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Enochian Temples

Author: Benjamin Rowe

Copyright 1992 by Benjamin Rowe

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Constructing Enochian Temples



During the six months beginning November, 1985, I was involved in an
extended exploration of the Enochian Tablet of Earth. There was no
purpose to the work other than tourism - I merely wanted to see what was
there and record it as accurately as possible. Curiosity is sometimes
well rewarded; instructions were given on a new way to use the Tablets
for magickal workings. The method involves the transformation of the
two-dimensional Tablets into a three- dimensional structure that is the
Temple of the Tablet. The Temple demonstrates the fundamental geometric,
energetic, and spiritual properties of the Enochian magickal system
through a form embodying the character of its active, intelligent
energies.

There is much more to the Enochian magick than a mere collection of
elemental energies. Rather, each tablet is an expression of the whole of
existence, parallel to the cabalistic Tree of Life and equal to it in
power and descriptive ability. With the practical and symbolic tools
provided here, the competent magician will be able to unlock the higher
aspects of the magick for himself.

Before using the Temple technique, the magician should be thoroughly
conversant with the basic attributions of the Hebrew letters and numbers
as described in the Golden Dawn documents and Crowley's 777 Revised.
Equally useful is a familiarity with the "restored" Tree of Life first
presented by Charles Stansfield Jones, aka Frater Achad. A sketch of his
Tree is provided in figure # at the end of this book. Achad's Tree forms
the basis for all existing explanations of the Temple's symbolism. The
author believes that the Temple can be used effectively by persons using
other symbol-systems, but at this point it is up to the users of other
systems to discover how they can be connected with the Temple.

The magician should have had some success in using the Enochian system
to invoke the forces of single squares, and have made a preliminary
exploration of the forces of the Tablet in question to the point that he
feels both familiar and comfortable with them. This is not a technique
for beginners. Successful construction of the Temple generates a
tremendous concentration of force, which can unbalance the inexperienced
magician and open him to levels he is not yet ready to deal with.


Background



Each of the Elemental Tablets of the Enochian system is a 12 by 13
square board. Figure 1 shows the general layout of a Tablet, with the
various types of squares labeled. These squares can be re-arranged into
a three-dimensional structure, which is the Temple of the element.

The squares of the Tablets are arranged according to a regular
hierarchical scheme, and each level of the hierarchy defines a
particular part of the Temple.

The Great Central Cross of each Tablet is made up of the seventh row
across the Tablet, and the sixth and seventh columns. The cross contains
the highest three levels of the Tablet's hierarchy.

The three Names of God come from the horizontal line, and are formed by
taking the letters in groups of three, four, and five letters. The Names
for the Earth Tablet are thus MOR DIAL HCTGA.

The Elemental King of the Tablet has his name formed by an inward
clockwise spiral around the center of the Tablet. In the Earth Tablet,
the King's name is ICZHIHAL. (Fig. 2)

The Six Seniors represent the forces of the planets in the Tablet, and
their names are formed by reading outwards along the arms of the cross.
For the Earth Tablet, these names are ACZINOR, LZINOPO, ALHCTGA,
LIIANSA, AHMLICV, and LAIDROM. (Fig. )

These names from the Central Cross are used to make up various parts of
the upper Temple. The next set of squares are the Sephirotic Crosses,
which are the five by six crosses centered in each Lesser Angle of the
Tablet. These crosses make up the floor of the upper Temple, and the
ceiling of the lower Temple, and project their force downwards into the
Temple proper. (Fig.)

The four Kerubic squares of each lesser angle are the four squares above
the horizontal arms of the sephirotic crosses. These squares are used to
make the four outer pillars of the Temple.

Finally, the remaining squares below the arms of the Sephirotic crosses
are the servient squares, which represent the most material
manifestation of the force of the tablet. These squares are rearranged
to make the floor and altars of the Temple.


The Bricks



The basic unit in the Elemental Tablets is the square. Since the Temple
is a transformation of the Tablets into three dimensions, it follows
that the basic unit for the construction of the Temple will be the cube.
One particular kind of cube has proven to significantly enhance the
effectiveness of astrally-constructed Temples. However, after a short
explanation I will continue to refer to "squares" rather than to cubes,
in order to emphasize that these cubes are three- dimensional
projections of the squares of the Tablets.

These special cubes are formed from four truncated pyramids of the kind
used in the Golden Dawn system to symbolize the energies of the Tablets.
The pyramids have square bases. Each side adjacent to the base meets it
at an angle of forty- five degrees, and the top has sides whose length
is one-third that of a base side. The pyramids are then set with their
bases outwards to form four sides of a cube, with the top and bottom
faces empty.

The cube thus formed acts as an accumulator and focusing device for
whatever energies are assigned to it. The four "solid" sides channel
energies into the center of the cube. Beams meet in opposing pairs and
are thrown outwards in the only directions remaining, as rays from the
empty top and bottom faces. The wand-like nature of the projecting
forces suggests that this form of the cube be associated with the fire
aspect.

Adding a fifth pyramid to the cube neutralizes the opposing forces of
the first four, and causes energy to well up out of the sixth side like
a fountain, or like a perpetually-opening lotus. Clearly, this form of
the cube relates to the water aspect.

A cube of six pyramids perhaps combines earth and air, since all the
faces are solid, but the hollow center contains the accumulated
energies, distributed at equal concentration at all points of the space.

There are only two places in the Temple where one of these forms is
required. Everywhere it is not specified, any of these forms can be used
at the preference of the magician, or none of them used. My personal
feeling is that the six- pyramid cube is not useful.

It should be noted that all of these cubes are actually
three-dimensional representations of a four-dimensional object, the
hypercube or tesseract, which is an object having eight cubical "sides".
In the 3-d cube, six of these cubical sides are seen in distorted
perspective as truncated pyramids. So the cube, which started as a
projection of a two-dimensional form, contains within it the potential
for the projection to continue into additional dimensions. By
correspondence, the completed Temple will also be linked to other
dimensions.


Design



The dimensions of the Temple are all defined in terms of the size of a
single component, the square, with the length of the square's side being
the unit of measure. Thus the relative dimensions remain constant no
matter how large or small the unit is when measured in real terms. The
Temple can be made any size that is convenient to the magician. It can
be constructed physically, or entirely on the astral levels. The effect
on any plane will be about the same, no matter the materials used.
Coloring appropriate to the particular Element should be used.

The intelligences who gave the instructions say that it is also
preferable, but not necessary, to paint on the attributions of each
square as well. This seems valuable but tedious for a Temple constructed
of physical materials. But for astral workings such a course would
likely be unfeasible for magicians lacking an eidetic memory.

The floor of the Temple is made by lifting the Servient squares out of
the tablet, and pushing them together to make an 8 by 8 board, with the
squares maintaining their relative positions from the Tablet. (Fig.? )

The Kerubic squares of each Lesser Angle are arranged in a 2 by 2
square, which touches the corner of the floor. The squares are arranged
within the larger square so that they are in the same position relative
to each other that their sub- elements are in the Tablet as a whole.

These grouped Kerubic squares are then extended upwards for a distance
equal to eight times the width of a single square to form the pillars of
the Temple.

The Sephirotic crosses are connected as in Fig. ?, and are laid
horizontally at the height of the tops of the Kerubic pillars to form
the inner ceiling of the Temple. The crosses project downwards to form
the inner walls of the Temple. The long arms of the crosses are oriented
to follow diagonal lines drawn between the Kerubic Pillars, and the
Malkuth squares of the vertical arms rest on the top of each pillar. The
Malkuth square of each cross is centered precisely over the center of of
its quarter's Kerubic pillar, and the intersection of the four lesser
columns that make up each pillar divides it into four equal parts. The
Tiphereth square of each cross will be over the center of the sixteen
Servient squares of the Lesser Angle. Also note that in this formation,
the squares attributed to Kether and Tiphereth are always hidden from
any viewpoint outside of the Temple.

The names of the six Seniors are made into a star-shaped formation.
(Fig. ?) The first letter of each name is formed into an equilateral
triangle having sides of one unit, and the remaining letters are
assigned to squares extending in a line from the base of the triangle.
The triangular units are fitted together to form a hexagonal center to
the star. Except for this center, the arms of the star-shape are bent
downwards at an angle of about thirty degrees to form the roof-braces of
the Temple. The outermost square of each arm will be at the height of
the tops of the Kerubic pillars. The arms should extend outwards far
enough that a circle touching all their ends would just enclose the
Malkuth squares of the sephirotic crosses.

The name of the Elemental King is formed into a stack of four
fire-aspect cubes, which stands on the center of the Seniors' star. The
outer faces of the cubes in the stack are attributed to the letters of
the name in this manner:


E S W N <-- (direction of face)

I C I C
Z H Z H ICZHIHAL, Earth Tablet
I H I H
A L A L


The three Names of God in a Tablet are expressed in the Temple as three
rings, each having a circumference of 12 units. When it is desired to
emphasize the purely elemental aspects of the Temple, the rings are
arranged so that they have a common center-point, and the plane of each
ring is at right angles to the planes of the other two. When the higher,
planetary aspect of the Temple is to be emphasized, then the rings are
arranged so that they share a common diameter and their planes are set
at angles of 120 degrees to each other.


Example Consecration of the Temple of Earth



(The symbols and visualizations follow the text of the ritual.)

1. The Temple should be fully prepared ahead of time. If an astral or
etheric Temple has been built, the magician should be able to hold its
image steady without effort for several minutes at least, and to move
about inside and outside of it without difficulty.

2. Perform a preliminary banishing of the work area, using both the
Ritual of the Pentagram and the Ritual of the Hexagram.

3. Vibrate the First Key, and call upon the Archangel of the Element in
the Tablet of Union to oversee the work of consecration.

"Hear me, Ye spirits of the Tablet of Union! Hear me, and send your
great Archangel, NANTA, unto me. NANTA, thou great and powerful angel of
the Spirits of Earth, I call upon thee to oversee this work of
consecration, so that the Light of Spirit may ever dwell in the Temple.
I have dedicated this Temple to the work of returning the Earth, the
daughter who is our mother, to the realms of the Gods from whence she
came. This is my true will, and a great and holy work. Therefore, NANTA,
do I call upon you by right to aid in its completion. Let the light of
the Gods raise her again upon high. Amen."

4. Perform a preliminary invocation of the element of the Tablet. (See
Crowley's Liber LXXXIX vel Chanokh for examples.)

5. Vibrate the Key of the Element.

"Hear me, spirits of the Tablet of Earth! Hear me, and come unto me, and
make this Temple the true house of the Daughter. I charge you all to
make your force known within the Temple, as I call upon you by name."

6. "MOR DIAL HCTGA, holy spirit, seed of the Unknown God! You are the
magnet of the Temple, drawing unto it from the Ethyrs the forces of
Earth. Indwell the crown of this Temple, MOR DIAL HCTGA, so that the
forces of Earth shall ever flow into it."

7. "ICZHIHAL, thou great and terrible King who dwells in the center of
the Tablet of Earth! Thou who does express the force of the male within
the Tablet! Thou Sun, who does blind all with your light! Hear me, and
come unto me, and send thy force to dwell in this Temple, ICZHIHAL, so
that the light of the Father may ever be seen in the Daughter."

8. "Hear me, ye Seniors! Ye, who are as Moons to the Sun of the King,
who are as Water to His Fire! Ye who represent the god-stars within the
Tablet! Ye who do receive and distribute the seed of the King unto the
lower worlds! Hear me and come unto me! Hear me:


"ACZINOR, child of Jove, royal and benevolent!
"LIIANSA, child of Saturn, dark and rigid!
"AHMLICV, child of Hermes, bright and quick!
"LZINOPO, child of Luna, reflective and changing!
"LAIDROM, child of Mars, forceful and will-full!
"ALHCTGA, child of Venus, loving and sensual!


"Come unto this Temple, and be its roof, so that the acts of men within
the Earth be as the acts of the Gods within the womb of Nuit! Yea, ye
children of the Gods, come unto this Temple, and enliven the earth with
your flavorful waters!"

"Thus is the home of the Gods within the Temple built. And let Man as
well have his place therein. Let the sephiroth enclose him, and the
Kerubs guard and focus him, and the Earth herself support him."

9. "Hear me, ye angels of the Sephiroth within the Tablet of Earth! Hear
me, ye who are the walls of the inner Temple, and do hide the light of
the Sun therein from the eyes of the profane! Ye, who distribute the
elements within the fields of the Earth's domain! Come unto me, and
enliven this Temple, so that Man may see the roads to the Gods, and
travel those roads in sureness and understanding!

"OPMNIR, bring thy fiery seed to enliven the Temple. ILPIZ, plant thee
this seed in this Temple of Earth.

"ANAEEM, I call thee to pour out the waters of earth, to purify the
Temple and make it holy. SONDN, do thee bind these waters to the fabric
of the Temple.

"ANGPOI, Let thy wings blow the Airs of Earth into this Temple, so that
knowledge and understanding shall be therein for Man. UNNAX, bind thee
these winds to the Temple.

"ABALPT, daughter of the Daughter, bring forth thy powers of richness
and abundance, so the Temple shall never lack that which it needs for
continual comfort. ARBIZ, bind thee this abundance to the Temple.

"Thus are the inner walls of the Temple established, so that the light
of the Sun may be concealed, and yet seen clearly by the eyes of Man."

10. "Hear me, ye Kerubs of the Tablet of Earth! Mighty warriors are ye,
set to stand at the corners of the Temple as guards of the mysteries
therein. Ye, co- equal with the Sephirotic Angels, whose power does run
from the depths to the heights, expressing the same nature in all the
worlds. Ye, pillars of the Temple, foursquare and righteous!


"ASMT, thou Lion! By thy Spirit NASMT do I call thee to appear!"
"PHRA, Eagle of the Waters! Obey me by thy Spirit NPHRA!"
"BOZA, Thou wind of understanding! Blow thee here, by thy Spirit NBOZA!"
"OCNC, Thou Bride, Earth most pure! Thy Spirit NOCNC graces thee!"


"Come ye, ye Angels, and bind your forces into the pillars of the Temple, so that they will be a defense and a focus for the light!"

11. "The Temple is built, and Man dwells therein as the child of the
Gods. Let the child come to meet his parents, in this place of light.
And let the light of the Temple shine forth for all men to see and to
wonder at. And let it infect them as does a puissant poison, and shatter
their shells to show the Stars therein!

"And let these Stars light the Daughter on her way, as she rises again
into the company of the Gods."

12. Let the magician commune with the Gods within the Temple. Then let
him go forth to do his Will.


The Symbolism and Visualizations of the Consecration Ritual



0. Most of this ritual was given directly to the scribe by the "Angels"
associated with the Tablet. In transcribing it, the author had the
strong impression that the intelligences he was speaking with were
consulting a manuscript written in enochian, translating that into some
sort of thought-form, and leaving it to him to translate it into
English. Thus any lack of artistry in the presentation is probably the
fault of the author, and not the communicating beings. Despite this, I
feel that the archaism and formal stylism reflects the original.

The ritual is meant only as an example, and the magician is free to vary
it or write an entirely new one more suited to his or her own methods.
The only essential parts are the names invoked, and the ideas or
visualizations associated with each name. The other words and acts are
unimportant, according to the communicating entities, and serve only to
fire the imagination of the magician.

As an example of a variation, the names on the levels below the Six
Seniors could be grouped according to their sub-element, and the
sub-elemental keys recited before they are invoked. There will of course
be variations in the symbolism if the magician chooses to work with a
Tablet other than that of Earth.

The higher intelligences associated with the Earth Tablet have a
distinct character of expression that is unmistakable once it is
recognized. It has a strongly Masonic flavor, as if every communication
or contact was part of a meeting of an Illuminated Lodge. Thus it should
be unsurprising that they have concerned themselves here with the
building of the Temple. The explanation of the symbolism of the Temple
that follows was also dictated, and for the larger part is rendered here
exactly as given.

The true Temple is of course Man, and the parts of the Temple are the
parts of the spiritual man.

The floor is the unilluminated man, trampled under the feet of those
with power, moving blindly at the pull of forces outside himself. With
him we do not concern ourselves, for he is upon the earth and we are as
heaven, and he does not see us. Thus the floor of the Temple does not
need to be consecrated in the building of the Temple, although to do so
would increase the power somewhat.1

The Kerubic Pillars and the Sephirotic inner walls are the powers of the
soul, and the powers of the Ruach. The soul envelopes the man of earth,
and protects him from the powers beyond himself. When, by an act of
will, he tears down the veil between the personality and the soul and
stops acting as the pawn of mundane forces, then he becomes the pillars
and the sephiroth. He uses their strength and fixity to push himself up
out of the earth, as Kephra forces himself above the waters in the form
of a winged sun. He becomes the manifest expression of a cosmic force,
though he does not perceive that force in himself. For though he uses
those forces, and wields them to his own benefit, yet are the greater
parts of their power above his perception as yet.

The crossing of the forces between the pillars, in the center of the
Temple, causes his consciousness to become focused, fixed in place, like
the sun at the center of the Solar system. It seems as if the world now
revolves around him, like the planets about the sun, and that he
controls all within this domain. Yet he is still only a little above the
floor of the Temple.2

Once the man has spent some time reveling in his new-found freedom from
the forces of manifest existence, he suddenly discovers that even on
this new level, he is at the mercy of the Gods. He is pulled this way
and that as they travel their paths around the sky, and he travels his
with the earth. Each tug of the planets disturbs his spiritual
equilibrium, and takes from him a little of that balance and joy that
the first experience of the Soul gives.3

Yet again, he must put on his armor and prepare for battle. But this
time it is against an enemy far superior to himself. The Earth, he has
seen, was but a child's playroom, and the difficulties to be overcome
there simply the play of children. Now he must fight as a man, against
those who are his superiors both in strength and in spirit, and he must
stand against them in direct combat, showing himself equal to them. 4

But he lacks the leverage to fight them directly, and so, to give
himself some chance, he binds himself to the pillars of the Temple,
which are the fixed cross of the zodiac, as the mutable cross was the
mundane world, the floor of the Temple, and the cardinal cross is the
realm of the gods. 5

Upon this cross does he bind himself, holding himself with the nails
that he finds there, and gives himself over to the pulls of the planets
as they dance their dance of death around him. They attempt to pull him
from his perch on the cross, and to throw him down again into matter,
there to perish with the dogs of earth. 6

Or so it seems to the mage as he stands upon the cross. There are none
to aid him in his struggle, so he must bear the force of the gods fully
upon himself. He is Odysseus confronted with the Siren's song, and
Mithra entering the cave, and Jesus on his cross.7 Yet the first of
these is the best, for this path of the Temple is a path for knights,
and adventurers, and those who dare to go beyond the confines of their
own worlds.

He does not bind himself to the cross in sacrifice to some pagan god.
Nor does he do so with thought of saving others, for he knows others are
not worth saving unless they save themselves. He climbs the cross out of
defiance, because it is the only way he can fight against the gods, and
come to freedom from their dominance, and stand as their equal in the
heavens. 8

For the gods do not make their worshipers like unto themselves, but only
absorb them back into themselves. And when the god's attention is
distracted from the lower worlds, then do those thoughts in his mind
that were his worshipers vanish, leaving nothing behind.9

Those who fight the gods, and die, and live to fight again are those who
the gods welcome as brothers, for within th