Enochian astrological assignments of the Ensigns of Creation

[The TL,DR: the placement of Enochian astrological ensigns of creation seem to fit the astrological system of exaltation, with adjustments for sect across the equinox line of 0 degrees Aries/Libra). Enochian does not seem to fit the Planetary Joys, which fits the nature of the mystical nature of the sephira into which Enochian guides the initiate: Binah (and its associated Vision of Sorrow). Following the Enochian astrological placements on the Kabbalistic Tree of Life makes intuitive sense if you hold that the ensign of Mercury is referring to Raphael as archangel of Tiphareth and the ensign of the Sun as is referring to Michael as archangel of Hod.]

Episode 255 of The Astrology Podcast featured a discussion with Chris Brennan and Benjamin Dykes about the exaltation of the planets, based on the latter’s translation of Abu Ma’shar. The episode itself is worth a listen as it gives additional rationale to what was already put forward about the exaltation of the planets. This spurred my thinking about the reasons for the assignments of the planets in Enochian, specifically the heptarchical system and the ensigns of creation; the latter is shown below:

Enochian assignments to the Ensigns of Creation on the Holy Table of Practice

In the Heptarchical system, each planet is ruled by an angelic king and its prince, but while the king is always called on the day (e.g., the king for the sun is called on Sunday–though, as Stenwick points out, the king seems to have authority over the sephiroth which the planet rules: Sunday for Tiphareth, Monday for Yesod, etc.) and hour, the Prince is called on the day of the planet but the hour of the planet which follows the heptarchical order above (i.e., the prince for Sunday is called on the hour of the moon). The order above,

Sun–>Venus–>Moon–>Saturn–>Mercury–>Jupiter–>Mars–>(Sun, etc.)

Does not follow the typical hours scheme, which my sources tell me goes back to the Chaldeans, of:

Sun–>Venus–>Mercury–>Moon–>Saturn–>Jupiter–>Mars–>(Sun, etc.).

This seems like a minor detail, but it is one that has bothered me. After all, Dee would request the angels’s views of existing magic and they were known to reply, paraphrasing Jason Louv, “That’s nice,” in the way a parent comments on a child’s drawing, and then provide a corrected version of it (consider the similarity of the Sigillum Dei Aemeth to the geometry shown on the cover of this translation of The Sworn Book of Honorius, for example!). So what is behind the change to the typical planetary hourly rotation?

I wondered whether the exaltations might have anything to do with this. Here is a chart of the exalted planets in their signs:

By Meredith Garstin – Meredith Garstin, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=4464225

Things do seem out of order, don’t they? But then I pondered how these planets might look if I included sect rulership:

Exaltations with Sect

Finally, it occurred to me that with the start of the zodiac being at Aries, and with Venus being closest to this, I should mentally orient my zodiac about Venus and then add sect into the matter. A mental flipping of the Enochian about this equinox axis looks like this:

Note that the flipped Saturn precedes Mercury in Virgo because it has 21 degrees to shift vs Virgo’s 15 degrees which separate it from the equinox.

Dykes also mentions the interesting zig-zag pattern if you follow the planets according to decreasing brightness:

and here’s the same order with Enochian–interestingly, the same zig-zag pattern does not appear. However, following the luminosity pattern (below) does not follow any of the individual parts of the Enochian counterclockwise path (second figure below), plus, malefics and benefics are both separated by 2+ planets, and the most luminous planets all occupy the highest three positions of the heptagon:

Enochian order, path of decreasing luminosity
Enochian heptarchical order

I also wondered whether the Enochian order of the planets also relates to the planetary joys:

Planetary joys, taken from the Astrology Dictionary.

Note that the planetary joys are a house-based system, not a sign-based assignment of planets. Regardless, if we put Venus at the top of this pattern, this is the result:

Following the same order but using heptagonal spacing, we get:

Consolidated heptagonal view, planetary joys with Venus shown at top

If we flip this, once again about a vertical line, we get:

Flipped planetary joys, heptagonal pattern

This is now resembling the Enochian heptarchical assignments. A few things to note about the four “mis-placed” planets (according to the original Enochian system):

  1. The bottom-right three planets are all the heaviest and day-chart rulers (a familiar issue, as seen above!).
  2. Two of the planets, the Sun and Mercury, have archangels (Michael and Raphael, respectively) whose associations switch when considering the sephiroth they rule (Raphael is the archangel of Tiphareth, which is ruled by the Sun, while Michael is the archangel of Hod, which is ruled by Mercury). Thus, we’ve seen some flexibility in associations across these two sephiroth.
  3. Saturn and Mars, both malefics, also rule sephiroth on the Pillar of Severity (“on your left”) on the Tree of Life in Kabbalah–as does Mercury.
  4. The seven classical planets are slightly imbalanced towards the Pillar of Severity as it is; the Luminaries and Benefics together rule four sephiroth, two each on the Middle and Mildness Pillars (though the entire tree itself is balanced).

The Planetary Joys scheme as a means of understanding the Enochian astrological order seems to fall apart (though I’d appreciate any commentary to the contrary–I already tried changing according to sect as above ), but why? Trying to think about why this might be, my mind kept going back to the pillar of Severity–the topmost sephiroth of which is Binah, which is associated with the mystical Vision of Sorrow (as well as the Vision of Wonder). What does Sorrow have to do with Joy? The answer is nothing!

However, what would an initiation of Binah, (“Understanding,”) have to do with exaltation? Why, everything! The exaltation of the human(e) into the Divine, which of course has everything to do with Sorrow (for those who cannot Understand their own Divinity), but Wonder for those who can.

Let me return to the Tree of Life for a quick look at the path as suggested by the ensigns; I’ve removed the sephiroth names for simplicity and shown what happens if we follow the heptarchical path (the path of the sephiroth in order of their ruling planets):

It’s kind of a mess! There’s a jump from Yetzirah to Atziluth & back down again! Then I thought about changing the associations of Mercury to mean Raphael as ruler of Tiphareth, and the sun to mean Michael as ruler of Hod:

Revised Enochian path on the Tree of Life

This path seems faaar cleaner, and it makes more sense. A balanced person (Tiphareth) takes inventory of all the aspects of the surrounding sephiroth on the Tree of Life (much like the counting of the Omer), and then, having done all of this and found themselves with a solid foundation (Yesod), is initiated (via the Aethyrs) into Binah in Atziluth. After this, the initiate returns to this place of balance, but now with Divine awareness.

“If you’re not already solid in Tiphareth, you’re gonna have a baaad tiiiime.”

Just some thoughts!

Talismanic elections, 2nd half of 2020 through end of 2021: Talisman 3, True Node exaltation

There weren’t extra-special elections that I found for a talisman in 2021 (this may change as I study the ephemeris more deeply), so I have only selected just one for the entire year: the true node exaltation in September 2021. This simple election takes advantage of a grand air trine including the true node, the ascendant, and the moon in early Gemini (don’t worry, this isn’t anywhere near an eclipse!), the sun, Part of Fortune, and Mars in Libra, and Saturn in its domicile in Aquarius and not within a 5-degree square of Uranus at this particular time of the year. The sun and Mars in their fall and detriment, respectively, should feel somewhat less frustrated via their enclosure of the Part of Fortune.

Together, the ascendant and moon should bring a subtle sense of the winds of the moment–a perfect fit for airy Gemini! Happily, Jupiter trines Mercury, and lands in the 9th house where the MC resides, and the MC also moderates the erratic energy of Uranus via its sextile. The only thing missing, it seems, is that the Ascendant and the MC are not conjunct any fixed star. Oh, well: you can’t win them all!

I would expect such a talisman, with its ascendant in my 11th house, to bring a better social sense, which is something that I could honestly use! The other placements are extraordinarily heavy in air, which could be a great complement to all the fire in my natal chart–it nearly completes a grand sextile with m in synastry.

For this talisman, I recommend evoking (or, if you wish, invoking) the angel Sagarash is the angel of the first decan of Gemini according to Rose Manning, and Yezelel is Shemhamphorasch angel associated with the first half-decan of Gemini according to Damon Brand. Each has their own technique that can easily be modified to charge a talisman.

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Talismanic elections, 2nd half of 2020 through end of 2021: Talisman 2, Albireo

Chriiiistmas, Chriiiistmas, tiiiime of year! Time for Talismans, and cheer!

Yes, the next talisman is for Christmas Eve of 2020. Saturn and Jupiter will still be in their conjunction in Aquarius, and the first fixed star they interact with in this sign is Albireo! My attention was brought to this particular fixed star by Kelly Surtees in either the Astrology Podcast or her presentation at the Astrology University. If I have the reference to her reference wrong, be a good referee and feel free to refer me to the correct reference to her reference.

Regardless, Albireo looks like a fairly good fixed star to have Saturn and Jupiter work with (when you see Obama, George Clooney, Picasso, Elizabeth Taylor, Jim Carrey, and Jeff Bridges spanning both of these planets, you think, “There’s probably some sweet major modification energy here!). This makes it an uneasy neighbor to Altair, its next-door neighbor: because of this, the caution that I advise on this talisman is to not only use this election (i.e., not a later one), but also to make sure to include the symbolism of the swan’s beak in your talisman’s design.

This talismanic election, as you can see, has the part of fortune conjunct my own north node. Always check the astrology against your own chart–and against the eclipses!–to ensure you’re creating something that not only works to lock in a desirable “constellation” (heh, heh) of energy, but also one that works well with your own chart.

I have put Saturn in the 10th house; the chart ruler, Venus, is in Sagittarius, which looks to Jupiter; Jupiter, the greater benefic, is no longer in its fall in Capricorn, but still is modified in its expression by the greater malefic of Saturn. In fact, Saturn is the final dispositor of everything, with the exception of (the lesser malefic of) Mars which is still strong its domicile, but, as mentioned in my previous post, you can banish any planet, including Mars, via the Greater Banishing Ritual of the Hexagram. I haven’t decided yet whether to do so for this ritual, because it’s in my 9th house, where my natal Mars resides, but it’s far closer to my natal MC. Note, too, the squaring energy of Uranus and the moon! Nonetheless, the former is in a 5+ degree orb, and the moon is separating, and both are trine the sun, which is the sect light, and Mercury. Nonetheless, you may consider doing a general banishing via the Lesser Banishing Ritual of the Hexagram, then invoking Saturn and Jupiter for the purposes of this talisman (leaving those two planets’ energies as predominant).

For your humble “talismaker,” this conjunction lands in my 7th house. It’s an angular house, so although not quite as strong as the 1st or 10th, it’s by no means the weakest! I’m hoping to bring out the best in my interactions with others and vice versa with the energy of this fixed star.

As with any talisman, you can add the Agrippa symbols for Saturn and Jupiter:

You can also add angel names via the methods suggested by Agrippa or similarly derived versions by Aaron Leitch in his great book, The Angelical Language, Vol. I (Vol II is also excellent), or by the more recent The Angels of Fortune, by Rose Manning, who has worked through the appropriate angels by both research and experimentation (always important to include this as part of your magickal practice!). You can also use the associated deity names for the correspondences for Saturn, Jupiter, and Aquarius. For this in particular for Western astrologer/Western magicians, I recommend referencing Eshelman’s 776_1/2 and not 777, which did not have the references for Aquarius and Aries fully worked out. Though 776_1/2 still seems to have some problems with other panthea (I really believe Ganesh remains mis-assigned, for example), it’s a vast improvement and expansion on the already groundbreaking work done by Crowley–and likely his Hermetic Order of the Golden Dawn colleagues–in 777.

Good luck!

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Review | Success Magick: The Hidden Power of Enochian Rituals, by Damon Brand

This book challenges a great deal of the conventional wisdom surrounding Enochian magick. I’ll start by listing some of the proposed changes, then evaluating the relative justification of these changes. Along the way, I will evaluate the practical usefulness.

One of the first modifications made by is the proposed working order to the Aethyrs. As author Damon Brand admits, this is quite controversial for practitioners, where the bottom-up, Numbers 30 to 1 approach is the norm.

The justification that Brand offers is a dubious one: that this is the order that Dee received them in. However, this ignores an obvious reason as to why the angels presented the Aethyrs to Dee in this order: the Angels, looking at the highest Aethyr—it being closest to God—start there (they are messengers from God, after all) and then work their way to the farthest Aethyr.

Furthermore, having scried all 30 Aethyrs (from the bottom up) and also having scried some Aethyrs out of order before having done all 30, I can emphatically state that the energy of this Aethyr is quite intense. Readers of this book, introduced to this energy of LIL without prior experience, would either have to manage such energy without any experience with it, or would get a limited version of it.

For practical and theoretical reasons, this is not an approach I endorse. Regarding the sigils for the Aethyrs, they seem plausible enough (the outer circle uses the initial text of the call to each Aethyr), but using them as means for “success” without touching on the depth of the energy at play was disappointing. I’ve no doubt that the Aethyrs can provide a means for success, but the practitioner may get far more than bargained for, not in the sense of a “monkey’s paw,” but rather in the sense of perhaps being set upon a path to do advanced work that was not necessarily chosen. While I personally value the soul-unfolding nature of this work, novice readers may not yet share such a value.

Additional changes of note to the restored Enochian system are the changes made the watchtowers. The watchtower tablets are modified into sigils so as to include god names and three angels for each sigil. Why, for a 7-based system, the three additional god names that are also used in the ritual to call upon these angels weren’t included as part of the sigil is strange. Indeed, these angels and the additional three god names themselves already appear on the watchtower tablet, so their inclusion in a standalone sigil seems superfluous and redundant. Furthermore the main god names from the black cross can be incorporated into the watchtowers without issue: the watchtowers themselves are sufficient.

The effectiveness of such watchtower-derived rituals seems likely, but the rationale for them is unclear; angels are intelligent beings who can indeed be called upon via derived rituals, without calls, but it seems strange that a method to sidestep the means of communication–namely, the Enochian calls–that the angels themselves transmitted. This strikes me as the celestial equivalent of calling a friend during work hours who asks that you text them. Sure, they’ll kindly reply, but is this really how you want to treat them?

Ultimately, I give this book 3.5/5 stars. It’s likely to have some effectiveness, but not as much as the means offered in other works on Enochian. Unfortunately, it does not seem to be a good introduction into the system. One line in particular I take issue with: “[T]he angels…urged us to stop fretting over the nature of the magick, to stop worrying about the details, and stop obsessing over what it all means.” I dare say that most who have studied and practiced this system magick know better.

Heart invocation

This ritual includes some Enochian; it translates to “Arise, move, and appear, Crown-Heart-Mind-Diamond-Light-Body, to the intent that thorns of the marrow of the heart may become trussed with light. Because all is one, listen and look, as a covenant with all, (on) the voice and wonders of all.”

Heart invocation

Procul, procul, este profani.

Bahlasti! Ompehda!

O, All which I perceive, in the name of PELE, give me true answers eternally as to everything about which I wonder.

O, you poetry in motion,

O, you speaker in the stillness.



Out of the utter marrow of our hearts cometh this: we can no longer be silent, and our ears must open as our mouths! We must forge the glorious song that is begging to be birthed among us! Music must pour forth from us as one glorious harmony! 

O, Come into me as one, You Who govern my perception, Ye Who perceive me in my subtlety and divinity, Ye Who move me and Ye Whom I move, Ye Who govern all my relationships.

Come into me as one, in an eternally unfolding and enfolding multiplex relationship with all I am, Ye Whom I have called, and allow us all to work harmoniously, hearts crowned in our True spirit as a gloriously living and aware nexus.

Come into me as one, Ye parts of All, You totality of All. Let transcendence and mundane, unfolding and enfolding, become married in our midst!

Behold! I am I! I am They! I am All! All is one! Eternally rolling, evolving, leaping, reveling, revealing, growing, and weaving, in an inexorable roaring flow! This perfect magnetic flow shall be borne witness to, as it bridges light to light, color to color, dust to life, life to awareness, awareness to continuity, continuity to fullness, the fullness to the beauty of infinity.

Chaos magick technique: toothpick timelines

So I mentioned in my bio that I am a chaos magician at heart.

This chaos magick technique is one I recently invented on a long road trip:

Imagine timelines just as that: little lines that, if you shrank them down from the present to any point in the future, would resemble toothpicks. You could categorize these timelines according to desired outcomes. In this case, we’re going to do just that, and then make desired outcomes more probable than they would otherwise be.

Let’s say, for the sake of argument, you have a big performance you have coming up, such as a short talk on a subject. This could obviously go very badly (boos), or very well (accolades). Start this magickal technique by considering the gamut of what could happen. Imagine each outcome as a toothpick (if you’re visual, see it; if you’re not visual, imagine holding that toothpick in your fingers). As you get the feel for this, go ahead and imagine all the outcomes as something you have control over–a handful of toothpicks in a circle in your grip, or in front of you.

Now, imagine you have dropped all of the toothpick-timelines of undesired outcomes. They vanish before they hit the floor. What’s left are the neutral-to-positive toothpicks. You’re going to progressively pull towards you the toothpicks which are more and more desirable and, if you can see them imaginally, make the most desirable toothpick brighter and brighter, filled with more and more energy.

This next part borrows from Adam Blackthorne’s Sigils of Power and Transformation (which is a great guide to get quick results). Start with this bundle and let yourself strongly feel (and if possible, generate progressively more feeling) how much you want something–in this case, to give a good speech. Allow this desire to burn inside of you. This is important to you! You want to be well-received!

Now, decide that you will indeed make it happen, even if you don’t exactly know how. Simply make a decision on some level to do more than okay: as you do this, see (or feel) the inner third of your remaining toothpicks come closer to you. This represents your making the positive timelines more probable. Repeat this process with more and more inner circles of toothpicks until you have the most positive outcome, represented by a single toothpick, close to your heart. Imagine this toothpick getting brighter and brighter. If you can do energy work, bring chi and/or reiki energy to this toothpick, energizing it.

Now, feel relief in the faith that it is indeed going to go well for you! Then, imagine it’s several years from now, and you are looking back with serene reflection on how this concern is now long behind you.

Consider this toothpick for a moment, and allow it to fade from view, but know that it is still there, working on your behalf.

You’re done. Enjoy!