Monday, March 10, 2014

Introduction to the Great Table

The following is the text of a presentation I gave over the weekend at Leaping Laughter Lodge based on material from my latest book, Mastering the Great Table, as a follow-up to my previous Introduction to the Heptarchia Mystica presentation. The procedure outlined here is Dee's grimoire evocation method, but the book includes an expanded template that shows how to incorporate modern ritual forms into the basic structure.

The Enochian magical system of Dr. John Dee and scryer Edward Kelley has inspired ritual magicians for centuries. Dee’s spirit diaries were first published in 1659 by Meric Causaubon, a clergyman who sought to discredit personal spiritual revelations by making the case that even John Dee, one of the most intelligent men of his age, was nonetheless taken in by evil spirits. Causaubon’s sixty-page preface to this effect was mostly ignored, but his edition of the diaries, A True and Faithful Relation of What Passed for Many Years Between Dr. John Dee and Some Spirits (normally abbreviated TFR by modern magicians) made Dee’s work available to an audience for the first time.

By 1700 the first attempt to integrate the Dee material into the canon of Western magick was published as the Treatise on Angel Magic, attributed to one "Dr. Rudd." In this volume we find some curious attributions that were passed on by early Enochian authors, such as attempts to mix Goetic and Enochian spirits. While there is some overlap between Enochian and Goetic practitioners, the two systems in fact have nothing to do with each other. That did not stop Rudd, though, from creating his own versions of implements such as the seven Ensigns of Creation that added Goetic spirit names to Dee’s designs. His Table of Art is also an odd synthesis of Dee’s Holy Table and other magical containment structures of the period.

The most famous system of Enochian magick was developed by the Hermetic Order of the Golden Dawn in the late nineteenth century. The Golden Dawn system was influential enough that for much of the twentieth century it was what everyone thought of as Enochian magick. Aleister Crowley’s version was derived from the Golden Dawn version and similar enough that it was essentially a dialect of the system. But in the 1970’s and 1980’s Enochian magicians started going back to the original sources, most of which were maintained by the British Museum. Today these documents are available as online scans, making Dee’s original work more widely available than ever before.

What I am going to be discussing tonight is the original grimoire system of working with the Great Table as revealed to Dee and Kelley. The Great Table should not be confused with the Holy Table. The Holy Table is the term for Dee’s altar table that held the seven Ensigns of Creation, tin talismans representing the seven ancient planets, and the Sigillum Dei Aemeth, a wax disk engraved with names and lineal figures on which a scrying device called the shewstone was placed. The Great Table, on the other hand, consists of four quadrants also called the Watchtowers, grids of 12 x 13 squares formed from the letters of the Angelic language. The four quadrants are bound together by a “black cross” of additional letters, creating a single large 25 x 27 grid. This image can be found above and on the cover of Mastering the Great Table, and is rendered here in English rather than Angelic script.

Those of you who are familiar with the Golden Dawn version of the Great Table will notice some key differences. First of all, the original color scheme used by Dee was as shown as shown on the cover of my book – red, white, green, and black rather than the Golden Dawn elemental colors of yellow, red, blue, and black. More importantly, the concept of “elemental sub-angles” is not represented at all. In the Golden Dawn system, each quadrant is divided into four sub-quadrants, so that the Air angle would be divided up into Air of Air, Fire of Air, Water of Air, and Earth of Air. This is nowhere to be found in the Dee material. Rather, this particular innovation was made by the aforementioned Dr. Rudd, who tried to equate the sub-quadrants to the signs of Geomancy (which follow the element-of-element pattern) in the Treastise on Angel Magic. From the standpoint of the original Dee system, it is completely spurious. The original function of the sub-quadrants is to encode the names of angels and demons with various powers, but those powers do not fall along clear elemental lines.

Another difference is the position of the four quadrants. I use the Tabula Recensa arrangement from 1587 in my own work, which is the final version of the Great Table that appears in the diaries and the arrangement shown above. There is some controversy about it, however. In 1587 Dee and Kelley were trying to work out the various inconsistencies in their version of the Great Table, a painstaking and frustrating process. Kelley finally went off to scry on his own and finished the work, resulting in the 1587 version. Some magicians contend that this final version should not be used because it was completed by Kelley on his own rather than in Dee’s presence. While I can see the point of that argument, to some extent it hinges on the notion that the Enochian system was a sort of con job perpetrated upon Dee by Kelley. Were that the case, it would be one of the most magically effective cons in history.

The reason that the Enochian system remains popular today is simply that it is quite powerful compared to most other magical systems. I have a hard time seeing how Kelley could have made up all the material given the degree of consistency the diaries show unless he was cribbing from and memorizing pieces of some other grimoire source that has since been lost. No evidence of such a text has ever been found and I doubt that it ever existed. Furthermore, even if it did, my contention would still be that Recensa is the correct version of the Great Table to use – if we posit for the sake of argument that Kelley had a source from which he was memorizing, surely once on his own he would have simply referred back to the text and corrected his memorization errors.

Taken as a whole, the Great Table encodes the names of the following classes of spirits:

The Four Kings

• Rulership of the Four Elements and Qabalistic Worlds

The Twenty-Four Seniors

• Knowledge and Judgment in Human Affairs

The "Kerubic" Angels

• Mechanical Arts
• Transportation
• Natural Substances
• Secret Discovery

The "Lesser" Angels

• Medicine
• Gold and Precious Stones
• Transformation
• Living Creatures

The Cacodemons

• Medicine
• Gold and Precious Stones
• Transformation
• Living Creatures

Each quadrant of the Great Table is ruled over by a King and six Seniors. These may be thought of as analogous to the King and Prince of each day in the Heptarchial system, at least up to a point. In the Heptarchial system the King is generally conjured to obtain some sort of knowledge or realization, and the Prince is generally conjured to perform some practical action. When working with the Great Table this order seems to be inverted. The Seniors are conjured to obtain “knowledge and judgment in human affairs,” and while Dee’s diaries assign no particular powers to the Kings I have found them quite effective for practical elemental operations.The names of the Kings are extracted by tracing a spiral in the center of each quadrant. The seven-letter names of the Seniors are extracted from the cross that unites the four sub-quadrants together. The names are all read out from the center, overlapping at the two squares in the very center of the quadrant.

Each of the sixteen sub-quadrants is divided by two controlling names that appear in the shape of a cross. The four letters that appear above the horizontal arms of this cross represent a class of four angels that the Golden Dawn system refers to as the Kerubic Angels. The sixteen letters that appear below the horizontal arms form the names of a class of four angels that that Golden Dawn system refers to as the Lesser Angels. Combined with letters from the Black Cross they also form the names of a class of eight demons that Dee called the Cacodemons. In general, the powers of the Cacodemons correspond to those of the Lesser Angels but in negative or destructive terms. For example, the Cacodemons corresponding to the Lesser Angels of Medicine are conjured in order to cause diseases.

In addition to the elemental attributions of the four quadrants, the spirits of the sub-quadrants also do have sub-elemental attributions, but in the Dee system these are figured quite differently than in the Golden Dawn system. Reading the names below the horizontal arms of the cross from top to bottom for each sub-quadrant, the first row is attributed to Air, the second row to Water, the third row to Earth, and the fourth row to Fire. Therefore, the individual Lesser Angels and Cacodemons have elemental attributions above and beyond those of the quadrant in which their names appear.

Applying this schema to the figure above, the Lesser Angels of the sub-quadrant shown, the angels of medicine, would be attributed thus. The letters of the shaded cross are not included in these names.

Air – CZNS (third row from top)
Water – TOTT (fourth row from top)
Earth – SIAS (fifth row from top)
Fire – FMND (bottom row)

These attributions have many practical applications – for example, if you wanted to cast a healing spell for mental illness, you might want to summon only those Angels of Medicine corresponding to Air (mental activity), Water (emotional activity), or perhaps both depending upon the nature of the illness. It is not clear from the Dee diaries that the same sub-elemental relationship holds for the Kerubic Angels, but it is logical to think that it might. Those angels are also conjured in groups of four in a particular order, so if the arrangement holds the elemental attributions for the Kerubic angels of this sub-quadrant, the angels of mechanical arts, would be as shown here.

Air – RZLA
Water – ZLAR
Earth – LARZ
Fire – ARZL

The four Kerubic names are permutations of the four letters in the top row. As with the Lesser Angel names, the letter of the shaded cross is excluded.

Even though the Golden Dawn terms “Kerubic” and “Lesser” imply some sort of hierarchical arrangement, it is not clear that such a distinction exists within Dee’s Enochian spiritual hierarchy. Both groups have four-letter names, implying that they exhibit approximately the same degree of intelligence and coherence. The Cacodemons, on the other hand, have three-letter names, meaning that they are less complex beings with less innate intelligence. I have found this to be the case when working with them; while the more coherent angels are better at discerning the intent of a particular charge and more adept at navigating obstacles to the manifestation of a spell, the Cacodemons are fairly stupid. They can bring a great deal of power to bear, but they also are extremely literal-minded and have only a limited ability to navigate changing circumstances. For this reason, I generally recommend becoming familiar with the various classes of angels and how they work before moving on to conjuring the cacodemons.

Very few authors discuss the cacodemons. This is in part because Dee left no conjurations for them, in part because the Golden Dawn magicians and Aleister Crowley ignored them, and in part because they represent the most negative, destructive aspects of a system that already has a reputation for being both powerful and dangerous. My suspicion is that Mathers and Wescott of the Golden Dawn, just like John Dee himself, most likely avoided the cacodemons on the grounds of trying to distance themselves from anything resembling “black magick.” Crowley was more adventurous in his magical practice, but as he received his Golden Dawn training directly from Mathers he was likely taught little about them. They merit only a brief mention in Liber Chanokh and the full method for constructing their names is not even included in the text. On the other hand, I have personally found that working with them is no more dangerous than working with the other Enochian entities.

As an aside, over the years various superstitions have circulated in the magical community regarding working with the Great Table and Enochian magick in general. Supposedly working with Enochian magick is particularly dangerous to one’s psyche, such that a higher percentage of people working it encounter mental health issues than do individuals working with other systems. It should be kept in mind that nearly one person in four will encounter mental health issues and that about one person in twenty (~4.7%) will be diagnosed with either schizophrenia or bipolar disorder, considered the two most serious mental illnesses, at some point in their lives. Even given these statistics, though, verifiable “Enochian meltdown” stories are quite rare. This suggests that these tales are little more than urban myths, and that most people will never encounter anything of the sort.

For the practice of Great Table evocations I use the same temple setup and tools as I do for Heptarchial magick. Some modern authors have argued that none of the tools are required for working with the Watchtower angels, but I have found that they behave just like the Heptarchial entities in that regard – you can evoke them with a minimal temple setup, but the more you have the better it works. A description of the temple setup for Heptarchial operations can be found in my Introduction to the Heptarchia Mystica presentation.

The main addition to the Enochian temple for Great Table workings is that twelve fabric banners should be hung around the perimeter of the working space, forming a magical circle. The cloth of the banners should be silk, colored according to the four directions as seen in what is generally called the “golden talisman” vision because a golden talisman depicting the various elements of the Castles or Watchtowers seen in the vision is part of the Dee collection at the British Museum.

East – Red (“Fresh Red Cullor”)
South – White (“Lilly White”)
West – Green (“Dark greene Cullor like garlicke blades”)
North – Black (“Blacke as of bilbery Juyce”)

Each of these banners bears one of the twelve names of God formed by reading across the central row of each Great Table quadrant, drawn in the Angelic script. These should be written from left to right, just as the names appear on the Table itself. Many years ago it was contended by some authors that Angelic should be written right to left as is Hebrew, but there is no support for this idea in the Dee diaries except for the vague statement that Angelic was spoken in the Garden of Eden and after the expulsion of Adam and Eve they then began to speak Hebrew. In fact, the structure of the Angelic language has more in common with English and German, European languages that Dee spoke, than it does with Hebrew or any other Semitic tongue.

The color for the wording on the banners is not specified, but I have found the Golden Dawn “flashing color” method to be particularly effective in their construction. This consists of cutting the letters of the name from cloth that is of the background’s complementary color and then sewing them onto the background. As red and green are complements, as are black and white, this method still only requires four colors of silk cloth, and if you are careful you can fashion the letters for the red banner our of leftover cloth from the green banner and so forth. With the sheen of the silk placing complementary colors next to each other produces a strong “flashing” effect, in which the letters of the banners seem to vibrate simply by virtue of their hue and placement.

Dee’s diagram of the banners shows them hung like flags, but I have found that they work better hung vertically from dowels that are suspended on poles as shown here or hung on walls if your working space is approximately square. This displays the cloths and lettering better and gives a real physical impression of being surrounded by a magical circle when you stand at the Holy Table in the center of your working space. The diagram here shows the banner for the name ORO suspended vertically.

When working with the Great Table the angels are generally summoned in four groups, one from each direction. Dee’s conjurations seem to include the assumption that rather than summoning individual angels, the magician instead should conjure all of the Angels of a particular class in order to accomplish a magical goal within their sphere of influence. So, for example, each quadrant of the Great Table has four Angels of medicine allocated to it, and in order to cast a healing spell you conjure all sixteen of them and then deliver your charge.

The most effective position from which to conjure one of these groups is to stand across the Holy Table from and facing the direction to which the group is attributed. So to conjure the Angels of medicine of the east you stand west of the Holy Table and face east, to conjure those of the south you stand north of the Holy Table and face south, and so forth. This sets up a line of magical attention that crosses the center of the Sigillum Dei Aemeth and then reaches out to the angels being summoned. By moving in a clockwise direction as you conjure each group, a sort of magical vortex is set up in the center of the Sigillum that serves as a manifestation point for the angels.

This method of working requires some preparation as far as Great Table talismans go. Dee was told that all of the angels of the Enochian system have corresponding talismans, and the instructions given regarding Heptarchial talismans were never rescinded or revised for the Great Table angels. As such, you should stand upon the appropriate talisman when reciting a particular conjuration, and since in a standard Great Table operation you need to summon angels from all four directions, you will need to have four talismans for each operation and they will need to be laid out on the floor of your temple such that you can step onto each of them in turn as you go around your Holy Table. This is another reason for an eleven-foot circle – if you plan on using opening and closing ritual forms, you will want room to move around your temple space performing them without stepping on any talismans until the proper time.

0. Preparation

Set up the Enochian temple to the best of your ability. Wear the Enochian ring, robe, and lamen, and set up the banners around your working space. Stand to the west of the Holy Table facing east. The talismans for the angels you will be summoning should be placed on the floor at each of the four directions.

1. Opening the Temple
As with the angels of the Heptarchia Mystica, the grimoire ritual procedure begins with the Prayer of Enoch, communicated to Dee directly by the angels. to my way of thinking it has a similar purification function to “the confession” found in rituals such as Crowley’s Invocation of Horus.

Lord God the Fountain of true wisdom, thou that openest the secrets thy own self unto man, thou knowest mine imperfection and my inward darknesse: How can I (therefore) speak unto them that speak not after the voice of man; or worthily call on thy name, considering that my imagination is variable and fruitlesse, and unknown to myself? Shall the Sands seem to invite the Mountains: or can the small Rivers entertain the wonderful and unknown waves? Can the vessel of fear, fragility, or that is of a determined proportion, lift up himself, heave up his hands, or gather the Sun into his bosom?

Lord it cannot be: Lord my imperfection is great: Lord I am lesse than sand: Lord, thy good Angels and Creatures excell me far: our proportion is not alike; our sense agreeth not: Notwithstanding I am comforted; For that we have all one God, all one beginning from thee, that we respect thee a Creatour: Therefore will I call upon thy name, and in thee, I will become mighty. Thou shalt light me, and I will become a Seer; I will see thy Creatures, and will magnifie thee amongst them.

Those that come unto thee have the same gate, and through the same gate, descend, such as thou sendest. Behold, I offer my house, my labour, my heart and soul, If it will please thy Angels to dweIl with me, and I with them ; to rejoyce with me, that I may rejoyce with them ; to minister unto me, that I may magnifie thy name. Then, lo the Tables (which I have provided, and according to thy will, prepared) I offer unto thee, and unto thy holy Angels, desiring them, in and through thy holy names: That as thou art their light, and comfortest them, so they, in thee will be my light and comfort.

Lord they prescribe not laws unto thee, so it is not meet that I prescribe laws unto them: What it pleaseth thee to offer, they receive; So what it pleaseth them to offer unto me, will I also receive. Behold I say (O Lord) If I shall call upon them in thy name, Be it unto me in mercy, as unto the servant of the Highest. Let them also manifest unto me, How, by what words, and at what time, I shall call them. O Lord, Is there any that measure the heavens, that is mortal? How, therefore, can the heavens enter into man’s imagination? Thy creatures are the Glory of thy countenance: Hereby thou glorifiest all things, which Glory excelleth and (O Lord) is far above my understanding.

It is great wisdom, to speak and talke according to understanding with Kings: But to command Kings by a subjected commandment, is not wisdom, unlesse it come from thee. Behold Lord, How shall I therefore ascend into the heavens? The air wlll not carry me, but resisteth my folly, I fall down, for I am of the earth. Therefore, O thou very Light and true Comfort, that canst, and mayst, and dost command the heavens: Behold I offer these Tables unto thee, Command them as it pleaseth thee: and O you Ministers, and true lights of understanding, Governing this earthly frame, and the elements wherein we live, Do for me as for the servant of the Lord: and unto whom it hath pleased the Lord to talk of you.

Behold, Lord, thou hast appointed me 50 times; Thrice 50 times will I lift my hands unto thee. Be it unto me as it pleaseth thee, and thy holy Ministers. I require nothing but thee, and through thee, and for thy honour and glory: But I hope I shall be satisfied, and shall not die, (as thou hast promised) until thou gather the clouds together, and judge all things: when in a moment I shall be changed and dwell with thee for ever. Amen.

2. The Preliminary Invocation

For Great Table operations a new preliminary invocation replaces the Oration to God that is used in Heptarchial workings. Dee called this new invocation the “Fundamental Obeisance.” It calls upon the twelve names of God that rule over the four quadrants of the Great Table. According to the tabula recensa they are arranged thus:


These directions also reflect the position of the twelve banners, each of which bears one of these twelve names. This version is revised from Dee’s original and is more suitable for Thelemic practitioners. The original can also be found in my book.

O Almighty and Omnipotent MAD, Lord and Creator of the universe, I, [Your Magical Name], devoted worshipper of the Highest, most earnestly invoke and call upon your divine power, wisdom, and goodness. I humbly and faithfully seek your favor and assistance to me in all my deeds, words, and thoughts, and in the promotion, procuring, and mingling of your praise, honour, and glory. Through these, your twelve mystical Names: ORO, IBAH, AOZPI, MPH, ARSL, GAIOL, OIP, TEAA, PDOCE, MOR, DIAL, HCTGA, I conjure and pray most zealously to your divine and omnipotent majesty, that all your Angelic* spirits might be called from any and all parts of the universe through the special domination and controlling power of your holy Names. Let them come most quickly to me. Let them appear visibly, friendily, and peacefully to me. Let them remain visible according to my will. Let them vanish from me and from my sight when I so request. Let them give reverence and obedience before you and your twelve mystical Names. I command that they happily satisfy me in all things by accomplishing each and every one of my petitions, if not by one means, then by another, goodly, virtuously, and perfectly, with an excellent and thorough completeness, according to their virtues and powers, both general and unique, and by your united ministry and office, O God, Amen. So mote it be.

* Substitute Cacodemonic for Angelic when summoning cacodemons.

3. The Angelic Keys

The Angelic Keys appropriate to your operation follow. You always begin with the First Key for an evocation and the Second Key for an invocation. Alternately, if you and a partner are acting as Magus and Scryer, Magus intones the First Key and Scryer intones the Second. For the Kings and Seniors this is sufficient. Otherwise, the Magus intones four additional Keys depending upon the type of operation, each to the appropriate direction.

Angels of the Mechanical Arts, Angels of Medicine, Cacodemons of Medicine.3rd Key East, 4th Key South, 5th Key West, 6th Key North
Angels of Transportation, Angels of Gold and Precious Stones, Cacodemons of Gold and Precious Stones.7th Key East, 8th Key South, 9th Key West, 10th Key North
Angels of Natural Substances, Angels of Transformation, Cacodemons of Transformation.11th Key East, 12th Key South, 13th Key West, 14th Key North
Angels of Secret Discovery, Angels of Living Creatures, Cacodemons of Living Creatures15th Key East, 16th Key South, 17th Key West, 18th Key North

These attributions for the Keys are completely different than the Golden Dawn order, and are based on the structure of the Great Table as outlined in the Dee’s diaries and the process by which the Keys were received. I have experimented with this order for many years and have found that it works the best of every version that I’ve used. Further discussion of the rationale behind this arrangement and how I came to use it can be found in Mastering the Great Table.

4. The Conjurations

Beginning in the west facing east, step onto the talisman and recite the conjuration for the eastern angels of the class you are summoning. These can all be found in my book. Move to the north facing south, and repeat the conjuration for the southern angels. Move to the east facing west, and repeat the conjuration for the western angels. Move to the south facing north, and repeat the conjuration for the northern angels. Then return to the west facing east to deliver the charge.

5. The Charge

Deliver the Charge to the angels or cacodemons that you have personally composed, remembering that they can be quite literal. This is especially true of cacodemons, whether due to their hostility or simply their general stupidity. You should always write up your charge ahead of time rather than trying to make it up on the fly. Include a set of injunctions – what you want the spirit to do – and limitations – what you want the spirit not to do. So supposing you want five thousand dollars within one month, your charge should be something like this:

I hereby command that you bring me the sum of five thousand dollars within one month (injunction), without causing harm or damage to myself, my loved ones, or my property (limitation).

This rules out certain courses of action that the magick might take in order to avoid “monkey’s paw” type situations in which you get what you asked for, but in a way that has some terrible downside. When working with angels some of this risk is mitigated as they are not hostile as demons tend to be, but a little caution still goes a long way. You should always use a time limitation as well so that the spirits know not to pursue courses of action that will lead to the end you want, but over too long a span to be useful.

6. Closing the Temple

Perform the License to Depart. As with the Heptarchial Kings and Princes, Dee does not include a formal license to depart for the Great Table angels, so I use my own.

You Angels of Light*, I, [Your Magical Name], by the power of the True, Almighty, and Living God, I hereby bid you to depart and accomplish your appointed tasks, in the service of my True Will and to the Glory and Honour of our aforementioned True God to whom you owe loyalty and obedience. I, [Your Magical Name], hereby free the forces constrained, focused, and directed during this operation, that they may go forth and work their various powers upon the manifest universe, for thus is all True Magick and Perfect Power born. By the power of my True Will here embodied by the Magical Name [Your Magical Name], AMEN. So mote it be.

* Replace with “Cacodemons of Darkness” if you are dismissing cacodemons.

This completes the operation and closes the temple.

The angels and cacodemons of the Great Table augment the Kings and Princes of the Heptarchia Mystica with a whole set of additional powers to expand the scope of your magical operations. This basic outline of the practice should allow you to begin working with it right away, without much of the complexity introduced by the “Neo-Enochian” systems such as those of the Golden Dawn, Aurum Solis, and others who have been inspired by Dee’s diaries and the remarkable magical system contained within. This process is covered in much greater detail in my latest book Mastering the Great Table, which is available from Pendraig Publishing. The Great Table entities are powerful and effective for both practical operations and theurgic work, and as such can transform and improve all aspects of your life.

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Imago said...

Great introduction and thanks for sharing this rich resource!

Wonder if you could share your rationale on the modifications you made to Dr. Dee's prayers, and how mixing a more "modern" take on this element of Enochian can be reconciled with the traditional Christian focus of the prayers given by Dr. Dee.

Scott Stenwick said...

You're very welcome.

As far as the prayers go, I left the Prayer of Enoch intact because it was received directly from the angels. Dee was told to write up the other prayers and conjurations himself, so I took a few more liberties with those.

I include the original Fundamental Obeisance in my book, and had I been presenting to a Christian audience likely would have presented it rather than the revised version. As it was, I was presenting to an OTO body so I presented the version that I as a Thelemite use.

Not all Thelemites agree with me, but in my opinion Hermetic Christianity is Thelema's direct ancestor. Much of it rests on a reinterpretation of the Christian apocalypse, and this lines up with the apocalyptic language of the Angelic Keys and statements by the angels regarding a new age to come.

Furthermore, Aleister Crowley's Vision and the Voice, his record of his own Enochian explorations, had a strong influence on a number of key Thelemic ideas. So, in a sense, Enochian was built into the structure of Thelema from the beginning.

Marc Jones said...

I've never seen it mentioned that each angel has it's own talisman. Could you elaborate a bit more or provide a pic to one of these talismans? I gather these aren't the four (seals?) corresponded to the four elemental tablets.

I'll second that about flashing colors. It was this very thing, alone, which really set the conducive atmosphere last winter. As mentioned, after the magical air was set, as it were, the subsequent 16th century impressions were so thick anyone in the general area could see and or feel them. It lasted for a full two hours.

Don't know if you get this or have noticed (hint hint), but when I attempt some significant magical endeavor, eight times out of ten some conspicuous aircraft makes an appearance (or a weird sounding, slow moving vehicle will pass by). Now for me this has reached the point of absurdity - if what they say about there being no coincidences. And right on cue, a crow that lives nearby is sounding off as they pay attention to all of this!

I've btw seen alien craft on eight occasions now. I'd like to think all of this is connected. I've learned how to call in Orbs and you can see an example on my tiny youtube channel (Marc Jones). In other's youtube vids and here in my room they mostly seem to come in randomly. But I've "worked" with them and they've performed antics - like making a closed loop two feet in front of my face or cork screwing right at me to then veer off - which demonstrates they are both willful and intelligent. I've yet to discern any useful info still and too bad.

Hopefully I'll have some time to read your book.


Scott Stenwick said...

The talismans you use are not for each individual angel, but for groups of them. With the Heptarchia, you have one for each day that you use for the King or Prince. For the Great Table, you have a talisman for each class of angel in some cases each direction. So for example, you have sixteen angels of medicine, four to each quarter. So you have a talisman for the angels of medicine for the east, another for the angels of medicine for the south, and so on.

There is no specific system given in the Dee diaries for making the Great Table talismans, so the method that I use is to create a square based on the subset of the Great Table where the angels reside and then draw sigils over them for the specific names, generally straight lines with some variation. Those are all in the book, and since I put them together myself, you won't find them anywhere else - at least not in that exact form.

Dallan said...

Scott, I want to start the studies at the big table, can I post questions here or in the forum about?
could help?
sorry to bother

Dallan said...

Thanks for bringing a wonderful text,
, I do not know if questions about the great table will be accepted, but I was very interested in the whole Enochian system, and before going any further I wanted to ask if the flags could be adapted in any other way?
For example on colored paper positioned like a circle on the floor?
I would love to know if such an adaptation can be made,
Sorry for the question but the space in my room is small and I would have to do some adaptation in the flags, if possible I would like to hear your opinion about scott,
please :)

Scott Stenwick said...

Sure, you can ask questions about the Great Table here.

As far as the flags go, you can adapt them as you see fit. I would think colored pieces of paper place in a circle on the floor would be fine.

FYI If you don't see your post up yet, it means I haven't seen it and approved it. I had to enable that awhile back to deal with all the spammers who were showing up here.

Dallan said...

Thank you immensely for your patience and generosity, Scott, without your help, I could not follow in the Enochian system

Scott Stenwick said...

No problem at all. I am happy to help.

Dallan said...


thank you so much :)
one question that came to me was how to know how to work with an individual angel or a group in certain situations,
if angels everywhere are called to cure a mental illness (a problem a family member faces and knowing that I can help has made me happy enough)
For example, I read an article on a site by Michael Osiris snufin about a series of evocation works, and on that site he listed a work with the Enochian angel LAOAZRP - Water Moon
based on this, I ask:
Why are there planetary contributions in this way?
moon of water, venus of air and things like?

second question:

when to know when someone should call an angel from the big table
individually or in groups for a magical work? Could you give us an example?

third question:
I would very much like you to comment on the common angels "
Shemhamphorasch, Zodiacal etc ... and their greatest difference and perhaps similarity to the Enochian angels,
I would like to know your view on this.

these were the first questions this time hahaha
Thanks for the help, patience, attention
and thank you for being a magician different from others and not being carried away by ego and vanity!
Thank you for your heart for being able to count on your comments, texts and take those doubts, thank you!

Scott Stenwick said...

In the Golden Dawn Enochian system it is common for Great Table angels to be called up individually. In Dee's conjurations, he always calls on them in groups. So a lot of that has to do with which system you are using.

As far as why there are the planetary attributions for the Seniors, the answer is pretty much "because the Golden Dawn made them up." There are no such attributions in the original diaries.

Now I'm not necessarily trying to knock the GD system there - magicians do use it and claim to get results. My point is just that it's very different from the original Dee system.

To cure illness, for example, Dee would conjure the Angels of Medicine (upper left subquadrant of each quarter) from all four quarters, in one ritual, and deliver the charge to all 16 angels.

I haven't done a lot of work with the Shem angels, so that's not a comparison I feel qualified to make. I will say, though, that the Enochian angels pretty much feel the same as the other Qabalistic angels that I've worked with, such as those attributed to the planets, elements, and zodiac.

Dallan said...

thank you scott,
I want you to practice the system as closely as possible to what DEE has practiced, and since I was never a student of the golden dawn system I do not feel free to use
I prefer the original Dee system,
still feel confused to find the angels of the great table, I am striving to understand this,
Is there any simpler method for understanding this?
you said that you do not work with Goethya, but you have already participated in rituals on Goethya, you wanted to know if the cacodemons have the energy similar to the demons of the Go├ętia or if they are smarter than they?
and also if there are cacodemons in the Enochian system, are there agathodemons?
sorry if these questions are not appropriate

Dallan said...


now I thought here that the agathodemon would be the lesser angels, right?

Scott Stenwick said...

What are the sources that you are looking at that show the angels of the Great Table? I think they are pretty clearly laid out in my book, but I'm happy to answer questions if you find it confusing.

The Kings are the spiral in the center of each quadrant. The pretty much have complete power over the elemental realm, and you summon them by the three names of God written across the midline of each quadrant.
The Seniors are the six lines that radiate from the center of each quadrant. They have power over Knowledge and Judgement in Human Affairs.
Each of the sixteen subquadrants has two names, one horizontal and one vertical, that form the controlling names for the angels of those quadrants. The horizontal name is the second line from the top, and the vertical name is the line running down the center. You use both when working with the angels of the quadrant. To work with the Cacodemons, you use the names in reverse.
For each quadrant, four angel names are formed by rearranging the letters above the vertical name into various permutations.
Four angel names are likewise formed by taking the four horizontal lines below the horizontal name, excluding the letters of the vertical name.
Eight cacodemon names are formed by splitting each angel name below the horizontal name into groups of two letters, and then adding letters on the same horizontal line from the Black Cross or Tablet of Union.

It's in my book with diagrams, which makes it easier to see. It's not that complex, though, not nearly on the level of the Golden Dawn Concourse of Forces.

In my experience the Cacodemons are stronger but less intelligent than what I recall from the couple of Goetic workings I participated in years ago. When you send them out, they hit with overwhelming force but are not very good at navigating countermeasures. If they hit a defense they can't overcome, they usually will just keep attacking it until the duration of the spell runs out unless you give them more some additional direction. Lemegeton spirits tend to be more adaptable to circumstances and more able to function intelligently on their own.

Both the Lesser Angels and Cacodemons are flip sides of one another, so you could say that the Lesser Angels would be the same as Agathosdemons, yes, assuming that by demon you mean "Daemon" as in Greek.

Dallan said...

thanks for the answer scott,
I spent the dawn studying and rereading your texts and I understood about it, thank you very much
you explained in a very easy way to understand my mercury in scorpion makes me "" slow "" kakakaak
excuse me
and thank you very much
I am really finding myself in the Enochian system with all sincerity and thanks to you also that you have much of it,

Dallan said...

scott, I have these doubts and I think they will be the last of these leads, I would very much like you to answer me, I am trying my best to understand, but I am confused by some things that I do not understand well and so I ask, I apologize if my questions seem silly, but for me they are very important, if you can please answer me and I'm sorry to bother with so many questions like this ....
needs a talisman for each group of angels we are going to cast,
if for example I want to call all the angels of medicine, then I need to make talismans for the angels of each quadrant (east, south, etc ...)
but what about the angels of the controlling cross, when to use their talismans?
should be used when calling the angels from each quadrant?
or only when the controlling angels are called individually?
the talismans of the great table should be placed above the holy table used in the heptarchya?
and where aemethy sigilum would be placed? would he be on the table among the talismans over them?

Scott Stenwick said...

You do not need talismans for the cross angels. Just for each group of angels you are calling.

The talismans are placed on the floor. You stand on them when calling the angels. You always call across the Holy Table. So you put the talisman for the angels of the east to the west of the Holy Table, the talisman for the angels of the south to the north of the Holy Table, and so forth. You go around the Holy Table and stand on each talisman while calling the corresponding angels, facing the proper direction across the Holy Table.

The Sigillum Dei Aemeth remains in the same place for all Enochian operations, in the center of the Holy Table. You don't need to move it.

Dallan said...

thank you ver much scott!!! :)

Dallan said...

scott, the names of
should be written in enochian or common alphabet (Latin / English?)

Scott Stenwick said...

I write them using the Angelic (Enochian) script, not the English.

Dallan said...

I would also like to confirm one thing before setting up the temple,
the talismans for the angels are arranged on the ground as well as the seals of the heptarch,
but above the holy table are placed the elementary tablets,
or are only talismans used on the floor?

Scott Stenwick said...

I am not sure exactly what you are asking here. The arrangement is like this:

You place the Sigillum and ensigns on the Holy Table. You put the cloth over them. You place your scrying crystal on top of the cloth in the center of the Sigillum.

If you are calling on the angels to empower a talisman or other item, the item takes the place of the scrying crystal. It sits on top of the cloth, in the center of the Sigillum, throughout the ritual. The talisman for calling the King and Prince that you are working with is placed on the floor, and you stand on it when you perform the conjuration.

If by "elementary tablets" you mean the Golden Dawn elemental tablets, I don't use those. The talismans for calling the angels in Mastering the Great Table contain portions of the Great Table (which are where the elemental tablets come from) and those should be placed on the floor just like the Heptarchial talismans for calling the King and Prince.

Dallan said...

Thanks for the response from scott and sorry for the confusion,
It was good to know about the cloth, I have not yet used the cloth in the rituals.
What I want to know is whether in the work of the large table, if only the talismans are used on the floor
and none on the holy table?

Scott Stenwick said...

You put the talismans you are using to conjure the angels on the floor and stand on them for the Great Table angels, just like with the Heptarchia. You don't put them on the Holy Table.

If you are making a talisman of your own for a specific magical intent, you put THAT in the center of the Sigillum while you conjure the angels. The talisman you are using to conjure the angels, on the other hand, stays on the floor.

Part of the confusion, I think, is that I'm using "talisman" two different ways. The "talismans" that you use to conjure the angels always go on the floor and not on the Holy Table. Any "talisman" you make that you want the angels to empower in order to perform some task or accomplish some intent goes on the Sigillum and not on the floor.

Does that make sense?

Dallan said...

What confused me was that:
I thought the
Tabula Recensa "should be placed on top of the holy table
and the talismans of angels on the floor

so this is wrong ?!
, and I should then use the talismans only on the floor and not put anything on the holy table other than the
"Sigillum Dei Aemeth?

Scott Stenwick said...

The Tabula Recensa is a reference for looking up angel names. You don't put it on the Holy Table or do anything else with it for ritual work. The talismans that I created for the Great Table angels in my book reproduce sections of the Tabula Recensa, but that's it.

The Sigillum Dei Aemeth goes on the Holy Table. So do the Ensigns of Creation, unless you decide to paint them onto the Holy Table. Then the cloth goes over all of that, and you put your spell focus in the center of the Sigillum. That can be a scrying stone, a talisman, or some other item.

Dallan said...

Many thanks scott, without you the practice would not be possible, may the gods bless you !!!
I was confused a lot about it but now it's very clear, I think it was the biggest doubt, so I want to start the practical work soon,
I'll be back with news,
Sorry for the difficulties and the doubts I'm trying to understand all this,
Thank you, thank you, thank you!!!


Scott Stenwick said...

No problem at all. It is easy to get confused about using the Tabula Recensa in the original Dee system when the Golden Dawn system makes such extensive use of the tablets and Dee never really did.

Best of luck with your practical work, and let me know if you run into more questions. I'll do my best to answer them.

Dallan said...

this confuses a lot even as you said,
thanks for all the patience scott, you are the best and most prepared i have ever met !!!
Thank you for helping me realize my dream of being an Enochian magician.

Dallan said...

Hi Scott, how are you?
hope you're well
I'm almost getting the practical part, however as I do everything manually the work is bigger and so the delay,
I have some doubts that have arisen and if possible I would like you to answer me and also make some comments if possible,

When I call the angels, I must step on the talisman and use the call corresponding to the angel in that direction, my doubt is:
Should I step on the talisman to call the angel to the direction, and make the request? or should the request be made after calling all the angels?

2 - In the end, the other three talismans of the other quadrants will be free and I will step on only one talisman of the last quadrant called? that's right?
and also if I'm going to have to give leave to start stepping on the angel's talisman from each direction in an anti-clockwise direction?

3-In calling the angels, kings etc,
we should also call the mystic god names that are the names of the flags (ORO, OIP etc) and also the command names of the talisman? I understood well?

4-A member of my family suffers from mental illness, so I intend to call the healing angels, in which case my doubt is:
to call only two groups of angels, will I need the Talismans only from the two groups or will I need the talismans of the directions symbolically, even if I do not use them?
and also in the case of calling only two groups of angels as in the example, should I call only the angels of the elements of water and air, or should I call all the angels attached to the two talismans in this case?

Must talismans be colored? Or can I do this in black and white?
I bought colored paper, but the black color sheet are more difficult to work, although a gold pen has made the job easier, I would like to know about this matter of colors for the talismans.

here I would like to ask your opinion,
I conjured
King BYNEPOR last week, and I felt it was a "weak" evocation of the others (I could not find a better term, sorry)
In this ritual I made two modifications:
The first was that I put the cloth on the holy table, but I only had a yellow cloth and I ended up using it
Has this tissue blocked the energies? and I also used an aluminum dish for the candle, which eventually covered all the aemethy stealth
Could you block your energies? I would like to hear your opinion
about this

**Sorry for the many questions, scott, I'm always bothering you, but for me it's a GREAT help because I can better understand and how I should organize the ritual, I'm a bit confused by the amount of information ...
I am grateful to the gods for knowing your blog, THANK YOU VERY MUCH!

Scott Stenwick said...

1. First you go around and call all the angels. Only then do you make your request.

2. You only need to be standing on the talismans when you call the angels. You don't need to stand on anything when making your request.

3. The only time you use the three names is when calling the Kings, because those are their controlling names. Otherwise, you just call the angels by their controlling names. You don't need to do anything else.

4. You always need all four directions. You can limit the angels of each direction by element, but I wouldn't recommend doing that when you're starting out. Just call all the angels for the power you want. Mess around with trying to fine-tune it later.

5. No, they don't need to be colored.

6. It's very unlikely that a cloth of a different color would "block the energies." Generally I have either used a red/green cloth or no cloth at all, and those setups both work fine. A dish should work fine for a spell focus, too.

There are a number of things you could check. First I would look at the astrology. If you had a void Moon, for example, that would explain it right there. Otherwise, look at the Moon's next aspect or final aspect, like I talk about in my electional timing article.

But the bottom line is that none of this stuff is completely deterministic. Sometimes it just doesn't work as well for no clear reason. I would caution you against concluding that you did something wrong before you have a decent sample size of operations under your belt. This one might just have been a fluke.

Dallan said...


Dallan said...

Hi scott !!
I wonder if at this start I can call a king or a senior
or is it better to start with an angel?

Scott Stenwick said...

I know a lot of people who started in with the Kings or Seniors. If that is what you want to do, you should be fine. The Kings and Seniors are smarter than the lower-level angels too, so if you want to have some sort of conversation or scry something interesting they probably are a better bet.

Dallan said...

I think of them to make requests,
At first, I think of getting a job, for example: the angels in precious stones could accomplish this task
But perhaps kings and elders are more effective in this task because they are smarter? But would smaller angels be faster?
What do you think, Scott?

Scott Stenwick said...

Seniors have a specific power - they grant "knowledge and judgment in human affairs." So that's their sphere of influence. You can conjure them for a job spell indirectly, like, say, "influence hiring managers to choose me over other candidates," but that's how you have to do it if you want to call on them in that way.

Kings can do almost anything. If you summon all four, so that the four elemental realms are represented, you have a lot of power at your disposal. They can do things like shape external circumstances along with the attitudes of decision-makers.

The angels of precious stones only tangentially relate to job spells through the medium of wealth and money. Their real function is for things like identifying natural resources - ore-veins and the like. So let's say you're drilling for oil. Oil isn't a stone, but it's a valuable resource hidden in the earth and they probably could tell you where to drill.

The smaller angels are more precise, but they aren't necessarily faster. It depends a lot on the exact circumstances of your request.

The easy way to go is just call the Kings and see how it goes. I've never had them get upset with me or anything like that - but like all spirits, I do treat them with respect rather than just ordering them around.

Dallan said...

scott, thank you as always,
always helping in what can,
I work respectfully with the spirits, even with the demons,
and in relation to the Enochian angels, I will have much respect equally,
I hope one day I can thank you properly, Scott,
You are a great light to the
great master!
thank you very much!!

Dallan said...

I forgot,
Do you have any limits to working with the Enochian entities?
should we call them only in case of emergency? or can we touch Enochian magic at any moment?

Scott Stenwick said...

You can call on the Enochian entities whenever you want to do a working. There aren't any special considerations involved.

Dallan said...


Dallan said...

hello scott master "is everything okay with you?

this time I would like to ask for help in the pronunciation of the names of God is very difficult to understand the pronunciation of these names,
This is very difficult to pronounce: HCTGA
on the name AOZPI is if the pronunciation is as it is or would it be AOZODPI?

would stay

of Kings:

please help me master scott :)

Scott Stenwick said...

With names of God you always expand the Z into the syllable Zod. That's not true of every word in Angelic, but it is true with these names. You sometimes have to insert extra vowel sounds in order to pronounce a word - though often, if you practice enough, combinations that look impossible just are unusual in English and can in fact be pronounced.

HCTGA - [hek]-tgah
AOZPI - ah-oh-zod-pee
RAAGIOSL - rah-ah-ghee-oh-[sal]
EDLPRNAA - eh-[del]-per-nah-ah
ICZHIHAL - eek-zod-hee-hal

The syllables in brackets have extra vowels inserted. Those particular vowels should never be emphasized or drawn out. I try to make those syllables as short as I can without losing the consonant sounds.

Dallan said...

Many thanks, Scott, thank you very much.
now I can pronounce thanks to your help
thank you master!!!!

Dallan said...

Master Scott, I tried to do the ritual today, but I think I got in a bit of trouble ....
The talismans of the angels should be placed in their corresponding directions,
if I put each talisman in each direction they would then be further away from the table, so to go clockwise I would be on the east of back to the west, then to the south of back to the north,
but by doing so I will be conjuring my back to the table.

I believe that this is so with some error, so I come to ask, because reading your text appeared to me that it should be this way:
how is this scheme:

\0/**(me here)
west-talisman of the west- TABLE- east talisman - east

the table in the center ... ok
then standing to the west I face the east, I will be facing west so floor in the talisman of the east that will be near the west direction?!

see this diagram: is this the bandstand?

\0/**(me here)
West - East Talisman-- TABLE --- East

so I ask if the shape of the scheme is correct?
Sorry for the confusion, I hope you understand, sorry again ... :(

Scott Stenwick said...

The talisman for the angels of the east goes to the west of the altar, so you can call them from the east across the table. So I believe what you have in your second diagram there is correct, though it's a little hard to follow.

The upshot is that from the perspective of the altar, the talismans are placed opposite the direction they represent. So the talisman for the angels of the east goes to the west of the altar, the talisman for the angels of the south goes north of the altar, and so forth.

That way you (A) always face the direction and (B) always face the table when you conjure.

Dallan said...

thank you scott,
I only realized this after evaluating the ritual because I felt it was as if an energy had come and gone,
so I came to the conclusion that since I was with my back to the aemethy sigilum, these energies were not restricted,
I'm going to redo this ritual with the same goal
Thank you Master Scott, sorry for the stupid question.

Can this error be any problem?

Scott Stenwick said...

I think the only problem is that with the energy not coming across the table, your spell probably won't be as effective as it would otherwise be. If you recast it conjuring across the table, I would expect that you should get a better, more powerful result.

Dallan said...

THANK YOU VERYY MUCH master scott!!! <3
thank you :)

Dallan said...
This comment has been removed by the author.
Dallan said...

master scott, I do not know if this message ever got sent, so I'm sending it again

I did the ritual today and everything went well.
but I did not feel a very powerful energy, is this common for your experiences with kings?
and I would also like to know if the first key is read only once
or should we read the first key in each quadrant separately?

PS: I just did with the first key

Scott Stenwick said...

Just the First Key is fine, and you only need to do it once, before you start in on the conjurations.

I find that it's hard to tell how effective an operation is going to be from how the energy feels when you perform the ritual. I would wait and see what your results are before drawing any conclusions.

Dallan said...

Thank you for being patient with me, Master Scott! <3
Now I'll have to wait for the results to confirm the success of the ritual,