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ENOCHIAN TEMPLES

                           BY BENJAMIN ROWE

                 Copyright year, 1992 by Benjamin Rowe



                     CONSTRUCTING ENOCHIAN TEMPLES

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

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

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

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


                         Background

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

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

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

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

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

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

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

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

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


                            The Bricks

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

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

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

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

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

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

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


Design

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

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

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

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

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

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

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

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

E S W N  <-- (direction of face)

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

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


            Example Consecration of the Temple of Earth

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

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

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

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

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

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

5. Vibrate the Key of the Element.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"ASMT, thou Lion! By thy Spirit NASMT do I call thee to appear!"

"PHRA, Eagle of the Waters! Obey me by thy Spirit NPHRA!"

"BOZA, Thou wind of understanding! Blow thee here, by thy Spirit 
NBOZA!"

"OCNC, Thou Bride, Earth most pure! Thy Spirit NOCNC graces   thee!"

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

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

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

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

      The Symbolism and Visualizations of the Consecration Ritual

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Those who fight the gods, and die, and live to fight again are those
who the gods welcome as brothers, for within the greater world are
none accepted save those who are able to stand on their own, free of
the support of the gods, and who make their own paths through the
endless wonders of Nuit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

After gathering the materials for his creation, the god anchored them
into matter in the form of the Tablets. The Second Key commemorates
this one step within the larger act of creation described by the First
Key. It generates those "fires of gathering" and the embodiment of the
will within the form aspect. However, we do not use the Second Key in
consecrating the Temple because it sometimes has the effect of col-
lapsing the Temple back into its two-dimensional form.
The mage should change the dedications here and in point 11 to suit
his/her own purposes. Use of the dedication given here would cause the
mage's Temple to resonate with the author's Temple, and with the
author's assigned task as a Master of the Temple. This could result in
distortions of the mage's intent, when he seeks to use the Temple in
his own work. If the mage or adept has no such specific task, a
dedication to the accomplishment of the Great Work should be used.
However, use of the given dedication is all right if the mage seeks to
unite himself with the purpose stated.

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

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

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

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

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

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

        Mutable    Fixed    Cardinal
Fire        OIP        TEAA        PDOCE
Water    MPH        ARSL        GAIOL
Air        ORO        IBAH        AOZPI
Earth    MOR        DIAL        HCTGA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


                       Last Words

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

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

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

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

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

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

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

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

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

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

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

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

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

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

                         Correspondences

The Tablets and the Tree of Life:

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

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

The Tablets and the Four Worlds:

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

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

The Temple and Man:

Three Names of God -    the top-of-the-head chakra, the halo around
                         the head.

Elemental King -         the top-of-head chakra's anchor in the head,
                         and its extension in the channel of the
                         spinal column

Seniors -             the other six "lights in the head", and the
                         aura considered as the matrix within which
                         the lower bodies form. The "sphere of sensa-
                         tion".

Sephirotic Angels    -     The "Buddhic" and "Atmic" bodies, the link
                         between spirit and the purely human levels.
                         The "higher mind".

Kerubic Archangels
& Angels                - The other chakras, and the arms and legs,
                         both considered as the instruments by which
                         man acts on the world. The being-in-the-world
                         as opposed to the spiritual being. The mental
                         bodies.

Servient Archangels    -    The astral/emotional bodies

Servient Angels    -    the etheric and physical bodies


The macrocosm        -    Three Names
                    Elemental King
                    Seniors

The link            -    Sephirotic Cross

The microcosm        -    Kerubic Angels & Archangels
                    Servient Angels & Archangels
                    (Cacodemons)



       Additional sections of Enochian Temples:

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

Analysis of the First Key.

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

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

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

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

                                 -oOo-