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.

Unknown 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,

Dallan said...

scott, what would be the best group of angels to work on to improve their ability to work magic?

Scott Stenwick said...

For the Great Table, I would say the Kings. For the Heptarchia, I would say Carmara and Hagonel.

Dallan said...

thank you master scott !!!
I also thought of kings,
but also came to mind the angels of transformation and the angels of the elements,
The time limit for kings has not yet come, but I would still like to do a little Enochian experience during this period.
Thank you for your patience and attention, it is an honor to be answered by you!
thank you very much!!!

Scott Stenwick said...

The angels of transformation would also be a good choice. The "angels of the elements" are a little more dodgy (if you're talking about EXARP, HCOMA, and so forth) because those are actually the element names according to the Dee diaries, not angels. They only are treated as entities in the Golden Dawn Enochian system.

Dallan said...

Thank you for responding to Scott,
Sorry about the mess,
by angels of the elements I wanted to say
"Angels of living creatures and elements"

and in relation to the angels of Transformation, I would like to ask you what kind of situation might influence the manifest world?
and also without wanting to pass the limits, also on the angels of living beings and the elements that type of situation could influence as an example? please
Have I read some texts that have confused me about the function of these angels in the manifest plan?
I am following your method that is closest to the DEE,
I do not want to follow the golden dawn.

Scott Stenwick said...

Oh, okay. You would want to use the angels of transformation over the angels of living creatures to increase your ability to work magick, if that was your question.

The angels of transformation are pretty powerful for manifesting things - they have the ability to transform situations and the like, so they can work on probabilities pretty directly.

The angels of living creatures can be used to influence the behavior of various animals, but also to contact and work with other elemental spirits. So you could use them to work with nature spirits, spirits of a place, and so forth.

All of these things can influence the physical world. Magick isn't like in the movies or fantasy novels - I try to be as authentic as I can when I write about magick, but I still turn up the volume a bit for dramatic effect.

I'm not sure what you mean about "pass the limits." The only limit is on how much of a probability shift you can create, and that's akin to a physical law. You can't "pass it" in any meaningful sense. Your operation either works or it doesn't.

In the spirit diaries, the angels do talk as if their presence is part of some larger plan related to "the age to come" and so forth. I don't think anybody knows for sure what that's all about, though.

Dallan said...

on the limits
I meant that there were many questions and I did not want to go beyond the limits of your patience in answering them :(

and about the two classes of angels was about how they can influence situations, because I see some different opinions

Dallan said...

Hi scott!!!,
could you help me with the pronunciations of these names please?









The reason is that I am writing in the annotations on pronunciations, and I have found many ways to pronounce
I understood some rules of punctuation, but some words seem impossible to be pronounced,
I thought some would be easier, but there are some exceptions in the pronunciations that confuse still more,
and I believe that knowing how to pronounce these words I can then pronounce all the rest without problems

Scott Stenwick said...

All of these are in Mastering the Great Table. If you have a copy, you can just look them up. I can give you a list here, but it would probably be easier for you to just get the book. The deal is that there's a method in the Golden Dawn system that I try to avoid using, but sometimes you're just stuck with it. You insert the vowel of the corresponding Hebrew letter's first syllable after the consonant.

You'll get the best results with this if your do it as little as you can get away with and still pronounce the word, and if you can avoid emphasizing any of the inserted consonant syllables.

Note: There's some variation in how you can say all of these. This list might or might not exactly match what I have in the book, because I don't have it in front of me.

SO LSRAHPM would be pronounced like LaS-RAH-PeM. You insert A from Lamed after the L, and the E from Peh after the P.

SAIINOV is SAH-EE-EE-NOV, just like it looks without any insertions.
SONIZNT is SOH-NEE-ZaNT. You insert the A from Zayin after the Z. Note that in many cases you do not expand Z out to the syllable Zod, although in the Golden Dawn system you always do it. With the names, Zod expansion is reserved for names of God rather than Angel names.
LIGDISA is LEEG-DEE-SAH, no insertions.
ARINNAP is AH-REE-NAHP. You don't do anything special for double consonants.
ALNDVOD would be AL-NuD-VOD. You insert the U from Nun after the N.
AHMLICV is AHM-LEE-CU. U and V are the same letter in Angelic, which can be read as either a vowel or a consonant depending on what makes the pronunciation work best.
ALHGTGA is AH-LaHG-TGAH. Insert the A from Lamed after the L. TG is an unusual sound in English, but it's not actually hard to say and doesn't require an insertion.
LAOAXRP is LAH-OH-AKS-ARP. You're close, but Angelic names don't need to end with vowels so you don't need a trailing e sound.

RZLA is ReZ-LAH. Again, no Zod expansion here. You insert the e for Resh after the R.
ZLAR and LARZ are pronounced just like they look, no Zod expansion.
ARZL is AR-ZaL. Insert A for Zayin after the Z, no Zod expansion.
DTAA is Da-TAH-AH. Insert A for Daleth after the D.
OZAB is OH-ZAB, just like it looks. No Zod expansion.
ETDIM is ET-DEEM, just like it looks.
APHRA is AF-RAH. PH seems to work fine as F in Angelic, just like in English.
OCNM is OK-NuM. Insert u from Nun after the N.
SHAL is just like it looks, SH is Sh as in English.
CZNS is KZaNS. Insert the Z for Zayin after the Z, no Zod expansion.
NHDD is NuHD. Insert the U for Nun after the N, no special treatment for doubled consonants.
UNNAX is U-NAKS. No special treatment for doubled consonants.
TOTT is TOHT. No special treatment for doubled consonants.
XRNH is KSa-ReNH. Insert A for Tzaddi after X (different but associated sounds, with no X in Hebrew. Tzaddi is closest), e for Resh after R.
HVA is HU-AH. Pronounce the V as a U.
ZRRUOA is ZRU-OH-AH. No special treatment for doubles, no Zod expansion.
CCO is KO. No special treatment for doubled consonants.

Now all that being said - once you get more familiar with the names, you'll find them running together more and you may not need to insert as many vowels to pronounce them. It's always better to pronounce the word closer to its actual spelling without inserts, if you can manage it.

A final note - Aaron Leitch has been throwing around this idea that he picked up from Leo Vinci's first Enochian dictionary published back in the 1970's, that you say the names of the English letters as syllables whenever the words get hard to pronounce as written. Do not do this. There is no evidence in the diaries that this was ever Dee's intent, and it is directly at odds with his pronunciation notes in many places.

Dallan said...

Thank you for answering me, Master Scott,
what happens is that English is not my native language and even with the book I still confuse myself
because I still have trouble with this, I'm sorry
I tried looking at the pronunciations, but it always has some difference in other authors, and what makes me confused, some say that the V must be pronounced with the U etc.
I decided to ask you why I'm following your system which is the closest DEE and enochian depends on the pronunciation
I trust in your way of working, so I thought I'd better ask.
instead of using "" wrong pronunciations ""
I only trust you master !!!!
thanks for the patience and attention scott <3

Dallan said...

Master Scott
I wrote everything in my note book,
the notebook should be called liber spiritum or B.O.S as in wicca?

I realized that this way it is better to pronounce,
with these words my pronunciation will improve
my biggest doubts were the
V to U
no zod
and in double consonants

For example, I picked up a word that is probably influenced by GD,

RXNL appears a pronunciation: "REKESNaLa" "

I would say thus:
Is it right?

and I wanted to ask if the golden aurora system really is Enochian?

If they changed the pronunciation and some letters and tablets, would they still be Enochian angels?
What is your opinion of this master?

and to what extent would a "wrong" statement influence practices and results? Could other entities get to the place you called?

for example, the healers whom I call following their method,
They would be the same healing angels in the Golden Dawn system
or another different Enochian method?

Scott Stenwick said...

It really makes no difference what you call your notebook. It's just your notes. If it makes a difference to you, Dee used either Book of Spirits or Liber Spirituum. As far as I know, B.O.S. comes from modern Wicca and would not have been used during the Renaissance.

Yes, I would pronounce that like RXNul.

The GD system is different from the original Dee system. Asking if it's "really" Enochian is not a very meaningful question. The term "Enochian" actually comes from the GD system - Dee never used it. I use it because it's what the system is popularly known as today.

As far as how those differences play out in practice, it's hard to say. I know a number of magicians who work the GD version and get good results. The original Dee stuff has always just resonated better with me, so that's how I work with it. To answer that question with any degree of precision, I think I would probably need to be an expert on both the GD and Dee systems, and I really only consider myself an expert on the latter.

The GD system doesn't deal with powers of the subangles like healing at all, and doesn't generally call the angels in groups. The upper left quadrants (angels of medicine) in Dee's system would be the airy subangles of the four elements in the GD system, which I could see having some application for healing. But the two systems are not that comparable for the most part.

Dallan said...

I understood better
Thanks for the answer, Master Scott!
thank you very much

Dallan said...

Hello Master Scott !!!
I was looking at the blog about magic and madness, but I did not find it and it was already mentioned at some point,
but one person asked me about this and although I know this is a lie, I would like a more technical answer on this:
if magic drives people to madness. And what happened to Crowley that people always associate that magic made him crazy and poor?

Scott Stenwick said...

The answer is absolutely not, as far as I can tell.

What people fail to understand is, as usual, statistics. One person in four in the general population has some form of mental illness. So if less than one in four magical practitioners you know have problems with mental illness, that actually means the incidence is lower among people who do magick.

Among all the magicians I know, some have mental illness issues but it's less than one in four. If your experience is similar, it doesn't support the hypothesis that magick makes people mentally ill. It really is that simple. People just have more issues with math than you might think.

Magick did make Crowley poor, but it was for a very obvious and non-mysterious reason. He burned through his entire family fortune self-publishing his works on occultism. There was no CreateSpace back then, so he had to finance everything up front and it was quite expensive. None of his projects ever made much money back.

The idea that Crowley was "crazy" by the end of his life just isn't true as far as I can tell. Read The Book of Thoth, which he completed towards the end of his life. It's not the work of a crazy person - it's a nuanced and complex look at the Tarot and its structure, from the perspective of the Thelemic system and in light of his personal realizations.

The idea most likely comes from John Symonds' The Great Beast, which is a highly inaccurate biography of Crowley that doubles down on many of the unfounded and entirely false stories about him that ran in the tabloid press during his life, when he was being vilified as "the wickedest man in the world." If you want something more accurate, just about any more recent biography is better.

Dallan said...

Thanks for the answer!!!
I always knew that magic had nothing to do with madness,
what happens is that someone always comes to talk that crowley got poor, and crazy, or that DEE, got poor and things like that
but I did not have a more precise answer like the one you gave me,
people cling to baseless beliefs about magic and it annoys me because I know it's not true ..
Thank you once again great master !!!

Scott Stenwick said...

You could make the case that Dee wound up poor at the end of his life because of magick too, but again it is nothing mysterious. When Elizabeth I died in 1603, James I became King and Dee lost his position in the royal court and the income associated with it.

Whereas Elizabeth was open and accepting of Dee's magical work, James was a paranoid witch-hunter type who wanted nothing to do with anyone who purported to be a magician. So basically, it had to do with prejudice against magical work than anything about the work itself.

Dallan said...

Master Scott, you could write an article saying all this would be really cool.
People when they know I'm a magicodizem
or when someone asks me something about magic, they say about it,
I realize that this subject always comes up because of the ignorance of people who link magic to poverty and madness
I remember seeing some website years ago a picture of crowley as if he were in a recovery clinic and used this photo to say that he went crazy because of the magic

and also how much greater the person's ignorance, the more it will connect magic to madness

Scott Stenwick said...

This one right here from 2007 covers the general case:

This one from 2009 is Enochian-specific:

Dallan said...

THANK YOU master!!!

Dallan said...

I did the ritual with the kings, I do not remember if I already spoke about this ritual,
But I made mistakes in the cardinal's instructions, I felt the angel's energy manifest and disperse (I stayed with my back to the table), this should already be a month, I will try again the ritual going in the correct directions of the calls
Thank you very much for your patience and attention.

Dallan said...

Merry Christmas
master scott,
Thanks for everything!!!

javier said...

Hi Scott
I wondered why I did not feel more powerful the ritual of the watchtowers, I have your wonderful book on the big board and I have to study it carefully, personally the enochiana form of the G.D, it seems very suitable for me, but that problem of the opening of the Atalayas, it was very easy for me to open with the operant field (the operant field is not negotiable once again it is the best thing that has been done in Magic in a long time) the result is drastic the perception and the energy fluctuation is impressive, the ripples of that force change all that ritual, I will expose experiments, but I need to study your book more

javier said...

Hi Scott

I was reading this on Josh Norton's page, and he left me thoughtful:

The lowest angel relates to Fire and the Yod of IHVH. His function is to apply energy to the inert matter, in order to bring it into a state of activation. Each bit of matter so activated vibrates with a “note” or “chord” determined by its nature.

The next angel relates to water and the first Heh of IHVH. He sorts and groups the activated matter according to its nature and level of activation. Think of this as like the way in which particles suspended in water are sorted into layers by a centrifuge.

The third angel from the bottom applies structure to the sorted matter. That is, he takes the matter and builds it into a pattern that is in accord with the divine will, producing whatever “emergent” properties are intended. As an analogy, if the sorted matter was composed of atoms of carbon, nitrogen, oxygen, and hydrogen, then the structuring angel would form it into organic molecules. This angel corresponds to Air and the Vav of IHVH.

The final angel fixes the activated, patterned material into its new form, so that it does not devolve into random elements again. This angel connects with Earth and the last Heh of IHVH.

You can see hints of this “redemptive” process in the powers assigned to these angels in Dee's records. The powers are explicitly related to the perfection or change of some kind of matter: medicine is the process of perfecting the body; metals and precious stones are the perfection of inanimate matter; transformation is change from one form into a better form. The “nature and uses of living creatures” brings “wild” creatures under human intent.
I think it makes a lot of sense, could you call these minor angels from this perspective? For example, direct them towards a goal that I have drawn in a that in the end you direct these forces to crystallize an objective, each group with its office, but this would open interesting paths, what about this Scott?

Scott Stenwick said...

Correct, and I mention that approach in Mastering the Great Table. The GD idea of "element-of-element" subquadrants is not from the Dee diaries. You can associate the full quadrants based on a couple of Kelley's visions, but that's it. The element of element idea was an attempt to syncretize the Enochian system with geomancy, which is a whole other system.

Therefore - if, for example, you want the Angels of Medicine for Air, you would call just the top one from the medicine quadrants in each of the four directions all around the circle. That works for the other elements, too, and you can call more than one. But you don't always need to call all four, just the ones you need if you're trying to do something really specific.

This definitely works with the "Lesser Angels" - the ones under the cross. the cacodemons can be employed according to this arrangement, too, but with them there are two per element instead of one according to the row in which their names appear. It might or might not work with the angels assembled from the names above the cross. That isn't clear from the diaries, and I haven't done enough experiments with that method to say for sure.

So the Dee structure is a very different way of attributing the elements than what the GD used, but you can still work with them individually by carefully selecting the proper angels and/or demons if you are trying to do something very specific.

javier said...

Hi Scott

I continue to study the work of Ben Rowe along with yours and other authors, why do you use the letters of the sefirotic cross for each minor angel? for example.

“You who are ADRE openly, and ADIRE in the secret heart of God, enter this Temple and stand with your brothers.”

“You who are SISP openly, and SIOSP in the secret heart of God, enter this Temple and stand with your brothers.”

“You who are PALI openly, and PANLI in the secret heart of God, enter this Temple and stand with your brothers.”

“You who are ACAR openly, and ACRAR in the secret heart of God, enter this Temple and stand with your brothers.”

20. “By the power of the God Most High, by his three names OIP TEAA PDOCE, I declare that the Lesser Angle of Fire has been established in the Temple of Fire.”

I observed the same way in the healing ritual that was performed for Donald Michael Kraig,it seems G.D influence however they do not use the letter of the union table for each subquadrant. Why?this way of calling these angels in a group seems to me extremely is

In the Name of IDOIGO (II-DOH-II-GO) and ARDZA (AR-DEE-ZA),

(draw cross in the quarter)

I (your motto) call upon the FOUR GOOD ANGELS OF HEALING of the EAST, you who are skilled in the medicine of the ONE THING and dispensers of ALL cures. In the name of that ONE THING which created the UNIVERSE from TRUTH and the builder of the heavenly city of Jerusalem, come forth CZONS (SEE-ZOH-EN-ES), SIGAS (SII-GAS), FMOND (EF-MON-DEE), TOITT (TOH -II-TEE-TEE).
Open the way for ...... to walk his path in strength, heal his body and mind, cast out those weakness that plague him, regenerate his cells and banish any agents of illness that stand against him and the demon of cancer so that he may serve the mysteries as an individual lamp drawn from the central flame of unity.

In the name of IDOIGO (II-DOH-II-GO) and ARDZA (AR-DEE-ZA)

Let this be so.

this operation can be used safely for many rituals, but I do not understand why this letter of the sefirotic cross is used in the middle of each lesser angel,What do you think about this?

Scott Stenwick said...

Personally, I use the four-letter names without the middle letters from the controlling cross. That's how Dee did it, and operations also seem to work just as well if not a little better without them. Since my results both ways are pretty close, though, I wouldn't say that I have a definitive sample yet. If it appeals to you to include them, it probably won't hurt anything to do it that way.

You only combine letters from the Great Cross or Tablet of Union with the letters below the cross if you are using the cacodemons, since their names each consist of two of those letter plus one from the Great Cross. I'm not sure what you mean here with respect to mixing those letters with the names of the "lesser angels."

As a note, the crosses are only "Sephirothic" in the GD system - the Dee diaries make no mention of such a thing. And as for Rowe's work, there was considerable discussion at the time he wrote a lot of it up over whether you should include the middle letters or not. Apparently he decided to split the difference and use both.

Scott Stenwick said...

And just as a point, I pronounce about half of those words differently than what you (or maybe Rowe) has here:

IDOIGO is the way I do it.
ARDZA is ard-zah (no extra syllable needed after the D).
CZONS would be kzonz (no soft Cs unless noted, no extra syllables needed).
SIGAS is the way I do it.
FMOND is fmond (never use English letter names as syllables, and no extra syllables are needed anyway if you just practice the word).
TOITT is toh-eet (consonant sounds can run together, unlike vowels, and never use English letter names as syllables).

Of course, if you're trying to do GD pronunciation, you should use their pronunciation system and ignore mine. But I want to make it clear to anybody reading that this is not the system I endorse or use, since everything in my books are based on my interpretation of Dee pronunciation.

Dallan said...

Master Scott, please, can you answer this question:
What are the elemental assignments
  of the controlling angels of the big cross?
Cross where is the exarp or the senior Laoaxrp, for example
I hope you understood

Scott Stenwick said...

So these names?

Exarp - Air
Hcoma - Water
Nanta - Earth
Bitom - Fire

Dallan said...

Thank you master,
as an example, the names are:

habioro- east

I am referring to the crosses that form the name for the elderly, what their elemental attribution,
for example:
LAOAXRP in the dee purist system would be in the south and the element for that square would be air,
in the golden dawn system would be moon water
  I want to know how these elemental assignments are to the system we practice- purist dee

Dallan said...

What led me to this doubt is that I was reading a series of works that included Gotic and Enochian spirits and others,
in this work appeared a success with laoaxrp to develop astral vision
so I thought of evoking laoaxrp for the same purpose,
but the assignments are different from the dee-purist system,
I just wanted to test laoaxrp on the dee purist system and see if I have the same success, since that same angel worked well for the other person so I could evoke laoaxrp instead of calling all seniors
but his assignment in dee purist is different, and I then think that I may not have the same success
  notwithstanding the doubt about the elemental attribution of the crosses where the names of the seniors originate, he wanted to know about it

Scott Stenwick said...

Oh, okay. I thought you were asking something else.

Before you do anything else, disregard the association between Enochian and Goetia. That comes from one source, the Treatise on Angel Magic from around 1700, and is highly dubious. The two systems have nothing to do with each other.

According to my interpretation of the Dee system (and note that not all Dee purists agree with me), you take the Tabula Recensa (which some Dee purists refuse to use) and attribute it to the four elements as follows:

Upper Left - Fire
Upper Right - Air
Lower Left - Water
Lower Right - Earth

Think of it as a clockwise spiral starting in the upper left and following the elements in density order. That represents a complete manifestation, and becomes super-simple to understand once you start using the conjurations.

So that means:

Golden Dawn Seniors of Air = My Seniors of Fire
Golden Dawn Seniors of Fire = My Seniors of Water
Golden Dawn Seniors of Water = My Seniors of Air
Golden Dawn Seniors of Earth = My Seniors of Earth

Some Dee purists go upper left -> upper right -> lower left -> lower right. That yields a different order, as does using the "first version" of the Great Table instead of the Tabula Recensa.

Planetary attributions for the Seniors are only found in the Golden Dawn system. They have no such attributions in the Dee purist system. Also, the "element-of-element" sub-quadrant idea is also Golden Dawn only.

Also, Dee never called individual Seniors. His conjurations call all 24 at once. So the attributions of the individual Seniors is something of an open question beyond the quadrant they are drawn from - and we don't all even agree on that.

Basically, there are several different opinions about this even among Dee purist magicians. I think what I do is the best method, but probably those other practitioners would say the same thing. Probably the best, most reliable way to do it would be to conjure up the Senior you want to work with and see if you can get any information direct from the source.

Dallan said...

ie all the elderly in the air, for example, will be the air element and there would be individual elements for them as in the Gd system
I'm going to work with all the elderly in group for astral vision, so I'll check the results, if necessary I'll work with only one in the future, but I believe it will not be necessary.
Again master, I used the translator and so confused, but I know that Goetia and Enochians are different systems, stay calm about it.
I'll come back with the results when it's ready :)

Dallan said...

Hi Master, I performed the ritual with the elderly today, I felt a slight pressure during the rituals and a very good feeling, but I felt some directions stronger than the others, is this common?
and I had doubts:

Should each name be vibrated until the presence of the angel is felt or spoken only once?

again the pronunciations confused me, this time by the names:



I tried my best in pronunciation, but at the time of the ritual I was confused, could you help me in those?

I would also like you to comment on the differences between dee and purist systems (this is for my research)

Scott Stenwick said...

Feelings like that during rituals are hard to classify. They vary a lot by individual, so I can't necessarily say much about what that might mean.

I like to vibrate names until I feel a presence rather that just once. You do the conjuration during which you say the name, and after that vibrate the name or names repeatedly.

I would pronounce those ack-zee-nor and lzee-noh-poh or lah-zee-noh-poh.

"Dee Purist" is one system. "Golden Dawn" is another. "Dee" and "Purist" are not separate systems.

Dallan said...

Thanks for all help Master Scott !!!!
I thought there were different opinions even among purist practitioners and it was about these differences that I became curious Master Scott, sorry for the confusion
thank you once again great scott master

Scott Stenwick said...

There are difference in opinion among various of the "Dee Purist" practitioners, but there is not a split between "Dee" and "Purist," which is what it was sounding like you were asking. "Dee Purist" means that you use the attributions in the Dee diaries. "Golden Dawn" or "Neo-Enochian" generally means that you use the Golden Dawn attributions, though there are some other systems that you could call "Neo-Enochian" like Aurum Solis.

Here are some of the differences that you will find among "Dee Purist" practitioners:

(1) Do you use the original Great Table or the later Tabula Recensa version? I'm Tabula Recensa, but there is a significant group that prefers the original.

(2) If you use Tabula Recensa, do you swap the upper right and lower left quadrants in Dee's diagram? Donald Tyson says yes, I and every other Enochian author in the world say no.

(3) Are the Angelic Keys associated with portions of the Great Table and the Aires? Aaron Leitch says no, I and every other Enochian author in the world say yes.

(4) I appear to be the odd man out when it comes to attributing the quadrants of the Great Table to the elements, in that the system I use in Mastering the Great Table doesn't appear anywhere else. Some Dee Purists also don't think the quadrants map to the elements at all.

(5) What do you do with the Leaves of Loagaeth? Aaron Leitch put together a system for using them in conjunction with the Keys, but since he works from the assumption that the Keys don't go with the Great Table or Aires I am of the opinion that it is incomplete.

(6) Do you write "Angelic" right-to-left or left-to-right? Personally I think that one is a bit of a trick question. The "Angelic" in Liber Loagaeth has a clear instruction to write right-to-left. But statistical linguistic analysis has shown that "Loagaeth Angelic" is entirely distinct from "Key Angelic" the names from the Great Table are for the most part extracted from left-to-right. I would say you write the first right-to-left and the second left-to-right.

(7) Does doing Enochian magick risk blowing up the world? Donald Tyson says yes, I and every other Enochian author in the world (along with basically every sane person in existence) say no.

(8) Do you attribute the Great Table quadrants in the order Upper Left, Upper Right, Lower Right, Lower Left or Upper Left, Upper Right, Lower Left, Lower Right. I use the first, and I know for a fact that David R. Jones uses the second. Some of that hinges on the validity you assign to the source texts used in Skinner and Rankine's "Practical Angel Magic," which do go in the latter order (I think they're later texts by someone like Ashmole rather than Dee's original book of conjurations as Rankine and Skinner claimed).

(9) Are you "Neo-Enochian" if your books have modern components like pentagram and hexagram rituals, but do your best to use the original Dee attributions? Aaron Leitch says yes, and has said so multiple times in interviews, implying (incorrectly) to his audience that my books use Golden Dawn attributions when they explicitly don't. I commented at one point that maybe another term like "Meso-Enochian" might be in order for my work, since I've heard Leitch has gotten a lot of mileage out of misrepresenting my books (though, to be fair, that's just a rumor and I have no idea if it's true).

So that's a list there of some of the differences. The problem is that Dee's diaries are not entirely clear, and you have to make judgment calls as you read through them with respect to what you think the original intent might have been, or how Dee interpreted what he experienced. We're more like trailblazers working our way through the jungle than the Golden Dawn folks, who have a traditional system that they rarely change.

Anonymous said...

#7 LOL!!!

Dallan said...

dee and purist were separated because I used a translator, it was the error of the master translator, I'm sorry for this confusion
but it's all GREAT,
It is WONDERFUL to be able to understand all this, thank you Master Scott, IMMEDIATELY THANKFUL FOR HIS GENEROSITY AND PATIENCE :)

Scott Stenwick said...

@Dacia: Because apparently the Enochian Apocalypse is the physical event predicted by William Miller in the 1830's, rather than the original meaning of "revelation" - that is, you do the work and receive divine revelations. But Dee and Kelley were Millerites, you know! They only predated his whole version of Christianity by about 250 years...

@Dallan: Sorry I misunderstood that. Glad that you found my comment useful, though.

Anonymous said...

I think I've read that in your articles on Tyson. It's still hilarious though :)

Dallan said...

Master, I am preparing to call the angels and some doubts arose for example:
because the keys have words "shocking"

: Children of the Fury- 14 key
that you may be exalted, whose name among you is wrath - 12 key
I'm curious about these words, could you give us your opinion, Scott?

Also raised the question of how we can work the angels exarp, bitom for example, you did master scott tests?

Have you ever called angels alone? on what occasion?

and in what moments should the invocation be made in the Enochian system?

I'm in the translator but I hope you've managed to understand.}

Dallan said...

Ah I forgot! :(
the pronunciation of names
Are these master?
Izodp, nerzefem and rezioner and SETIM?

Scott Stenwick said...

The keys do include some strong language and phrasing. But don't let that throw you off.

I couldn't tell you whether EXARP and so forth are individual angels or not. The names work to bring forth the elements, but whether they are actually spirits, groups of spirits, or principles is hard to say. The Golden Dawn came up with ways to work with them, but none of those methods are from the Dee diaries.

For ritual timing, I would probably time it like anything else. You can use my simple electional method for elements, and look at chart victors and the like for planets.

So for those names, Dee referred to them as "names of God" so you always extend the Z into the syllable zod. I would pronounce these as:

IZXP - ee-zod-xap
NRZFM - nur-zod-fam (you have to insert vowels, so you might as well use the correct GD ones)
RZIONR - reh-zod-ee-oh-nur
STIM - steem (the S and T combine, so you don't need to expand the S)

Dallan said...

THANK YOU VERY MUCH master scott :) <3

Dallan said...

Hello Master Scott,
Yesterday I evoked the angels of transformation
my goal was to improve my ability to perform magic
ritual was peaceful but tiring,
different from the times in which I evoked the angels of the heptarchya,
or kings and elders, have passed events that would like to ask your opinion:

1- After the ritual the people of the house were aggressive with me


Has energy overflowed?

2- My sister has a spiritual sensitivity, during the dawn she saw the spirits of two relatives already deceased

** I was awake and I heard voices coming from her room,

Did the energy affect her?

3-when I lay down I heard a whisper but I could not identify

can be related to the ritual?

please scott what is your master analysis?

I want to make it clear that I am not afraid and intend to continue using the Enochian system
and I do not blame the system
I'm just evaluating the facts.
As the master is more experienced, I am humbly asking for an opinion

Scott Stenwick said...

Did you use a Holy Table, a ring, and a Sigillum? If you did that, nothing from the ritual should be able to "overflow." If you didn't have those things, it can be hard to say. The function of the Holy Table is to collect magical energy and the function of the Sigillum is to contain it. You need the ring to direct and control it effectively.

Depending on your charge, though, the ritual could be affecting you. Remember that spirits do have the power to shape external circumstances if they think that what they are doing will accomplish your objective. So if you said something like "Increase my ability to do magick" without adding something like "without affecting any of the people around me" you might have a situation where, in a weird way, those interactions might increase your ability to do magick, or dealing with them might give you some sort of insight.

Also, some people are sensitive to magick in general and not in a good way. If your aura shifts in certain ways, it can provoke hostility in some people who seem to be bothered by it. I don't know exactly how that works, but I do know that it can happen. The other way this can work is that getting better at magick improves your perception, so maybe you suddenly are noticing things that you didn't before.

Anonymous said...

@Scott energy healers often mention the existence of certain energy patterns or programs withing the aura. They are in charge of the personality and how the person expresses it, the health, the moods etc. When one such program was being tempered with, the results will start showing first in energy signatures, and then in the physical manifestations of that person. Sensitive people often sense the energy changes up front and some are able to recognize them. So called normal people only sense them in a let's say primitive, instinctual way, in terms of fear, aggression and so on, but not restricted to so called negative patterns, depending on the shifts. It's highly likely the angels have produced changes in Dallan's aura and those changes had affected the so called programs.

Scott Stenwick said...

Yes, that is the sort of thing I was referring to. But I will point out that it is not all "normal people" who get affected. There seems to be a subset of them that notice, and a subset of them who don't. So it depends a lot on your circumstances.

Anonymous said...

*damn autocorrect again, mixing have and had...

Maybe those who don't notice them actually do, but they disregard them because they don't believe in such things, and so their mind only focuses on physical things.

Dallan said...

@scott @ dacia
Thanks for answering

I agree with everything they said, I think it's valid.

@scott I used the table, the ring, the banners, everything was used correctly

After that I did a small banishing
at home
and things were solved, people were fine with me

If appearances of spirits for my sister, without changes in the mood of the people.

I'm fine, nothing else or problem happened.

my assessment is that as said @ dacia and @scott also:

I believe my aura was being "transformed" to improve my magic skills and this was reflected in the people around who reacted to my aura

I had a feeling of depression that day too and I think it shows that my energy was being worked on by the angels

I would like to hear from you again about this please

and also understand why my sister saw the spirit of dead relatives

Scott Stenwick said...

Next time, you could try something like this: "Increase my ability to perform magick" (injunction) "without disturbing any of the people around me" (limitation). Then see if you notice a difference one way or the other.

Depression can make you feel like people are being hostile to you even if they're treating you exactly the same. It sounds like this was more noticeable than that, but it's at least worth considering for a moment.

I have no idea why your sister saw dead relatives. I've conjured the angels of transformation tons of times and nobody around me has ever had an experience like that.

Anonymous said...

Off the top:

Dallan asked the angels to increase his magical abilities. That alone has a wide field of action. Perhaps the angels produced the consequences around him (voices, sister seeing dead people, aggressive family members etc) in order to put his skills to the test. He reacted by performing the banishings and that took care of things. Maybe the angels were trying to show him that his abilities are fine, but he might be unaware of some of them, because he hasn't used them to their fullest. Therefore, making him do the work would show that magical abilities are increased by actually doing the work, rather than asking someone or something for help.

But don't take my word for it :)

Dallan said...

@scott @ dacia
Thank you for sharing your ideas.
@ Dacia- your comments are welcome :)

Scott, out of curiosity, how did the angels of transformation work for you?

My request was to improve my ability to perform magic and conjure spirits
without harming me or my family

When I felt depression and sadness, I believe that the angels were working in my sphere of energy and thus perhaps unlocking the blocked ones.
this feeling ended the next day, I did not have nightmares, I do not feel negative energies around the house or in me

People who reported problems in Enochian reported feeling some kind of madness or something, I felt NOTHING in the head nor sense of madness
I will
to conjure
the angels again as fast as possible.

Scott Stenwick said...

The angels of transformation are go-to angels that I use for a lot of different applications, and they generally seem to work well. I never have tried that exact charge.

You didn't mention anything about your charge being related to conjuring spirits, so that could be related. Maybe on some level those were relatives you wanted to see again, but they wound up manifesting for your sister instead? If she wasn't harmed, the charge wouldn't have been violated and sometimes magical effects can go a little sideways like that - something close to what you're looking for, but not quite there.

Dallan said...

Thank you master,

my sister was not harmed, she has a high spiritual sensitivity,
I was specific and asked to improve my ability to conjure spirits of grimoires
and I have no desire to see these relatives that my sister saw

Alex Scaraoschi said...

Test - new ID

Dallan said...

@alex welcome hahahahaha

@scott, I was thinking
it is possible that the change that occurred in relation to people getting more aggressive during that day
Was it the angels trying to show their ability?
because when they became aggressive there was a TRANSFORMATION, which is the power of the angels of transformation
I'm thinking these angels were trying to show me the way their powers work in practice
What do you think of this Master Scott?

Dallan said...

I feel like working with the cacodemons (after practicing with one more group of angels)
and I was reading about them
I am researching and gathering information only
the cacodemons are the most dangerous of this I already know,
but how dangerous are they master?
in the texts that I read people put fear to evoke them
I particularly do not like this theory of fear that only excludes people from magical work,
but I'm looking for information based on truth

I read that caodemons have more physical effects than angels,
Is this true Master Scott?

I also read that they are more likely to cause madness
What do you think of that scott?

and what would be the effective banishment with these spirits?

Dallan said...

I have another question Master Scott:

I have read the term "Evil Angels" in Enochian magic
Could you explain me about this Master Scott?

Scott Stenwick said...

@Dallan, in order:

I never have seen the Enochian entities doing something that I did not ask them to do just to show off their powers. But I suppose it's possible.

You could say that the cacodemons are more dangerous in that they tend to be destructive entities. But that's as far as it goes.

Angels can produce effects that are just as physical as cacodemons. In my experience, there's not a lot of difference between them in that area.

No Enochian entity is "likely to cause madness." That's just superstition.

You can banish cacodemons just like you can any other Enochian entity. Standard banishings work fine.

"Evil angel" just sounds to me like somebody thinking "all Enochians are angels" and then encountering the cacodemons. But demon = daemon = spirit. Not necessarily angels. So I think all they could be talking about with that term are the cacodemons.

The main differences between angels and cacodemons has to do with their powers. So the angels of medicine cure diseases, and the cacodemons of medicine cause them. The angels of metals and precious stones find ore-veins and natural resources, whereas the cacodemons will bring you money. There are also cacodemons of transformation and living creatures of the elements, but it's not as clear how their powers differ from the corresponding angels from Dee diaries.

The cacodemons are also not that smart. They're the closest things in the Enochian universe to blind forces. They can hit a target with overwhelming force, but they have trouble navigating magical defenses that they can't just blast through. They're persistant, though - they just keep attacking until the duration of your spell runs out.

Dallan said...

Thank you master, enlightening as always !!!
thank you so much :)

Dallan said...

In their experiments what the transformation cacodemons and living creatures of the elements
can do Have you worked with them before?
-I want to work with cacodemons for money, they can also help in lottery games for example?

-I thought evil angels would be a group of angels, that term confused me.

On cacodemons I found this review on google, and it read like this:

------ "" The cacodemons are definitely more physical than the others ees, and they do hhave a strong presence on this plane "" "

"----- do end up in the psyche ward after working with the cacodemonsdont't have the doctors call me, since i warned you!
Also, the weak the new to the art the inexperiened, not those who do not have the backingof the othher entities should not go messing with the cacodemons if stability is important to you! ----- "" "

""----Rowe saw the cacodemons as beings withhout consciousness wo were all instinct.He never did have an experience where he could have an intelligible conversaion with them,more mutterings and growlings.Ihave spoken with the cacodemons on a number of occasions and have found them able to communiate,but not having a huge interest in doing so---""

"""---The cacodemons are far from friendly,and generally only seek to do harm as it seems to be their nature,Also one problem with some sorts of beings is that their mere presence can afeect you adversely Even if they don't mean harm in any way,then being around can bring ilness,disease,bad luck and negative energy into your lif--"""

what do you think?

after reading this I was kind of insecure with cacodemons understand scott,
but that did not make me lose the urge to call them
the cacodemons for money that I intend to call,
I would like to know from your experience how they would manifest money for example,
if they would create a situation for the money to come to you, or if they would do it more abruptly

I would kindly ask you to
please comment on the topics of this gigantic question

Scott Stenwick said...

The whole thing about people ending up in the psych ward just isn't true. And even in the couple of "enochian meltdown" cases I was able to track down, there's no correlation between those problems and working with cacodemons. It just isn't true.

They're not "definitely more physical." They feel "heavier" when you call them than the corresponding angels do, but they're chthonic so it makes sense their presence would feel a little different. I can do physical effects with them just as easily as with the corresponding angels.

They aren't necessarily pure instinct, but they don't seem to be as intelligent as the various angels. They understand charges that I give them and carry them out, though in a fairly literal fashion.

I've only tried a couple of operations with them for money. One succeeded and the other didn't, and the one that succeeded took a long time to manifest (I was asking for a pretty large sum, so that might be why). I have not done much in the way of lottery experiments with them, though from what it says in the diaries it probably would at least be worth a try to see how well it works.

Dallan said...

Many thanks for the generous meste scott answer !!!
Mages like you bring light to issues obscured by fear and ignorance.

about cacodemons
 Have you worked with cacodemons of transformation and living creatures of the elements? -I would like to know their influence on practical work

Can a magic circle be made in cacodemons work? That's an issue I've been thinking about.

To cure a problem in the speak should I cons only the cacodemons of the air and water?

Scott Stenwick said...

The temple setup you use for the cacodemons is the same as for other Enochian entities. You have the Holy Table, Sigillum, and Ensigns in the center, and the circle is formed by the twelve banners bearing the names of God from the Great Table.

The deal with Transformation and Living Creatures is that the powers of the cacodemons don't seem that different from the powers of the corresponding angels. I suppose you could look at it as if you wanted to transform someone or something "negatively" you would use cacodemons, and "positively" you would use angels - but those are highly subjective. Generally I only use them for cursing and similar work related to those spheres of influence.

So basically, I wouldn't use them to cure any problem. I would use them if I needed to launch a magical attack on someone. Otherwise I would use the angels.

Speech is communication, so Air is good there. Water is feelings and emotions, so if you had a speech problem related to anxiety that might be a good fit too. But generally, I just conjure them all and deliver my charge. All the elements are represented, so nothing will be missed in case I diagnosed the problem wrong.

Dallan said...

Thank you again master,
I wanted to say water angels and air
I'm sorry it was wrong :(

I will be working with the angels of medicine soon and will mention the success of the ritual :)

after the enochian rituals I feel an energetic tiredness( I did not find a better word)
how to recover faster from the spent energy of rituals?

Scott Stenwick said...

Energy work is pretty much the only way to speed that up. Once you get good at it, you won't be nearly as tired after ritual. I do qigong, but a lot of other practitioners prefer pranayama. Qigong is the Chinese system of energy work, whereas pranayama is the Indian approach.

You can also build up energy by using the Middle Pillar or Elevenfold Seal, but a sustained qigong set will increase your ability to move and circulate it with greater precision and efficiency. You should be able to find some basic qigong and pranayama exercises in a lot of places online. Most of them will work fine.

Alex Scaraoschi said...

Dallan you can work with Djin and create elixirs for energy ;)

Dallan said...

Thank you Scott,
Can you explain me about Elevenfold Seal I do not know, sorry.
@alex where do I find information about elixir with djins?

Dallan said...

@scott I fouI found this version, although it confuses me in some topics.
Did you write any explanatory version of Master Scott?nd this version, although it confuses me in some topics.
Did you write any explanatory version Scott?

Scott Stenwick said...

No, I never have done a write-up of Reguli. The Elevenfold Seal is just the first part, and I pretty much do it as written with only one change. Personally, I'm not a fan of invoking Aiwass because he was Crowley's HGA, not mine. So I use my own HGA name there. If you'd rather not use Aiwass, you can use something more generic like IAO or Adonai. The former is a Gnostic form of the Tetragrammaton, and the latter is the Hebrew word for "Lord." Crowley referred to his HGA by the more generic Adonai in Liber LXV.

Dallan said...

Thanks master, I'll do as you suggested and I'll come back to say how it was :)

authors often use the term "inexperienced wizards" or
"inexperienced practitioners"
what criterion is used for this?
What do you, for example, rate as inexperienced ?

Scott Stenwick said...

To tell you the truth, it beats me. I have no idea what standard anybody else uses and I really don't have much of one myself. Do you see me saying this?

I would probably say that somebody "inexperienced" is still learning how to do the basic rituals or something like that. So somebody starting out on the magical path and going through that process.

But you can't really put a time frame on it. Some people go through that process quickly and get good at it fast. Others take their time. The more you do, and the more time you have for it, the faster you can go. But it's also not a race. Everybody's will is different and it's hard to compare the experience of one practitioner to another.

Alex Scaraoschi said...

Dallan I tagged you on the group ;) You can look up Scott's article directly from here: Elemental Work -> Fire. Place an open bottle of juice inside the triangle along with the sigil, call Djin. Ask him to charge the juice in such a way that it will give you energy ;) Project red light from your hands into the juice until you feel it being full with your energy as well.

#2 I call people experienced when they gain personal insight from practice. I mean some could practice magick for years in end, but still be inexperienced imo, because they do it ONLY how they learned it. Constant practice increases one's intuition and skills, and not taking advantage of that makes you an idiot, ahem, inexperienced in my book.

Dallan said...

A mention
The only thing you did was this:

---""I do not generally recommend working with the Cacodemons to any but the most experienced

I would also like to know why exactly

Dallan said...


But since I began in magical practice, they always said,

Experienced magicians / practitioners should do this,
or, and you have no experience, do not do this
stuff like that,
I always wondered what the definition of experience would be, but I never found a gentle and thoughtful mage like you to ask about it.
The most recent studies on cacodemons have returned to this question,
in forums, books or even website, there is always the alert:
inexperienced wizards should not
call demons,
inexperienced magicians should not work certain spells,
I always wondered what they meant by inexperienced

Scott Stenwick said...

As in, you should work with the other entities in the Enochian system before you go straight to the cacodemons. That comment is mostly there to prevent "dark fluffers" from jumping straight into working with the "evil" bits of the system without bothering with the rest.

It's not just because they are "darker" or whatever, but they are less intelligent than the other Enochian entities, are much literal about how they interpret charges, and so forth. The more intelligent entities can generally discern your intent in addition to your words and are usually easier to work with for that reason.

The other entities can also do a lot of "negative" stuff too. Just because they're angels, that doesn't make them all sweetness and light.

Dallan said...

THANK YOU MESTRE SCOTT for the patience and attention
You're a living magic school,
your answers are invaluable
Thank you for not being one of those arrogant wizards.
we learned a lot from you
thank you <3

Alex Scaraoschi said...


Imo one should build a solid foundation before doing anything in terms of conjuring. But people want to rush in and do it up front, and it's fine with me, I don't care. I usually tell people not to go ahead conjuring demons straight away because they are earthbound and highly instinctual in nature. If the operant hasn't dealt with his or her shit so to speak, before conjuring demons, it's probable the energies of the latter would take a toll on the former's mind. I'm not saying that the practitioners will be possesed or will go insane, but any imbalances they might have within could very well become worse as a result of the exposure to demons. Angels on the other hand will make on more spiritual and things like that. But this is speaking in general, because some angels can create imbalances as well, because reasons - whole other topic. I would recommend you to stay off forums, for they are mostly populated by dum-dums. By that I mean all sorts of people trying to show off by bragging about working with demons... Yet another discussion nonetheless... Instead follow forums in which people like Scott are found ;)

Dallan said...

Thanks for the wise, and sincere comment,
I agree with you on what said.

I was doing a search and so I looked at forums, but only the comments regarding some subject I research, others' experiences, but I have not talked to the people of forums
I see many immature and childish people the forums and some arrogant (but ignorant)

Searching cacodemons, I saw google review of other books and authors talking:
The inexperienced mage should not do this ...
the inexperienced practitioner must leave this aside ...,
especially with regard to demons and now cacodemons,
so this question of the past came back to me:
which means inexperienced wizard "for these people"
the point is that each will have an '' insight into what it is to be '' "experienced"
You know what I mean, brother?

I understand that this alert is for imbecile practitioners of the type:
watched a Japanese anime and want to be like that character
and end up mixing fiction with reality

The review of the book I saw by google for research, the author
was very insistent:

Do not say I did not warn you. "
If you stop at the infirmary, do not blame me.

were things in this book,
I do not take seriously any author or group or forum, so I do not rely on it,
the only ones I take seriously as author is scott and alex too :) , and the best group is your, they are definitely better and serious <3

Alex Scaraoschi said...

Thanks! Don't know what to say about the group being serious though. I mean it is, but i'm the one acting like a loose cannon and starts trashing it every once in a while :) Oh and be sure to ask Scott first. He's the master!

Anyway, i think that author might have written that in order to show off. I don't know for sure. I'm only speculating... Anyway, make contact with your HGA or with your Nativity Angel, and it will make it way easier, cacodemons or no cacodemons ;)

Dallan said...

Brother thank you for the advice fRIEND :)