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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

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.


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,

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

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


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)

Z H Z H ICZHIHAL, Earth Tablet

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 the greater world are none
accepted save those who are able to stand on their own, free of the
support of the gods, and who make their own paths through the endless
wonders of Nuit.10

So the gods attempt to tear the man from his place. But the nails of the
cross hold him fixed, and he does not fall, despite the greater will of
the gods. For the pillars of the Temple are strong warriors, in the
earth and in the heavens, and none may remove them from their posts.

Eventually, the pulls of the gods do lessen in force, and the man finds
them fading from his mind. All save the gods of the outer darkness,
beyond the ring- pass-not of Saturn. Those do call equally to all, and
do affect the gods as they do affect men, calling to them to dissolve
themselves in the night, speaking to them of the greater universe beyond
the solar system. But the man himself finds the other gods do not call
to him as they used to, and he takes himself from his cross, and climbs
down, and looks about him.11

At first all things seem unchanged, from when he was upon the cross. Yet
he has gained great knowledge, in his fight with the Gods, and he does
look about the Temple, and he sees that his pieces of knowledge do
greatly resemble those upon the inner walls of the Temple. Carefully
does he fit each piece to its place, checking each against its pattern
in the walls. And when he fits the last piece into place, and does call
out to the gods of men to observe his creation, then do the inner walls
open for him, and lead him into the sanctuary of the Temple. For his
life and being is itself the key to the Temple, and all therein must be
applied to its place in the wall to unlock the door of the sanctum. 12

Having put each piece of himself into the keyholes of the inner door, he
has stripped himself of himself. Naked and bereft of protection does he
enter the Sanctum, and as the doors close behind him, a brilliant beam
stabs down, and blinds him, and burns all that he was from himself.

And in the place of the man in the Temple there now stands a Sun,
brilliant as the light which kindled it, shining with a glory that can
not be denied, and giving to all of its light, unreservedly. 13

But the man who was there is beyond this sun. For the Gods have come
unto him again, this time as brothers and sisters, and they do raise him
up among themselves, and do greet him as a younger brother, now come for
the first time into the affairs of adults. And the gods do give to him
of their nectar, that sweetness of the throat and of the spirit, that
water from the womb of Nuit that the gods do feed upon. And the
sweetness of the nectar in whatever flavor he may drink does transform
that man into a god himself, making him in truth as one of the brothers
of the Sun. 14

The gods also show him that their pulls at him upon the cross were not
of malevolent intent. Rather, were they midwifes at his birth into the
heavens, and their pulls upon him were their efforts to pull him from
the womb of his mother. As the child is frightened of the process of
birth, yet comes through it unharmed into a larger world, so is the
crossing of the adept into the heavens. There is no Abyss, save in the
minds of lying Piscean magi. There is no separation between god and man.
One is simply the unborn form of the other, as the ritual does show.
There is no destruction of the self in the formation of the god, but
only an expansion, a greater life absorbing that which was once thought
to be all of the self.15

Our mother/daughter the Earth is the womb of Nuit incarnate. The passage
between the womb and the god-lands is the dark night of the soul, when
all seems lost, and nothing of any meaning. Yet this is not an abyss,
but only an interval of uncertainty and upheaval between the certainties
of the womb, and those of the greater day, which are the man's true

Now the gods have made that man as themselves, yet still within the
Temple does the Sun shine. And that sun remains within the Temple as a
light for all to see, burning through the veils of the inner Temple,
shining between the pillars of the guardians. For all to see, we say, be
they initiated or not. Yet the blind can not be made to see, no matter
how bright the light. And those who still dwell wholly within the worlds
of the elements will not see that light. It shall be as a great darkness
to them. Yet within them shall it still work, burning from then the sins
of their youthful times upon the earth.17

And the light grows ever stronger, as that new god does rise in the sky,
and shed his light in the heavens. And the god's light supplies the sun
of the Temple with its power, increasingly so as the god rises fully
into the heavens.

Now do the new gods fellows reveal to him the mystery of the star-roads,
those roads that exit the system into the greater night of Nuit. They
show him that these roads are endless, and that all are gods alike
traveling those roads, moving from wonder to wonder within the heavens,
praising the infinite marvels of Nuit. From wonder to wonder do they
travel, and each along the way discovers new ways and things, and does
tell his fellows of them, and each does look to the wonders of all. And
all of them, every one, is unique within the heavens, both in his self
and in his path. 18

Think ye not that since this road has no end, that it has no beginning.
For the beginning of the road is here in the earth, and in those other
worlds of similar type that do come within the star-fields as the
cradles of gods. And all those who come out of the earth will be ever
related to her, within the annals of the gods. And each new god's
success does add to the praises that the elder gods heap upon her. For
her work is the most difficult that any god can aspire to, and none may
gainsay her place when again she rises among them.19

And you, o man, who does write these words at the bidding of your god,
and of the elder gods who are his brothers, do know the truth of what we
say. For you are yourself the supreme example of this path, which is the
path of Set within the Cosmos. He has placed you in the world at the
start of time and you have followed his path from beginning to end, in
the many deaths that you have suffered at the hands of your fellows, and
in the many conquests you have made. In your battles with your brother,
who is Horus, you have shown the struggles of man, the struggles of
light to free itself from the darkness and to return to the greater
world of the gods. And now Horus, the undefeated, has fallen of his own
ineptness, and has lost his chance to rule. And the dark brother, who is
yourself, he who Horus does sacrifice upon his altar so that his own
light might appear greater in the eyes of man, has come to his own
reward. For he has shown himself to be the equal of Horus, and
unconquered though many times has he been killed.

And Horus, in his knowing of the ways, did strike to the heart one last
time, seeking to destroy you in your moment of Triumph. And he did
succeed, he thought, until his body did die, and he did again see clear
with his God's eyes, and know that his own desperation to succeed was
the cause of his failure to do so.

Now does Set rule in his own name, and not in the name of the Beast Who
Was. For that lion, that self-proclaimed beast, did forfeit his right to
praise with his last act of treachery, and therefore is he judged a
failure in the eyes of the Gods.

Now does Set, the light in the darkness, the serpent in the depths of
the Earth, show himself in the minds of Man. Through many do I speak,
for my message is for all. Yet there is one who is my special priest,
and my own beast, who I do set in place in the East at this equinox of
the Gods, when the jeweled stars of Hadit do stand above against the
backdrop of Nuit, and I myself do penetrate the mysteries of the Earth
in my place at the western horizon. Thus are the Gods revealed, in this
new aeon.20

(The scribe again speaks with his own voice from this point on.)

2. It is necessary to banish using both the Pentagram and Hexagram
rituals, because the forces invoked operate on both the elemental and
the planetary levels. Also, the rituals serve as a preliminary "tuning
in" to the higher planes, making the later work more effective.

3. The conception here is of a brilliant, sourceless light, containing
all colors and filling unlimited space, permeating everything within
that space unhampered. This light should be seen as the manifest
expression of the creative god of the Enochian magickal system, whose
invocation is silence. The magician should try to fill his perception
with the energy generated by vibrating the name, and then work from
there to identify himself with the one who created that energy.

The First Key's language is a commemoration of that god's steps in the
creation of the Tablets. In building the Temple the magician seeks to
reflect the god's act of creation. So he must try to identify with the
god here at the beginning. The remainder of this ritual is a steady
progression from the macrocosmic and the general towards the microcosmic
and the specific.

After gathering the materials for his creation, the god anchored them
into matter in the form of the Tablets. The Second Key commemorates this
one step within the larger act of creation described by the First Key.
It generates those "fires of gathering" and the embodiment of the will
within the form aspect. However, we do not use the Second Key in
consecrating the Temple because it sometimes has the effect of
collapsing the Temple back into its two-dimensional form.

The mage should change the dedications here and in point 11 to suit
his/her own purposes. Use of the dedication given here would cause the
mage's Temple to resonate with the author's Temple, and with the
author's assigned task as a Master of the Temple. This could result in
distortions of the mage's intent, when he seeks to use the Temple in his
own work. If the mage or adept has no such specific task, a dedication
to the accomplishment of the Great Work should be used. However, use of
the given dedication is all right if the mage seeks to unite himself
with the purpose stated.

The mage declares the righteousness of his work, and charges the spirit
to assist in its completion. The enochian spirits see man as part of a
spiritual hierarchy parallel to their own, whom they are charged to
assist by their creator. But the enochian spirits also assume that if
the mage is expressing doubts, or conflicts of will, it is because he
wants the spirits to manifest in a form reflecting those things. They
are perfectly responsive to the will, once invoked, and therefore must
the mage's will be single, and steady.

4. This is a further "tuning in" to the forces to be used in the

5. The light generated by the use of the First Key should take on
something of the quality of the element as the Key of the Element is

6. The conception here is of Nuit, infinite space, and the infinite
stars thereof. The magician should make every effort to perceive himself
as existing within a space of infinite extent, which is formulated by
the god out of his magickal light. No matter how far the magician
projects in any direction there will be infinite unknown territory

The rings of the three names are seen suspended in this space, far from
any star or planet. As the each of the three names is vibrated, the
corresponding ring is filled with a circulating current, which in turn
draws even more energy out of space. As if in response to the vibration
of the name, a ray of light in the color of the corresponding zodiac
sign should be drawn in from infinity to strike the ring.

The zodiacal correspondences of the names are shown in this table:

Mutable Fixed Cardinal

Vibrating the name MOR would cause a response in the colors of Virgo,
DIAL in the colors of Taurus, and HCTGA in the colors of Capricorn.
These incoming energies are accumulated in a dimensionless point in the
center of the sphere described by the three rings.The rings continually
draw in more energy and pour it into this point. The point is Hadit, the
complement of Nuit, from whom the three rays come.

An alternate conception of the Three Names was sometimes used by Dee. It
assigns the names of four letters to their respective Kerubic signs, and
assigns the names of three and five letters to the adjacent mutable and
cardinal signs. This latter set of attributions is more useful in purely
elemental workings.

In terms of the overall structure of the ritual, the light of point 3
can be viewed as the Limitless Light, the Ain Soph Aur. The infinite
space is the Ain Soph, without limit, and the point at the center of the
rings is the Ain, nothing, and its concentration into the dimensionless
point of Hadit at the highest level of Kether.

7. As the King's name is vibrated, the forces activated punch through
the sphere formed by the Three Names, and provide a channel of escape
for the energies concentrated by those names. These energies should be
visualized bursting out of the dimensionless point and down through the
center of the King's column.

The letters of the Elemental King's name are attributed to the sides of
his column in such a way that four spirals can be drawn around the
column connecting the letters in the correct order. Two of these spirals
twist clockwise, and two counterclockwise. These spirals ensure that the
energies are brought down in a balanced form. At any horizontal plane
along the length of the spirals, the two spirals in each pair will have
vector components that are exactly opposite. As one spiral turns east,
the other turns west, and so on.

As the energies pass down through the column, the spiral effects of the
King's name imparts spinning motions to them. Passing out through the
bottom of the column, they should be visualized as a beam of sharp,
laser-like quality, of such brilliance and intensity as to seem almost
solid. This beam projects all the way down to strike the floor of the
Temple, and illuminates the entire area of work. The beam can be white,
or the King Scale color of the element.

The pinpoint of light is Hadit, Kether, and the shaft is his expression
in Heru-Ra- Ha, Shin-Tiphereth-Kether combined. The Elemental King
represents the Sun in the Tablets, and here he is conceived as the
Central Spiritual Sun and the Sun of the soul combined.

8. Here the conception is of a watery/airy nature, forces flowing
outwards and downwards from the central letters to a circle touching the
ends of the roof- braces at the level of the tops of the pillars. From
there, the waters drop directly down, making the outer veils of the

The planets "step down" the vibration of the Sun, and show its multiple
aspects in a form that can be perceived on the lower levels. So they are
saluted here as receivers and distributors. As each name is vibrated,
the magician should try to get a sense of the force of the planet being
invoked, and perceive the waters to carry a flavor expressive of this

An identity is asserted that as the stars are to Nuit, so Man is to the
Earth. It is exactly the same relationship expressed on two different
levels. The earth is a womb out of which new stars, the mages, are born,
to begin their true life in the greater womb that is Nuit.

Last, it is declared that the part of the Temple dedicated to the gods
has been completed, and that we now begin to build the part wherein the
man dwells. The form of man's section of the Temple is summarized.

9. The Sephirotic Crosses are seen as projecting their force downwards
from their place on the ceiling of the Temple, forming walls around the
shaft of light in the center of the Temple. The walls maintain the form
of the connected crosses, and appear to be of some shimmering,
translucent substance of vegetable origin, such as amber or
frankincense. They exude rare scents that fill the area within the outer

The sephiroth hide the light of the central sun, because they express
his multiplicity, but not his unity. That is, they do not express the
sun as he is in himself, but only his effects upon the world. At the
same time, they reveal him, because they are an orderly and consistent
expression of his will, and so they are spoken of as showing the road to
the gods.

There is a sharp division in the Tablets between the macrocosmic
aspects, whose symbolism is based on the number six, and the microcosmic
aspects, where the symbolism is based on the number four. The link
between the two is in this cross of ten squares. The King's beam of
light acts as the fifth element of Spirit for the lower Temple, but
neither the Sephirotic crosses nor the Kerubic columns touch that beam.
The six highest squares of the crosses receive and "step down" the
King's energy for distribution into the Lesser Angles in a way analogous
to that of the Seniors for the Tablet as a whole. The six squares
attributed to the planets in turn channel the energy to the the lower
four squares, which have elemental attributions. The crosses mediate the
two systems, interpreting each to the other and binding them together.

The forces of the sub-elements are then invoked, and bound into the
fabric of the Temple. The mage should feel the forces of each element as
it is called, and direct it into the appropriate cross on the ceiling of
the Temple.

10. The conception is of strong, pure, immovable powers, of equal
strength at all points along the length of the pillars. The color of the
lesser angle should be seen flaming on each pillar as its name is
invoked, and the kerub of the sub- element should be seen standing
within the column, facing outwards with the correct magickal weapons in
hand. The sub-elemental kerubs all have the head of a bull, with the
bodies of the kerub ruling their particular sub-element. For example,
the kerub of the Fire Lesser Angle is bull-headed, with the body of a

Alternately, they can be visualized as having the bodies of men, and the
heads of the kerub of the Tablet's or the Lesser Angle's element. The
Egyptian guardians of the quarters could also be used, or the telesmatic
gods of the G.D. system. The Kerubs radiate their power with a
distinctly fearsome yet exquisite purity.

As the last of the pillars is charged, sheets of force should be seen
extending between the pillars, interpenetrating with the curtain
previously formed by the waters of the planets. Sheets of force also
extend diagonally across the Temple, crossing at the beam of light in
the center.

(When the mage uses the consecrated Temple at a later date, these sheets
of force and also the inner walls formed by the crosses can be allowed
to fade from sight once they have been invoked, so as to leave all of
the inner space of the Temple free from obstructions. It should also be
noted that in the consecrated Temple, the Kerubic pillars will tend to
cloak themselves in black, and no effort should be wasted to prevent
this effect.)

11. The success of the consecration is declared, and the dedication is
repeated in different terms.

12. Since the Temple is intended to be a permanent home for the forces,
there is no banishing or dismissal at the end of the ceremony. If
banishings are deemed necessary as part of the later use of the
consecrated Temple they should be done in such a way that the entire
Temple is enclosed within the circle of banishing.

Last Words

[This final "channeling" formed the basis for most of the visualizations
of the consecration ritual. It describes the completed Temple.]

The three names of god within the quarter of the element are the signs
of the zodiac in their glory, the outward-most manifestation of the God
of Justice.

In the light provided by these twelve gods are all things governed
within the earth. And in the light of the gods of one element is the
Temple of the element built.

The three gods form themselves into interlocking rings, showing in their
orientation the three dimensions of manifest space. Within that space is
the Temple formed. On the top of the temple do the three rings stand,
and they project their force into every corner and crevice within the
area of working.

Also do their forces gather at the center of the globe they form, there
do they form the whirl which is the first manifestation of the King of
the Elemental Tablet. The light from the center of the globe erupts
downwards into the temple, a blazing beam of light, a godflame.

Thrown outwards by the force of the blaze are the Seniors. I see their
light as a wellspring of nectar, a flowing-forth of the sweetness of the
vine, quenching the thirst of the King's flame. Outwards they flow, then
downwards, a curtain of liquid glory enclosing the outskirts of the
temple proper.

The curtain is needed to protect the inner temple from the winds of
external change. For the inner temple is filled with sweet airs and
incense, and the slightest breeze would blow them away.

The airs exude from the gods of the crosses. Gods of the living air are
they, trees of Life which man may climb to the heavens. One moment they
stand in the roof of the Temple, above all, projecting downwards the
light of the gods. Another moment, and they grow from the roots of the
Temple, rising upwards. Resinous woods are they, and each gives to the
airs its own unique scent. Breathe ye deep of that incense of life, and
live. Above all and in all are they.

Mighty warriors are the guardians of the Temple. Standing at the
corners, seeing every way for the safety of their Temple, they conceal a
terrible fire within their cloak of darkness. In them are the beginnings
and ends of things, and the secret of their continuance. They mix the
fire and the water, the air and the earth, and out of them form pillars
terrible to behold in their fullness. If they should once fully remove
their cloaks in the presence of the mage, he will never again be able to
say that he has not looked upon the countenance of the vengeful god. At
their heads, flames leap upward into the sky. As they move their feet
the very earth trembles beneath them. The waters they drink through the
palms of their hands, and the airs come forth from their mouths in
raging tempests.

Yet in them yet is the light of the higher gods, a nimbus about the
heads of the pillars, flowing down their columns, cloaking their fury
with the gentleness of spirit. The gods of the airs21 are their mentors
and shapers, and move them in the ways of nature.

Now do we move to the outside of the Temple, and place the altars in
their places. In the four corners are they, in line with the God-king
and the guardian of the quarter. Under their [i.e. the Kerub's] eye are
the altars placed before the eyes of men. Grails are they, full of the
waters of the spirit, the transubstantiated substance of Adam
Regenerate, seeking to lead all men back to Eden.

As the Sun consumes its own substance to give life to the worlds, so is
Adam consumed in his giving to men. Yet he is not lessened thereby, for
he receives in turn a wealth of substance greater than all he has given.

A consuming fire is He, yet his sacrament is of water and air to the
lesser folk. For were they not reinforced therewith, his worshipers
would cease to be in the instant of true communion, a dust scattered by
the roar of his flames.22

Drink of the blood of Adam, o men, and be raised to Eden thereby! Its
heat shall consume ye, yet ye shall not perish. As the flames of the
heart drove ye out of Eden, so shall they lead you back.23


The Tablets and the Tree of Life

Kether the Three Names of God
Chokmah the Elemental King
Binah the Seniors
Chesed Sephirotic Cross name of six
Geburah Sephirotic Cross name of five
Tiphereth Kerubic Archangels
Netzach Kerubic Angels
Hod Servient Archangels
Yesod Servient Angels
Malkuth cacodemons

The Kerubic archangels manifest only that aspect of Tiphereth that
relates to the four lower sephiroth. The combined effect of the
Sephirotic cross names can be considered as expressing the macrocosmic
aspect of Tiphereth.

The Tablets and the Four Worlds

Atziluthic Three Names of God, Elemental
Briatic Seniors
Upper Ruach - Sephirotic Cross, Kerubic
Lower Ruach - Kerubic Angels, Servient
Archangels and Angels
Assiatic cacodemons

(The Seniors are also partially Yetziratic in nature, since their
"curtain" in the Temple covers all the same levels as the Kerubic
Angels, which are definitely of a Yetziratic character. Similarly, the
Sephirotic cross angels must have something of Briah in their nature,
since they form the floor of the upper Temple, as well as being the roof
of the lower Temple. They are attributed here in terms of their dominant

The Temple and Man

Three Names of God - the top-of-the-head
chakra, the halo around the head.
Elemental King - the top-of-head chakra's
anchor in the head, and its extension
in the channel of the spinal column
Seniors - the other six "lights in the head",
and the aura considered as the matrix
within which the lower bodies form.
The "sphere of sensation".
Sephirotic Angels - The "Buddhic" and "Atmic"
bodies, the link between spirit and the
purely human levels. The "higher mind".
Kerubic Archangels & Angels - The other
chakras, and the arms and legs, both
considered as the instruments by which
man acts on the world. The being-in-the-
world as opposed to the spiritual being.
The mental bodies.
Servient Archangels - The astral/emotional
Servient Angels - the etheric and physical

The macrocosm Three Names
Elemental King

The link Sephirotic Cross

The microcosm Kerubic Angels &
Servient Angels &

Additional sections of Enochian Temples

The Lower Temple. -- Instructions for constructing altars from the
"servient" squares of the tablets, and their basic symbolism. Includes 2
channelings describing their place in the Temple initiatory system.

Analysis of the First Key.

Invoking the Cacodemons. 5 pages. Record of an astral contact describing
the use of the Temple to invoke the "cacodemons" of the Enochian system.

Generating the "Abyss" Experience with the Temple. Techniques for
invoking the void of the Abyss.

The Aeonic Perspective of the Enochian Temples. The INRI/IRNI formulas,
their relation to the Temple initiatory system and the Set/Horus
duality. The cosmic effects of the Temples, and suggestions for using
the Temples.

Set/Horus. Further examination of the Set/Horus mythos, its astrological
characteristics and relation to the INRI formula. The Temple initiatory
system in the Grail myths. The manifestation of INRI in other parts of
the Earth Tablet Working.


1 This particular presentation is concerned with the way the
Temple relates to the paths of the Adepts and Mages, from Tiphereth to
Kether. The Temple's relation to the man of the earth will be covered in
another section.

2 All attributions follow Frater Achad's version of the Tree of
Life. These two paragraphs relate to Tiphereth, and to the path of
Aries, which connects Tiphereth with Geburah.

3 Oin, The Devil, in his early incarnation as the tormentor of
men. The planets are the primary influences operating above Tiphereth as
the elements are the main influences below.

4 Geburah.

5 Scorpio. The "binding" is the intense concentration that this
sign generates.

6 More Scorpio. In the Temple, the pull of the gods at this stage
comes from the outer curtain formed by the power of the seniors. See
point 8 below.

7 Pisces. Jesus is obvious. Odysseus is a sailor. Mithras in one
form is Jupiter, ruler of Pisces.

8 Path of Mars, connecting Geburah with Binah. The rebellious Son.
Also Capricorn as Lucifer, the Angel who set himself up as a god.

9 Path of Sol, connecting Tiphereth with Chokmah. I also got the
impression that the idea was related to the Hindu idea of the cyclic
universe, which comes and goes from manifestation.

10 Sagittarius, connecting Chesed and Chokmah.

11 Chesed.

12 Chesed and the path of Sagittarius, connecting it with Chokmah.

13 Shin, connecting Tiphereth with Kether. In the Temple, this
light is a beam passing down the middle of the Temple.

14 Binah. In the Temple, this stage refers to the second function
of the Seniors, acting as the roof of the Temple.

15 More Binah. The effects of the path of Capricorn are also shown
to be the reverse of what they were first perceived to be.

16 More Binah.

17 Resh, Shin, Oin, the three paths connecting Tiphereth with the
Supernal Triad. This time seen from above Binah.

18 Chokmah.

19 Binah, and The Universe, which connects it with Kether.

20 This interprets the signs of the fixed cross of the zodiac as
the angles of a horoscope. Aquarius, the force of the current aeon, is
at its height, and therefore at the midheaven. The sign of Taurus is the
ascendant, the power just rising into view, the "face" the gods present
to the world, and therefore the most effective on the Earth. The god
sets himself on the descendant, as the serpent going into the Earth. The
Earth is represented by the nadir.

21 That is, the gods of the Sephirotic Cross, just described as
airy, and not the Thirty Ethyrs or Aires that are another part of the
Enochian system.

22 This paragraph identifies the regenerate Adam with the whole
Tree of Life. In Achad's version of the Tree, the paths of the middle
pillar are (from top to bottom) Shin, Mem, and Aleph. The man who is
Adam brings the light of Kether down into the worlds through these
paths. The two earlier sacraments of Air (aspiration) and Water
(devotion) must be fully absorbed before the true sacrament of Fire can
be taken. The dust mentioned in the paragraph is of course Malkuth,
Earth. In terms of the Enochian Temple, the altars/grails (representing
the personality) must be shaped (Air) and consecrated (Water) before
being filled with the fiery blood of Adam, represented in each Lesser
Angle by the Sephirotic Cross.

23 This paragraph is a mystery of Tiphereth and the four sephiroth
closest to it. The paths connecting the sephiroth around Tiphereth form
a rectangle, which other paths divide internally into four triangles. In
Achad's Tree, the sum of the paths forming the upper and lower of these
triangles is 177. 177 = GN ODN, the garden of Eden. The sum of the
triangles to the left and right of Tiphereth is 161, which is the
numeration of ADM OILAH, the primordial (lit. "causative") Adam.

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