew word GVIH (body)

Governors:    o---i

• 1 .K^uvK^uaRPT Tablet Air Sigil: £

• a. Name: KUKUARPT, Ku-ku-rah-peh-teh

KUKU-ARP-T can mean “She who replaces what was before with something similar”

• b. Gematria: KUKUARPT—864=54x16, where 54= TALHO (cup)

and 16=TA (likeness)

864 is also the Hebrew words AShTH ZNVNIM (women of whoredom)

KUKUARPT=858=OADO-KIKLE-

B AB ALON (to weave the mysteries of Babaion)

also 858=143x6, where 143=

MOLAP (MANKIND)

E

• 2 . LAUAKON Tablet: Air sigil:

• a. Name: LAUAKON, Lah-u-ah-koh-en

A-ULAKON can mean “the happy one”

• b. Gematria: LAUAKON=470=ZAMRAN-BLIORA (appearance of comfort)

470 is also the Hebrew word OTh (time)

3. SOKHIAL a. Name:

b. Gematria:

Tablet Air Sigil: SOKHIAL, Soh-keh-hee-al SOKH-IAL can mean “He who bums up the past”

SOKHIAL=412=MALPRG-IALPRG (burning fiery flames)

412 is also the Hebrew word ChDTh (new)

Primary Angel of this Aethyr: BABALON

• a. Name: BABALON is pronounced Bah-bah-

loh-en and means “wicked” or “evil.”

• b. Gematria: BABALON= 110=TO ANTA (lust)

Location: The 16 th Aethyr is located on the Mental Plane in a region of change and transition. Here one begins to identify himself as a spiritual being.

Brief Description: The Guiding Angel of this Aethyr is named Babaion. She is extremely alluring and enticing. If the magician who enters here were to imagine the most beautiful woman in the universe (an obviously relative concept), such would be his vision of the angel here. In the duality of objectivity and subjectivity, Babaion personifies objectivity and the beast upon which she often rides symbolizes subjectivity. The magician in LEA feels that his consciousness is like an unruly beast in need of discipline. It is driven willy-nilly about the Aethyr by the seductive nature of the environment Because the enchanting beauty of LEA is available to all who enter here, she is sometimes figuratively called a harlot (the Enochian word BABALON means “harlot”).

A second Angel will then approach the magician. He personifies the past, especially the personal past (and therefore karma) of the magician. He will lament bitterly because he knows that he is dying. If asked, he can show a vision of the Tarot trump of the Lightning Struck

Tower, the 27th path of the Tree of Life. He will also provide a vision of one’s spiritual self, but at this level of understanding it usually appears irrational and quite mad. For this reason it is called a beast. The Angel knows quite well that this beast will someday slay him. He may show this in a vision to the magician. One may even glimpse the ultimate victory of this beast, the spiritual self.

Comment: In LEA the great duality of the subjective self and the objective world is seen symbolically. This vision generally (but not always) takes the form of a beautiful naked woman riding upon an unruly beast of some sort The attraction between these two polarities of Babaion and the beast is called lust. This lust is the theme of the Tarot card that symbolizes the 9th path of the Tree of Life, which connects the Sephiroths, Chesed and Geburah.

Name: 0X0 is pronounced Oh-tzoh and means “the

Aethyr of dancing.”

Gematria: OXO=460=GLO-KRAL (things of joy)

460 is also the value of the Hebrew NShlQ (to kiss, to come together)

also 460=230x2, where 230=ROR(the sun)

230 is also the Hebrew word KDVR (the Earth)

Governors:

1. TAHAⁿmD0 a. Name:

b. Gematria:

Tablet Air TAHAMDO, TA-HAM-DO can mean “He who lives according to his name”

TAHAMDO= 146=IAOD-GLO (beginning of things)

TAHAMDO=140=TIANTA (a bed)

Sigil:

T ah-hah-meh-doh

2. NO'kIABI a. Name:

b. Gematria:

Tablet Air NOKIABI, NOK-IA-BE can mean “Servant who speaks the truth”

NOKIABI=511=NOKO-LONSA (the servant of everyone)

Sigil:

Noh-kee-ah-bee

3. TASTO^zxO a. Name:

b. Gematria:

Tablet Air Sigil: I___I \

TASTOXO, Tah-seh-toh-tzoh

TAST-OXO can mean “She who initiates dancing” _r

TASTOXO=491=OXO-BE SZ

(dancing matter)=KALZIRG (Governor of 22nd Aethyr)

491 is also the Hebrew word PUThH (vagina)

TASTOXO=479=BI-KRAL (voice of joy)

Location: The 15 th Aethyr is on a subplane of the Mental Plane where all life is seen directly as a great dance. This is the play of Brahman taught in Hinduism.

Brief Description: The vision of OXO is based on the realization that life needs no purpose or goal other than itself. The purpose of life is to live. When one enters 0X0, he will usually see a beautiful goddess dancing. Some say that this is the biblical Salome where, by gematria, SALOME=151=ZORGE (love)=HOATH BABA-LON (a true worshipper of Babaion). Whatever the case, she is indeed a reflex of the seductive world personified by Babaion. She is also a form of that aspect of the Hindu Brahman which is called ananda or bliss (Brahman is often called sat-sit-ananda or existence-consciousness-bliss). Her dance expresses the ecstatic joy of spiritual consciousness. It is a visual representation of the highly occult “ music of the spheres.” If a magician looks closely, he will usually see a rose here in one form or another. The feminine symbol of the rose is an apt glyph for the atmosphere of 0X0.

Comment: 0X0 contains the sense of joy that began in NIA (24th Aethyr). Here the joy that was found in the harmony of the Aethyrs is intensified. Life is now seen as a divine dance, the lila of Hinduism. From the viewpoint of the serious and time-oriented ego, 0X0 appears as a terrible blasphemy. The message of 0X0 is that the creativity of divinity causes matter to flow from spirit until an equilibrium point is reached and then causes this matter to return back into its spiritual essence. This endless cyclic flow of the universe is seen as a joyous game in 0X0.

THE FOURTEENTH AETHYR: VTA

Name: VTA is pronounced Veh-tah and means “the

Aethyr of semblances.”

Gematria: VTA=85=VLS (the outermost, the most distant) 85 is also the value of the Hebrew word MILH (circumcision)

VTA=79=HOLQ (measured)

7 9 is also the value of the Hebrew word GUO (to die)

Governors:

1.TE^kdOAND a. Name:

b. Gematria:

Tablet: Fire: Sigil:

TEDOAND, Teh-doh-ah-en-deh

T-ED-ADNO can mean “He who demands obedience”

TEDOAND=113=ZIN (waters)

113 is also the Hebrew PLG (a stream, brook)

TEDOAND=107=HOATH-ADNA (one who worships obedience)

2, VFvIPOS a. Name:

b. Gematria:

3. ^voOANA^mnB a. Name:

Tablet Fire Sigil:

VIVIPOS, Vee-vee-poh-seh

VIV-POSI can mean “She of many repetitions”

VIVIPOS=306=MATORB-TOTO-A

(one who repeats)

306 is also the Hebrew AShH (a woman)

Tablet: Fire gigil:

VOANAMB, Voh-ah-nah-em-beh

VAOAN-MB can mean “He to whom truth is relative”

VOANAMB=257=MONONS

b. Gematria:

(the heart)

25 7 is also the Hebrew words ChRTM (a magician)

and MRIBH (discord)

Location: The 14th Aethyr is on the Mental Plane in a region that contains the City of the Pyramids. This region partakes of both the darkness of Daath and the severity of Geburah on the Tree of Life, and is probably somewhere along the 7th path, the Lovers of the Tarot

Brief Description: VTA is the home of those Adepts who have left the world of form and now reside in a formless darkness. They will appear black and lifeless to the magician who can enter here because they are without emotions of any kind. Their home is called the City of the Pyramids and it is covered with the thick black smoke of solemnity. The Aethyr is pervaded with a current of transiency. The transient nature of all things is felt here as a living presence and is sometimes called the “Great One of the Night of Time.” Everyone who enters here will encounter him in one form or another. In the inky blackness of VTA countless Masters sit very still and quiet, looking like dark pyramids. They can neither see nor hear nor speak. The have eliminated all personal desire and lust for life.

Comment: The pyramid is both a place of initiation and a tomb. The Masters of VTA combine both of these possibilities. They are both initiated and dead. They represent those people who have used yoga or magic for personal gain. They have burnt-out desire and have risen to this lofty spiritual height. But to what end? They represent the lowest form of Pratyeka-Buddha. This is an Adept who seeks only his own salvation. Only by being like the bodhisattva who has compassion for others, can one hope to ascend the Aethyrs all the way to LIL, the first.

THE THIRTEENTH AETHYR: ZIM

Name: ZIM is pronounced Zodee-meh and means

“The Aethyr of application (or practice).”

Gematria: ZIM= 159=TABAAN-FIFALZ (governor who weeds out) also 159=53x3, where 53=BALTOH (righteous)

53 is also the Hebrew word GN (a garden) ZIM=153=LORSL (flowers)=ABRAASSA-

(to number the sun)

and 759=23x33, where 23 is the Hebrew ChDUH (joy)

and 33 is the Hebrew ABL(sorrow) Primary Angel of this Aethyr NEMO

A. Name: NEMO can be pronounced either Neh-moh in two syllables or En-em-oh in three syllables. The name means “Master of the Temple” and refers to an initiatory title. This name spelled backwards is OM-EN which means “know thyself.”

b. Gematria: NEMO=180=LIMLAL (treasure)= MAD-NETAAB (divine government)

Location: The 13 th Aethyr is on the Mental Plane at the subplane of Nemo, the Silent Watcher of mankind.

Brief Description: ZIM is the Aethyr of NEMO, the Master of the Temple of Great White Brotherhood. This is a universal organization of men and women whose sole task is to help others to realize their spiritual potential. It is this organization which keeps the spirit of love and brotherhood alive in the world. One of the leaders of this group is called Nemo and he resides in the 13th Aethyr. The magician who enters ZIM will usually see Nemo tending his enormous garden like a devoted horticulturist. The garden symbolizes the universe. The flowers that occasionally can be seen to spring up from this garden are the new members of the organization, sometimes called the Hierarchy of Compassion.

Comment: The vision of Nemo in ZIM emphasizes the importance of compassion and concern for others. Without compassion, one will probably become a pyramidlike Adept in VTA. Nemo represents a principle form of this compassion; the desire to help others no matter how long it takes and with no thought for any personal reward.

THE TWELFTH AETHYR: LOE

Name: LOE is pronounced El-oh-eh and means “the

first Aethyr of glory.”

Gematria: LOE=48=POP (19th Aethyr)=TALHO

(a cup)

48 is also the value of the Hebrew ChIL (a woman)

also 48=6x8, where 6=A(I, self), and8=G (not, void) -Q

Governors:    [

l.TAPAMAL Tablet: Fire Sigil: /

• a. Name: TAPAMAL, Tah-pah-mal

TA-PAM-AL can mean “She who is like she was at the beginning”

• b. Gematria: TAPAMAL=134=TAFA-BABALON (poison of BAB ALON)

also 134=ED-NAS-GOSAA (receiver of strangers) TAPAMAL=128=TIANTA (a bed)

128 is also the Hebrew word HChLPH (change)

• 2. GEDOONS Tablet: Fire Sigil:

• a. Name: GEDOONS, Geh-doh-oh-ness

GE-DO-ONS can mean “He who eliminates your name”

• b. Gematria: GEDOONS= 139=SIBSI (covenant) =TOR (23rd Aethyr)

also 139=FIFALZ-DODSEH (elimination of vexation)

• 3. AM^BvRIOL Tablet: Fire Sigil: °7. *7

• a. Name: AMBRIOL, Ah-em-beh-ree-oh-leh

AM-BLIOR can mean “He who continuously comforts”

• b. Gematria: AMBRIOL=299=ZUMVI (seas)= BLIAR-GRAA (comfort of the moon) 299 is also the Hebrew word AVRHLBNH (moonlight)

LOCATION: The 12th Aethyr is located on the Mental Plane at the place of the Mystery of Babaion.

Brief Description: LOE contains the leaders of the Hierarchy of Compassion, those who have given their life’s blood for others. It also contains the fate of the so-called Black Brothers, those who seek to avoid the Abyss because of fear or egoism. Those who are able to rise above VTA but lack compassion congregate here. The magician who enters LOE can see the chariot which is the symbol of the 8th path of the Tree of Life. This path crosses the Abyss while connecting the Sephiroths Geburah and Binah. There the Mystery of Babaion will be seen. This mystery was first sighted in LEA (16th Aethyr) and is intensified here. Babaion will again be seen riding a beast. Here the beast will have the title “ Lord of the City of Pyramids’ ’ and it is the inner divinity of the magician, but more self-conscious than before.

Comment: LOE is the natural culmination of compassion which is developed over the preceding Aethyrs. In LOE one has to shed the last taint of a personal ego. Here the magician will feel that compassion for others is a sacred duty, a holy trust However, there usually remains a tiny subtle thought that says something like, “Look at me, I am an Adept I am working for your benefit. Therefore you should give me your gratitude and respect.” Even this kind of thought, an expression of spiritual selfishness, must be eliminated.

Name: IKH is pronounced Ee-keh and means “the

Aethyr of tension.”

Gematria; IKH= 361=KAL-TOL (solidification of everything)

and 361=19x19, where 19 is the Hebrew

361 is also the Hebrew word AShIN (foundation)

• 3. PONODOL Tablet Fire Sigil: a. Name: PONODOL, Poh-noh-doh-leh

PON-OD-OL can mean “ He who destroys and creates”

• b. Gematria: PONODOL=161=IAIDA-BESZ (the highest substance) =TODOM (all-knowing)

Location: The 11 th Aethyr is situated in the highest subplane conceivable to the human mind, on the brink of the Outer Abyss.

Brief Description: IKH contains a city, sometimes called the Holy City, which represents the highest possible residence for the human mind (manas). The entire Aethyr is pervaded by an atmosphere of tension. The proximity of the Abyss gives the feeling of being on a great precipice. There is a strong feeling here that something extremely important is about to occur, although nothing actually happens. The magician who enters here can sometimes see the god Shu. This Egyptian god originally separated the sky (Nut) from the earth (Seb). Here he can be seen separating structured manifestation from the chaotic blackness of the Abyss. The Aethyr also contains vast armies of Angels whose function is to assist Shu and to defend the cosmos from the chaos that encircles it. They keep the mighty Khoronzon in ZAX and prevent him from entering the Aethyrs below the Abyss.

Comment: IKH contains a sense of impending doom, the last vestiges of egoity scream out for survival against the promise of dispersion awaiting in the next Aethyr. The 11th Aethyr marks the last frontier of human consciousness.

THE TENTH AETHYR: ZAX

Name: ZAX is pronounced Zod-ahtz and means “the

Aethyr of the One with a Great Name.” Gematria: ZAX=415=83x5, where 83=FIFALZ

(to eliminate)

ZAX=409=MALPRG-BITOM

(fiery flames of Fire)

also 409=QUASB-MALPIRG (destruction of the fires of life)

209 is also the Hebrew word BZR (dispersed) TABITOM= 197=VRELP

(an Adept)=MOLPAND (Governor of 11th Aethyr) Demon of ZAX: KHORONZON

A. Name:

b. Gematria:

KHORONZON is pronounced Keh-hoh-roh-en-zodoh-en in seven syllables and means “He who is the basis of form” (KHORO-N-ZON).

KHORONZON=600=OXI-

B AB ALON (mighty evil one) KHORONZON=594=ZIXLAY-GOSA (the confusion of strangeness) also 594=54x11, where 54 is the Hebrew word LAAChlD (incoherent)

Location: The 10th Aethyr is located at the subplane called the Great Outer Abyss. On the Qabalistic Tree of Life it is called the Veil of the Abyss and separates the three higher Sephiroth from the lower seven.

Brief Description: ZAX is a Ring-Pass-Not for the human mind. It represents an indescribable barrier between phenomena and noumena, matter and spirit. ZAX is the first stage of the Nirvana of Buddhism because it annihilates any ego that enters into it like a great wind blowing out the flame of a lamp. The chief resident in ZAX is the demon Khoronzon. He personifies the forces of dispersion and incoherence, the two primary qualities of this Aethyr. He is sometimes said to be the Master of Form, and he can change shape to suit the magician who dares to enter his domain.

Comment: When the magician enters ZAX, he must relinquish the personal sense of identity. The ego cannot enter

190 / Enochian Magic

ZAX, because Khoronzon will disperse it, and the result will be certain death. The key to this barrier is to meditatively silence the mind in samadhi before entering. Consciousness can safely pass through the Abyss so long as it is untainted by personality. The ability to reach a mental state equivalent to samadhi is a prerequisite to the higher Aethyrs.

THE NINTH AETHYR: ZIP

Name: ZIP is pronounced Zodee-peh and means “the

Aethyr for those who are not (i.e. void of ego).”

Gematria: ZIP=78=TOTO (cycles)

also 78x2=156—ARN (2nd Aethyr) and

78x3=234=QURLST (a handmaiden)

ZIP=72=TOOAT (to provide)

also 72=24x3, where 24=LEA(16th Aethyr)

=PAZ (4th Aethyr)

and 72x5=360, the number for the Hebrew word NShI( feminine, womanly)

Governors:    ± J

• 1 . ODDIORG Tablet: Fire Sigil:

• a. Name: ODDIORG, Oh-deh-dee-oh-rah-geh

OID-OD-RG can mean “He of fire and justice”

• b. Gematria: ODDIORG=236=ENAY BABALON (the Lord of Babaion)

236 is also the Hebrew word MTzUQ (a cliff)

also 236=59x4, where 59=BALTOH (righteousness) *

• 2 .KRALPIR Tablet: Fire Sigil: ------” 1

• a. Name: KRALPIR, kar-al-pee-ar

KRAL-PIR can mean “ He of bright joy”

• b. Gematria: KRALPIR=583=BOGPA-KHIRLAN (to rule with joy)

also 583=53x11, where 53=

BALTOH (righteous)

53 is also the Hebrew word GN (garden)

Sigil: ’--------¹ J

Doh- an- en-zodee-en

3. DOANZIN a. Name:

b. Gematria:

Tablet Fire DOANZIN, DOAN-ZIN can mean “He who names the waters”

DOANZIN=209=TABITOM

(Governor of 10th Aethyr) DOANZIN=203= BLIOR (comfort)= PIAMOL (righteousness)

Location: The 9th Aethyr is located directly above the Abyss on the lowest subplane of the Spiritual Plane.

Brief Description: The magician who rises through the Abyss will be awed by the beauty and splendor of ZIP. After leaving the tension of Z AX, the atmosphere of ZIP will appear like a beautiful garden. In this garden is a stone palace sometimes called the Stone of the Philosophers and sometimes the Palace of the King’s Daughter. As one enters further into this Aethyr the stone will be seen as skin and the palace will be seen as the body of an enormous and beautiful woman. She is known as the Virgin of Eternity and the Daughter of Babaion. She personifies the femininity that pervades this Aethyr. The 9th Aethyr will give one the strong feeling that spirit is reality and that matter is illusion. Ananda, or bliss, is strong here.

Comment The 9th Aethyr is very close to the Sephiroth of Binah on the Tree of Life. The Daughter of Babaion is the Shakti or Kundalini of Tantracism, and Isis, the reflex or “daughter” of the Egyptian goddess Nut. But this is only one side. She is also the black Kali and the lioness Sekhet, the dark side of femininity. However, this side is only hinted at here. The magician will probably do

little more than bask in the bliss of this Aethyr and contemplate the multiple aspects of femininity.

THE EIGHTH AETHYR: ZID

Name: ZID is pronounced Zodee-deh and means “the

Aethyr of one’s [inner] god.”

Gematria: ZID=73=GOSAA-ZAH (the stranger within)

73 is also the Hebrew word ChKMH (wise one, the Sephiroth Chokmah)

ZID=67=ASPT-ADPHAHT

(before the unspeakable)

67 is also the Hebrew word BINH

(understanding, the Sephiroth Binah)

Governors:

l.ZAMFRES a. Name:

Sigil: Zodah-em-far-eh-seh

b. Gematria:

Tablet Fire ZAMFRES, ZAM-F-RES can mean“He who appears when praised”

ZAMFRES=225=EOLIS-

BAB ALON (to make evil) also 225=15x15, where 15=AP (unchanging)=GAH (spirit) ZAMFRES=219=ZIRN (wonder) also 219=73x3, where 73=ZID (8th Aethyr)

2. TODNAON a. Name:

Tablet Fire Sigil: I__।

TODNAON, Toh-deh-nah-oh-en T-OD-NOAN can mean “He who is and

who will be”

b. Gematria: TODNAON=179=BLIAR (with comfort)

TODNAON=173=THARZI (peace) also 173x2=346=ZOKHA

(what is past)

3. PRISTAK a. Name:

Sigil: —-<

Peh-ree-seh-tah-keh

b. Gematria:

Tablet: Fire PRISTAK, PIR- S-TA-K can mean “ He who has the likeness of a Holy One”

PRISTAK=491=KALZIRG

(Governor of 22nd Aethyr) PRISTAK=485=KALZIRG

(see 22nd Aethyr)

Location: The 8 th Aethyr is located on the Spiritual Plane above the Abyss in the region of one’s Holy Guardian Angel. It is between Binah and Chokmah on the Tree of Life, probably somewhere along the 4th path, the Empress.

Brief Description: The Guiding Angel of the 8th Aethyr is one’s inner god, the divinity within man. He is sometimes called one’s Holy Guardian Angel and his encounter here is known as having “knowledge and conversation with the Holy Guardian Angel.” The truth of one’s spiritual nature is directly confronted here. The magician who enters ZID must face this truth even though the god usually appears objectively. This Angel will explain one’s True Will to each magician who can face him.

Comment: The 8th Aethyr is as masculine as the 9th is feminine. Furthermore the joy that is in ZIP is now serious and sober. Entrance into ZID is the primary goal of all true magic. Only by meeting one’s own inner divinity, and thereby learning of one’s True Will, can one hope to set aibout accomplishing that Will.

THE SEVENTH AETHYR: DEO

Name: DEO is pronounced Deh-oh and means “the

Aethyr of [spiritual] selfishness.”

Gematria: DEO=44=OBZA (dual)

44 is also the value of the Hebrew word AGM (sorrow)

also 44=22x2, where 22=BALT (justice)

Governors:

• 1.O^pbMAKAS Tablet: Fire Sigil:

• a. Name: OPMAKAS, Oh-pah-mah-kah-seh

O-PAM-KAS can mean “He who is from the beginning”

• b. Gematria: OPMAKAS=448=16x28, where 28= BALT (justice)

and 16=ATH (works)

448 is also the Hebrew word MBVQSh (desire)

• 2. GENADO'b Tablet Fire Sigil:

• a. Name: GENADOL, Geh-nah-doh-leh

GE-ALDON can mean “He who only attracts”

• b. Gematria: GENADOL= 116=NIA (24th Aethyr) =MABZA (a robe)

also 116x3=348, the number for the Hebrew ShMCh

(joyful)

• 3. ASPIAON Tablet: Fire Sigil: