What most distinguishes the Enochian magickal system is that it is an artifact, a made thing. Other systems attempt to describe the universe (or some part of it) as it is, providing a framework which corresponds to observable natural structures and events, attempting to work with forces in their natural states. This is not true of the Enochian; like a product of human engineering it uses natural forces, but arranges and concentrates them in ways that could never be produced through normal evolutionary processes. Every aspect of its structure evinces the presence of deliberate creative intent behind its existence.
It is equally clear to those who have used the system extensively that it is not the product of human creativity, but of a being or beings possessing a much higher order of perception and a much greater scope of action. The magickal beings who are bound into this system are all (except the cacodemons) of at least the human level of development. Each has a nature as deep and complex as any man, and each has an individual will as strong. Further, the system appears to touch on every part of the magickal universe; no magician has yet found any limit to its connections. Both of these facts demonstrate that the origin of this magick must have been truly divine. No lesser source could possibly have bound together the elements it contains; no lesser source could have made those elements so instantly and perfectly responsive to the will of the user.
What is the purpose of this magickal machine? Experience shows that in some ways it is like a computer system, in other ways like a communications network, a powerdistribution grid, a means of transportation, and a trans-dimensional gate. Add to these the many mundane tasks Dee believed could be accomplished through its use, and the Calls and Tablets seem to be the Swiss Army Knife of magick. Whatever the magician wants to use it for, it can accomplish; sometimes that accomplishment requires using it in ways not intended, but it works nonetheless.
But however we think of it, we are likely to be wrong. This system has connections encompassing more of the universe than our own minds can grasp; thus, whatever our conception, it will not adequately reflect the reality. It is certain that even as we use it for our own purposes, it affects us in ways we do not intend. There are few magicians who have used it for any length of time who have not discovered its "Trojan Horse" aspect: It lures the magician with the promise of power and glory; after he has been drawn in, he finds he has irrevocably committed himself to the work of evolution. It is equally certain that our actions are contributing to many other purposes on levels greater in scope than our own.
From the standpoint of human magicians, I find it best to think of the Enochian magick as an educational tool, one suited for training those who are in the process of evolving into gods. It concentrates a great deal of knowledge into a compact and readily available form, and allows students to extend their explorations in whatever directions suit their natures and interests. It provides the instrumentality for students to test their understanding of that knowledge, and gives instant and appropriate feedback to their efforts. Further, as the students' abilities and comprehension expand, the system expands with them, opening up new realms for exploration, eventually leading them into realms they could not have imagined at the start of their work.
Aside from its inherent and unavoidable mystery, there is a great deal that is not understood about the use of the system. The original records of Dee's works are spare in their explanations, and contain ambiguities and contradictions sufficient to confuse the most thorough and insightful scholar. Magicians in later times have attempted to resolve these questions, sometimes by experiment, other times by fiat. Their efforts have often served only to further confuse the issues. Much of this chapter, and the next, is intended to point out these ambiguities, and where possible, to offer a practical resolution.
The basic system consists of:
In creating the Enochian Temples, we will be dealing with only the first two of these four parts. Additional information on the overall system can be found in the Enochian Magick Reference.
Among the Calls, two are of a general nature, and serve to define the polarity within which the system operates. The next sixteen invoke the elements and the sub-elements of the Tablets. The remaining Calls, which differ only in one word, are used to invoke the 30 Aethyrs and the 91 "Parts of the Earth" listed in Liber Scientiae.
In the magickal universe, all things appear to exist as the product of the tension between two extremes, a "divine" pole and a "material" pole. This is true of the Enochian system as well; the First and Second Calls serve to invoke and define the specific polarity within which the rest of the system exists. Despite the appellation "material," both Calls invoke forces which act from outside the region in which the sixteen elemental Calls are active. An examination of the text of these Calls will provide some clues upon which our intuition can work to understand the origins of the system.
The first Enochian Call is a recapitulation of the steps by which the creator of the system brought it into being. As such contains the entire Enochian system within itself in symbolic form. It invokes the highest powers present within the system, and indirectly invokes the system's creator.
The Call follows the path of creation from the macrocosm to the microcosm, then follows the return current in the form of a response from the microcosm directed at the macrocosm. Note that the description of the downward current contains seven significant phrases, suggesting the planets and sun, the macrocosm, while the description of the response contains five significant phrases, suggesting the four elements and elemental spirit, the pentagram, and the microcosm.
Readers will note that the Call also describes the basic elements of a magickal ceremony. The pattern shown might be adopted as a generalized ritual formula for works both inside and outside the Enochian system.
1. The Creator
"I reign over you, saith the God of Justice, in power exalted above the firmaments of wrath."
The creator declares his control over the forces to be used in his creation. He then states his own nature, and declares that he is working from above or outside the realm in which the creation takes place and is not subject to the conditions within that realm.
2. Definition of the limits and qualities to be used in the creation.
"In Whose hands the Sun is as a sword, and the Moon as a through-thrusting fire."
This elegant equation defines the general parameters of the creation. The god declares his dominion over planetary forces (Sun-Moon) and elemental forces (fire-air). He also declares control over the two types of dualities: those in which one pole is projective and the other responsive (SunMoon) and over those in which two forces of similar polarity are balanced (fire-air). Within the area of creation, the positive pole is attributed to the element of swords, Air, and the anti-positive pole is attributed to the element of Fire. This is reflected in the precedence followed by the elements throughout the Tablets and Calls: Air first, then Water and Earth, ending with Fire.
3. Assembling of the energies to be used.
"Which measureth your garments in the midst of my vestures..."
The word translated here as "garments" is used uniformly to mean "creation" or "being" elsewhere in the Calls. Another word is used for "garments" in the next sen tence of this same Call. Another word is also used for "midst" further on in this Call. So the translation here is probably poetically true but not accurately literal.
Garments and vestures are almost the same thing; vestures are garments used in magickal or churchly ritual, and therefor are themselves holy. They are intended to show the assumed nature the magician is taking on for the work, or to indicate the purpose of the work. The implication here is that the created beings are a direct expression of the will of the creator.
A magickal image given by the angels to define this phrase shows the scene through the god's eyes as he pulls endless threads of living light out of a lamen embroidered on the front of his robes. In human magick this stage would be equivalent to a general invocation of the forces to be used in the work.
4. Organization of the energies.
"...and trussed you together as the palms of my hands."
The magickal image continues by showing the god gathering the fibers of light into a bundle or cable. The creator takes the materials previously gathered, and brings them together in a concentrated form. A human magician does this when he wills the invoked forces to focus in his magical circle, or visualizes them gathering around him.
5. Preparation of the material basis of the work.
"Whose seats I garnished with the fire of gathering, which beautified your garments with admiration."
Having generated the positive or spiritual pole of the creation, the god now looks to the anti-positive or material pole. The "seats" are the squares of the tablets. The god embodies a part of his will in the Tablets, defining the order and place to which the spiritual energies will be at tracted and attached. When the energies are attached to the Tablets, the pattern of will embodied in the Tablets extends back along their path to the positive pole, conditioning all the perceptible expressions (the "garments") of the energies. It is only in this joining of the spiritual force and the material basis that the work is accomplished. These two together create a third thing, partaking of both their natures but distinct from either, possessing its own life and powers.
Every magickal work requires a material symbol to which the invoked forces can be attached. In theurgical work this is usually the magician himself, or someone the magician is initiating. In evocatory work it is the Triangle of Evocation. For most other works it is a talisman of some sort, which the magician prepares by purifying with fire and water, symbolized here by the "garnishing with fire" and the "beautification" of the seats. (It should be noted that from the standpoint of the Enochian god, the astral and mental levels are just as "material" as the physical world.)
In the Enochian magick, the Great Table is the talisman to which all the energies have been attached, and every copy of the Table (or any part of it) also possesses the same connections through the Laws of Correspondences or Similarity. Even pictures of the Tablets in mass-produced books will show evidence of the Angelic powers to astral sight, and the intensity of the power will be seen to grow when even mild and occasional attention is given to the picture.
6. Definition of the modes of activity of the creation.
"To whom I made a law to govern the holy ones,"
The "holy ones" are the angels of the Tablets. The creator here declares that he has given them specific rules by which they must act. In human magick, this would be equivalent to the Charge to the Spirits, by which the magician tells them of the way in which he wants them to behave.
7. Definition of the purpose of the activity.
"and delivered you a rod with the ark of knowledge."
The rod is the symbol of active power, the ark a receptacle for storage. So the Enochian system is both a container from which knowledge can be drawn, but also a means by which that knowledge can be put to use.
The creations here respond to their creator, hailing him in terms which express their own natures -- in this case the four elements and their fifth, binding, element of spirit. Thus they affirm that the work has been properly accomplished.
"Moreover, you lifted up your voices and sware obedience and faith..."
The connection between the two poles having been made, and the conditions of their interaction being set, the angels of the creation voice their response to the god, swearing to continue to follow the god's will. Obedience and faith are qualities of the Element of Earth in the Enochian system.
"...to him that liveth and triumpheth,"
The spirits of the Tablets affirm the existence of their creator by saying that he lives, and affirm the success of the act of creation by saying that he triumphs. Life or livingness is a characteristic of Water.
"whose beginning is not, nor end can not be,"
The spirits affirm that the god exists entirely outside the creation's sphere of activity. This phrase echoes the line beginning "In whose hands the Sun is..." from a view point inside the god's creation. Endlessness or pervasiveness are characteristics of the Element of Air.
"Which shineth as a flame in the midst of your palace..."
Flame echoes the "fire of gathering", and the palace is the Great Tablet. The spirits affirm that they continue to reflect the god's creative will. And in the construction of the complete Temple, this phrase is literally true as well; the God, echoed into a Temple of the Tablet in the form of the Elemental King, creates a brilliant, burning beam which illuminates the Temple from within.
"and reigneth among you as the balance of righteousness and truth."
Reigning is the function of a king, and the magickal image of a king corresponds to the sphere of Tiphereth or Sol in the Cabala. This sphere also traditionally acts as the "spirit" with respect to the four lower spheres, which are considered to represent the four elements.
The god is the "god of justice", corresponding to Libra, the balances. Righteousness and Truth are Saturn and Jupiter, who in turn are contraction and expansion, stability and change, authority and responsibility, and numerous other complementary pairs. The god reconciles all opposites. The terms also echo the rod (active) and the ark of knowledge (receptive) of an earlier phrase. It is also to be noted that in Achad's Tree, Jupiter and Saturn are at tributed to the paths leading respectively to Chokmah and Bi nah from Kether. Their balance is the path of Shin (Fire), connecting Kether with Tiphereth.
The echoing of the god's statements by the spirits of the tablets also suggests that the conditions the god laid on the creation as a whole are reflected in miniature within the creation. It shall be shown that this is the case with the Tablets as we proceed.
"Move, therefor, show yourselves!
"Open the mysteries of your creation! "For I am the servant of your god, "A true worshiper of the Highest!"
In the remainder of the Call, the magician using it calls upon the spirits to respond to him fully and openly. The word translated here as "servant" might be better ren dered as "minister" or "representative". The magician as serts that he has a right to expect a response from the spirits because his acts are in accord with the will of their creator.
Elsewhere in Dee's records, it is said that the angels are bound by their covenant with God to render obedient and faithful service to the magician, just as if the magician were identical with the creator. Since the Call is spoken in the first person, the magician who uses it is effectively taking on the role of the Creator, invoking that being's power into himself. It is only in these last few lines that the magician drops back into his own persona, and that only to affirm specifically the identity between himself and the creator.
Where the system is being used for initiatory purposes, or for purposes of astral exploration, it is best to use this Call before using any of the elemental Calls. In the work of building the Temples of the Tablets, this Call can be used at any time.
The purpose of the Second Call is not surely known. I have conducted many experiments to determine its proper use, without attaining results that would unequivocally demonstrate what that use should be. The best that can be said is that this Call appears to invoke the foursquare structural framework of the Tablets, the "form" aspect as opposed to the spiritual essence invoked by the First Call. Angels invoked using this Call with one of the elemental Calls express much less of their nature as individuals. They act more as functionaries or bureaucrats, cogs in the machine of the angelic hierarchy. The energies that they manifest are more raw, more natural or earthy than those they manifest without it.
The content of the Second Call is much simpler than that of the first. It defines a second aspect of the divine power, one which is still more holy than the powers of the Calls that follow, but which specifically has control over the four elements, binding them into an exact, fixed structure.
"Can the Wings of the Winds understand your voices of wonder?"
The Call opens by questioning whether the "Wings of the Winds"-- the Angels of Air, highest of the strictly elemental angels -- are capable of comprehending the powers being invoked here. The implication is that they are not and that, like the powers invoked by the First Call, these are of a higher order than those.
"Oh you, the second of the first,"
Throughout the Calls, "the first" refers to the creator. The powers here are a second aspect being manifested by the creator. The next five lines give these powers specific control over the elemental framework of the Tablets.
"Whom the burning flames have framed within the depths of my Jaws,"
"whom I have prepared as Cups for a wedding, or flowers in their beauty for the Chamber of righteousness."
"Stronger are your feet than the barren stone:"
"And mightier are your voices than the manifold winds."
"You have become a building such as is not, save in the mind of the all-powerful."
Again we see the fivefold elemental pattern seen in the response section of the First Call. But here the symbol of spirit is not the spirit itself, but a building, a structure or form, created by the will of the divine. The use of the word "palace" in the first Call, and of "building" here, strongly implies that in at least one of their manifestations, these powers create a three-dimensional or higher-dimensional structure. The Temples of the Tablets are one of these higher-dimensional forms.
As a general rule, the Second Call should never be used in the same session as the First Call. Doing so exaggerates the tensions between the two poles, pulling the angels and their powers in two different directions, reducing their ability to manifest either side of their natures clearly. It can also stimulate an unpleasant mental strabismus in the magician who tries it.
The Third through Sixth Calls are general invocations of the four elements, and also serve as invocations of the four Lesser Angles in which the elements are not intermixed. The Seventh through Eighteenth Calls are invocations of the remaining Lesser Angles, each of which has a dual elemental nature. While we will not analyze the individual Calls in detail, there are certain patterns which should be noted as demonstrating the cosmological structure behind the Enochian system.
Careful analysis of the two divine and sixteen elemental Calls reveals that a definite form of hierarchy or relative status is being expressed. This is a vertical hierarchy, in which the powers are ranked one below the other, with the powers of Air highest, followed by the other three "pure" elements and the dual-attribute angles in the sequence defined by their respective Calls. The way in which this hierarchy is expressed in the calls suggests that in this form, the elements form a sequence of concentric circles or spheres around the earth, going from outermost to innermost in the sequence in which the Calls are numbered.
In Dee's records, a similar sphericity is explicitly attributed to the Thirty Aethyrs, and to the Divine Heptarchy. And (as shall be shown in the next chapter) the spherical cosmology also provides one of the keys to a new, well-ordered and pragmatically reliable set of attributes for the squares of the Elemental Tablets. Thus it may be that the seemingly diverse elements of the Heptarchic and Enochian systems are united through an underlying connection to this cosmological model.
The system of concentric spheres was the standard cosmological model of Dee's time, as it had been since at least the time of Aristotle. Copernicus had only recently died, and Galileo had not yet done the work that would eventually lead to general acceptance of a heliocentric cosmos. And unlike modern cosmology, there was no division between the evidence of physics and the teachings of religion; the model applied equally to the observable world and the invisible world of the spirit. At the center of all was the Earth, the lowest realm upon which all other influences descended. At the outside surrounding all was the sphere of the zodiac and fixed stars, beyond which lay the realms of God. Between these inner and outer spheres were others of an increasingly divine character, some having visible appearances such as the planets, others invisible and inhabited by various orders of divine and angelic beings.
Diagrams illustrating this cosmology were common in both religious and natural philosophy texts; practically every group of things -- real or imagined -- that evidenced some sort of order was converted into the system at one time or another. It was very common for medieval grimoires (especially those concerned with Angel Magick) to represent the beings they dealt with as occupying concentric spheres in celestial space.
There is no doubt that Dee, one of the most widely-read men of his time, saw such diagrams many times and absorbed the principles involved as a matter of course. Neither should we be surprised that those who gave the Enochian system to Dee and Kelly followed the same system; they had to work, to an extent, within the conceptual limitations of those to whom they were speaking.
In order to establish the concentric system as relevant to the Calls two things must be demonstrated. First, that there is a sequentiality in the Calls, i.e., that the numbering of the Calls is not arbitrary but reflects an intentional sequentiality in their content. Second, that the end-points of the sequence can be connected by internal evidence to the outermost and innermost spheres of the concentric system.
It is relatively easy to establish that the content of the Calls reflects a sequential nature. Within the Calls are three groups. In the first group, the sequentiality is stated explicitly, by reference to preceding calls. In the second group, the sequentiality is shown by inclusion of successive directions in the Calls, going clockwise from the East. The final group is connected by the fact that each Call contains a special name of God. Table 1 shows the complete structure of these connections. Note that the last Call in each group is also the first Call in the next group, so that there is a direct connection between them.
|Call||Connection (c.) by specific reference||Directions||God-Names|
|1||God reigns as "the balance of righteousness [BALTOH] and truth"|
|2||"second of the first" -- c. to First
"Wings of the Winds" -- c. to Third Call
|3. Air||"the skirts of justice [BALT] and
truth" -- c. to First Call
"power successively over 456, the true ages of time"
|4. Water||These powers "are also successively the numbers of time, and their powers are as the first 456." -- c. to Third Call||South|
|5. Earth||"They are the brothers of the first and
second, and the beginning of their own seats," -- c. to previous 2 Calls.
"the first, the ends, and the contents of time." -- c. to previous 2 Calls.
|6. Fire||"are in government and continuance as the second and third" [angles]. c. to previous 2 Calls.|
|7. Water of Air||"whose Kingdoms and continuance are as the third and fourth" [angles] -- c. to previous 2 Calls.||East|
|8. Earth of Air||South|
|9. Fire of Air||West|
|10. Air of Water||North|
|11. Earth ofWater||East|
|12. Fire of Water||South|
|13. Air of Earth||South||GROSB - "A bitter sting"|
|14. Water of Earth||BALTIM - "Extreme Justice"|
|15. Fire of Earth||BAEOVIB - "Righteousness"|
|16. Air of Fire||MADZILODARP - "God of Stretch-forth-and-conquer"|
|17. Water of Fire||VONPOVNPH - "Wrath in Anger"|
|18. Earth of Fire||MOZ - "Joy"|
Table 1. Connections between the Elemental Calls.
In the first group, we have connections demonstrated by the quotations listed. It is instructive to note that while the Second Call refers to the First Call and the Third, the Third Call refers only to the First. As was shown earlier the Second Call, while divine in nature, creates the structure or form in which the powers of the system are contained. The subsequent Calls invoke the powers it contains, and so it can be considered to be partially outside the sequence.
In the second group, the directions are listed in sequence clockwise from the East going one and a half times around the circle until the movement is brought to a halt by a repetition of the direction South. If the sequence were extended backwards to cover the four Calls of the pure elements, then the direction mentioned in the Call for Water is in its proper place in the sequence.
In the final group the connection is clear, but the sequentiality is not obvious. It seems as if we have five different but equally violent natures being expressed, and that these only come to rest and balance, producing joy, in the last Call. One can argue that the first five of these Calls all eventually move into the last, but justifying a sequence among them is difficult.
But note the qualities of the three groups. The members of the first group are all related (directly or by reference) to Time, Duration, or Eternity. The members of the second group all express the principle of Space. The final group expresses the principle of Activity or Motion, at first violent and unbalanced but finally coming into balance. Each principle is dependent on the one preceding it; Space is meaningless if there is no duration; motion is impossible without Time in which it can happen, and Space in which it can occur. So on a slightly larger scale the final group can be said to express part of the overall sequential nature of the Calls.
In order to demonstrate the connections between the Calls and the concentric spheres cosmology, we need only look at the two Calls that would be on the spheres at the extremes of that structure. The first two Calls, being divine in nature, must be considered as operating "outside", in the realms of God. The first of the Calls which might lie within the spheres would thus be the Third.
The Third Call begins:
"Behold, sayeth your God, I am a Circle on Whose hands stand 12 Kingdoms."
The god who speaks is outside the spheres of existence. He acts upon those spheres through the outermost, representing the circle of the zodiac and the sphere of the fixed stars. Further on the god indicates that the creatures of Air partially partake of the nature of that sphere:
"In the first I made you stewards, and placed you in seats 12 of government, giving unto every one of you power successively over 456, the true ages of time,"
Their twelve seats reflect the twelve signs. And they have power over the ages of time, which ages (in magickal and astrological lore) are determined by the precession of the equinoxes through the signs. In contrast, the creatures of the Fourth Call are given power over the "numbers of time," the means by which time is counted or measured, which might obliquely relate to the planets and the neverrepeating patterns they take as time progresses. The creatures of the Fifth Call are given power over the "ends and contents of time", the "earthy" physical objects which exist and have finite duration within time.
"Thus you are become the skirts of Justice and Truth."
The God of the Enochian system is the "God of Justice", who reigns among the creatures of the Calls as "the balance of righteousness and truth." The Enochian words for "justice" and "righteousness" are clearly variations on the same root, so the God is equally "justice and truth". "Skirts" can be interpreted either as the circular "hem" of God's garment, or as the circular border or margin of the region under the God's direct control. In either case it again establishes that the creatures of Air are those closest to the divine regions among the Calls.
So we have a fairly clear connection between the Third Call and the outermost sphere of the concentric cosmology, the sphere of the fixed stars. The connection to the innermost sphere, that of the Earth, is stated explicitly in the last of elemental Calls, the eighteenth.
"Thou mighty light and burning flame of comfort, which openest the glory of God to the center of the earth..."
The center of the Earth is the center of the Cosmic Onion, the opposite extreme to the sphere of the fixed stars. The two Calls that begin and end the elemental Calls are clearly associated with the two extremes of the concentric cosmology. And as was previously shown, there is a definite sequentiality in the Calls between them. It is not unreasonable to believe that those other Calls are intended to occupy their own spheres between the two ends.
This idea is further reinforced by the fact that the Aethyrs were also shown in Dee's records as occupying concentric spheres around the Earth. The 91 governors of the Aethyrs have their names formed from the Great Table, just as do the angels and powers who govern the regions controlled by the elemental Calls. Since the two sets of names cover the same "territory" in their different fashions, it is reasonable to think that the elemental Calls and the Aethyric Calls are actually two different ways of looking at that same territory, and that the concentric spheres explicitly applied to the latter group also apply to the former.
Additionally, the sequencing of the four elements in the Enochian scheme -- Fire lowest, then Earth, Water, and Air -- has a direct relation to the spherical layering found in the physical body of the Earth. The core of the planet is intensely hot and molten; so much so that the heat escaping from the core contributes significantly to maintaining the temperatures necessary for life to exist here. On top of this core of fire floats the crust, the solid, "earthy" portion. The watery portion lies on top of the crust, and the air surrounds it all.
The consequence of this correlation between the Calls and the medieval cosmology is that we cannot assume, as many have, that the elemental Calls and their corresponding Tablet regions are in some way limited to action within the lower, purely elemental reaches of the magickal universe. Nor can we deny that they, as much as the Aethyrs, represent a path of initiation, a path between the Earth and the heavens. As will be shown in the following chapter, the Hierarchies of the Tablets can also be neatly fit into the concentric view of creation, reinforcing this principle. The Calls, Tablets, and Aethyrs are simply three different "maps" superimposed on a single underlying sphere of existence.
With our modern knowledge of the universe, the concentric cosmology of the Enochian system cannot be accepted on the same terms as it would have been by a man of Dee's time. However, with some slight modifications it can still be considered valid for spiritual purposes, as well as being in general (but not detailed) accord with the physical facts.
At various levels of existence we find entities that give the appearance of having a centralized consciousness, or a focus that unifies the action of its various parts. Humans and other living beings, planets, and stars all exhibit this characteristic. Such beings also exhibit concentric spherical layerings when they are viewed whole. Humans have a solid core, the body, which is surrounded by a cloud of water vapor and various chemicals created by the body; they have a slightly larger "aura" of electromagnetic fields, and an even larger aura of heat radiation. The planet has the four layers mentioned above, and additional layers composed of magnetic fields and gravitational pull. Similarly for the Sun.
We can come to some correspondence between the Enochian cosmological model and modern knowledge by assuming that the system's concentric layers do not correspond to the entire universe, as a medieval man would have believed, but instead correspond to layers in the magickal being of the planet on which we live.
The outer "divine" layers would correspond to those layers where the influence of the planet intermixes with the influences of its environment in the Solar system. Spiritually, these would be the layers in which the consciousness inhabiting and enlivening the planet resides, interacting with the other planets and the larger universe on its own terms. The elemental layers would then correspond to the various portions of its internal activity.
We know now that the signs of the zodiac are not direct influences of the real stars in our sky, but rather are expressions of the Earth's changing relationship to the Sun over the course of its yearly orbit. The sun being the most powerful entity on the next higher scale of existence, the signs would still be appropriate as expressions of the highest power manifesting within our world. The other planets, having a less powerful and immediate influence, would act within the general conditioning set by the terrestrial-solar relationship, and would still be considered to have a "lower" place in this world's psychic scheme. Both modern and medieval astrologers determine the relative "divinity" and power of the planets by their apparent rate of motion as seen from the Earth's surface; there is no reason for changing anything in that area. And within these external influences the four subjective "elements" still enact their ever-changing dance.
We have lost nothing by narrowing the scope of the old cosmology. Indeed, we have gained by doing so. In the old view the entire universe was contained within the spherical scheme. It was a tidy cosmos, in which everything had its place and there were no surprises. Once one understood the basic structure, one had understood everything; once understanding was complete, wise action was inevitable; and having understood and acted wisely, one was only a step away from the divinity.
All the factors of the old cosmology are still present, but with a difference. Where the medieval universe was small enough that its creator could conceivably give attention to every event within it, in modern understanding the universe is so immense that any being capable of encompassing the whole could not possibly encompass all of the details occurring within it. If there is a god who gives its attention to this world, as does the god of the Enochian system, it must be relatively local in scope and influence. This raises the possibility -- rather, the inevitability -that within the universe there are other places where other gods work out schemes of creation different from our own. If we achieve union with the local creator, we find that beyond him still lies a limitless arena in which anything imaginable and unimaginable can occur.
And every local creation must interact with its environment on a variety of levels; nothing stands alone; nothing exists totally apart. There must be links between our own system and many of those other spheres. This is as true of the Enochian universe as it is of the physical universe. The Temples of the Tablets provide (among their several uses) a means by which such connections can be discovered and the connected spheres opened to our exploration.
|Call||When to use:|
|1||Use at any time to produce a more
"spiritual" manifestation of the forces invoked.
Use first when invoking any Tablet of Union name.
Use first when invoking only the Three Names of God or the Elemental King.
|2||Use to produce a more "material" manifestation of the forces invoked, or to emphasize the structural component of the Tablets. Not recommended for use with the Tablet of Union, or any region of the Elemental Tablets other than the Lesser Angles.|
|3||Use second for Tablet of Union name
Use second when invoking only ORO IBAH AOZPI or BATAIVAH
Use first for the Seniors of the Air Tablet
Use first for Airy Lesser Angle of the Air Tablet.
May be used preceding the Calls for other Lesser Angles of the Air Tablet
|4||Use second for Tablet of Union name
Use second when invoking only MPH ARSL GAIOL or RAAGIOSL
Use first for the Seniors of the Water Tablet
Use first for Watery Lesser Angle of the Water Tablet
May be used preceding the Calls for the other Lesser Angles of the Water Tablet
|5||Use second for Tablet of Union name
Use second when invoking only MOR DIAL HCTGA or ICZHIHAL
Use first for the Seniors of the Earth Tablet
Use first for the Earthy Lesser Angle of the Earth Tablet
May be used preceding the Calls for the other Lesser Angles of the Water Tablet
|6||Use second for Tablet of Union name
Use second when invoking only OIP TEAA PDOCE or EDLPRNAA
Use first for the Seniors of the Fire Tablet
Use first for the Fiery Lesser Angle of the Fire Tablet
May be used preceding the Calls for the other Lesser Angles of the Fire Tablet
|7||Use first for Watery Lesser Angle of the Air Tablet|
|8||Use first for Earthy Lesser Angle of the Air Tablet|
|9||Use first for Fiery Lesser Angle of the Air Tablet|
|10||Use first for Airy Lesser Angle of the Water Tablet|
|11||Use first for Earthy Lesser Angle of the Water Tablet|
|12||Use first for Fiery Lesser Angle of the Water Tablet|
|13||Use first for Airy Lesser Angle of the Earth Tablet|
|14||Use first for Watery Lesser Angle of the Earth Tablet|
|15||Use first for Fiery Lesser Angle of the Earth Tablet|
|16||Use first for Airy Lesser Angle of the Fire Tablet|
|17||Use first for Watery Lesser Angle of the Fire Tablet|
|18||Use first for Earthy Lesser Angle of the Fire Tablet|
Table 2. Recommended usage of the Calls