Enochian Tarot -- Schueler, Gerald J., 1942-; Schueler, Betty, 1944- -- 1989 -- St. Paul, Minn., U.S.a._ Llewellyn Publications -- 9780875427096 -- 954cb939523189d861697faf49167448 -- Anna’s Archive

4
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| THE
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| ENOCHIAN
sa ER ci ai
A New System of Divination

for a New Age
Digitized by the Internet Archive
in 2022 with funding from
Kahle/Austin Foundation
https://archive.org/details/enochiantarotOO00schu
The New Age Enochian Tarot
The popular deck of cards knownas the Tarot has been

used for many centuries for divination, fortunetelling and
self-initiation through meditation. The Enochian Tarot is no
different in its purpose than the many other Tarot decks
currently available. However, this 86-card deck is the only
deck that combines the mystery and magical power in-
herent in Enochian Magic.
This book has been carefully written to serve as a quick
and handy reference for anyone who desires to use the
Enochian Tarot Deck for either divination or meditation. It
includes tables and figures for easy comprehension of an
otherwise difficult subject.
Rather than simply presenting yet another deck of
Tarot cards, The Enochian Tarot explains in detail the meaning-
ful correspondences behind the entire structure of the
Enochian Deck. It discusses, for example, the difference be-
tween the 22 Paths on the Qabalistic Tree of Life, after
which traditional Tarot decks are based, and the 30 Aethyrs
of Enochian Magick. (The Enochian deck has 8 extra cards
because there are 8 more Aethyrs than Paths, an inherent
but meaningful difference in the two magical systems.) The
book contains a great deal of detailed information, includ-
ing gematria correspondences and magical formulas for
those who are interested, but it is written so that anyone can
use the deck immediately if so desired.
Enochian Magick is a powerful path to spiritual en-
lightenment. It requires you to look deep within and come
to understand your true nature. This unique system was
revealed to John Dee, court astrologer to Queen Elizabeth I
of England, and his partner Edward Kelly by the Enochian
Angels who inhabit the Watchtowers and Aethyrs of the
subtle regions of the universe. They are thought to be some
of the most powerful angels we can contact.
About the Author
Gerald J. Schueler was born in Darby, Pennsylvania, and currently
resides in Maryland. Betty Jane Schueler was born in Washington DC,
and currently resides with her husband, Gerald. Gerald has been a
member of the Theosophical Society for over twenty years. Gerald and
Betty Jane have co-authored many articles on Ancient Egypt, dogs/ken-
nels, and home computers. Both Gerald and Betty Jane have used the
Tarot for many years with great success.
About the Artist

Sallie Ann Glassman was born in Portland, Maine in 1954 and edu-
cated at Columbia University and the New Orleans Art Institute. Her
award-winning drawings, paintings, charcoals and pastels have been
widely exhibited. Her years of serious practice of Enochian Magick,
together with her artistic training, uniquely qualify her as the artist
for The Enochian Tarot. Signed original pastels of the cards are avail-
able for sale to collectors. A list of available works may be obtained
from the artist at P.O. box 15038, New Orleans, LA 70115.
To Write to the Author

If you wish to contact the author or would like more information
about this book, please write to the author in care of Llewellyn
Worldwide, and we will forward your request. Both the author and
publisher appreciate hearing from you and learning of your enjoy-
ment of this book and how it has helped you. Llewellyn Worldwide
cannot guarantee that every letter written to the author can be
answered, but all will be forwarded. Please write to:
Gerald and Betty Schueler
c/o Llewellyn Worldwide
P.O. Box 64383-709, St. Paul, MN 55164-0383, U.S.A.
Please enclose a self-addressed, stamped envelope for reply, or $1.00 to cover
costs. If outside U.S.A., enclose international postal reply coupon.
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ABOUT LLEWELLYN’S HIGH MAGICK SERIES
Practical Magick, performed with the aid of ordinary, everyday

implements, is concerned with the things of the Earth and the
harmony of Nature, and is considered to be the magick of the
common people. High Magick, on the other hand, has long been
considered the prerogative of the affluent and the learned. Some
aspects of it certainly call for items expensive to procure and for
knowledge of ancient languages and tongues, though that is not
true of all High Magick. There was a time when, to practice High
Magick, it was necessary to apprentice oneself to a Master Magi-
cian, or Mage, and to spend many years studying and, later, prac-
ticing. Throughout the Middle Ages there were many high dig-
nitaries of the Church who engaged in the practice of High
Magick. They were the ones with both the wealth and the
learning.
High Magick is the transformation of the Self to the Higher
Self. Some aspects of it also consist of rites designed to conjure
spirits, or entities, capable of doing one’s bidding. Motive is the
driving force of these magicks and is critical for success.
In recent years there has been a change from the traditional
thoughts regarding High Magick. The average intelligence today
is vastly superior to that of four or five centuries ago. Minds
attuned to computers are finding a fascination with the mechanics
of High Magical conjurations (this is especially true of the me-
chanics of Enochian Magick).
The Llewellyn High Magick Series has taken the place of the
Mage, the Master Magician who would teach the apprentice.
“Magick” is simply making happen what one desires to happen—
as Aleister Crowley put it: “The art, or science, of causing change
to occur in conformity with will.” The Llewellyn High Magick
Series shows how to effect that change and details the steps
necessary to cause it.
Magick is a tool. High Magick is a potent tool. Learn to use it.
Learn to put it to work to improve your life. This series will help
you do just that.
Other books by the authors
Enochian Magic
An Advanced Guide to Enochian Magick
Enochian Physics
Coming into the Light
Enochian Yoga
The Enochian Workbook
Computer software
The Electric Tarot

Magical Diary
Tree of Life
Enochian Magic
LLEWELLYN’S HIGH MAGICK SERIES
Enochian Tarot
by
Gerald and Betty Schueler
Paintings by
Sallie Ann Glassman
1992
Llewellyn Publications
St. Paul, Minnesota 55164-0383, U.S.A.
Enochian Tarot. Copyright © 1989 by Gerald and Betty Schueler. All
rights reserved. Printed in the United States of America. No part of
this book may be used or reproduced in any manner whatsoever
without permission in writing from Llewellyn Publications except in
the case of brief quotations embodied in critical articles and reviews.
Cover painting from the Enochian Tarot Deck

by Sallie Ann Glassman
Interiors from the color paintings
by Sallie Ann Glassman
FIRST EDITION
Second Printing, 1992
Library of Congress Cataloging-in-Publication Data

Schueler, Gerald J., 1942-
Enochian tarot: a new system of divination for a new age / by
Gerald Schueler; paintings by Sallie Ann Glassman.
p: cm. — (Llewellyn's high magick series)
Bibliography: p.
ISBN 0-87542-709-X
1. Tarot. I. Schueler, Betty Jane, 1944—. II. Title. III. Series.
BF1879.T2S35 1989
133.3'2424—dc20 89-8063 Cir.
Llewellyn Publications
A Division of Llewellyn Worldwide, Ltd.
P.O. Box 64383, St. Paul, MN 55164-0383
Table of Contents
How. to Use thig ROOK. sine

ot nti caatee athe: 1
Wrigin OM TArOk note teehee Ot, ee eS Ere De 4
PREM UT
pO sero MENCELOLO Una tana tc mnt tense reciente 6
EOC ALE IVEA PIC merece arte ee eer
snots cn: 11
Gards ofthe Enochiansarot Deck. s.:4st00.tnet hae. 19
ne Deities syns sence ste oceis eee eee teres 23
PATCen UOC ally ClIeStINCAls am tine cette 29
|SHY ET CTSEe ee eS
ee ee eee 33
esFormtulas.oL Enochian sLaroteeean
yscoicte et ecees43
Tarot Card Meanings for Major Arcana... 57
Tarot Card Meanings for Minor Arcana... 117
Summary Of Meanings cacccs-csesscsss--sts: ee ees 229
WAAAY Os FOP DIVIN ALONG aecsctecersstscosenrecnacsstesosseonecsecnces 241
A Two-Week Training Program for Beginners................ 258
A Four-Week Advanced Study Guide «0.0... 262
Master otal arot COuUrse. or smeatie:csecets
ersten.cecasctteestecztsees ices268
Preliminary Steps to Establishing a Divination Practice...294
Steps Required for Profit and Non-Profit Practice........297
Appendix A. Miscellaneous Blank Form ...................00+ 301
Appendix B. GlOSSAary’.........cccscssessnesccssconsesnsecrssesseesnvoesnoseesseenes 321
Figures
. Enochian Correspondences with the

Qabalistic reevol Utbe sooo csac aren caer cnsentteroects spree steerer 7
The Great Watchtower of Air in the East..............00 12
The Great Watchtower of Water in the West.............. 12
The Great Watchtowers of Earth in the North............ 13
The Great Watchtower of Fire in the South................. 13
Tablet of Union Squares icc 2<.cccc.scac-caneacanccanesttetesearerrenee 14
The Subquadrants of the Watchtower... 14
. Our World According to Enochian Magick.............++: 15
WN
CHONATPL
. The Primary Divisions of the
Great, Watchtower, Of Airs 5.2020 Siti cc.csce reese netn cease 26
. Thirteen-Card Triple Pyramid Spread ............::s008 242
pe© . Traditional Ten-Card Celtic Cross Spread...............+. 245
-_=
12: Ten-Card ‘Tree of Life Spread ieoccccscseccccssarcerstecscerscosanses 247

— Qo7 heiNine-Card Seax-Wica' Spread siescscc- cece 249
14. Seven-Card Enochian Spread—Horizontal Layout....250
. Seven-Card Enochian Spread—Hexagram Spread ....252
— ol
16. Five-Card Enochian Pentagram Spread ..............000+ 252

rhree-@ard EnOchianopreat ect cent cece 254
*Three-Card Pyramid Spread. seee-t athe eee 254
Rp
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3) . Ten-Card Positions for
sie
Whole SelfMandalaispteadi. a. er eee 256

S racine: (he: bentaetatiete ction ctr. eee 273
. Reading the Horseshoe Spread ........eseessssssssssecssesneeses 2a,
N
NN . The
NFO Twelve Stacks of Cards Used in the
Zodiac Divination Ritual ..........c.ccccccccccsccsccssscsscescecceseeeee 280
NoOo . Thirty-Card Spread Used in the
RitualofithesAeth yrs ern eee 285
Tables
The Cosmic Planes of Enochian Magick...........ssssese 8

Enochian aro eck DreakOUtad cree crete cece: 19
RATS AL CORIG ere renee trate cencncsene ete eas eee 20
|SGNOrsAV
EVAIS SOTAYESSete tog ota ed nin OCR ie et eo 23
The Enochian Seniors of the Watchtowe?s.............00 23
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elpexuial Currentsiin, WatchtOwers scxcsccceescet20--ccecestsensecveese 28
me)
10. Table of Enochian Alphabet Correspondences........... 33
ral: XAGID KScINC QUCHIONS ieetrercnte sescncters etereseenae etresctesetcased35
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HOW TO USE THIS BOOK
Divination is a mystical art that is as old as recorded

history. Although many people today practice divination
for fun, it should be remembered that once upon a time
people were burned at the stake for practicing the art.
Divination is not a game. It is a very powerful psychic tool
which is capable of great harm if used ina frivolous manner.
Like fire, divination can be unpredictably destructive if not
handled with intelligence and respect. It is, therefore, im-
perative that you learn to use divination correctly. To facili-
tate this process, we have designed three courses of study: a
Two-Week Beginner’s Course, a Four-Week Advanced
Course, and a Master of Tarot Course.
The Two-Week Beginner’s Course is designed for the
student who has virtually no knowledge of Traditional
Tarot and/or Enochian Magick. This is usually a person
who has exhibited little natural psychic ability in the past,
and thus, has had limited exposure to the psychic sciences.
The course contains a plan of study which will enable the
student to be able to lay a simple spread and then interpret
it within a two-week period. It also lays the foundation for
the material contained in the other two courses. We recom-
mend that all new students of Enochian Tarot complete this
course before advancing to the other lessons.
The Four-Week Advanced Course is designed for those
students who have successfully completed the Two-Week
Course and for those individuals who are familiar with
Enochian Magick and/or the Traditional Tarot. This course
requires some psychic ability, either natural or enhanced
through practice and study (such as the Beginner's Course).
Those individuals wishing to start with this course will have
to double up on learning the meanings of the Enochian
Tarot cards if they wish to complete the course within a
four-week period of time.
1
2 / Enochian Tarot
The Master of Tarot Course is designed for the indi-

vidual of exceptional psychic ability, either natural or
acquired through practice and study. It consists of magical
rituals to be conducted. This course is aimed for the magi-
cian who desires to be a professional student of Tarot and
should not be undertaken by amateurs and dilettantes. This
course can cause strong karmic repercussions which might
be beyond the powers of a novice to control. Completion of
this course should provide the user with the necessary
knowledge and skills to use the Enochian Tarot system
professionally.
Students of the Master’s Course must first successfully
complete the Two-Week and Four-Week Courses. These
two courses provide the preparatory training needed for
the Master’s Course. It is also advisable to be intimate with
the contents of this book and to understand it completely.
Effective utilization of the Enochian Tarot depends to a
large degree on the user’s ability to harness the tremendous
power of Enochian Magick. This book contains the rudi-
mentary precepts of that magical system. However, as you
progress in your training, you will want to acquire our other
books on Enochian Magick. These books can help you
achieve a greater understanding of the Enochian Universe.
It is not important that you learn each minute detail of
Enochian Magick. Enochian Magick must be comprehend-
ed on a level which can not be verbalized. Trying to de-
scribe the essence of Enochian Magick is much like trying to
explain the essence of a sunbeam. It is not necessary to un-
derstand the technicalities of the sunbeam to appreciate its
wonderful power. The same is true of Enochian Magick.
As you read about the magical system, free your mind
of mundane thoughts so that you can perceive the unwrit-
ten knowledge contained in this book. Enochian Magick is
not a subject like biology. Memorizing long passages will
do little to advance your psychic sensitivity. You will get
How to Use this Book / 3
more out of casually reading a chapter each night before

bed than through hours of dedicated study. Let your mind
set its own pace. Try to refrain from dissecting each para-
graph, page, and chapter. Your mind will absorb the infor-
mation you read without your conscious effort.
Visualization and imagination are important tools of
Enochian Magick. Use these tools to help you grasp the cos-
mic significance of each of the cards in the Tarot deck. As
you study a card, become a part of that card. Visualize your-
self drifting out of your body and into the card. Become a
participant in the action of the card. If the character of the
card is floating above a peaceful lake, imagine yourself
floating along with that character. See what the character
sees. Converse with the character. Come to understand and
appreciate the character’s unique personality, be it malig-
nant or benign. Remember that the universe is a balance of
good and evil, and that both are necessary for our level
of existence.
Meditation is another powerful tool of Enochian Magick.
It is vitally important that the serious student of Tarot learn
to listen to the “still small voice” within. You must learn to
quieten the constant chatter of the conscious so that the
knowledge of the unconscious can shine forth and enlighten
you. This “center of universal knowledge” will be the source
from which you will draw when divining. Without it, your
prognostications will lack consistent accuracy.
Tarot divination is a valuable psychic tool which is
available to anyone who wishes to employ it. Learn to use
the tool well, and it will reveal the universe to you. Play with
its power, and it can devour you like fire.
ORIGIN OF THE TAROT
No one really knows where the Tarot cards originally

came from, but there are many theories. It is well known
that playing cards existed in China during the 11th century.
The early Chinese cards had four suits, but the designs
were unlike the Tarot cards that we know today. One pop-
ular theory says that the Tarot cards were invented by the
mysterious Knights Templar, an ascetic military order
founded in 1188 during the Crusades. Some occultists
claim that the modern Tarot deck began in the East, possibly
Chaldea. Raymond Buckland states that it came from India.
Another popular belief is that the deck was brought into
Europe by Gypsies from Egypt in the 14th and 15th cen-
turies. Yet another tale claims the Tarot was invented by
Jewish mystics to preserve the inner teachings of the
Qabalah.
Whatever the true origin of the Tarot may be, records
exist which show the existence ofa deck of cards in Italy and
France by 1379. In fact, “Tarot” is the French name given to
that pack. The first recorded instance of the 22 major trumps
was in 1415 where a pack was presented to the Duke of
Milan. The 14th-century astrologer, Jacques Gringonneur,
devised what is thought to be the first deck of playing cards.
He presented his deck to Charles VI of France. It was clearly
based on the Tarot deck. Most Tarot decks today are derived
from the Marseilles deck which was designed by the French
scholar, de Gebelin.
According to esoteric tradition, the Tarot is the oldest
book in man’s history. It originated in ancient Egypt as an
attempt to preserve the secret teachings of the priesthood.
According to this tradition, the end of the Egyptian empire
was foreseen by an inner group of the priesthood. In an
attempt to preserve the sacred teachings, the key ideas
were reduced to symbols and drawn on papyrus leaves.
Origin of the Tarot / 5
This “book” then formed a concise summary of the tradi-

tion of ancient Egypt. Some credit the author as Hermes
Trismegistus or the ibis-headed god, Thoth, and call the
original title, The Book of Thoth. Whatever the actual origin,
the pack of Tarot cards is considered a repository of man’s
ancient wisdom, carefully preserved in symbolism and
glyph. The cards were considered to be as useful for medi-
tation as they were for divination.
FURTHER READING FOR TAROT ORIGINS
The Tarot of the Bohemians, Papus, Wilshire.

The Book of Thoth, Aleister Crowley, Weiser.
How to Tell Your Fortune, Peter Brent, Golden Hands Books.
Man, Myth & Magic, Vol. 20, ed. Richard Cavendish, Marshall
Cavendish Corp.
The Holy Kabbalah, A. E. Waite, Wehman.
Practical Guide to Qabalistic Symbolism, Gareth Knight,
Weiser.
The Tarot Today, S. Mayananda, Weiser.
The Secrets of the Tarot, Barbara Walker, Llewellyn.
The Tarot Revealed, Eden Gray, Signet.
The Pictorial Key to the Tarot, Arthur Edward Waite, Citadel
Press.
Secrets of Gypsy Fortunetelling, Raymond Buckland, Llewellyn.
The Fortune Tellers, edited by Yvonne Deutch, Black Watch.
THE PURPOSE OF THE TAROT
Most people use the Tarot for divination. This was

apparently the main use applied by the Gypsies. Another
common use was for entertainment. In this form the Tarot
was used as a game, possibly as a game of chance, much like
modern poker and other card games. However, a deeper
and more profound use was made by a few others. These
were seekers after truth. They were people who struggled
to learn about themselves and the world around them. For
them the Tarot was not a game but a mirror into which they
could see themselves.
The highest purpose of the Tarot is as a system of self-
initiation or enlightenment. It is a map into the realms of
spiritual bliss. It is a record of man’s relationship with the
cosmos. In short, it is a textbook of occult teachings. The
Hermetic Order of the Golden Dawn equates each Tarot
trump with a path on the Qabalistic Tree of Life. In this way
the Major Arcana is asymbolic map of inner space, describ-
ing the highways of consciousness, from the lofty spiritual
heights of divinity, down to the material world of human
beings and matter. Seen in this light, the purpose of the
Golden Dawn Tarot and Enochian Tarot is identical. Although
the “pathways” are slightly different, they take conscious-
ness over the same terrain and allow the user to reach the
same states and stages of consciousness.
In the standard Tarot, only the Major Arcana cards rep-
resent localities in the invisible worlds. Specifically, they
are each a path connecting pairs of the ten Sephiroth on the
Qabalistic Tree of Life. This is shown graphically in Figure
1. In the Enochian Tarot, each card represents a locality;
each of the cards of the Major Arcana represent one of
thirty esoteric regions of inner space called the Aethyrs or
Aires. Each of the cards of the Minor Arcana represent a
deity, or group of deities, who inhabit regions of the four
6
UNIVERSE
Figure 1
Enochian Correspondences with the Qabalistic Tree of
Life
8 / Enochian Tarot
Great Watchtowers. In Enochian Magick, the five main

regions of the subtle worlds, known collectively as the
Magical Universe, are the four Watchtowers and the Tablet
of Union as shown in Table 1 below.
Table 1
The Cosmic Planes of Enochian Magick
Enochian Occult
Our Earth physical plane

Watchtower of Earth __ etheric plane
Watchtower of Water _ astral plane
Watchtower of Air mental plane
Watchtower of Fire causal plane
Tablet of Union spiritual plane
By using appropriate ritual and meditation tech-

niques, a magician can focus his or her mind on a specific
card, and it will act as a door into the corresponding region
of the invisible worlds. Each card can also serve as a magical
communication link between the magician and the deities
that are pictured on it.
One of the primary purposes of practicing Enochian
Magick is to learn how to visit these out-of-the-body places
and to confront and communicate with those beings who
reside there. The Tarot cards can assist the beginning stu-
dent in this task.
The Purpose of the Tarot / 9
FURTHER READING FOR THE PURPOSE OF TAROT
The Book of Thoth, Aleister Crowley

An Introduction to the Golden Dawn Tarot, Robert Wang,
Weiser.
Enochian Magic: A Practical Manual, Gerald J. Schueler,
Llewellyn.
The Magic Tarot, Frederic Lionel, Routledge & Kegan Paul.
The Tarot of the Bohemians, Papus, Wilshire.
The Magick of the Tarot, Denning & Phillips, Llewellyn.
The Tarot, Mouni Sadhu, Wilshire.
Tarot Revelations, Campbell & Roberts, Vernal Equinox.
The Golden Dawn, Book 8, ed. Israel Regardie, Llewellyn.
Weiser.
New Age Tarot: Guide to the Thoth Deck, James Wanless,
Merril-West.
The Electric Tarot, Gerald and Betty Schueler, Llewellyn.
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ENOCHIAN MAGICK
History
Enochian Magick was first presented to the public in

modern times by Dr. John Dee, the court astrologer to
Queen Elizabeth I of England. Dee was born in England in
1527 and was a magician as well as an astrologer. Working
with Edward Kelly (sometimes spelled Kelley), his psychic
associate and partner, Dee “discovered” the system of
Enochian Magick. According to Dee’s diary, the magical
system was revealed to him by Angels whom Kelly contact-
ed in the subtle regions which he called the Watchtowers
and Aethyrs. While Kelly conducted the psychic operations
known as “skrying” or “scrying,” Dee kept meticulous
records of everything that occurred. Kelly would look
deeply into a “shewstone” and describe aloud whatever he
saw. Dee, in turn, carefully wrote everything down. The
shewstone of Dee and Kelly is believed to have beena black
crystal about the size of an egg. Although objects such as
water and mirrors can often be used to skry successfully,
the favored material is crystal. Dee is credited with being
one of the first magicians to use a large polished crystal in
the form of a sphere—a crystal ball.
The net result of Dee’s research was a series of tablets
sectioned into squares with runes on each square. These
runes are the letters of the Enochian alphabet. They spell
out the names of those deities who preside over the regions
that are symbolized by the squares. The tablets were thus
devised as maps of the invisible spheres that surround our
physical world. Figures 2 through 5 show the primary
regions, called Watchtowers. There is one Watchtower for
each of the four directions (North, West, East, and South),
and for each of the four elements (Earth, Water, Air, and
11
Figure 2
The Great Watchtower of Air in the East
Figure 3
The Great Watchtower of Water in the West
1.
Figure 4
The Great Watchtower of Earth in the North
Figure 5
The Great Watchtower of Fire in the South
13}
Figure 6
Tablet of Union Squares
Figure 7
The Subquadrants of the Watchtowers
14
GRAY |BLUE |YELLOW] RED
SPIRITUAL
DIVINE
Figure 8
Our World According to Enochian Magick
15
16 / Enochian Tarot
Fire). The fifth region, above the Watchtowers, is called the

Tablet of Union and is shown in Figure 6. Each of the
Watchtowers can be divided into four subquadrants as
shown in Figure 7. The four Watchtowers and Tablet of
Union surround our physical Earth as shown in Figure 8.
With the help of the Angels, Dee was able to construct a
total of forty-nine Calls or Keys written in Enochian as
follows: the first is totally spiritual and was not put into
words, then eighteen Calls were made for the deities of the
Four Watchtowers of Fire, Air, Water, and Earth, and the
remaining thirty Calls were for the thirty Aethyrs or Aires.
Actually the Calls for the Aethyrs are the same; only the
name of the Aethyr changes. Dee provided an English trans-
lation of these Calls, and thus enough of the Enochian
language has survived to conclude that it is a true language,
probably an ancient one that had died and been forgotten
for centuries.
Little attention was given to Dee’s work until late in the
nineteenth century when it was incorporated by a mys-
terious and highly secret brotherhood of Adepts in England,
who called themselves the Hermetic Order of the Golden
Dawn. This magical order adopted the angelic system created
by Dee and Kelly. They invoked the Enochian deities whose
names were written on the tablets. They also traveled in
their Body of Light (a poetic name for the human aura), into
these subtle regions and recorded their psychic experien-
ces ina rather scientific manner. Many of the original mem-
bers of the Golden Dawn traveled to the squares of the four
Watchtowers: the Watchtower of Fire, the Watchtower of
Air, the Watchtower of Water, and the Watchtower of Earth,
as described in John Dee’s Watchtower Tablets. One mem-
ber, who left the Golden Dawn to found his own magical
order, traveled through each of the 30 Aethyrs. He was the
first person to claim to have entered each of the 30 Aethyrs.
His name was Aleister Crowley, and he carefully recorded
Enochian Magick / 17
his experiences visiting the Aethyrs, in a book called The

Vision and the Voice.
Philosophy
Enochian Magick teaches that Divinity expresses itself

downward from the spiritual world into time, space, and
form ina graduated series of planes and subplanes until the
lowest expression is reached—the physical world in which
we live (see Table 1). These planes are invisible to the five
physical senses, but are nevertheless real. They consist of
five main planes: the four Watchtowers and the Tablet of
Union that unites the four Watchtowers together. Inter-
penetrating these Watchtowers, but separate from them,
are thirty special zones called the Aethyrs or Aires. These
range from TEX, the lowest which interfaces our Earth, up
to the highest, LIL, which interfaces the lofty world of
divinity. The Enochian magician learns to leave his physical
body and travel through these Aethyrs in his Body of Light,
the aura of modern occultism and auric egg of theosophy.
As he does so, he encounters the principles that create and
sustain existence, and thus he learns what life is all about,
and what his purpose in life is to be. He can learn the
“lessons” of manifested existence and free himself from the
forces of karma and reincarnation in a single lifetime. Like
the jivamukti of Vedanta, he becomes liberated while living;
a living embodiment of spiritual knowledge and power.
Such is the goal of Enochian Magick.
18 / Enochian Tarot
FURTHER READING ON ENOCHIAN MAGICK
Enochian Magic: A Practical Manual, Gerald J. Schueler,

Llewellyn.
An Advanced Guide to Enochian Magick, Gerald J. Schueler,
Llewellyn.
Enochian Physics, Gerald J. Schueler, Llewellyn.
Mysteria Magica, Denning & Phillips, Llewellyn.
Man, Myth & Magic, Vol. 18, ed. Richard Cavendish, Marshall
Cavendish Corp.
Book of Fortune-Telling, Sybil Leek, Macmillan.
The Golden Dawn, Book 9, ed. Israel Regardie, Llewellyn.
Crystal Power, Michael G. Smith, Llewellyn.
The Vision and the Voice, Aleister Crowley, Sangreal.
Crystal Awareness, Catherine Bowman, Llewellyn.
Cunningham's Encyclopedia of Crystal, Gem and Metal Magic,
Scott Cunningham, Llewellyn.
Secrets of Gypsy Fortunetelling, Raymond Buckland, Llewellyn.
CARDS OF THE ENOCHIAN TAROT DECK
The Enochian Tarot deck has 86 cards: 30 cards for the

Major Arcana, and 56 cards for the Minor Arcana as shown
in Table 2.
Table 2
Enochian Tarot Deck Breakout
Arcana Cards Basis
Major Aethyrs
Minor Watchtowers
Court King & Seniors
Suit Deities
The Major Arcana has thirty cards; one for each of the
30 Aethyrs. The Qabalistic Tarot, as taught by the Golden
Dawn, contains 22 cards in the major arcana, which are
called the trump cards. Each trump card represents a path
on the Qabalistic Tree of Life as well as a letter of the He-
brew alphabet. The 30 Aethyrs and the Qabalistic Tree of
Life are both maps of the same subtle regions. Although
they vary in details, they constitute a valid structuring of the
subtle planes and subplanes that exist between spirit and
matter. Because the Aethyrs and the Tree of Life have such
striking similarities, it is not surprising to find that the
Aethyrs can also have a divinatory role; they comprise the
Major Arcana of an Enochian Tarot. For this reason, Enochian
Tarot is as viable as the standard Tarot. The 30 Aethyrs, like the
22 paths of the Tree of Life, provide a source of inspiration
that can be used for either divination or meditation.
12,
20 / Enochian Tarot
The Minor Arcana of the Enochian Tarot deck has 56

cards; 28 court cards and 28 suit cards. The Minor Arcana is
structured for each Watchtower as shown in Table 3. The
Minor Arcana has seven court cards and seven suit or deity
cards for each of the four Watchtowers. The general scheme
or flow of cards in the Minor Arcana is:
56
Pde
28 28
PiRmeaen,
PTTL ULERY,
Table 3
Card Categories
Court
King
Six Seniors
Suit
Higher Sephirothic Cross Angels
Lower Sephirothic Cross Angels
Kerubic Angels
Archangels
Ruling Angels
Lesser Angels
Demons
Cards of the Enochian Tarot Deck / 21
FURTHER READING FOR TAROT CARD STRUCTURES

Weiser.
The Golden Dawn Vol. 8, Edited by Israel Regardie,
Llewellyn.
An Advanced Guide to Enochian Magick, Gerald Schueler,
Llewellyn.
The Book of Thoth, Aleister Crowley, Weiser.
New Age Tarot: Guide to the Thoth Deck, James Wanless,
Merril-West.
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THE DEITIES
There are many deities in the Watchtowers and Aethyrs

ranging from Kings down to Demons. In general, the names
of the Watchtower deities are all derived from the letters in
the Watchtower Squares. The highest deities are the four
Kings as shown in Table 4.
Table 4
Enochian Kings
Watchtower King
Air BATAIVAH
Water RAAGIOSL
Earth IKZHIKAL
Fire EDLPRNAA
There are twenty-four Seniors, six governing each

Watchtower as shown in Table 5.
Table 5
The Enochian Seniors of the Watchtowers
Air Water Earth Fire
HABIORO LSRAHPM LAIDROM AAETPIO

AAOZAIF SAIINOV AKZINOR ADAEOET
HTNORDA LAVAXRP LZINOPO ALNKVOD
AHAOZPI SLGAIOL ALHKTGA AAPDOKE
AVTOTAR SOAIZNT AHMLLKV ANODOIN
HIPOTGA LIGDISA LIIANSA ARINNAP
23
24 / Enochian Tarot
One of the divisional areas of each subquadrant of

each Watchtower is called a Sephirothic Cross (see Figure
9). Each Sephirothic Cross contains two governing Angels.
Reading downward is the six-lettered name of the Higher
Sephirothic Cross Angel, and across is the five-lettered
name of the Lower Sephirothic Cross Angel. The names of
these Sephirothic Cross Angels are presented in Table 6.
Table 6
The Sephirothic Cross Angels of the Watchtowers
Air Water
Air: IDOIGO, ARDZA Air: OBGOTA, AABKO

Water: LLAKZA, PALAM Water: NELAPR, OMEBB
Earth: AIAOAT, ONIT Earth: MALADI, OLAAD
Fire: AOVRRZ, ALOAI Fire: IAAASD, ATAPA
Earth Fire
Air: ANGPOI, VNNAX Air: NOALMR, OLOAG

Water: ANAEEM, SONDN Water: VADALI, OBAVA
Earth: ABALPT, ARBIZ Earth: VOLXDO, SIODA
Fire: OPMNIR, ILPIZ Fire: RZIONR, NRZFM
The Squares above the horizontal bar of each Sephi-

rothic Cross are called the Kerubic Squares as shown in
Figure 9. The letters in these Squares spell the names of the
Kerubic Angels. Each of these names are anagramed (the
last letter is moved to the beginning) to form the names of
three more Kerubic Angels for a total of 64 Kerubic Angels.
There are also 64 Archangels. The names of the Archangels
are formed by prefixing a letter (E, H, N or B) from the
Tablet of Union (see Figure 6) to the name of a Kerubic
The Deities / 25
Angel. There are 64 Lesser Angels. Their names are found

from the letters in the four rows beneath the horizontal bar
of each Sephirothic Cross. There are 64 Ruling Lesser
Angels. Their names are found by prefixing a letter (X,A,R,
or P to Air Angels, K,O,M, or A to Water Angels, A,N,T, or A
to Earth Angels, or I,T,O, or M to Fire Angels) from the
Tablet of Union to the name of a Lesser Angel. There are
128 demons. Their names are found from the pairs of letters
under the horizontal bar of each Sephirothic Cross to which
is prefixed a letter from the Tablet of Union. Each of the
names of these Angels and Demons are given in Appendix
B of An Advanced Guide to Enochian Magick.
The Enochian deities form a hierarchy of power and
authority within each Watchtower. From the spiritual to the
material, this hierarchy is shown in Table 7.
Table 7
Enochian Hierarchy
Kings
Seniors
Sephirothic Cross Angels
Higher
Lower
Kerubic Angels
Archangels
Ruling Angels
Lesser Angels
Demons
Figure 9
The Primary Divisions of the Great Watchtower of Air
The Deities / 27
It appears from a cursory study that the deities of

Enochian Magick are heavily masculine. Although tradi-
tion holds that the Kings and Seniors are outwardly male,
their nature reveals an even distribution of masculinity and
femininity. This is in keeping with the occult teaching that
all natural things in the universe are symmetrical/polar.
The intelligent forces and creative energies ruling and sus-
taining the universe must express both masculine and fem-
inine characteristics in relatively even amounts. An inspec-
tion of Enochian deities reveals that two of the Kings,
BATAIVAH and EDLPRNAA, are feminine while two,
IKZHIKAL and RAAGIOSL, are masculine. It should be
noted that this is complementary to the sexual natures of
their respective Watchtowers as shown in Table 8.
Table 8
Enochian Sexual Characteristics
King—sex Watchtower—sex
IKZHIKAL—masculine Earth—feminine
RAAGIOSL—masculine Water—feminine
BATAIVAH—feminine Air—masculine
EDLPRNAA—feminine Fire—masculine
In the same way, the six Seniors of each Watchtower

share sexual characteristics so that three are masculine and
three are feminine. However, the Watchtowers themselves
are not individually balancedas shown in Table 9.
28 / Enochian Tarot
Table 9
Sexual Currents in Watchtowers
Sexual Current of Cards
Watchtower Masc. Fem.
Fire 8
Air 8
Water 6
Earth 6
Each card of the Enochian Tarot deck has a sexual

current or tone associated with it. Table 9 shows the sexual
currents for the Minor Arcana cards. The preponderance of
a sexual current gives an overall sexual nature to the en-
tire Watchtower.
FURTHER READING FOR ENOCHIAN DEITIES

Llewellyn.
Enochian Yoga, Gerald J. Schueler, Llewellyn (forthcoming).
The Golden Dawn, ed. Israel Regardie, Llewellyn.
ARE ENOCHIAN DEITIES REAL?
The cards of the Enochian Tarot Minor Arcana are

composed of the hierarchy of deities found in the four
Watchtowers. These range from Kings all the way down to
Demons. The names and localities of these deities are
derived from the letters in the Squares of the Watchtowers
and Tablet of Union. Each Watchtower is divided into sub-
regions as shown in Figure 9. As shown in Figures 2 through
5, some Watchtower Squares contain multiple letters. The
general rule is to use the first letter. However, this rule does
not always apply. For example, the gematria value of the
name may require using an alternate letter. Also, an alter-
nate letter may give a name that is more melodious to pro-
nounce. There is no right or wrong here, so any of the
letters could be used. In such cases, the deities themselves
are complex, and each possible name defines one of their
aspects.
Enochian deities are those creative and/or destructive
energies and forces, more or less intelligent, located through-
out the invisible worlds that surround our physical Earth.
When an Enochian magician travels through these regions
in his Body of Light (traveling in the subtle body is a special
magical technique taught in most schools of Magick) s/he
will sooner or later confront these beings. Whether they are
subconscious projections from the magician or external in-
dependent entities is debatable. However, magical experi-
ence has shown that results tend to be more favorable when
the magician assumes that they are independent external
beings.
According to modern physics, all reality exists relative
to an inertial reference frame. According to Enochian Ma-
gick, each person is such an inertial reference frame. We all
see reality a little differently, but each is a reality nonethe-
less. The deities of Enochian Magick are real for those
oe)
30 / Enochian Tarot
magicians who encounter them during their operations in

the Watchtowers and Aethyrs, while they are equally unreal
for those who have no such experiences.
If a magician enters a Watchtower and confronts an
Angel, that Angel would appear to be very real to the magi-
cian at the time. Later, after returning to his or her physical
body, the magician could debate the reality or unreality of
the Angel. But as in dreams, the reality of the Angel is real
enough at the time of the experience. If the Angel says
something, the magician will hear it. A friend who stands
outside the circle, or even one who stays within the circle
with the magician, may not hear or see anything. If the
Angel should stab the magician with a sword, the magician
will feel pain and may even display a cut in his or her physi-
cal body owing to the Silver Cord which still connects the
Body of Light to the physical body. Even death is possible.
In this sense, the reality of Enochian deities is unques-
tionable.
Most of us have gone to the theater, and have been so
caught up in the acting that we have temporarily thought it
to be real. A sad movie, for example, will often cause us to
cry. A happy event will make us smile or even laugh.
Movies, plays, and books often make us feel good, or feel
bad. Is a movie real or unreal? To the degree that we give
realism to a movie or a dramatic play, it can affect us. In the
same way, Enochian deities have reality and can affect
the magician.
Are Enochian Deities Real? / 31
FURTHER READING ON THE REALITY OF DEITIES

Llewellyn.
Enochian Yoga, Gerald J. Schueler, Llewellyn (forthcoming).
The Golden Dawn, ed. Israel Regardie, Llewellyn.
The Sword and the Serpent, Denning & Phillips, Llewellyn.
Astral Projection, Ritual Magic, and Alchemy, ed. Francis
King, Weiser.
The New Magus, Donald Tyson, Llewellyn.
-
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ENOCHIAN GEMATRIA
The Enochian alphabet contains 21 magical letters.

Each letter has correspondences as shown in Table 10.
Table 10
Table of Enochian Alphabet Correspondences
Zodiac/Element Tarot Gematria
Taurus Hierophant
Aries Star
7m Fire Judgement
Spirit Empress
Virgo Hermit
Cauda Draconis Juggler
Cancer Chariot
TOAMONW>
Air Fool
—~ Sagittarius Temperance
L Cancer Chariot
M Aquarius Emperor
N Scorpio Death
O Libra Justice
B Leo Strength
Q Water Hanged Man
R Pisces Moon
S Gemini Lovers
T Leo Strength
Caput Draconis High Priestess
s< = Capricorn Devil
Earth Universe
NX¢c Leo Strength
Caput Draconis High Priestess
34 / Enochian Tarot
The gematric numbers of the letters can reveal hidden

correspondences. When letters form words, their gematric
values can be added together to form the gematric value of
the words. Words with equal values share magical charac-
teristics or hidden properties.
These letters form the Language of the Angels. The
creator of this language is unknown to us, being lost in the
mists of forgotten time. The pronunciation is:
Most consonants are followed by “eh” (B is Beh, D is
Deh). Most vowels are followed by “h” (A is Ah, O is Oh). In
general, each letter forms a syllable. The letters Y and I are
interchangeable, as also are V and U, and S and Z. Z can be
pronounced Zod with a long o, or simply Zeh. S is pro-
nounced either “ess” or “seh.” R can be either “reh,” “rah,”
or “ar.” I is pronounced “ee” (TI is Teh-ee or simply Tee).
Another aspect of gematria is Aig Bkr, or the Qabalah
of Nine Chambers, sometimes called Theosophic Addition.
This reduces any number by adding up the digits to forma
new number, and so on until only a single digit remains. For
example, the number 1234 could be reduced to 1 by
(1+2+3+4)=10 and then (1+0)=1. As another example,
the number 345 can be reduced to 3 by (3+4+5) =12 and
then (1+2)=3. Each single number will then have an occult
significance as given in Table 11.
Enochian Gematria / 35
Table 11
Aiq Bkr Reductions
. unity, oneness, extension, spirit

. duality, divine will, ego
matter, manifestation, intelligence, space
. solidity, firmness, time, memory
. Spirit and matter combined, man, will
. animation, life, mind, imagination
. completeness, wholeness, desire
. cycles, spirals, creativity, reason
. Stability in change, consciousness
COMNDAULWNE
Each of the names of the thirty cards of the Major

Arcana, which are also the names of the thirty Aethyrs, add
up to three using Aiq Bkr. This is shown in Table 12.
Table 12
Major Arcana Cards
Aethyr Gematria
1 76
2 156
3 129
4
5
6
vf
8
y)
10 WODWUID
PDR
WW
36 / Enochian Tarot
Table 12
—continued—
Card # Aethyr Gematria

Lk IKH 361 1
12 LOE 48 3
io ZIM 159 6
14 VTA 79 7
15 OxXO 460 1
16 LEA 24 6
17 TAN 65 2
18 ZEN 69 6
iy) POP 48 3
20 KHR 401 4
a1 ASP pap 4
Pa? LIN 118 1
23 TOR 133 Zi
24 NIA 116 8
25 VT 133 ii
26 DES zt 3
27, ZAA Zi 3
28 BAG 19 1
4
8
Totals: 4116 129
(4+1+14+6)=12=(1+2) =3
(1+2+9)=12=(1+2) =3
The Aiq Bkr numbers associated with the 56 card
names of the Minor Arcana, numbered 31 through 86, are
summarized in Tables 13, 14, 15,and 16. The overall Enochian
Tarot Aiq Bkr (A.B.) numbers are summarized in Table 17.
Table 13
Minor Arcana Cards for Fire
+# Gematria wD
DBD
SP
OWODRFPONNUG
Totals: 2636 Tak
(2+6+3+6) =17=(1+7)=8
38 / Enochian Tarot
Table 14
Minor Arcana Cards for Air
# Gematria A.B.
31 163 f
32 Dae 7
33 120 3
34 200 2
35 121 4
36 230 5
37 i223 6
38 80 8
39 51 6
40 569 2
41 579 3
42 515 2
43 342 9
51S 2
Totals: 3840 60
(3+8+4+0)=15=(1+5) = 6
(6+0) = 6
Table 15
Minor Arcana Cards for Water
Gematria 7iWiiak
3! Zap 9
5
4
5
1
9
9
5
9
5
6
3
4
3
Totals: B722. WE
(3+74+2+2)=14=(1+4) =5
(7+7)=14=(1+4) =5
40 / Enochian Tarot
Table 16
Minor Arcana Cards for Earth
Gematria
744 6
32 298 1
6
7
5
6
8
3
1
3
ts:
8
3
8
Totals:
(3+6+44+6)=19=(1+9)=10 = 1
(7+3)=10=(1+0) =1
Table 17
Tarot Deck Aiq Bkr
Arcana Nos.
Major
Minor
Fire 14
Air 14
Water 14
Earth 14
56 >
(5+6)=11 (1+1)=2
86 > 5
(8+6)=14 (1+4)=5
Table 14 reveals several important correspondences.

There are 30 cards in the Major Arcana and 30= (3:0) =3.
Aig Bkr also reduces the gematria numbers of the card
names within the Major Arcana to three. There are 56 cards
in the Minor Arcana and (5+6) =11 and (1+1) =2. Aig Bkr
also reduces the gematria numbers of the card names within
the Minor Arcana to two. There are 86 cards in the whole
deck and (8+ 6) = 14 and (1+ 4) =5. Aig Bkr also reduces the
gematria numbers of the names of all 86 cards to five.
42 / Enochian Tarot
The overall formula for the Enochian Tarot deck can be

explained as (3+2)=5 (Major Arcana + Minor Arcana =
Deck) which signifies that man (5) is the result of a manifes-
tation (3) in duality (2). The cards of the Enochian Tarot
deck are therefore representative of all of those dualistic
forces and energies that comprise our universe. Because
these creative and destructive forces and energies are in-
telligent, they are referred to as deities; the hierarchies of
Enochian Magick.
FURTHER READING OF GEMATRIA
Gematria, Aleister Crowley, published in The Qabalah of

Aleister Crowley, Weiser.
The Kabbalah Unveiled, Translated by S.L. MacGregor
Mathers, Weiser.
Llewellyn.
THE FORMULAS OF ENOCHIAN TAROT
Each card in the Enochian Tarot deck expresses a par-

ticular magical formula. Magical formulas are an expres-
sion of natural motion. They formulate processes which are
often nothing more than special ways of acting in daily life.
These formulas have little to do with divination, but are an
important aspect in using the cards for meditation or self-
improvement.
The formulas are contained in the letters of the names.
The name of the first card, for example, is LIL. This is the
name ofa location, the first and highest of the thirty Aethyrs.
But it is also a formula described by the letters L, land a final
L. The meaning of each of the Enochian letters is contained
in the Table 10 of this book. Table 10 shows that the letter L
corresponds to the Chariot of Cancer and thus has to do
with motion. The letter I corresponds to Temperance/Art
(the traditional association here is Temperance, but Crowley
renamed it Art in his Thoth deck) in Sagittarius and thus
has to do with patience and ability, and the correct timing of
events. The name LIL expresses the formula that all of one’s
motion, which is to say one’s actions, are only done at their
proper times (motion which is centered or focused by tem-
perance). In the same way, the name of each card lends
itself to a particular formula of action which the magician
needs to learn and assimilate. The main formulas of the
Enochian Tarot cards are given below. Formulas for the
Court cards are left as an exercise for the student.
1. LIL. Motion centered by temperance. The magician

has the patience to act only at the proper time and place. All
other action amounts to wasted energy. The motion of this
Formula of the Babe is spontaneous, innocent, and pure.
43
44 / Enochian Tarot
2. ARN. Student and death separated by illusion. This

formula expresses the doctrine that death is an illusion, that
life goes on after physical death—albeit in another form.
The student of Magick learns to see death as an illusion or
maya. This is the Formula of Kali/Babalon and other feminine
goddesses of space and time.
3. ZOM. After initiation and karma comes mastery.

The magician is not only initiated into Magick, but also
learns to deal with his/her own karma in order to become a
Master. Such a magician is called a Magus, and this is the
Formula of the Magus.
4. PAZ. The student gains strength and initiation. The

student gains strength in magical power through the proc-
ess of initiation. This strength allows further initiation
which in turn increases strength and so on. This is the For-
mula of Duality, the cyclic path that leads both inward
and outward.
5. LIT. Temperance between desire and action. The

magician gives thoughtful consideration to his/her desires
before acting on them. This is the Formula of the Arrow in
which action follows will.
6. MAZ. The student initiated by his/her Master. The

student of Magick relies not only on inner strength and
intuition, but also on the guidance of his/her Master. This is
the Formula of Karmaless Action. Action is without karma
because it is selfless.
7. DEO. The fruit of individual effort is karmic. All

action is karmic. Therefore the results obtained by one
magician may not be equally shared by others. This is the
Formula of Love which, depending upon one’s karma, can
The Formulas of Enochian Tarot / 45
be seen in two ways: selfish love and unselfish or altruis-

tic love.
8. ZID. Temperance between initiation and outcome.

Through initiation, the magician gives thoughtful con-
sideration to his/her inner goals and motivations before
they will show satisfactory fruition. The highest initiation is
that which reveals one’s True Will and thus this is the For-
mula of the Holy Guardian Angel. This Angel should be
consulted prior to all major actions.
9. ZIP. Temperance between initiation and desire.

Initiation of the magician tempers his/her personal desires.
The magician, surrounded by all manner of attractive de-
sires, gives thoughtful consideration between one desire
and the next. This is the Formula of the Daughter of Babalon.
This formula must be followed in the higher Aethyrs to pre-
vent being overcome by the intense bliss.
10. ZAX. The student between initiation and Earth.

The student of Magick often finds him/herself confused be-
tween his/her inner Magical Universe and the real world
around him/her. The student of Magick must walk a dan-
gerous path between spirit and matter. This is the Formula
of the Abyss, and must be used to safely traverse the seem-
ing confusion between form and the formless. The rule
here is: do not confuse the planes.
11. IKH. Choice between right and wrong. Judgements

are made between what seems foolish and what seems
reasonable. This is the Formula of the Holy City, or the For-
mula of Free Will. It should be used at any critical turning
point in the path of magick.
46 / Enochian Tarot
12. LOE. Karma between an individual and his/her

actions. Each person acts individually through his/her own
personal karma. Each magician treads his/her own path.
This is the Formula of Compassion where actions must
have no trace of selfishness or egotism.
13. ZIM. Temperance between ability and perfor-

mance. The magician gives thoughtful consideration to
every act before doing it, even when s/he knows that s/he
can do it. It is not always right to perform Magick. The
karma of every situation must be taken into account. This is
the Formula of Service where all actions are devoted to
helping others.
14. VTA. Love of life strengthens the student. The stu-

dent of Magick is strengthened by acquiring a lusty love of
life and a sincere concern for others. This is the Formula of
Attachment and should be used to counter the desire for
unattachment and aloofness that often accompanies yogic
meditation.
15. OXO. Karma made manifest. All physical life is a

manifestation or crystallization of karma. This is the For-
mula of Joy and should be used for all actions involving
physical manifestation.
16. LEA. Student acting independently. The actions of

the student of Magick are his/her own. A student of Magick
who copies the actions of others, even those of his/her beloved
Master, will not progress. This is the Formula of the Higher
Self and is used in all manner of independent actions.
17. TAN. The student between desire and death. The

student of Magick balances himself/herself between the
desire for living and the desire for death. The one should
not overpower the other. This is the Formula of Balance and

is used to counter dualities.
18. ZEN. Initiation of the individual is death. When a

person is initiated into Magick, s/he undergoes a change in
personality. The old self dies to make way for the new. This
is the Formula of Sacrifice and reflects the fact that one must
die in order to live.
19. POP. Strength centered in karma. The magician

realizes that magical power is karmic. S/he strengthens
their ability to conduct Magick by taking karma into account.
This is the Formula of the Silver Star and should be used for
all actions involving change.
20. KHR. Choices between illusions are foolish. The

magician learns that all manifestation in time and space is to
some extent an illusion (in the Eastern sense of maya). Any
attempt to label things as real or unreal is therefore foolish.
This is the Formula of the Wheel and is used to counter the
concept of a fixed destiny or fate.
21. ASP. The student who has love is strengthened.

The student of Magick develops love for him/herself as
well as for others. Love strengthens his/her magical powers
proportionately. This is the Formula of Causation, of life
strengthened by love. When coupled with a sincere love of
life, this formula can lead to an understanding of one’s
origins.
22. LIN. Temperance between action and death. The

magician tempers his/her daily actions with the awareness of
his/her ultimate death. An awareness of one’s transience
heightens one’s love of life and one’s respect for life. This is the
Formula of the Void and should be used to counter egotism.
48 / Enochian Tarot
23. TOR. The strength of an illusion is karmic. The

magician learns that the strength of every illusion is depen-
dent on karma. A magician can increase the likelihood of a
successful operation by being aware of the karma involved.
This is the Formula of Labor and Toil. The path to enlighten-
ment is not easy but requires a great deal of hard work.
24. NIA. The student tempers death. The student of

Magick gives thoughtful consideration to his/her own death.
S/he must understand what death is and confront his/her
own mortality. This is the Formula of Astral Traveling. It
should be used to counter ignorance and to expand one’s
insight. The price for traveling into the Watchtowers and
Aethyrs of Enochian Magick is death.
25. WTI. The love of life strengthens tolerance. The

magician learns to overcome bias and prejudice in every
form. This can be done by cultivating a strong love of, and
respect for, life. This is the Formula of Intuitive Insight. It
should be used to counter all manner of bias and prej-
udice.
26. DES. The individual with love for the spiritual.

Every would-be magician develops a love for spirituality in
order to progress in Magick. This is the Formula of Logic
and Reason. It is used to counter ignorance and irration-
ality.
27. ZAA. The student initiated by another student.

The student of Magick learns from other students. Anyone
can bea guru to one whois ripe for initiation. This is the For-
mula of Sharing and is used to counter a sense of solitude
and loneliness.
28. BAG. The student between thought and action.

The student of Magick must carefully consider his/her
thoughts and their relations to his/her actions. This is the
Formula of Faith and is used to counter doubt and
despair.
29. RII. Illusion countered with ability and patience.

The student of Magick learns to use his/her magical ability
as well as patience to see through illusion. This is the For-
mula of Dream Control. Success leads to interpreting and
controlling dreams.
30. TEX. Individual desires made manifest. Each in-

dividual projects his/her inner desires outward into his/
her world. Sooner or later every inner human desire will be
expressed somewhere in the world. This is the Formula of
Desire and is used to guide one’s desires in the right
direction.
31—37. The Court Cards of Fire are left as an exercise.
38. RNVV. The illusion of death followed by life and

more life. The cycle of life and death is an illusion, maya,
which will cause suffering until it is fully understood. This
is the Formula of Preservation which can be used to counter
all manner of destructive forces.
39. NOOS. The karmic bonding of death and love.

Death and love are closely related in an esoteric sense. They
both imply a letting go, a giving up of self. This is the For-
mula of Formlessness and also the Formula of Altruism.
40. ZDAP. Initiation whose goal is to strengthen the

student. The student of Magick is strengthened by every
initiation. This is the Formula of Purification and is a general
50 / Enochian Tarot
formula of the initiation process.
41. BZDAP. An initiatory thought strengthens the stu-

dent. A single thought can initiate the student who is prop-
erly prepared. ZDAP is a general formula, while BZDAP is
more specific. This is also the Formula of Karmic Retri-
bution.
42. MITO. The Master’s ability and strength are kar-

mic. The magical powers gained by the Magus are the kar-
mic fruits of his/her efforts. This is the Formula of Virtue,
and it is the general formula of karma yoga.
43. AOGD. The results of the student's actions are kar-

mic. Every conscious action of the student generates karma.
This is the Formula of Change, and it is a general formula for
the Law of Karma.
44. OTIM. The Master confronts karma through ability

and strength. The Magus does not interfere in the karma of
others unless fully aware of all implications and conse-
quences. This is the Formula of Growth that opposes death
and decay.
45—51. The Court Cards of Air are left as an exercise.
52. AILA. Two students joined by right action. Right

action on the part of students of Magick attract them to-
gether. This is the Formula of Harmonious Existence and
should be used for all manner of progressive actions.
53. AAPO. The karmic strength of a student influences

another student. Each student of Magick often influences
other students. This is the Formula of Reality. It is a general
formula of karmic influence and can be used to reveal the
truth of things.
54. XRYT. The illusion of manifestation seen with

ability and strength. With ability and strength all manifesta-
tion can be seen to be an illusion or maya. This is the For-
mula of Relationships. Itis a general formula expressing the
relationship of the subjective self and the objective uni-
verse.
55. EXRYT. Individual manifestations of illusion seen

with ability and strength. This is a more specific form of
XRYT and is easier to do successfully. It is the Formula of
Harmony, and it can be used to establish a harmonious
balance between a student of Magick and his/her Magical
Universe.
56. PXAR. The student separating true operations from

illusions. The student of Magick discriminates between
true manifestations and illusions in order to have freedom
from illusions. The is the Formula of Freedom. It isa general
formula for seeing through illusions.
57. AKOA. Two students joined by karmic choices.

The karmic choices and decisions made by students of
Magick will either bring them close together or will serve to
separate them from each other. In either case, they will be
subtly changed accordingly. Because of the resulting subtle
change, this is called the Formula of Sublimation.
58. RAXP. The outward strength of a student is often

an illusion. The student should not fall into the conceit of
thinking s/he is a Master. This is the Formula of Preserving
Sanity and can be used to counter insanity and ig-
norance.
52 / Enochian Tarot
59—65. The Court Cards of Water are left as an exercise.
66. IONM. The Master and his/her ability envelope

karma and death. The Magus, the Master of Magick, has the
ability to control karma and death, at least to an extent. This
is the Formula of Revealing Truth and can be used to coun-
ter deception.
67. AAOO. A student and his/her karma enveloped

within a student and his/her karma. This is the Formula of
Cyclic Motion. This formula expresses the doctrine of
“wheels within wheels.” Everything is relative, and every-
one must relate to everyone else through the Law of Karma
and the doctrine of cycles.
68. NT TM. The Master is prevented from his/her own

death by strength and desire. The desire for life will prevent
death in proportion to its strength. This is the Formula of
Regeneration. It is a general formula for longevity.
69. HNTTM. The Master who seeks to prevent his/her

own death by strength and desire is a fool. Death is a natural
process of life and cannot be by-passed, but only tem-
porarily postponed. This is the Formula of Continuity. It is
the magical formula of the Black Brothers (the color black
relates to the type of Magick and not to race) who seek the
continuity of the human ego.
70. AKOM. The student and Master separated by kar-

mic choices. The difference between a student and a Master
of Magick is that the student is still ignorant while the Mas-
ter has knowledge. Ignorance and knowledge are separated
by choices, each of which have karmic implications and
consequences. The student can become the Master by mak-
ing the right karmic choices. This is the Formula of Pro-
gressive Development and can be used to counter all man-

ner of failures.
71. XTMP. A Master between his/her own strength

and the fulfillment of his/her desires. The strength of the
Magus allows him/her to fulfill all of his/her desires. This is
the Formula of Polarizations. According to this formula, as
strength increases, desire decreases.
72. MOKA. The Master and student separated by kar-

mic choices. The Master can only assist the student to a de-
gree. Progress is up to the karma of the student and the
choices that s/he makes. This is the Formula of Progress
Through Choice. It is a general formula for independent
existence.
73—79. The Court Cards of Earth are left as an exercise.
80. OAAA. Three students drawn together by karma.

Karma will cause certain students of Magick to be drawn
together while excluding others. This is the Formula of Suc-
cessful Action. This formula expresses the intelligent or-
dering of the universe.
81. LVSA. The student acts through love. The actions

of the student of Magick should be guided by love. Here
love implies both an altruistic love of others and a joyous
love of life. This is the Formula of Abundance. It is a general
formula for all manner of fruitful actions.
82. IBPR. The ability to produce strong thought forms.

Thoughts have shapes and colors in the Watchtower of Air.
A Master can produce thought-forms by concentration,
and cause these thought-forms to affect the minds of others.
This is the Formula of Formation and can be used to create
54 / Enochian Tarot
all manner of powerful thought-forms.
83. NIBPR. The ability to produce strong illusions out

of nothing. This is the formula for the precipitation of astral
thought-forms into physical manifestation. In this formula,
death or “nothing” is itself only another illusion. This is the
Formula of Creative Expression and can be used for all
manner of precipitations.
84. AANT. A student’s inner desires affect another stu-

dent. This is the general formula for collective karma. The
thoughts of each human mind reach out and affect other
minds. This unconscious sharing of karmic propensities
maintains order and organization in society. This is the For-
mula of Organization and can be used to counter the forces
of chaos.
85. MAOO. The student between his/her karma and

his/her Master. The student of Magick can use his/her Mas-
ter to alleviate his/her karmic burden. Trust in the Master
rather than in oneself will generally lead to the best results.
This is the Formula of Healing, and can be used for all man-
ner of healings.
86. TNAA. Two students joined by the desire for death.

This formula expresses the negative side of the general for-
mula for collective karma. Karma, both good and bad, is
shared by those whose thinking tends to interface. This for-
mula explains why hundreds can die together in a plane
crash or in war. This is the Formula of Protection From Evil,
and can be used to counter all manner of evil or discord-
ant forces.
FURTHER READING FOR MAGICAL FORMULAS
Magick in Theory and Practice, Aleister Crowley, Castle Books

& various.
The Qabalah of Aleister Crowley, edited by Israel Regardie,
Samuel Weiser.
Llewellyn.
TAROT CARD MEANINGS
FOR THE MAJOR ARCANA
MAJOR ARCANA
Card No. 1
Title: The Babe, the First Aethyr
Name: LIL (El-ee-el)
Gematria: 76= (7+6) =13= (1+3) =4
Sexual Current: masculine
Description: The card depicts a boy baby wrapped ina

blue blanket. This is the Babe in Blue, a symbol for the auric
egg and the monadic essence of man. LIL is the highest
Aethyr, and thus the first card in the Enochian Tarot deck.
Along the top of the card is a roof, symbolic of the Ring-
Pass-Not that lies at the top of this Aethyr. The roof is
decorated with symbols for infinity because although this
marks the end of existence as we know it, infinity implies
that this end is actually the beginning of another universe
or of another form of existence. LIL is the highest stage of
the human spirit, and the highest, most perfect stage con-
ceivable to consciousness. Above the Ring-Pass-Not are the
indescribable realms of divinity. There we are each a monad
—an indivisible unit. Below this barrier, in the first Aethyr,
LIL, the monad splits in half. It includes a subjective por-
tion, the I or Self, and an objective portion, the Not-I or
World. Thus duality is inherent in all things from LIL
downward into manifestation. In LIL, consciousness is
focused on the Self as one with the World.
Meaning: Purity, completeness, satisfaction, whole-
ness, innocence.
Meaning When Reversed: Desire, incompleteness, im-
purity, immaturity, foolishness.
OF
Tarot Card Meanings for the Major Arcana / 59
MAJOR ARCANA
Card No. 2
Title: Babalon, the Second Aethyr
Name: ARN (Ah-ren)
Gematria: 156= (1+5+6) =12= (1+2) =3
Sexual Current: feminine
Description: The second Aethyr, ARN, is the home of

BABALON, the chief goddess of Enochian Magick. She is
shown sitting naked (no longer clothed or hidden, but seen
directly) on herthrone. Above her is the symbol for the Sun
and Moon conjoined. Her throne room is red-hued, and the
atmosphere is charged with desire—one of her chief charac-
teristics. ARN is an area of intense bliss or ecstasy for that
consciousness which can rise to it. The name BAB-ALON
means “the attraction of sound.” Here “sound” is identical
to the “shabda” of tantricism, and the Voice of the Silence of
occultism and theosophy. BABALON is the creative fre-
quency of the universe. Relative to our human mind, she
personifies the ananda or bliss that accompanies spiritual
states of consciousness. The name is pronounced Bah-bah-
loh-en, in four distinct syllables. The Enochian word trans-
lates as “evil” or “wicked.” This goddess is evil only in the
sense that maya, the illusion of manifested matter as taught
in Buddhism, is evil. The goddess BABALON seeks to turn
our attention outward into the world, rather than inward
into the truth of ourselves. She is sometimes called The
Great Harlot because she accepts all who enter into her do-
main, where she will unite with them in a blissful oneness.
In ARN, consciousness is focused on the World as one with
the Self.
Meaning: Intense bliss, intense joy, worldly happi-
ness, a harmonious outcome.
Meaning When Reversed: Intense pain, intense suf-
fering, intense discord.
MAJOR ARCANA
Card No. 3
Title: The Magus, the Third Aethyr
Name: ZOM (Zoh-em, or Zoad-oh-em)
Gematria: 129= (1+2+9) =12=(1+2) =3
Description: The Magus represents the highest attain-

ment of magical power and knowledge. He is one who can
completely control himself and his life. In the card he is
shown holding a Dagger in his right hand and a wooden
Staff in his left hand. Supported by his Staff, the Dagger
allows the Magus to cut through all of the illusions that sur-
round him. The many faces that surround the Magus repre-
sent the possibilities available to him at this lofty spiritual
level. In ZOM, the Magus can express himself in his world
consciously and with full self-control. In the third Aethyr,
ZOM, consciousness focuses on the relationship between
the subjective Self and the objective World. The World is
seen as a projection from the Self, and therefore under its
direct control. The Magus is sometimes called the Maker of
Illusions, because of his powerful ability to create self-
expressions. However, he is also the Destroyer of Illusions
and has the power to see through any illusion to the truth
that lies behind it.
Meaning: Great creativity, complete control of self
and surroundings, full mastery over any situation.
Meaning When Reversed: Destruction, bondage to
something, lack of control, lack of will power.
We
MAJOR ARCANA
Card No. 4
Title: Cosmos and Chaos, the Fourth Aethyr
Name: PAZ (Pah-zeh, or Pah-zoad)
Gematria: 24= (2:4) =6
Sexual Current: both masculine and feminine
Description: This Aethyr contains the separation of

cosmos (Kosmos) from chaos (Kaos). Cosmos is represent-
ed by a young, beautiful, fair-skinned blonde woman. Chaos
is a dark and older male of fierce and terrible mean. They
are both shown naked, because at this stage they are reveal-
ing their true selves to each other. The primal god and god-
dess struggling together represent the original creation of
our universe. The card also depicts the original separation
of the polar forces of duality that characterizes our universe
in one sense, and their ultimate reunion in another sense.
All manifestation below PAZ is clearly dualistic. The wom-
an is also love, and the man is will. In this sense the card
depicts the magical maxim of “love under will.” In PAZ,
consciousness focuses on the Self and the World together
as two different things. This ultimate duality gives rise to
the Cosmic Planes of Manifestation. PAZ is the source of all
sexual currents that can be found throughout the Watch-
towers and Aethyrs of Enochian Magick.
Meaning: Good relationships, attraction of opposites,
lovers, the union of two into one.
Meaning When Reversed: Bad relationships, repul-
sion of opposites, enemies, the separation of one into
two.
MAJOR ARCANA
Card No. 5
Title: The Arrow of Truth, the Fifth Aethyr
Name: LIT (El-ee-teh)
Gematria: 77= (7+7) =14= (1+4) =5
Description: The card of LIT contains the Arrow of

Truth along the top. This arrow is in three parts: the barb,
the shaft, and the feathering. These symbolize the three
major aspects of divinity: existence, consciousness, and
bliss (the sat-cit-ananda of Hinduism). The card shows a
high hill with several different avenues of pillars leading
upward to the summit. At the top of each pillar is a deity or
religious founder except for the pillar at the very top which
is empty. The meaning of this symbolism is that there is no
supreme deity, although if we look hard at all of the many
gods and goddesses who abound in theology we might be |
tempted to assume that sucha supreme deity existed. LIT is
situated in a spiritual region where the sense of an infinite
series of hierarchies precludes the possibility of any ending
anywhere. The entire universe is composed of an endless
series of hierarchies. A strong sense of eternity and infinity
permeate the atmosphere of LIT.
Meaning: Truth, outcome, success, the right path, a
lack of barriers, a sense of freedom.
Meaning When Reversed: Error, failure, the wrong
path, a sense of limitation.
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MAJOR ARCANA
Card No. 6
Title: The Urn, the Sixth Aethyr
Name: MAZ (Mah-zeh, or Mah-zoad)
Gematria: 105= (1+0+5) =6
Description: This card shows the Urn of MAZ which is

a magical temple. The Urn holds the ashes of the karmic
debts of any magician who can enter here. The Urn floats in
the air above a well of water. Around the well sit three
Adepts wearing hooded robes: one in white, one in yellow,
and one in black. These represent the three main ways of
viewing the world. The yellow-robed Adept is one who is
neutral with regard to his environment. It has no effect on
him. The black-robed Adept reacts negatively to his sur-
roundings. He rejects it all as illusion or as sorrow. The
white-robed Adept reacts positively to his environment.
He is joyous and sees all as a delight. These three Adepts
represent the consciousness-existence-bliss aspects of di-
vinity. MAZ is situated in a high spiritual region which can
burn out the personal karma of any magician who can con-
sciously enter there. It also offers a choice—you must choose
which of the three types of Adepts that you would like
to become.
Meaning: Creative power, action without karmic
burden.
Meaning When Reversed: Destructive power, action
with a high karmic burden.
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MAJOR ARCANA
Card No. 7
Title: Love, the Seventh Aethyr
Name: DEO (Deh-oh)
Gematria: 44= (4+4) =8
Description: This card shows Venus, the goddess of

Love. She is also Sakti, the goddess of creative energy. She
is naked because she has nothing to hide from her devotees
who join her here. Her flaming red hair hints of her fiery
nature. To all of her devotees who join her in this Aethyr,
she says, “I ama harlot for such as ravish me, and a virgin
with such as know me not.” At her feet are camps of black-
robed Adepts who are blinded by the atmosphere of this
Aethyr. They sit and stare aimlessly into their campfires.
These are the Black Brothers.* These Adepts equate love
with self-love and are prone to spiritual selfishness. They
have forsaken altruism, and have lost the desire to help
others. The theme of DEO is the duality of love for self and
love for others. Which of the two groups of Adepts you will
someday join depends on how yousee love. Do you believe
that other people truly exist, or do you believe others to be’
an illusion, part of the universal maya? Should you help
others, or allow them to help themselves? Would you lay
down your life for a friend? Turn your cheek for an enemy?
Do you recognize friends and enemies to be two sides of
a duality?
Meaning: Love of others, altruism, charity, freedom, a
helping hand.
Meaning When Reversed: Love of self, conceit, restric-
tion, lack of assistance.
*Black refers to their type of Magick, not their race.

MAJOR ARCANA
Card No. 8
Title: The Holy Guardian Angel, the Eighth Aethyr
Name: ZID (Zee-deh, or Zoad-ee-deh)
Gematria: 73= (7+3) =10=(1+0) =1
Description: This card shows the Holy Guardian Angel

that the magician will confront and converse with in this
Aethyr. This mysterious figure is none other than the Higher
Self or genius. This Angel will show one who confronts
him, his or her True Will. He stands on the Path of Spiritual
Progress and blocks further advancement until his knowl-
edge and conversation is complete. He holds an eternal
flame in his left hand to bestow the power of continuous
awareness, and a Wand in his right hand to bestow magical
authority. The Knowledge and Conversation of the Holy
Guardian Angel is the most important invocation of a Eno-
chian magician. Often many years are spent in preparation
for this ordeal. ZID is the spiritual region that contains your
inner Self. Although you will feel this inner spark of divinity
in the lower Aethyrs, only in ZID will you confront this
powerful Being directly. The Holy Guardian Angel is slightly
clothed because even at this lofty spiritual level, your true
spiritual Self cannot be seen completely and totally without
some distortion. Each person will see his own Holy Guard-
ian Angel in asomewhat different way. Also, his appearance
may change a little as we gain experience.
Meaning: Truth, identity, reality, the True Will, mas-
culinity (lover or husband).
Meaning When Reversed: Unreality, deception, mas-
culinity (boy or youth).
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MAJOR ARCANA
Card No. 9
Title: The Daughter of Babalon, the Ninth Aethyr
Name: ZIP (Zee-peh, or Zoad-ee-peh)
Gematria: 78= (7+8) =15= (1+5) =6
Description: The card of ZIP depicts the Garden of

Babalon which is located not far from the stone palace
known as the Philosopher’s Stone, or Palace of the King’s
Daughter. Within this garden is the Daughter of Babalon or
the Virgin of Eternity. She embodies the strong feminine
current that pervades this Aethyr. She is shown naked
because she reveals her true self to anyone who can con-
sciously enter this Aethyr and confront her. ZIP lies just
above the Great Outer Abyss of ZAX, and is therefore
beyond words to truly describe. The ecstasy encountered
here is a foretaste of that which can be experienced in ARN.
The Daughter of Babalon who resides in ZID is also the
creative goddess Kundalini of Tantra. ZID is located on the
lowest subplane of the spiritual plane, the plane of Spirit
represented in Enochian Magick by the Tablet of Union. Itis
just beyond the ability of the human mind to conceptualize.
It is region of great harmony, beauty, and peace.
Meaning: Bliss, ecstasy, femininity (maiden), a peace-
ful outcome.
Meaning When Reversed: Pain, discord, femininity
(crone or witch), a violent outcome.
MAJOR ARCANA
Card No. 10
Title: The Abyss, the Tenth Aethyr
Name: ZAX (Zah-tz or Zoad-ahtz)
Gematria: 415= (4+1+5) =10=(1+0) =1
Description: The tenth Aethyr, ZAX, is the location of

the Great Outer Abyss. The Abyss separates the spiritual
formless planes of our universe from the lower planes of
form. It represents a Ring-Pass-Not for the human mind.
Although magicians of high ability can cross this area safely,
the Abyss is closely guarded by the Archdemon KHORON-
ZON who is shown in the card. The nature of KHORON-
ZON is such as to prevent any human being from passing
by him. Entering the Abyss is equivalent to entering the
Nirvana of Buddhism; it represents an annihilation of the
human ego. It is said that KHORONZON will tear out the
heart of anyone who tries to pass through his domain. This
means that our own humanity will not let us pass into the
spiritual realms beyond the Abyss. The Abyss is a region of
swirling forces. On the one hand, it breaks up aggregates
that rise up from below into their component parts. On the
other hand, it builds up monadic parts that descend from
above into aggregates. The Great Outer Abyss of ZAX is a
bridge between two worlds; the spiritual and the material.
This is symbolized in the card by the Archdemon strad-
dling two parallel but separated surfaces between which is
a bottomless Abyss.
Meaning: Confusion, incoherence, madness, insanity,
subconscious control.
Meaning When Reversed: Order, structure, rationality,
conscious control.
MAJOR ARCANA
Card No. 11
Title: The Holy City, the Eleventh Aethyr
Name: IKH (Ee-keh)
Gematria: 361= (3+6+1) =10=(1+0) =1
Description: This card shows the Holy City, the last

inhabitable location on this side of the Great Outer Abyss.
The Holy City is the highest state conceivable to the human
mind. The entire Aethyr is pervaded by an atmosphere of
tension. The proximity of the Abyss gives the feeling of
being on a precipice. The card shows a massive fortress,
with bulwarks, stockades, and entrenchments. These de-
fenses keep the demons of the Abyss in check. The region is
largely defensive in nature. Magick is defined as a tendency
to change and in this sense, the Holy City is truly a magical
city. Cosmic forces of creativity pour over the city like a
brisk wind (symbolized in the card by the waving pen-
nants). IKH is located on the highest subplane of the causal
plane or upper mental plane, at the top of what Enochian
Magick calls the Watchtower of Fire.
Meaning: Anticipation, tension, hope, expectation,
readiness, the use of careful and deliberate preparation.
Meaning When Reversed: Fear, surprise, lack of
preparation.
GH.
MAJOR ARCANA
Card No. 12
Title: Glory, the Twelfth Aethyr
Name: LOE (Loh-eh)
Gematria: 48= (4+8) =12=(1+2) =3
Description: This card shows a charioteer in golden
armor holding aloft in his left hand the golden Cup of
Babalon. The charioteer is the magician who can con-
sciously travel through the inner spaces of the Aethyrs and
arrive safely at this lofty region. A crab is painted on the
chariot to emphasize the connection with the Zodiac sign,
Cancer. The Cup of Babalon holds the Wine of Compas-
sion, which is sometimes called the Blood of the Saints. A
long line of Black Brothers* is shown. They walk single file
without life or creativity from the foreground into the dis-
tant background. In the background, high in the air, is
shown a naked woman riding a winged horse. This is a form
of Babalon and the Beast. Babalon is the chief goddess of
Enochian Magick and this card depicts the Mystery of
Babalon. The Beast is that ability of consciousness to look
directly at Babalon and see her as she really is. It is con-
sciousness that can travel through the inner and outer
regions of time and space. Babalon is shown naked to indi-
cate that her true nature has been revealed or disclosed.
The winged horse is identical to the winged globe of the
ancient Egyptians. The winged horse and chariot both sug-
gest consciously directed motion. The central theme in
LOE is sacrifice, especially any type of sacrificial motion.
LOE contains the Hierarchy of Compassion, a large group
of dedicated individuals who have devoted themselves to
helping others, and their complement, those Black Brothers
who for one reason or other have forsaken their fellowman.
Meaning: Compassion, love, sacrifice, dedication to others.
Meaning When Reversed: Egoism, egoity, seduction, conceit.
*The color black refers to their Magick, not their race.
MAJOR ARCANA
Card No. 13
Title: The Garden of NEMO, the Thirteenth Aethyr
Name: ZIM (Zodee-meh, or Zee-meh)
Gematria: 159= (1+5+9) =15= (1+5) =6
Description: This card shows a white-robed man tend-

ing a garden on the slopes of a mountain with his castle in
the background. The man is a great spiritual leader called
NEMO. He represents the Great White Brotherhood.* The
“garden” is the Earth, and the fruits of the labors of NEMO
are the followers of the spiritual path. The NEMO of Eno-
chian Magick is identical to the Great Sacrifice of the mod-
ern Theosophical movement. The name NEMO can be pro-
nounced Neh-moh, and means “Master of the Temple.” He
is the Silent Watcher of mankind. His task is to watch over
humanity until a spiritual successor is found. Only then can
he leave and move on to other things. In effect, he willingly
sacrifices his own progress in order to help others, and thus
is identical to the bodisattva of Mahayana Buddhism.
Meaning: Service, duty, love, compassion, respon-
sibility, dedication to duty.
Meaning When Reversed: Selfishness, irrespon-
sibility, hate, egoity.
*The color white is a symbol of the type of Magick used and does not refer to
race.
MAJOR ARCANA
Card No. 14
Title: The City of the Pyramids, the Fourteenth Aethyr
Name: VTA (Veh-tah)
Gematria: 85= (8 +5) =13= (1+3) =4
Description: This card shows a hillside lined with dark

pyramids, the City of the Pyramids. Each pyramid of this
city is the remains of an Adept who has burnt out of himself
all love of life. These are the yogis and magicians who have
renounced life. They have no desire left in them, yet they
still cling to ego. The pyramid was a tomb for kings in
ancient Egypt, but it was also a place of initiation for the
priesthood. The symbology is associated with the occult
connection between death and initiation. Both involve the
ending of the past and making a new beginning. The resi-
dents of VTA are yogis who have attained the state of non-
attachment. They no longer feel responsible for their fellow-
man. The atmosphere of the card suggests a plastic or
metallic sterility. There is neither life nor desire for life in
this Aethyr. The power to enter into the City of the Pyramids
and return at will bestows a special magical title—Lord of
the City of the Pyramids.
Meaning: Detachment, egoity, selfishness, uncaring,
no desire, aloofness, apathy, a strong sense of indepen-
dence.
Meaning When Reversed: Attachment, desire, con-
cern, compassion, a sense of dependence.
MAJOR ARCANA
Card No. 15
Title: The Cosmic Dance, the Fifteenth Aethyr
Name: OXO (Oh-tzoh)
Gematria: 460= (4+6+0) =10=(1+0) =1
Description: This card shows the personification of the

Dance of Life. A young, beautiful, naked goddess dances on
the Earth under the stars. She holds a rose in her right hand
and across in her left hand. The rose is asymbol for femininity
while the cross represents masculinity (for this reason the
Rosy Cross is a symbol for sex magick). The atmosphere
here is charged with joy, the love of life. The Enochian word
OXO means “dance” and the idea of joyous dancing per-
meates this Aethyr. This dance is identical to the lila of Hin-
duism, and is a creative expression of the Music of the
Spheres. The world shown in the card is our universe, a
single song that somehow contains within itself all the
notes needed for a myriad of manifested sounds. The mes-
sage of OXO is that all life is an endless cyclic expression in
time and space. The ultimate purpose of life is to live.
Meaning: Joy, happiness, dances, songs, music.
Meaning When Reversed: Sorrow, pain, suffering,
discord.
MAJOR ARCANA
Card No. 16
Title: The Higher Self, the Sixteenth Aethyr
Name: LEA (Eleh-ah, or Leh-ah)
Gematria: 24= (2+4) =6
Description: This card shows a king standing on a

narrow path that winds around the side of a mountain. He
holds a staff in his left hand and a Cup in his right hand. He
represents the King of the Past and his kingdom is gone. He
has been overtaken by the future. His death is imminent
because the way ofall things is for the old to give way to the
new. In the background a naked woman rides a bull (this is
a reflex of Babalon and the Beast which is seen more clearly
in LOE). They are approaching the king from behind and
they represent a new and unexpected order of things. LEA
is located on the lowest subplane of the causal plane or
upper mental plane at the bottom of the Watchtower of Fire.
In LEA, your spiritual consciousness and magical abilities
will seem to be out of control, like an unruly beast, full of
promise for the future but as yet undeveloped. It will be
enticed by the alluring illusions of Babalon that abound
here. LEA is filled with the anticipation of death on the one
hand (symbolized by a cliff), and new life on the other
(symbolized by a mountain). Everything here is in constant
change. The message here is that life consists of a series of
birth-death events, one following the other without con-
ceivable end.
Meaning: Change for the better, a strong spiritual
impulse, foreknowledge, an adjustment is made.
Meaning When Reversed: Change for the worse, a
strong material impulse, lack of adjustment, a failure to
control the situation, seduction.
MAJOR ARCANA
Card No. 17
Title: The Balance, the Seventeenth Aethyr
Name: TAN (Tah-en, or Tah-neh)
Gematria: 65= (6+5) =11= (1+1) =2
Description: This card shows the Great Balance of

TAN. This Balance consists of two golden pans resting on
the apex of a golden pyramid. The signs Leo, Taurus, and
Scorpio (corresponding to the letters of the word TAN) are
engraved on the facing side of the pyramid. Above the
Balance is the sign of the Sun and Moon conjoined, sym-
bolizing the joining together of all polar opposites (this
symbol is also in ARN). The Balance of TAN represents the
harmonizing forces of karma which always seek to pre-
serve justice. TAN is located on the highest subplane of the
lower mental plane at the top of the Watchtower of Air. The
Law of Karma acts on all of the Cosmic Planes of Manifesta-
tion, but the mechanics of this great law can be seen most
clearly in TAN. The karmic Balance of Tan has two pans. In
ancient Egypt, sucha balance was used to weigh the heart of
a candidate for initiation. The Egyptian balance was operated
by the dog-headed god, Anubis, and the results were record-
ed by the ibis-headed god of wisdom, Thoth, and then
taken to Osiris for judgement. The central idea behind all of
the symbolism is that the candidate for initiation had to
have a karmic burden that was lighter than a feather. The
region of TAN is where your karmic burden will be weighed
and made known to you.
Meaning: Morality, ethics, justice, harmony, balance,
righteousness, good karma, a good outcome.
Meaning When Reversed: Immorality, discord, im-
balance, bad karma, a bad outcome.
MAJOR ARCANA
Card No. 18
Title: The Vault, the Eighteenth Aethyr
Name: ZEN (Zod-en, or Zen)
Gematria: 69= (6+9) =15= (1+5) =6
Description: This card shows the King’s Chamber in

the Great Pyramid of Cheops. It is a stone vault. The only
thing in the vault is a lidless stone sarcophagus used for
initiation rites. The sarcophagus symbolizes the sacrifice
that is made by the divine Son of the Sun, who leaves his
pleasant home in the spiritual realms for the suffering
world of mankind in order to help others. ZEN expresses
the idea that life is a series of sacrifices. The food that we eat
was once the bodies of living beings who sacrificed their
lives (willingly or unwillingly) that we may live. The child
must be sacrificed in order to give birth to the adult. The
personality must be sacrificed to give rise to the individuality.
All real growth isa process of initiatory sacrifices. ZEN con-
tains the Vault in which a candidate for the grade of Magis-
ter Templi must lie for three days and three nights. This
symbolizes the sacrifice needed by the lower parts of man’s
constitution in order for the higher and spiritual parts to
become realized.
Meaning: A necessary sacrifice, crucifixion, selfless-
ness, a strong desire to help others even at the risk of per-
sonal harm.
Meaning When Reversed: Desire for personal safety,
rest, selfishness, a chance to progress spiritually is missed.
Ohh, GOLLY Wit
MAJOR ARCANA
Card No. 19
Title: The Priestess of the Silver Star, the Nineteenth
Aethyr
Name: POP (Poh-peh)
Gematria: 48= (4+8) =12= (1+2) =3
Description: This card shows the goddess Isis in her

role as the Priestess of the Silver Star. She is golden-haired
with blue eyes and large wings. She wears alight blue gown
with gold sandals shaped like lunar disks. The buckle of her
belt flares like the Sun. She holds a torch (the Torch of
Penelope) in her left hand and a Cup (the Cup of Circe) in
her right hand. She stands with one foot on green grass and
one foot on dry desert to show her mastery of life and death.
She is robed to indicate that most of her nature remains hid-
den or occult. Most visitors to this region will see only a
reflected image of Isis which will be highly dependent on
their own belief system. POP is a region of initiation. The
struggle of life and death is strong here, and must be fully
mastered. The Priestess of the Silver Star is the goddess Isis
in her initiatory role. The name Isis means “goddess of the
Throne” where the throne is a symbol of a strong seat of
power. The Priestess of the Silver Star, the Goddess of
Magick, will initiate anyone who comes before her in sin-
cerity and in truth into the ways of magical power.
Meaning: Life, a deliberate and controlled change,
struggle for progress.
Meaning When Reversed: Death, stagnation, lack of
progress, peace.
MAJOR ARCANA
Card No. 20
Title: The Wheel, the Twentieth Aethyr
Name: KHR (Keh-har)
Gematria: 401= (4+0+1)=5
Description: This card suggests the great Wheel of Life.

Two pyramids are shown within a spiral of Earths. The
outer pyramid is yellow and forms the sign for the element
Air. The sign of Pisces, two encircling fish (a Water sign),
are engraved on the inner pyramid which is red and forms
the sign of the element Fire. Thus the center of the card con-
tains the four elements: Earth, Water, Air, and Fire. KHR
contains the masculine energy of Jupiter combined with
the feminine energy of Juno. The message of this Aethyr is
the cyclic nature of our universe. The atmosphere here is
both deceptive and seductive. It seduces with promises of
pleasure and amusement. It deceives by its desire to be
taken seriously. You must learn to see both sides of the
revolving universe; the mayavic illusions which perpetuate
bondage and false identifications, and the joyous expressions
of love and beauty that exist in form and color.
Meaning: Cyclic nature, cycles, spirals, a repetition of
an event, fate, destiny.
Meaning When Reversed: Uniqueness, unequal, odd,
different, one of a kind, luck, a chance event.
MAJOR ARCANA
Card No. 21
Title: The Reincarnating Ego, the Twenty-First Aethyr
Name: ASP (Ah-seh-peh)
Gematria: 22= (2+2) =4
Description: This card shows the Avenue of Pillars, a

straight, slightly inclined road between two massive rows
of stone pillars, which lead upward. At the end of the
Avenue of Pillars is the king of this region who is sitting on
his heavy stone throne. The king represents the Reincarna-
ting Ego or causal body of man. Knowledge of this king can
result in the magical memory wherein past lives are re-
membered. The theme of ASP is the directed will toward a
specific purpose or goal. The king that you will meet in ASP
is your own Reincarnating Ego. It is that part of yourself that
takes on manifestation into the lower realms of existence in
order to express itself in time, space, and form. The human
personality is transient. It began as a baby after birth, and
will disintegrate on the astral plane after death of the physi-
cal body (it sometimes dies before physical death in dis-
eases such as amnesia and Alzheimer’s). The Ego sends out
a new personality at each birth, and assimilates the essence
or aroma of each personality after death. In this way, the
Ego grows as it learns its “lessons” from a long series of
life experiences.
Meaning: Cause, purpose, meaning, a causal or crea-
tive force.
Meaning When Reversed: Desolation, emptiness, fu-
tility, lack of motive.
## $#
MAJOR ARCANA
Card No. 22
Title: The Void, the Twenty-Second Aethyr
Name: LIN (El-ee-en, or Lee-neh)
Gematria: 118= (1+1+8) =10=(1+0) =1
Description: This card shows a dark greenish moun-

tain which leads upward into an obscuring cloud. Within
the cloud is a giant eye. The eye in the cloud symbolizes a
heightened awareness, a spiritualized consciousness, such
as the high yogic state of samadhi. LIN is associated with a
high or altered state of consciousness in which form meets
the formless, and vice versa. It represents the first direct
experience of spirituality as consciousness rises upward
from its physical vehicle. There is a rapture to LIN that can
hold the unwary spellbound with no thought of time. The
exalted state of consciousness known as samadhi has sev-
eral stages. In LIN you will encounter the first stage. Essen-
tially, it is the withdrawing of consciousness from its lower
vehicles or bodies until a stage of formlessness is encoun-
tered. This formless state appears as infinite space. However,
this is not the formless consciousness associated with coma
or deep sleep, because it is permeated with an acute aware-
ness. The cloud symbolizes the new viewpoint obtained in
LIN wherein normal appearances have disappeared or
been obscured.
Meaning: Meditation, spirituality, harmonious ideas,
music, transcendence, a new insight.
Meaning When Reversed: Thoughts, solidification,
manifestation, a crystallization of ideas.
MAJOR ARCANA
Card No. 23
Title: Labor, the Twenty-Third Aethyr
Name: TOR (Toh-rah)
Gematria: 139= (1+3+9) =13= (1+3) =4
Description: This card shows a host of workers, dif-

ferent types of laborers, building a huge stone wall. The
work is being conducted in an orderly fashion as shown by
the long line of workers carrying various construction ma-
terials. A bull, symbol of energy, pulls a cart of material
across the foreground. The theme in TOR is the work that is
required to sustain the universe. The atmosphere of TOR is
heavy and serious. There is work to be done, and no time
for frivolous activities. TOR is located on the lowest sub-
plane of the lower mental plane at the beginning of the
Watchtower of Air. It is the region of the World Sustainer,
the principle of causation. Those in TOR maintain and sus-
tain the Earth. Because matter and spirit are directly related,
the source of energy in TOR is practically infinite; matter
and energy are interchanged in both directions, as needed.
Meaning: Energy, force, labor, toil, work, success
through hard work.
Meaning When Reversed: Lack of energy, gaiety, fri-
volity, sloth, idleness, laziness.
WWE:
MAJOR ARCANA
Card No. 24
Title: Travel, the Twenty-Fourth Aethyr
Name: NIA (Nee-ah)
Gematria: 116= (1+1+6) =8
Description: This card shows a woman with golden

hair and skin driving a chariot pulled by a winged horse
across the sky. Below the chariot is the Earth. Above is a
vaulted sky which represents a barrier through which the
chariot cannot pass. This is the Ring-Pass-Not that stands at
the border between Water and Air. NIA is the highest stage
possible for the astral body. It is located on the highest sub-
plane of the astral plane at the top of the Watchtower of
Water. The chariot represents motion through both time
and space. In order to travel astrally in your Body of Light,
you must die to your personality and physical body. Enter-
ing NIA is therefore similar to dying (death and initiation
have always been closely associated). The atmosphere of
NIA is permeated with a sense of joy.
Meaning: Travel, movement, freedom, a successful
trip.
Meaning When Reversed: Limitation, restriction, con-
finement, an unsuccessful trip.
MAJOR ARCANA
Card No. 25
Title: Intuition, the Twenty-Fifth Aethyr
Name: VTI (Veh-tee)
Gematria: 139= (1+3+9) =13= (1+3) =4
Description: This card shows a large rock rising up in

the midst of a swirling and troubled sea. On the rock, ready
to either ascend or descend, is a winged Angel who rep-
resents the intuition of man. The theme of VTI is that of the
intuition which occasionally rises up out of the troubled
waters of the intellect in order to perceive the truth directly.
This is the Voice of the Silence, the “still small voice” that
can be heard deep within each person. The Angel is shown
fully robed to indicate the occult and mysterious nature of
man’s intuitive processes. To enter VTIis to encounter your
own intuition. There is a danger here of giving in to vanity
and spiritual pride.
Meaning: Intuition, inspiration, insight, humility.
Meaning When Reversed: Bias, prejudice, pride,
vanity.
MAJOR ARCANA
Card No. 26
Title: Reason, the Twenty-Sixth Aethyr
Name: DES (Dess)
Gematria: 21= (2+1) =3
Description: This card shows a hooded and fully robed

magician controlling magical forces that flow between two
complementary pillars. The white and black pillars of DES
are a reflex of the polarity of manifestation that was begun
in the fourth Aethyr, PAZ. The magician is standing ina cor-
ner, and the entire room is formed from the arched naked
body of the starry goddess Nut in her role as the Goddess of
the Night Sky. The conscious control over the natural for-
ces of duality is the chief function of the human mind. The
theme in DES is the human intellect and its two primary
tools: logic and reason. DES is located on a level with the
normal human mind. It emphasizes logic and reason, two
special attributes of the human mind. However, strong
forces of dualism swirl through the Aethyr and the intellect
is hard pressed to cope with them.
Meaning: Logic, reason, intellect, rational thought, a
logical outcome.
Meaning When Reversed: Ignorance, irrationality, in-
sanity, an irrational outcome.
MAJOR ARCANA
Card No. 27
Title: Solitude, the Twenty-Seventh Aethyr
Name: ZAA (Zodah-ah, or Zah-ah)
Gematria: 21= (2+1) =3
Description: This card shows the dual goddess Diana/

Hecate standing on a stone block in an empty field under
the stars. Diana is the lunar Goddess of the Hunt and carries
a bow. She is young and beautiful and full of life. Hecate is
an old crone, the stereotype witch of the Middle Ages and
she leans upon a wooden cane. She is called the Queen of
the Night, and the Goddess of Witchcraft. The goddess in
ZAA combines the characteristics of both. The double god-
dess stands alone in the midst of an open field to symbolize
the strong sense of emptiness and formlessness that are en-
countered in this region. When man enters life at birth he is
like Diana. When he dies, he is like Hecate. Man must go
through birth and death alone. The message of ZAA is
therefore the message of man’s life spent on Earth, alone
and separate in a unique body of flesh. To those who con-
sciously enter this Aethyr, the double goddess says, “Manis
forever alone with himself and his universe.” ZAA is the
locality where the dead assimilate their past-life experienc-
es in preparation for rebirth. It is equivalent to the higher
part of Theosophy’s devachan.
Meaning: Solitude, loneliness, a separation, isolation,
emptiness, an assimilation of experiences.
Meaning When Reversed: Fulfillment, sharing, com-
munication, lack of privacy.
MAJOR ARCANA
Card No. 28
Title: Doubt, the Twenty-Eighth Aethyr
Name: BAG (Bah-geh)
Gematria: 19= (1+9) =10= (1+0) =1
Description: This card shows the Angel who is called

LIXIPSP. He has the belly ofa fish, large wings, a lot of short
legs and claws, and a long, scorpion-like tail. His arms are
like tentacles ending in sharp flail-like barbs. In the card
LIXIPSP is shown blocking the path through a narrow
gorge so that only confrontation is possible. No one can
escape LIXIPSP. This Angel represents a part of man him-
self; that part that is darkened by fear and doubt. LIXIPSP is
the lowest part of our human nature, and he must be en-
countered and overcome in BAG. BAG is located in a
region characterized by a strong sense of sin and personal
worthlessness. The need for purgative suffering is strong
here. It is from this region that man obtains his sense of con-
science. BAG is located on the lowest subplane of the astral
plane at the beginning of the Watchtower of Water.
Meaning: Guilt, doubt, mistrust, sin, limitation, a
sense of unworthiness.
Meaning When Reversed: Faith, a lack of doubt, trust,
sin averted.
MAJOR ARCANA
Card No. 29
Title: The Heavens, the Twenty-Ninth Aethyr
Name: RII (Ree-ee)
Gematria: 220= (2+2+0) =4
Description: This card shows the region of RII which is

divided into four separate areas, one for each element. The
areas are: Judgement/Necessities in Water, Rewards/Pun-
ishments in Air, Survival/Disembodiment in Fire, and Stag-
nation/Helplessness in Earth. The traditional symbols for
these areas are the human, the eagle, the lion, and the bull as
shown in the card. RII is the region that contains the heavens
and hells of the world’s religions. Every major religion
teaches that man will be judged in some way after death for
his deeds and words during life. RII includes judgement
and the rewards and punishments that result from that
judgement. For a typical person who has recently died: In
the South, he will realize that he has survived death, in the
East he will have a moral sense of right and wrong, in the
West he will sense the inevitability of existence, and in the
North he will sense karmic destiny. The religious person
will enter a heaven or a hell. The agnostic will continue on
ina dream-like existence possibly not even knowing that he
has died. The materialist will close his mind to everything
and see nothing at all (he will enter a dreamless sleep state
and have no after-death experiences). What happens to
each individual is highly personal and largely karmic. RII is
located at the top of the Watchtower of Earth on the etheric
plane.
Meaning: Judgement, purification, decision, justice, a
karmic outcome.
Meaning When Reversed: Indecision, delay, impurity,
injustice.
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MAJOR ARCANA
Card No. 30
Title: The Four Regions, the Thirtieth Aethyr
Name: TEX (Teh-etz)
Gematria: 419= (4+1+9) =14= (1+4) =5
Description: This card shows the four regions of the

lowest Aethyr, TEX. These areas are characterized by strong
forces of karma in the North, obsessive forces of desire in
the East, a terrifying sense of silence in the South, and a
sense of restriction in the West. TEX is located on the lower
part of the etheric plane at the beginning of the Watchtower
of Earth. It is the closest Aethyr to our physical Earth. TEX
contains a purgative process that corresponds to the begin-
ning stages of Theosophy’s kamaloka. Four is the number for
firmness and stability, and these are both emphasized in
this subtle region which is the most dense of the thirty
Aethyrs.
Meaning: Restriction, desire, silence, fear.
Meaning When Reversed: Lack of any strong desires,
satisfaction, courage.
TAROT CARD MEANINGS
FOR THE MINOR ARCANA
FIRE (Wands)
Card No. 31
Title: King of Fire
Name: EDLPRNAA (Eh-del-par-nah-ah)
Gematria: 193= (1+9+3) =13= (1+3) =4
Description: The King of Fire is shown holding the

Wand of EDLPRNAA in his right hand and the Torch of
Eternal Flame in his left hand. He wears a plush red robe.
He stands in the mist of a blazing inferno. EDLPRNAA is
dangerous and quick to anger. He has a violent temper. He
has complete command over all denizens of the Watchtower
of Fire. His nature is to change things. He can destroy with
his Torch, and create with his Wand. The entire atmosphere
of this card suggests a violent change for the sake of change.
However, the King of Fire directs all of his changes with
controlled intelligence and purpose. Changes produced
here are not haphazard.
Meaning: Renewal, warmth, a deliberate and con-
trolled change, violence, enlightenment, magick or a magi-
cal operation.
Meaning When Reversed: Coldness, sterility, desola-
tion, a haphazard change without a specific purpose or
direction.
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Tarot Card Meanings for the Minor Arcana / 119
FIRE (Wands)
Card No. 32
Title: First Senior of Fire
Name: AAETPIO (Ah-ah-eteh-pee-oh)
Gematria: 130= (1+3+0) =4
Description: This Senior is fiery and terrible to behold.

He has large wings of flames and his entire body is en-
veloped in flames. He wears a violet robe which appears to
be on fire but is not consumed. He holds the Rod of Love in
his right hand and an olive branch in his left hand. The Rod
can bestow either unbridled love or anger. The olive branch
bestows recognition by others, and also vitality. The entire
atmosphere of this card suggests the consuming energy of
an uncontrolled fire.
Meaning: Raw energy, uncontrolled power, great vi-
tality and strength, attachment through strong love, the
desire for recognition, a purification by fire, a violent
action.
Meaning When Reversed: Fatigue, weakness, a lack of
love, any calm, controlled action.
FIRE (Wands)
Card No. 33
Title: Second Senior of Fire
Name: ADAEOET (Ah-dah-eh-oh-eteh)
Gematria: 75= (7+ 5) =12= (1+2) =3
Description: This Senior is fierce and terrible to look

upon. His body is covered with small darting flames. He
wears a yellow robe studded with agates. He holds an
agate-studded Cup in his right hand and a large opal, the
Opal of ADAEOET, in his left hand. His Cup contains the
Wine of Healing. Its aroma bestows enthusiasm and zeal.
However, in order to heal, a sacrifice of some kind is de-
manded. With his Opal of Ardor he bestows passionate lust
as well as strength. The atmosphere of this card suggests a
fiery enthusiastic compassion.
Meaning: Enthusiasm for something, zeal and a
heightened interest in someone other than oneself, ardor,
eagerness, a sacrifice, lust for someone or something, a
healing.
Meaning When Reversed: Lack of enthusiasm, lethargy,
boredom, lack of healing.
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FIRE (Wands)
Card No. 34
Title: Third Senior of Fire
Name: ALNKVOD (Ah-len-keh-voh-deh)
Gematria: 468= (4+6+8) =18=(1+8) =9
Description: This Senior is very handsome. He has

dark hair and eyes. He wears an amber robe and crescent-
shaped sandals. He carries the Wand of ALNKVOD in his
right hand by which he casts enchantments. He holds a
large lotus flower, the Lunar Lotus, in his left hand by which
he bestows the power of imaginary creativity. The atmos-
phere of this card suggests illusions and the creative power
of the imagination. However, the illusions produced by
ALNKVOD are karmic, and therefore will foretell one’s fate
or destiny.
Meaning: Imagination, an illusion, a hallucination or
false appearance, unreality, deception, justice dispensed,
foreknowledge.
Meaning When Reversed: Inspiration, intuition, true
action, seeing through illusion.
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FIRE (Wands)
Card No. 35
Title: Fourth Senior of Fire
Name: AAPDOKE (Ah-ah-ped-oh-keh)
Gematria: 365= (3+6+5) =14= (1+4) =5
Description: This Senior is terrible to look upon. He

wears a green robe which is studded with emeralds. He has
large flame-like wings. He holds the Wand of AAPDOKE in
his right hand whichis used to cast bonds of attachment and
spells of desire and lust. He holds a magical aphrodisiac, the
Amulet of AAPDOKE, in his right hand which he uses to
bestow love and sexual passion. The atmosphere of this
card suggests a strong sexual attraction which can rule a
person if not carefully prepared to resist.
Meaning: Beauty, charm, allurement, enchantment,
the force of authority, a strong sexual attraction, sex
appeal.
Meaning When Reversed: Ugliness, repulsion, lack of
sex appeal.
FIRE (Wands)
Card No. 36
Title: Fifth Senior of Fire
Name: ANODOIN (Ah-noh-doh-ee-neh)
Gematria: 230= (2+3+0) =5
Description: This Senior is very handsome. He wears

an orange robe made of fiery flames. He holds a Wand in his
right hand and a Scourge in his left hand. He has the power
to see into a person’s karma and dispense appropriate
rewards or punishments. With the Scourge he can dispense
either creative or destructive power. With the Wand of
ANCDOIN he dispenses a fiery justice. The atmosphere of
this card suggests strong and swift karmic justice.
Meaning: Mobility, versatility, a strong creative force,
strength, a reward for good deeds, a sense of looseness
and freedom.
Meaning When Reversed: A strong destructive force,
immobility, inaction, a punishment for wrong deeds.
FIRE (Wands)
Card No. 37
Title: Sixth Senior of Fire
Name: ARINNAP (Ah-ree-neh-nah-peh)
Gematria: 281= (2+8+1) =11= (1+1) =2
Description: This Senior is dark and silent, and can

terrorize witha glance. He has large flame-like wings, wears a
yellow robe, and is enveloped in flames. He holds the Wand
of Wishes in his right hand and the flaming Sword of ARIN-
NAP in his left hand. With the Wand he fulfills wishes. The
Sword of ARINNAP bestows protection and security. The
atmosphere of this card suggest a strong spiritual protec-
tion.
Meaning: Protection from harm, security, longing,
hunger, desire, ambition, lust.
Meaning When Reversed: Satiety, lack of hope, lack of
protection, completeness.
FIRE (Wands)
Card No. 38
Title: Higher Sephirothic Cross
Angels of Fire
Name: RNVV (Ren-veh-veh)
Gematria: 290= (2+9+0) =11= (1+1) =2
Description: The Higher Angels shown in this card

are RZIONR, NOALMR, VADALI, and VOLXDO. The card
shows these Angels destroying a castle by fire, symbolic of
the aggregates that make up our physical world. These
Angels strive to reduce all aggregates to their essential
monadic components. They represent the natural forces of
entropy. The atmosphere of this card suggests the natural
destruction that comes eventually to all material objects at
some point in the normal cycle of life and death. These
Angels work through the Law of Karma.
Meaning: Destruction over time, certain annihilation,
ruinous action.
Meaning When Reversed: Preservation, valorous
action.
FIRE (Wands)
Card No. 39
Title: Lower Sephirothic Cross Angels of Fire
Name: NOOS (Noh-oh-seh)
Gematria: 117= (1+1+7) =9
Description: The four Lower Sephirothic Cross Angels

of Fire are NRZFM, OLOAG, OBAVA, and SIODA. The
card shows these four Angels walking across a burning
desert. They inhabit the formless and barren regions of the
Watchtower of Fire. The atmosphere of this card suggests
the natural sense of desolation that exists in the spiritual
regions of formlessness. We are so accustomed to forms
that the realms of formless spirituality seem bleak and
barren by comparison. According to human brain thinking,
these lofty regions seem like a dry and barren desert. The
process of spiritualization is sometimes referred to asa “let-
ting go” because we must leave behind all of our treasured
concepts and images about ourselves. In both love and
death, we let go of ourselves for awhile, and for this reason
most people fear to love and fear to die.
Meaning: Emptiness, formlessness, the lack of ashape
or structure, total lack of fruition, a misunderstanding of
what is really before you.
Meaning When Reversed: Victory, completeness, form,
a clearly defined concept.
FIRE (Wands)
Card No. 40
Title: Kerubic Angels of Fire
Name: ZDAP (Zeh-dah-peh)
Gematria: 28= (2+8) =10= (1+0) =1
Description: The four ruling Kerubic Angels of Fire are

ZIZA, DOPA, ANAA, and PSAK. The card shows the six-
teen Kerubic Angels of Fire encircling a man burning at the
stake who has chosen to be purified by fire. The theme of
ZDATP is a voluntary sacrifice through the process of puri-
fication by fire. This card does not represent a punishment,
but rather a cleansing or purging type of initiation. The at-
mosphere of this card suggests individual growth by prun-
ing, or sacrificial purification. For example, a person’s
physical body must in some cases be purified so that the
spiritual qualities of the inner man can be expressed in a
more suitable vehicle. This card suggests a suitable initia-
tion ceremony.
Meaning: Purification, purity, a deliberate sacrifice in
order to purify.
Meaning When Reversed: Strife, impurity.
FIRE (Wands)
Card No. 41
Title: Archangels of Fire
Name: BZDAP (Beh-zeh-dah-peh)
Gematria: 33= (3+3) =6
Description: The four ruling Archangels of Fire are

BZIZA, BDOPA, BANAA, and BPSAK. The card shows the
sixteen Archangels circling over a selected house ina village,
and destroying it with fire. These Angels are instruments of
karmic retribution. The atmosphere of this card is similar to
ZDAP (Card 40) except that the destruction here is karmic
rather than voluntary. The initiation here is largely subcon-
scious and karmic, but nevertheless it is a true initiation.
The Archangels of Fire do not inflict punishment, but rather
dispense a natural expression of one’s karmic need for
purification.
Meaning: Righteousness, an act of justice, an act of ret-
ribution, unconscious revenge, karma, learning through
initiation.
Meaning When Reversed: Injustice, lack of reward,
karma delayed.
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FIRE (Wands)
Card No. 42
Title: Ruling Angels of Fire
Name: MITO (Mee-toh)
Gematria: 189= (1+8+9) =18=(1+8) =9
Description: The sixteen primary Ruling Angels of

Fire are MADRE, MSISP, MPALI, MAKAR, IOPMN, IAPST,
ISKIO, IVASG, TGMNM, TEKOP, TAMOX, TBRAP,
ODATT, ODIOM, OOOPZ, and ORGAN. The card shows
the chief function of these Angels; they embody the power-
ful forces of dispersion that exist in the Watchtower of Fire.
The card depicts a castle being violently split in half. This is
a deliberate act of karmic punishment. The atmosphere of
this card is similar to that of the Lightning-Struck Tower in
the traditional Major Arcana. It implies total ruination and
despair brought on as a consequence of bad karma.
Meaning: Dispersion, ruination, a forced separation,
an unwanted disarrangement, a bad karmic event, failure
of an enterprise.
Meaning When Reversed: ruination averted, unity,
order, bad karma delayed.
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FIRE (Wands)
Card No. 43
Title: Lesser Angels of Fire
Name: AOGD (Ah-oh-geh-deh)
Gematria: 48= (4+8) =12= (1+2) =3
Description: The sixteen primary Lesser Angels of Fire

are: ADRE, SISP, PALI, AKAR, OPMN, APST, SKIO, VASG,
GMNM, EKOP, AMOX, BRAP, DATT, DIOM, OOPZ, and
ORAN. The card shows their chief function; they embody
those karmic forces of transmutation and change that exist
in the Watchtower of Fire. A slow gentle heat produces kar-
mic changes that can be intelligently directed. This is sym-
bolized by the face in the smoky vapors. The message of
this card is to understand the Law of Karma and act within
its broad jurisdiction. This is also a card of Magick, because
any conscious change is, by definition, an act of Magick. The
atmosphere of this card suggests all magical operations
which take place under the Law of Karma.
Meaning: Transmutations, transformations, a willed
change, Magick, a change ina person’s life as a result of that
person’s karma.
Meaning When Reversed: Dominion, slavish action,
an action which produces bad karma, failure of a magical
operation.
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FIRE (Wands)
Card No. 44
Title: Demons of Fire
Name: OTIM (Oh-tee-meh)
Gematria: 189= (1+8+9) =18= (1+8) =9
Description: The sixteen primary Demons of Fire are

MAD, MSI, MPA, MAK, IOP, IAP, ISK, IVA, TGM, TEK,
TAM, TBR, ODA, ODI, ONO, and ORG. This card shows
these demons as powerful and as gleefully destructive.
Their nature is to rend asunder. They are embodiments of
fiery death who inhabit the sixteen Lesser Squares of the
Watchtower of Fire. These demons act under the Law of
Karma, and are natural dispensers of karmic punishment.
They act without intelligence or forethought. The human
mind sees them as malicious, but they are rather like fire
elementals (the Salamanders of occult tradition), and they
are not inherently evil. They destroy with no regard for the
suffering incurred. They have no moral sense of right and
wrong, and in that sense they can said to be totally insane.
They can only hurt those with bad karma, and can be con-
trolled by those with a preponderance of good karma. Kar-
mic purification is often used by a magician as a way to
control these demons.
Meaning: Death, decay, loss, an ending, karmic
punishment.
Meaning When Reversed: Death averted or delayed, a
bad birth or beginning, an unhealthy growth, bad karma
averted or delayed.
AIR (Swords)
Card No. 45
Title: King of Air
Name: BATAIVAH (Bah-tah-ee-vah-heh)
Gematria: 163= (1+6+3) =10=(1+0) =1
Description: The King of Airis shown holding a Sword

in his left hand and a Dagger in his right hand. He wears a
yellow robe. He stands with his right foot raised in a stance
of action. BATAIVAH is merciful and loving and he speaks
with a beautiful voice which is both pleasant and seductive.
The Dagger of BATAIVAH dissolves emotions of any kind.
The Sword of BATAIVAH cuts through all types of illusions.
BATAIVAH is the ruler of all the denizens of the Watchtower
of Air. No one can lie to this king, who sees through decep-
tion immediately. Nor can anyone lie to himself while in the
presence of this king whose secret name is Truth-Speaker.
Meaning: Love, kindness, a merciful action, beauty,
discrimination of the truth.
Meaning When Reversed: Hate, cruelty, ugliness, a
lack of mercy, failure to discriminate.
AIR (Swords)
Card No. 46
Title: First Senior of Air
Name: HABIORO (Hah-bee-oh-roh)
Gematria: 232= (2+3+2) =7
Description: This Senior is active and energetic. He

has small to medium wings and he wears an amber gar-
ment. He holds the Rod of Life in his right hand and a rose in
his left hand. The Rod bestows life to whomever touches it.
The Rose of HABIORO bestows beauty and love. The at-
mosphere of this card suggests the courage to live life to its
fullest, and to give oneself totally in love. This card illus-
trates the maturity of a strong commitment to life and
love.
Meaning: Courage, audacity, a daring action, a defiance
of immorality, a righteous judgement, a serious love
affair.
Meaning When Reversed: Discouragement, inept ac-
tion, lack of commitment.
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AIR (Swords)
Card No. 47
Title: Second Senior of Air
Name: AAOZAIF (Ah-ah-oh-zoadah-ee-feh)
Gematria: 120= (1+2+0) =3
Description: This Senior is thin and somewhat deli-

cate. His has large wings and wears a blood-red loin cloth.
He holds a Dagger in his right hand and his left hand is
raised in a gesture of granting boons. The Dagger of
AAOZAIF is used to dissolve emotions, and dissipate fear.
The Boon of AAOZAIF is a working knowledge of magick
and an insight into occult laws and principles. The atmos-
phere of this card suggests the cost of knowledge; that wis-
dom is never easy to obtain.
Meaning: Wisdom, reason, understanding, sanity,
dangerous knowledge.
Meaning When Reversed: Foolish action, action
through ignorance.
AIR (Swords)
Card No. 48
Title: Third Senior of Air
Name: HTNORDA (Heh-teh-noh-rah-dah)
Gematria: 200= (2+0+0) =2
Description: This Senior has a soft and loving face with

dark hair and eyes. His body is heavy but well propor-
tioned. He wears a blue tunic and carries a Dagger in his
right hand and a sprig of hashish, called the Herb of
HTNORDA, in his left hand. He uses the herb to bestow
dreams and visions. HTNORDA will offer his Herb only to
a virgin. The Dagger is used to goad the intuition. The at-
mosphere of this card suggests the insight that is available
to a developed intuition.
Meaning: Instinct, intuition, spontaneous action, com-
mon sense, virginity.
Meaning When Reversed: Lack of common sense,
planned action.
SSR
AIR (Swords)
Card No. 49
Title: Fourth Senior of Air
Name: AHAOZPI (Aha-oh-zoad-pee)
Gematria: 121= (1+2+1) =4
Description: This Senior is thin and delicate. He has

large wings and wears a long violet robe. He holds a long
Scepter in his right hand which is made of cedar and rep-
resents his power and authority. The Scepter of AHAOZPI
is used to dispense compassion. He holds a poppy in his
right hand called the Opiate of AHAOZPI. The poppy is
used to instill lust. The atmosphere of this card is a con-
trolled lust, a sexual urge in the direction of procreation.
Meaning: Harmony, unity, pattern, arrangement, a
birth, a deliberate act of procreation such as trying to
have a child.
Meaning When Reversed: Ruin, discord, confusion,
uncontrolled sexual desire.
AIR (Swords)
Card No. 50
Title: Fifth Senior of Air
Name: AVTOTAR (Ah-veh-toh-tah-rah)
Gematria: 230= (2+3+0) =5
Description: This Senior is very muscular. He has large

wings and wears an orange tunic. He is fierce and terrible to
look upon. He holds the Sword of AVTOTAR in his right
hand and an oak staff in his left hand. He uses the Sword of
Shaping to create new forms and the Staff of Power to be-
stow creative energy and power as well as magical power.
The atmosphere of this card suggests strong solar creative
energy.
Meaning: Intelligence, discernment, comprehension,
ability to create new ideas, purposeful action such as a
magical operation.
Meaning When Reversed: Cruel action, ignorance,
stupidity, foolishness.
AIR (Swords)
Card No. 51
Title: Sixth Senior of Air
Name: HIPOTGA. (Hee-poh-teh-gah)
Gematria: 123= (1+2+3) =6
Description: This Senior has small wings and wears a

pink tunic. He holds the Wand of Well-being in his right
hand anda large yellow diamond in his left hand. The Wand
bestows health and harmony to whomever it touches. The
yellow Diamond of Delight bestows joy. The atmosphere in
this card is joyous and happy. HIPOTGA is kindly and
generous to those who come to him with an honest heart.
Meaning: Preservation, security, safety, joy, conserva-
tion, health.
Meaning When Reversed: Insecurity, ravage, unhap-
piness, waste.
AIR (Swords)
Card No. 52
Title: Higher Sephirothic Cross Angels of Air
Name: AILA (Ahee-lah)
Gematria: 80= (8 +0) =8
Description: The Higher Angels shown in this card are

AOVRRZ, IDOIGA, LLAKZA, and AIAOAL The card shows
these Angels holding hands while joyfully playing together.
These Angels are active expressions of the law of har-
monious existence. The atmosphere of this card expresses
the idea of harmonious action between beings, of friendly
interplay and communication. It expresses happy and pleas-
ant relationships.
Meaning: Authority, harmonious progress, a friend-
ship, a good time.
Meaning When Reversed: Futility, lack of authority,
an enemy, a bad time.
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AIR (Swords)
Card No. 53
Title: Lower Sephirothic Cross Angels of Air
Name: AAPO (Ah-ah-poh)
Gematria: 51= (5+1) =6

of Air are ALOAI, ARDZA, PALAM, and OIIIT. The card
shows these four Angels as they exist in the Watchtower of
Air. Three are clothed in robes and one is shown naked to
emphasize their nature; they seek to reveal the truth about
things. The atmosphere of this card suggests the strong
influences that often exist between different people caused
by such things as peer pressure and the desire to belong toa
group.
Meaning: Reality, existence, science, a relationship
with someone, the exertion of a beneficial influence.
Meaning When Reversed: Unreality, deception, the
exertion of a destructive influence.
AIR (Swords)
Card No. 54
Title: Kerubic Angels of Air
Name: XRYT (Tzar-yeh-teh)
Gematria: 569= (5+6+9) =20= (2+0) =2
Description: The four ruling Kerubic Angels of Air are

XGZD, RZLA, YTPA, and TNBA. The card shows one of the
effects of these Kerubic Angels: lightning. Two clouds are
shown witha large bolt of lightning arching from one to the
other. The Kerubic Angels of the Watchtower of Air are
largely concerned with relationships, especially those be-
tween polar opposites. The atmosphere of this card sug-
gests the strength that exists between two sides of a duality,
especially the duality of the subjective self and the objective
world.
Meaning: Duality, polarity, good relationships, the
attraction of opposites.
Meaning When Reversed: Defeat, bad relationships,
the repulsion of similar things.
AIR (Swords)
Card No. 55
Title: Archangels of Air
Name: EXRYT (Eh-tzar-yeh-teh)
Gematria: 579= (5+7+9) =21= (2+1) =3
Description: The four ruling Archangels of Fire are

EXGZD, ERZLA, EYTPA, and ETNBA. The card shows the
sixteen Archangels converging on a cloud in two files. The
two files are equally balanced and the Archangels are flying
in unison. The nature of these Archangels is to seek a
balance between the polar forces of the universe. The at-
mosphere of this card suggests the natural balance that
should always exist between a person and his or her world.
The Archangels of Air express the balancing forces that
exist between all polar opposites.
Meaning: Balance, equality, harmony, a truce, an at-
tempt to right a wrong.
Meaning When Reversed: Inequality, imbalance, un-
fairness, failure to set things right.
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AIR (Swords)
Card No. 56
Title: Ruling Angels of Air
Name: PXAR (Peh-tzah-rah)
Gematria: 515= (5+1+5) =11= (1+1) =2
Description: The sixteen primary Ruling Angels of Air

are PAKKA, PNPAT, POTOI,) PPMOX, XKZNS, XTOTT,
XSIAS, XFMND, AOYVB, APAOK, ARBNH, ADIRL,
RABMO, RNAKO, ROKNM, and RSHAL. The card illus-
trates the chief function of these Angels: instilling the desire
for freedom. An Angel is shown coaxing another Angel off
a high cliff. There is no force used. The idea here is instilling
the desire to free oneself. A general sense of freedom per-
vades the higher sections of the Watchtower of Air. The at-
mosphere expressed in this card is the freeing of oneself by
oneself; personal progress by means of letting go of self-
limiting concepts and ideas.
Meaning: Enhanced awareness, personal freedom, in-
telligent action, seeing through illusions.
Meaning When Reversed: Confinement, sorrow, vic-
tim of illusions, self-defeat.
AIR (Swords)
Card No. 57
Title: Lesser Angels of Air
Name: AKOA (Ah-koh-ah)
Gematria: 342= (3+4+2) =9
Description: The sixteen primary Lesser Angels of Air

are AKKA, NPAT, OTOI, PMOX, KZNS, TOTT, SIAS,
FMND, OYVB, PAOK, RBNH, DIRL, ABMO, NAKO, OKNM,
and SHAL. The card shows their chief function: they em-
body those forces of sublimation that exist in the Watch-
tower of Air. The card shows a naked Angel with large
wings rising up from between other Angels who are clothed
and who are reading from books. The nature of these Angels
is to divert general forces and energies into specific direc-
tions. The forces of sublimation here are not consciously
directed, but are karmic. The atmosphere of this card sug-
gests that everything can change into something else. The
natural forces of karma act to bring us into relationships
with new people so that these relationships can, in turn,
bring about changes in our personality and in our life.
Meaning: Sublimations, knowledge, peace, karmic
change for the better, a general improvement in lifestyle.
Meaning When Reversed: Repressions, conflict, kar-
mic change for the worse, a general deterioration of life-
style.
AIR (Swords)
Card No. 58
Title: Demons of Air
Name: RAXP (Rah-tx-peh)
Gematria: 515= (5+1+5) =11= (1+1) =2
Description: The sixteen primary Demons of Air are

PAK, PNP, POT, PPM, XTO, XTT, XSI, XFM, AOY, APA,
ARB, ADI, RAB, RNA, ROK, and RSH. The card shows
these demons as powerful and gleefully destructive. They
are shown working together to create a tornado that is de-
stroying a house. Their nature is to disrupt and confuse.
They are embodiments of the airy forces that flow through
the sixteen Lesser Squares of the Watchtower of Air. These
demonic forces often express themselves on the physical
plane as tornadoes and hurricanes. In Magick, these demons
are known to tempt students into thinking they are full
Masters, which can cause all manner of problems.
Meaning: Insanity, ignorance, brutality, wrath.
Meaning When Reversed: Sanity, pain averted, a con-
flict resolved.
WATER (Cups)
Card No. 59
Title: King of Water
Name: RAAGIOSL (Rah-ah-gee-oh-sel)
Gematria: 225= (2+2+5) =9
Description: The King of Water is shown holding a

golden Cup in his left hand. He wears a long, blue, flowing
robe. He stands knee deep in water. RAAGIOSL is highly
creative. His nature is to make things. He seeks, through
life-giving creativity, to reduce infinite spiritual ideas into
finite forms. He has the power to place living beings into
bodies and is a master of the forces of life. RAAGIOSL rules
over all the inhabitants of the Watchtower of Water. His pres-
ence automatically bestows an understanding of life and a
sympathy for all living beings. He also can bestow the gifts
of healing and longevity.
Meaning: Creation, reflection, feeling, a long life,
sympathy.
Meaning When Reversed: Destruction, death, an end-
ing, lack of healing.
WATER (Cups)
Card No. 60
Title: First Senior of Water
Name: LSRAHPM (Less-rah-pem)
Gematria: 221= (2+2+1) =5
Description: This Senior is handsome to behold, and

graceful of movement. He has small wings and he wears an
orange loin cloth. He holds the Rod of Power in his right
hand and a lightning bolt in his left hand. The Rod bestows
occult powers to whomever touches it and lives. The light-
ning bolt slays all who oppose him. The nature of LGRAHPM
is similar to the goddess Hecate, the Queen of the Night: he
can bestow great magical power, but he can also bestow
great physical and emotional harm. The atmosphere of this
card suggests the price that must be paid for true magical
power.
Meaning: Magical power, passion, lust for power over
others, the desire for power and personal gain, attraction, a
fire, ecstasy.
Meaning When Reversed: lack of magical power, lack
of desire, apathy, suffering.
WATER (Cups)
Card No. 61
Title: Second Senior of Water
Name: SAIINOV (Sah-ee-ee-noh-veh)
Gematria: 283= (2+8+3) =13=(1+3) =4
Description: This Senior has a dark complexion, dark

hair, and dark eyes. He has small wings and wears a blue
loin cloth. He holds a crystal Cup in his right hand and a
large moonstone in his left hand. The Cup holds the Wine
of Clairvoyance which bestows the power of clairvoyance,
and the Moonstone of SAIINOV bestows insight and the
power of divination. SAIIMOV is a benevolent Senior who
can help anyone who comes before him.
Meaning: Benevolence, help, profit, goodness, ro-
mance, a safe haven, a prophecy come true.
Meaning When Reversed: Helplessness, insecurity,
lack of romance, a false prophecy.
WATER (Cups)
Card No. 62
Title: Third Senior of Water
Name: LAVAXRP (El-ah-vahtz-ar-peh)
Gematria: 599= (5+9+9) =23= (2+3) =5
Description: This Senior has graceful strength in his

movements. He has dark hair and large wings. He wears a
deep blue loin cloth that looks like flowing water. He carries
a silver Cup in his right hand. The Cup of LAVAXRP be-
stows prophecy and foreknowledge. He carries a lotus
blossom in his left hand known as the Lotus of LAVAXRP
which bestows inner strength and sensitivity.
Meaning: Receptivity, acceptance, sensitivity, an inner
strength, a rebirth, foreknowledge.
Meaning When Reversed: Lack of acceptance, an inner
weakness, a stillbirth, a surprise.
WATER (Cups)
Card No. 63
Title: Fourth Senior of Water
Name: SLGAIOL (Sel-gah-ee-oh-leh)
Gematria: 127= (1+2+7) =10=(1+0) =1
Description: This Senior moves through water with

grace and beauty. He has large wings with light hair and
eyes and wears a yellow loin cloth. He holds a large crystal
shewstone in his right hand and holds a willow staff in his
left hand. The Shewstone of SLGAIOL is used to bestow
visions that are charged with a strong sexual content. The
Staff of SLGAIOLis used to create desires, especially sexual
desires.
Meaning: Sexual love, tenderness, concern about the
feelings of others, desire for the respect of someone, a
dangerous knowledge, the desire for sexual fulfillment.
Meaning When Reversed: Satiety, hate, harshness,
lack of sex, lack of respect.
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WATER (Cups)
Card No. 64
Title: Fifth Senior of Water
Name: SOAIZNT (Soh-ahee-zoaden-teh)
Gematria: 171= (1+7+1) =9
Description: This Senior moves through water with

pride and confidence. He has small wings and wears an
indigo loin cloth and sandals. He holds a quartz shewstone
in his right hand and an orchid in his left hand. He uses the
Shewstone of SOAIZNT to bestow wisdom and knowledge.
The Orchid of SOAIZNT bestows safe passage on trips. The
atmosphere of this card contains a strong sense of safety
and hints at self-knowledge.
Meaning: Self-expression, character, personality, a
safe journey, happiness, the wisdom to be at the right
place.
Meaning When Reversed: Indirection, unhappiness,
personality conflicts, a dangerous journey.
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WATER (Cups)
Card No. 65
Title: Sixth Senior of Water
Name: LIGDISA (Elee-geh-dee-sah)
Gematria: 153= (1+5+3) =9
Description: This Senior is very handsome. He moves

through the region with peace and grace. He wears an
indigo loin cloth and sandals. He holds the Wand of Work-
ing in his right hand and a mandrake in his left hand. The
Wand bestows the power of proper functioning or health to
whomever it touches. The Mandrake of LIGDISA bestows
harmonious energy. The atmosphere of this card expresses
the dark and brooding power of the spiritual Source that
exists behind all manifestation.
Meaning: Stability, establishment, maturity, an un-
foreseen event, good health, an unconscious emotion that
needs to be made conscious.
Meaning When Reversed: Indolence, lack of will, poor
health, immaturity.
WATER (Cups)
Card No. 66
Title: Higher Sephirothic Cross Angels of Water
Name: IONM (Ee-oh-nem)
Gematria: 230= (2+3+0) =5

IAAASD, OBGOTA, NELAPR, and MALADI. The card
shows these four beautiful female angels flying together
over a placid pond. These Angels are active expressions of
beauty. They are shown naked to indicate that they hide
nothing from view. These Higher Angels can bestow power
over karma, and over death for a time. They freely bestow
harmony to all who confront them.
Meaning: Beauty, truth, bad karma averted, the prev-
alence of harmony over discord.
Meaning When Reversed: Debauch, deception, the
prevalence of discord over harmony, bad karma.
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WATER (Cups)
Card No. 67
Title: Lower Sephirothic Cross Angels of Water
Name: AAOO (Ah-ah-oh-oh)
Gematria: 72= (7+2) =9

of Water are ATAPA, AABKO, OMEBB, and OLAAD. The
card shows one of these four male Angels flying over a calm
lake. The reflected image of the Angel is clearly seen. The
nature of these Angels is to reflect outwardly those things
that are within. This card expresses the doctrine of “wheels
within wheels,” which says that man is the microcosm of
the universe as a macrocosm. The atmosphere of this card
suggests the reflective nature of the world around us.
Meaning: Smooth movement, an outer image of an
inner reality, pleasure, a reflection.
Meaning When Reversed: Pain, erratic behavior, lack
of reflection, lack of expression.
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WATER (Cups)
Card No. 68
Title: Kerubic Angels of Water
Name: NTTM (En-teh-tem)
Gematria: 158= (1+5+8) =14= (1+4) =5
Description: The four ruling Kerubic Angels of Water

are NLRX, TAAD, TDIM, and MAGL. The card shows one
of the effects of these Kerubic Angels: sunrise over a large
body of water. The Kerubic Angels of the Watchtower of
Water are largely concerned with the processes of renewal
and regeneration. The card illustrates the idea of life over-
coming death by the daily rising of the Sun. In ancient
Egypt the rising Sun was personified by the beetle-headed
god, Khepera. The Kerubic Angels of Water are identical in
nature to Khepera.
Meaning: Cyclic change, renewal, unification, a new
beginning, life over death.
Meaning When Reversed: Disappointment, separa-
tion, a bad beginning, lack of renewal.
WATER (Cups)
Card No. 69
Title: Archangels of Water
Name: HNTTM (Hen-teh-tem)
Gematria: 159= (1+5+9) =15=(1+5) =6
Description: The four ruling Archangels of Water are

HNLRX, HTAAD, HTDIM, and HMAGL. The card shows
the sixteen Archangels of Water swimming together in a
large circle and creating a huge whirlpool or vortex on the
surface of an otherwise smooth sea. The nature of these
Archangels is to seek change and continuous motion. Any
attempt to prevent or detain these Archangels from their
rightful work is a crime against nature and will create a cor-
responding karmic penalty. The changes brought about by
these Archangels is in accordance with natural law and can
only be thwarted by paying a heavy karmic price.
Meaning: Motion, flux, creative action, luxury, a
natural change in accordance with karma.
Meaning When Reversed: Poverty, destructive action,
an unnatural change which will produce bad karma.
WATER (Cups)
Card No. 70
Title: Ruling Angels of Water
Name: AKOM (Ah-koh-meh)
Gematria: 426= (4+2+6) =12= (1+2) =3

Water are AXPKN, AVASA, ADAPI, ARNIL, KTOKO,
KNHDD, KPAAX, KSAIZ, OIAGM, OIAOK, OVSXN,
ORVLI, MPAKO, MNDZN, MRIPO, and MXRNH. Two
naked Angels are shown sitting on rocks below a waterfall.
The card suggests a desire for growth and progress, and the
purification that is required for such growth. An atmosphere
of development pervades the higher sections of the Watch-
tower of Water. This card illustrates the process of purifica-
tion by water.
Meaning: Progress, growth, cohesion, abundance,
purification.
Meaning When Reversed: Lack of progress, failure,
the need for purification.
WATER (Cups)
Card No. 71
Title: Lesser Angels of Water
Name: XTMP (Tz-tem-peh)
Gematria: 508= (5+0+8) =13= (1+3) =4
Description: The sixteen primary Lesser Angels of

Water are XPKN, VASA, DAPI, RNIL, TOKO, NHDD, PAAX,
SAIZ, IAGM, IAOK, VSXN, RVLI, PAKO, NDZN, RIPO,
and XRNH. The card shows their chief function: they
embody the forces of polarization that exist in the Watch-
tower of Water. The card shows a pair of naked Angels with
large wings holding hands over a smooth lake. The nature
of these Angels is to polarize forces and energies into
opposing directions. The sexual desire of the two Angels
for each other is exactly opposite to their inner spiritual
strength. The card illustrates the relationship that exists be-
tween the inner desire for individuality and independence,
and outer desire for union and sharing with another
person.
Meaning: Polarization of opposites, strong emotions,
an emotional conflict, failure to harmonize the inner emo-
tions with the outer life.
Meaning When Reversed: Love, attraction, a friendship,
lack of polarization.
WATER (Cups)
Card No. 72
Title: Demons of Water
Name: MOKA (Moh-kah)
Gematria: 426= (4+2+6) =12=(1+2) =3
Description: The sixteen primary Demons of Water are

ASP, AVA, ADA, ARN, KTO, KNH, KPA, KSA, OIA, OAO,
OVS, ORV, MPA, MND, MRI, and MXR. The card shows
these demons as powerful sea serpents which hold a ship at
bay. Their nature is to delay and detain. They are embodi-
ments of the dark watery forces that flow through the six-
teen Lesser Squares of the Watchtower of Water.
Meaning: Stagnation, a forced delay, unwanted con-
finement, lack of growth.
Meaning When Reversed: Small progress, some pros-
pects, some growth, confinement averted.
EARTH (Pantacles)
Card No. 73
Title: King of Earth
Name: IKZHIKAL (Ee-keh-zeh-hee-kal)
Gematria: 744= (7+4+4) =15=(1+5) =6
Description: The King of Earth is shown holding a

black Pantacle in his left hand. He wears a black robe. He
stands on a wide mountain range. IKZHIKAL lives in the
past and hates change. His nature is to make things remain
as they are. He seeks to describe and define all things by
giving them a name. He rules over all of the denizens of the
Watchtower of Earth. He uses the Pantacle of IKZHIKAL to
bestow the power to protect living beings from harm, and
to sustain life. IKZHIKAL rules over all of the inhabitants of
the Watchtower of Earth. His presence enhances the sense
of identity, and clarifies memory. His nature is to ground all
who come before him with a sense of identity and pur-
pose.
Meaning: Permanence, endurance, sustenance, firm-
ness, purposeful action, strength to accomplish something.
Meaning When Reversed: Transience, mortality, weak-
ness, lack of purpose, softness.
EARTH (Pantacles)
Card No. 74
Title: First Senior of Earth
Name: LAIDROM (El-ahee-dar-oh-em)
Gematria: 298= (2+9+8) =19= (1+9) =10= (1+0) =1
Description: This Senior is delicate and his movements

are graceful. He has small wings and he wears a light green
robe. He holds a Pantacle in the shape of a sunflower in his
right hand. The Pantacle of LAIDROM bestows raw animal-
istic powers to whomever can touch it. The atmosphere of
this card suggests a powerful sleeping energy such as Kun-
dalini which is said to be sleeping in the Body of Light at a
point corresponding to the base of the spine. LAIDROM
controls the raw potential energy needed to create and sus-
tain the world.
Meaning: Purpose, motivation, will, aspiration, a rest,
good health, the necessary energy required to accomplish
a task.
Meaning When Reversed: Lack of purpose, apathy,
lethargy, a sickness, lack of energy.
EARTH (Pantacles)
Card No. 75
Title: Second Senior of Earth
Name: AKZINOR (Ah-keh-zee-noh-rah)
Gematria: 555= (5+5+5) =15= (1+5) =6
Description: This Senior is strong and very large. His

movements are very powerful. He wears a rose pink robe
and a wreath of laurel crowns his head. He holds a ceramic
Cup in his right hand anda large yellow diamond in his left
hand. The Cup of AKZINOR contains the Wine of Har-
mony which gives a strong sense of altruism to anyone who
drinks it. The Diamond of AKZINOR bestows peace and
enhances memory. The atmosphere of this card is altruistic.
A strong current of compassion flows through this card.
Meaning: Generosity, altruism, unselfishness, charity,
a beginning, a birth, remembrance of past actions.
Meaning When Reversed: Selfishness, lack of concern
for others, lack of memory, lack of charity.
EARTH (Pantacles)
Card No. 76
Title: Third Senior of Earth
Name: LZINOPO (El-zee-noh-poh)
Gematria: 196= (1+9+6) =16= (1+6) =7
Description: This Senior is thin and his movements are

graceful. He wears a yellow-orange robe. He carries a Pan-
tacle in his right hand and a large topaz in his left hand. The
Pantacle of LZINOPO bestows great psychic strength. The
Topaz of LZINOPO bestows general prosperity. The atmos-
phere of this card suggests psychic abilities which can lead
to personal wealth and health. Although LZINOPO can
bestow psychic abilities on those who come before him, his
gift is not without a karmic price.
Meaning: Memory, retrospection, consciousness, vision,
fame and fortune, bliss.
Meaning When Reversed: Forgetfulness, unconscious-
ness, ignorance, false prophecy, suffering, poverty.
EARTH (Pantacles)
Card No. 77
Title: Fourth Senior of Earth
Name: ALHKTGA (Ah-leh-hek-teh-gah)
Gematria: 338= (3+3+8) =14= (1+4) =5
Description: This Senior moves through Earth with

grace and ease. He is very strong and sexually attractive. He
wears an emerald green robe. He holds a rose in his right
hand and holds an aphrodisiac in the form of an amulet in
his left hand. The Amulet of ALHKTGA is used to bestow
great sexual desire and attraction. The Rose of Riches be-
stows fertility and a general sense of fruitfulness. The atmos-
phere of this card suggests abundant wealth and prosperity.
ALHKTGA dispenses all of the best that physical existence
can Offer.
Meaning: Fruitfulness, fertility, plenty, abundance,
wealth, riches, general prosperity.
Meaning When Reversed: Barrenness, sterility, pover-
ty, vexation.
EARTH (Pantacles)
Card No. 78
Title: Fifth Senior of Earth
Name: AHMLLKV (Ah-mel-el-keh-veh)
Gematria: 483= (4+8+3) =15=(1+5) =6
Description: This Senior has a dark complexion and

moves through Earth with ease. He wears a scarlet robe. He
holds a ram’s horn called the Horn of AHMLLKYV in his
right hand and a tiger lily in his left hand. The horn will
purify all who can hear it. The Lily of AHMLLKV enhances
logic and reason for all who can smell its fragrance. The at-
mosphere suggests a purity of thinking, an intelligent men-
tal state that is totally uncorrupted and pure such as the
mental state ascribed to the world’s sages and mystics.
Meaning: Reason, logic, deliberation, judgement,
authority, a reward, purity and innocence of thought.
Meaning When Reversed: Insanity, confusion, a pun-
ishment, lack of authority, lack of purity.
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EARTH (Pantacles)
Card No. 79
Title: Sixth Senior of Earth
Name: LIIANSA (Elee-ee-ah-ness-ah)
Gematria: 197= (1+9+7) =17= (1+7) =8
Description: This Senior is very delicate. He has large

wings and wears a violet purple robe. He holds the Wand of
Wonder in his right hand and a large fire opal in his left
hand. The Wand bestows a mystical sense of awe and
delight with the world to whomever it touches. The Opal of
LIIANSA bestows the power of transcendence and the
ability to overcome obstacles of any kind. The atmosphere
of this card suggests the uplifting forces of spirituality that
lead from the mundane to the mystical.
Meaning: Concentration, consistency, frequency, den-
sity, something delightful, prudence, a sense of wonder
and delight.
Meaning When Reversed: Erratic changes, sorrow,
lack of concentration, failure to rise above personal prob-
lems.
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EARTH (Pantacles)
Card No. 80
Title: Higher Sephirothic Cross Angels of Earth
Name: OAAA (Oh-ah-ah-ah)
Gematria: 48= (4+8) =12= (1+2) =3

OPMNIR, ANGPOI, ANAEEM, and ABALPT. The card
shows these four beautiful Sephirothic Cross Angels walk-
ing in single file together over a large rock outcrop high
atop a mountain. The Angels are active expressions of
order. They represent intelligent action. The action here is
totally under the Law of Karma, and thus a natural working
out of forces and energies. The atmosphere of this card sug-
gests karmic action which is normally considered “good
karma.”
Meaning: Knowledge of the correct action to take,
obedience, successful action, a necessary act that leads to
success, strong sense of order and direction.
Meaning When Reversed: Ignorance, a failed action,
lack of success in an enterprise, lack of obedience.
EARTH (Pantacles)
Card No. 81
Title: Lower Sephirothic Cross Angels of Earth
Name: LVSA (El-veh-sah)
Gematria: 91= (9+1) =10= (1+0) =1

of Earth are LLPIZ, VNNAX, SONDN, and ARBIZ. The card
shows the Angels planting trees and flowers. The nature of
the Lower Sephirothic Angels is to produce and grow. They
represent fruitful action. These Angels are the archetypes
of the witch who formed covens which reveled naked in
natural outdoor settings and who gleefully communed
with nature. True followers of witchcraft helped nature
whenever possible out of respect for the Goddess whose
body is the world. The atmosphere of this card is a strong
and healthy love of life.
Meaning: Abundance, prosperity, successful action,
witchcraft, love and respect for nature.
Meaning When Reversed: Poverty, a wasted effort,
disrespect for nature.
EARTH (Pantacles)
Card No. 82
Title: Kerubic Angels of Earth
Name: IBPR (Ee-beh-par)
Gematria: 174= (1+7+4) =12= (1+2) =3
Description: The four ruling Kerubic Angels of Earth

are IAOM, BOZA, PHRA, and RONK. The card shows
these Kerubic Angels directing the growth and develop-
ment ofa large tree. The Kerubic Angels of the Watchtower
of Earth are largely concerned with the processes of forma-
tion and physical expression. The formation of thought-
forms is also included here. In general, ideas are condensed
into appropriate thought-forms which are then condensed
into suitable physical vehicles. The atmosphere of this card
suggests any kind of precipitation from formless ideas into
form and definition.
Meaning: Manifestation, formation, creative action,
strong direction and control, growth.
Meaning When Reversed: Worry, trouble, lack of
growth, a sense of emptiness or incompleteness, lack of
proper control, lack of guidance.
EARTH (Pantacles)
Card No. 83
Title: Archangels of Earth
Name: NIBPR (Nee-beh-par)
Gematria: 224= (2+2+4) =8
Description: The four ruling Archangels of Earth are

NIAOM, NBOZA, NPHRA, and NRONK. The card shows
one of the results produced by the Archangels of Earth: an
erupting volcano. The nature of these powerful Archangels
is to seek creative expression in matter. This expression is
always karmic and intelligent. The Archangels of Earth con-
trol and channel the raw power that lies within our physical
globe. Their works are always creative. They are the intel-
ligent forces behind physical evolution. They are respon-
sible for the evolution of the Earth and the bodies of all
living things on this Earth.
Meaning: Expression, creation, creative power, evolu-
tion, an artistic expression of some kind, gradual devel-
opment.
Meaning When Reversed: Destruction, weakness, lack
of development, lack of artistic expression.
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EARTH (Pantacles)
Card No. 84
Title: Ruling Angels of Earth
Name: AANT (Ah-ah-en-teh)
Gematria: 71=(7+1) =8

Earth are AMSAL, AIABA, AIZXP, ASTIM, AAIRA,
AORMN, ARSNI, AIZNR, NOMGG, NGBAL, NRLMV,
NIAHL, TOPNA, TDOOP, TRXAO, and TAXIR. These
Angels are shown walking in single file between huge
mountains of rock. The card suggests a desire for order and
direction. An atmosphere of organization pervades the
higher sections of the Watchtower of Earth. The cause of
this desire for organization is known as collective karma or
group karma. Just as each individual has a personal karmic
burden, so each group has a collective karma. The Ruling
Angels of Earth are overseers, in a sense, of the collective
karma of man.
Meaning: Organization, order, definite action, influ-
ence exerted by a group or organization, collective karma.
Meaning When Reversed: Disarray, confusion, inac-
tion, lack of direction.
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EARTH (Pantacles)
Card No. 85
Title: Lesser Angels of Earth
Name: MAOO (Mah-oh-oh)
Gematria: 156= (1+5+6) =12=(1+2) =3
Description: The sixteen primary Lesser Angels of

Earth are MSAL, IABA, IZXP, STIM, AIRA, ORMN, RSNI,
IZNR, OMGG, GBAL, RLMV, IAHL, OPNA, DOOP, RXAO,
and AXIR. The card shows their chief function: they embody
the forces of healing and growth that exist in the Watchtower
of Earth. The card shows the Lesser Angels of Earth replant-
ing small trees and thereby helping to replenish the Earth.
The nature of these Angels is to heal and repair. The Lesser
Angels of Earth control and direct all natural forces of heal-
ing and rejuvenation. They can bestow physical, emotional,
and mental healing on anyone who comes before them, if
karma permits. These Angels will not go against karma, and
if one’s karmic burden will not permit a healing, then they
will refuse.
Meaning: Solidity, a sense of changelessness, a heal-
ing of some kind, a return to health.
Meaning When Reversed: Random change, an illness,
lack of healing, a strong karmic burden that must be
worked out.
EARTH (Pantacles)
Card No. 86
Title: Demons of Earth
Name: TNAA (Teh-nah-ah)
Gematria: 71= (7+1) =8
Description: The sixteen primary Demons of Earth are

AMS, AIA, AIZ, AST, AAI, AOR, ARS, RIZ, NOM, NGB,
NRL, NIA, TOP, TDO, TRX, and TAX. The card shows these
demons as the senseless destructive power behind earth-
quakes. Their nature is to rend and ruin. They are embodi-
ments of dark earthy forces that flow through the sixteen
Lesser Squares of the Watchtower of Earth. They represent
the forces of physical disharmony that afflict us all at one
time or another as we go through life. The Demons of Earth
do not act as karmic agents, but if personal or collective
karma permits, they will express their disruptive natures
whenever they can.
Meaning: Disease, disharmony, evil, a collective death
such as a plane crash or an earthquake or war, a disruptive
influence, a terrible accident.
Meaning When Reversed: Health, harmony, good-
ness, evil averted, an accident averted or delayed.
SUMMARY OF MEANINGS
The Major Arcana Cards
The cards of the Enochian Tarot Major Arcana have the

following meanings:
No. Aethyr Meaning
1 LIL Purity, completeness, satisfaction,

wholeness, innocence.
Reversed: Desire, incompleteness, impurity,
immaturity, foolishness.
Ze ARN Intense bliss, intense joy, happi-

ness, harmony.
Reversed: Intense pain, intense suffering, in-
tense discord.
3 ZON Creativity, control, mastery.

Reversed: Destruction, bondage, lack of con-
trol, opposites, lovers.
4 PAZ Good relationships, attraction of

opposites, lovers.
Reversed: Bad relationships, repulsion of op-
posites, enemies.
5 AE Truth, outcome, success, the right

path.
Reversed: Error, failure, the wrong path.
229
230 / Enochian Tarot
6 MAZ Creative power, action without

karma.
Reversed: Destructive power, action with
karma.
Fe DEO Love of others, freedom.

Reversed: Love of self, restriction.
8 ZID Truth, identity, reality, masculinity

(lover, husband).
Reversed: Unreality, deception, masculinity
(boy).
9 ZIP Bliss, ecstasy, femininity (maiden).
Reversed: Pain, discord, femininity (crone,
witch).
10 ZAX Confusion, incoherence, madness,

insanity, subconscious control.
Reversed: Order, structure, rationality, con-
scious control.
ik IKH Anticipation, tension, hope, expec-

tation, readiness.
Reversed: Fear, surprise, lack of preparation.
2: LOE Compassion, love, sacrifice, dedica-

tion to others.
Reversed: Egoism, egoity, seduction, conceit.
Summary of Meanings / 231
13 ZIM Service, duty, love, compassion, re-

sponsibility, dedication to duty.
Reversed: Selfishness, irresponsibility, hate,
egoity.
14 VTA Unattachment, egoity, selfishness,

uncaring, no desire, aloofness.
Reversed: Attachment, desire, concern, com-
passion.
1S OXO Joy, happiness, dances, songs,

music.
Reversed: Sorrow, pain, suffering, discord.
16 LEA Change for the better, spiritual

impulse, foreknowledge, adjustment.
Reversed: Change for the worse, material
impulse, seduction, deceit.
17 TAN Morality, ethics, harmony, balance.

Reversed: Immorality, discord, imbalance.
18 ZEN Sacrifice, crucifixion, selflessness.

Reversed: Safety, selfishness, rest.
19 POP Life, change, struggle.

Reversed: Death, stagnation, peace.
20 KHR Cyclic nature, cycles, spirals, repeti-

tion, fate, destiny.
Reversed: Uniqueness, unequal, odd, dif-
ferent, luck, chance.
21 ASP Cause, purpose, meaning.

Reversed: Desolation, emptiness, futility.
ZZ: LIN Meditation, ideas, music, transcen-

dence.
Reversed: Thoughts, solidification, manifesta-
tion.
pat) TOR Energy, force, labor, toil, work.

Reversed: Lack of energy, gaiety, frivolity.
24 NIA Freedom, movement, travel.

Reversed: Limitation, restriction, confinement.
a) VTl Intuition, inspiration, insight, hu-

mility.
Reversed: Bias, pride, vanity.
26 DES Logic, reason, intellect, thought.

Reversed: Ignorance, irrationality, insanity.
pad ZAA Solitude, loneliness, separation, iso-

lation, void, empty.
Reversed: Fulfillment, sharing.
28 BAG Guilt, doubt, mistrust, sin.

Reversed: Faith, worthiness, trust.
29 RII Judgement, purification, decision,

justice.
Reversed: Indecision, delay, impurity, injustice.
30 TEX Restriction, desire, silence, fear.

Reversed: Freedom, satisfaction, courage.
Tarot Card Meanings for Minor Arcana
FIRE (Wands):
31 King, EDLPRNAA, feminine

Meaning: Renewal, warmth, change, violence,
enlightenment.
Reversed: Coldness, sterility, desolation.
Seniors
32 AAETPIO, masculine
Meaning: Energy, power, vitality, strength, violent
action, purification by fire.
Reversed: Fatigue, weakness, calm action.
33 ADAEOET, masculine
Meaning: Enthusiasm, zeal, ardor, eagerness, a sac-
rifice, lust.
Reversed: Lack of enthusiasm, lethargy.
34 ALNKVOD, feminine
Meaning: Imagination, illusion, hallucination, un-
reality, justice dispensed.
Reversed: Inspiration, intuition, true action.
35 AAPDOKE, feminine
Meaning: Beauty, charm, allurement, enchantment,
the force of authority.
Reversed: Ugliness, repulsion.
36 ANODOIN, masculine
Meaning: Mobility, freedom, versatility, loose-
ness, a solar force, strength.
Reversed: A lunar force, immobility, inaction.
37 ARINNAP, feminine
Meaning: Ambition, longing, lust, hunger, desire.
Reversed: Satiety, satisfaction, completeness.
38 Higher Sephirothic Cross Angels, masculine

Meaning: Destruction, annihilation, ruinous action.
Reversed: Preservation, valorous action.
og Lower Sephirithic Cross Angels, feminine

Meaning: Emptiness, formlessness.
Reversed: Victory, completeness.
40 Kerubic Angels, masculine

Meaning: Purification, purity, a sacrifice.
Reversed: Strife, impurity.
41 Archangels, masculine
Meaning: Righteousness, justice, good karma.
Reversed: Injustice, bad karma.
42 Ruling Angels, feminine

Meaning: Dispersion, separation, disarrangement.
Reversed: Virtue, unity, order.
43 Lesser Angels, masculine

Meaning: Transmutations, transformations, change.
Reversed: Dominion, slavish action.
44 Demons, masculine
Meaning: Death, decay, loss, an ending.
Reversed: Birth, growth, a beginning.
AIR (Swords):
45 King, BATAIVAH, feminine

Meaning: Love, kindness, mercy, beauty, discrimi-
nation.
Reversed: Hate, cruelty, ugliness.
Seniors
46 HABIORO, masculine
Meaning: Courage, audacity, daring action, defiance,
a judgement.
Reversed: Discouragement, inept action.
47 AAOZAIF, masculine
Meaning: Wisdom, reason, understanding, sanity,
Reversed: Foolish action, action through ignorance.
48 HTNORDA, feminine
Meaning: Instinct, intuition, spontaneous action,
common sense, virginity.
Reversed: Lack of common sense, planned action.
49 AHAOZPI, feminine
Meaning: Harmony, unity, pattern arrangement, a
birth.
Reversed: Ruin, discord, confusion.
50 AVTOTAR, masculine
Meaning: Intelligence, discernment, comprehen-
sion, purposeful action.
Reversed: Cruel action, ignorance, stupidity, fool-
ishness.
51 HIPOTGA, feminine
Meaning: Preservation, security, safety, conserva-
tion, joy.
Reversed: Insecurity, ravage, unhappiness, waste.
52 Higher Sephirothic Cross Angels, feminine

Meaning: Authority, harmonious progress.
Reversed: Futility, lack of authority.
ee Lower Sephirothic Cross Angels, masculine

Meaning: Reality, existence, science.
Reversed: Unreality, deception.
54 Kerubic Angels, feminine

Meaning: Duality, polarity, good relationships.
Reversed: Defeat, bad relationships.
55 Archangels, masculine
Meaning: Balance, equality, harmony, a truce.
Reversed: Inequity, imbalance, unfairness.
56 Ruling Angels, masculine

Meaning: Awareness, freedom, intelligent action.
Reversed: Confinement, sorrow.

Meaning: Sublimations, knowledge, peace.
Reversed: Repressions, conflict.
58 Demons, masculine
Meaning: Insanity, ignorance, brutality, wrath.
Reversed: Sanity, pain averted, a conflict resolved.
WATER (Cups):
59 King, RAAGIOSL, masculine

Meaning: Creation, reflection, feeling, life, manifes-
tation, a beginning.
Reversed: Destruction, death, an ending.
Seniors:
60 LSRAHPM, feminine
Meaning: Passion, lust, desire, attraction, a fire,
ecstasy.
Reversed: Lack of desire, apathy, suffering.
61 SAIINOV, masculine
Meaning: Benevolence, help, profit, goodness, ro-
mance, a safe haven.
Reversed: Helplessness, insecurity.
62 LAVAXRP, feminine
Meaning: Receptivity, acceptance, sensitivity, an in-
ner strength, a rebirth.
Reversed: Lack of acceptance, an inner weakness.
63 SLGAIOL, feminine
Meaning: Love, tenderness, concern, respect, a
Reversed: Satiety, hate, harshness.
64 SOAIZNT, masculine
Meaning: Self-expression, character, personality,
a journey, happiness.
Reversed: Indirection, unhappiness, personality
conflicts.
65 LIGDISA, masculine
Meaning: Stability, establishment, maturity, an un-
foreseen event.
Reversed: Indolence, lack of will.
66 Higher Sephirothic Cross Angels, feminine

Meaning: Beauty, truth.
Reversed: Debauchery, deception.
67 Lower Sephirothic Cross Angels, masculine

Meaning: Smooth movement, an image, pleasure.
Reversed: Pain, erratic behavior.

Meaning: Cyclic change, renewal, unification.
Reversed: Disappointment, separation.
69 Archangels, feminine
Meaning: Motion, flux, creative action, luxury.
Reversed: Poverty, destructive action.
70 Ruling Angels, masculine

Meaning: Progress, growth, cohesion, abundance.
Reversed: Lack of progress, failure.
71 Lesser Angels, feminine

Meaning: Polarizations, strong emotions.
Reversed: Love, attraction, a friendship.
72 Demons, feminine
Meaning: Stagnation, delay, confinement.
Reversed: Progress, good prospects, confinement
averted.
EARTH (Pantacles):
73 KING, IKZHIKAL, masculine

Meaning: Permanence, endurance, sustenance, firm-
ness, prosperity.
Reversed: Transience, mortality, weakness.
Seniors
74 LAIDROM, feminine
Meaning: Purpose, motivation, will, aspiration, a
rest, good health.
Reversed: Lack of purpose, apathy, lethargy, a
sickness.
Zo AKZINOR, masculine
Meaning: Generosity, altruism, unselfishness, chari-
ty, beginning, a birth.
Reversed: Selfishness, lack of concern for others.
76 LZINOPO, masculine
Meaning: Memory, retrospection, consciousness,
vision, fame & fortune, bliss.
Reversed: Forgetfulness, unconsciousness, ignor-
ance.
Ty ALHKTGA, feminine
Meaning: Fruitfulness, fertility, wealth, abundance.
Reversed: Barrenness, sterility, poverty.
78 AHMLLKYV, masculine
Meaning: Reason, logic, deliberation, judgement,
authority, a reward.
Reversed: Insanity, confusion, a punishment.
79 LIANSA, feminine
Meaning: Concentration, consistency, frequency,
density, something delightful, prudence.
Reversed: Erratic change, sorrow.
80 Higher Sephirothic Cross Angels, masculine

Meaning: Knowledge, obedience, successful action.
Reversed: Poverty, a wasted effort.

Meaning: Manifestation, formation, creative action.
Reversed: Worry, trouble.
83 Archangels, feminine
Meaning: Expression, creation, power.
Reversed: Destruction, weakness.
84 Ruling Angels, feminine

Meaning: Organization, order, definite action.
Reversed: Disarray, confusion, inaction.

Meaning: Solidity, changelessness, a healing.
Reversed: Change, an illness.
86 Demons, feminine
Meaning: Disease, disharmony, evil.
Reversed: Health, harmony, goodness.
CARD LAYOUTS FOR DIVINATION
The Tarot has traditionally been used for divination,

and the Enochian version is no exception. Each card has a
specific set of possible meanings depending on its orienta-
tion (whether it is shown in its normal position or reversed
—i.e., upside down) during the layout. The normal method
of divination is to let the quester shuffle the deck while con-
centrating on his/her particular problem. For a general
reading, the quester should simply shuffle the cards while
letting his/her mind goas blankas possible. When the cards
“feel right” to the quester, he/she should stop shuffling and
either lay out the cards himself/herself or give the cards toa
reader who will conduct the layout for the questioner. The
spread to use is often a personal decision based on the past
experiences of the reader. Seven typical spreads are given
below. With practice, you will find that one will usually give
better results than the others. Use the spread that works
best for you.
First place the top cards of the shuffled deck in the
positions indicated by the respective spread. Next, depend-
ing on the card’s orientation, use an appropriate meaning
from the set of possible meanings for each card together
with the meaning of that card’s position to obtain the read-
ing. A good reader should not only look at the individual
card orientation, meanings and positions, but should also
consider the various relationships between the cards in the
spread. Often the interface of a card with its neighboring
cards will determine which individual meaning to select.
For example, the Demons of Fire could be interpreted as
either death or a loss. The correct choice depends as much
on the context of the card within the spread as on the ques-
tion itself.
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Card Layouts for Divination / 243
THE THIRTEEN-CARD LAYOUT
The thirteen-card layout is shown in Figure 10. The

thirteen positions represent:
jt The present atmosphere of the questioner.
2 Masculine influences (father, son, husband, brother,

friend, etc.).
. Feminine influences (mother, daughter, wife, sis-

ter, friend, etc.).
. Harmonious aspects. The best that can be hoped for

under the present circumstances.
Discordant aspects. The worst that can be expected

under the present circumstances.
. Creative aspects. Creative potential of the ques-

tioner at present.
Emotional aspects. Emotional atmosphere of the

questioner at present.
Intellectual aspects. Conscious/mental atmosphere

of the questioner at present.
. Hidden/repressed aspects. Influences present but

not consciously known to the questioner at present.
10. The likely outcome of the question under the pres-

ent circumstances.
1, General past influences and tendencies.

12, General present influences and tendencies.
jhe‘ General future influences and tendencies.
THE TEN-CARD CELTIC CROSS SPREAD
The traditional Celtic Cross Spread of ten cards is

shown in Figure 11. The position meanings are:
i Present influences. Those influences currently act-

ing on the questioner and his/her question.
. Immediate obstacles. The main bar or obstacle to

the questioner at present.
. Specific goal. The purpose or motivating influence

of the question.
. Past foundation. The far past influences.
. Past events. The near past influences.
. Future influences. Near future tendencies.
. The questioner at present.
. Environmental influences.
. Emotional influences hidden or known.
10. Result. The final outcome of the question.

o
aly
& Pe
Figure 11
Traditional Ten-Card Celtic Cross Spread
THE TEN-CARD TREE OF LIFE SPREAD
The Tree of Life Spread is a little different from the

Celtic Spread, although it uses the same number of cards.
As shown in Figure 12, each position corresponds to a
Sephiroth on the Qabalistic Tree of Life as follows:
1. Crown. The far past influences.
2. Wisdom. The near past influences.
3. Understanding. The current influences.
4. Mercy. Love or romantic aspects of the questioner.
5. Power. Power/energy/force aspects of the ques-

tioner.
6. Beauty. Harmonious aspects of the questioner.
7. Victory. Emotional aspects of the questioner.
8. Glory. Mental aspects of the questioner.
9. Foundation. Hidden or unconscious aspects of the

questioner.
10. Kingdom. The final result or outcome.

Figure 12
Ten-Card Tree of Life Spread
THE NINE-CARD SEAX-WICA SPREAD
This spread is taken from Buckland’s Complete Book of

Witchcraft (Llewellyn), an excellent general source book for
wicca. Lesson Nine contains a short but fascinating account
of divination including Tarot and skrying. The card positions
are shown in Figure 13. The position meanings are:
1. Significator. The Questioner at present.
2. The inner self of the questioner.
3 Goals or ideals of the questioner.
. Past. The past influences.
. Family. The family influences at present.
. Health. The general health of the questioner.
. Religion. Religious or spiritual influences.
. Friends. Influences caused by friends of the ques-

tioner.
. Final outcome. The result of the question or future

influences.
Figure 13
The Nine-Card Seax-Wica Spread
THE SEVEN-CARD ENOCHIAN SPREAD
This spread can be made by laying the top seven cards

ina horizontal row, beginning on the left and moving to the
right, as shown in Figure 14. The position meanings are:
i Far past influences effecting the outcome.
2: Near past influences effecting the outcome.
. Present influences effecting the outcome.
. Present obstacles to the questioner.
. Present outlook. How things now stand.
. Future influences effecting the outcome.
. Ultimate results. The final outcome.
BOScaoe
Figure 14
Seven-Card Enochian Spread-Horizontal Layout
SEVEN-CARD HEXAGRAM SPREAD
This variation of a seven-card spread is described in

The Magick of the Tarot by Denning & Phillips. The card
layout is shown in Figure 15. The position meanings are:
if The Root. The past influences.
2 Present branch negative. Unfavorable present in-

fluences.
. Present branch positive. Favorable present in-

fluences.
. Recent past branch positive. Favorable recent past

influences.
. Recent past branch negative. Unfavorable recent

past influences.
. The outcome. The future result of the past and pres-

ent influences.
. The Significator. The questioner at present in rela-

tion to the question.
2 3
5 4
1
Figure 15
Seven-Card Enochian Spread—Hexagram Layout
1
3 4
5 2
Figure 16
Five-Card Enochian Pentagram Spread
Card Layouts For Divination / 253
FIVE-CARD ENOCHIAN PENTAGRAM SPREAD
This spread is ideally suited for Enochian cards, al-

though there are times when it may be too lacking in detail.
Its directness is especially beneficial when you want quick
answers. The layout consists simply in placing the top five
cards in a pentagram pattern as shown in Figure 16. The
position meanings are:
1. Tablet of Union—Intuition. Inner influences.
2. Watchtower of Fire—Motivation. Causal influences.
3. Watchtower of Air—Knowledge. Mental influences.
4. Watchtower of Water—Attachments. Emotional in-

fluences.
5. Watchtower of Earth—The final result. Manifested

outcome.
THE THREE-CARD ENOCHIAN SPREAD
This short spread is often a good method to use when

you are in a hurry for a direct answer. Simply place the
three top cards before you, from left to right, as shown in
Figure 17. The leftmost card represents the past influences.
The center card represents the present influences. The
rightmost card represents future influences. This layout
has no card specifically for outcome, but quite often the
general tone and probable outcome of a question can be
obtained from an intuitive glance at the top three cards.
Note: Because this spread lacks depth of meaning, the
results (answer) could be easily misconstrued. Use this
spread with care.
S Figure 17
Three-Card Enochian Spread
Figure 18
Three-Card Pyramid Spread
THE THREE-CARD PYRAMID SPREAD
This spread is similar to the Three-Card Enochian

Spread except that its layout is in pyramid form with the
past and present forming the basis for the future.
The bottom left-hand corner card represents the near
past influences. The bottom right-hand corner card rep-
resents the present influences. Together, these two cards
form the basis for future tendencies which are represented
by the apex of the pyramid.
There is no card specifically for the outcome of the
question, but the overall tone of the reading will indicate a
favorable or negative result.
Please note: This spread lacks depth of meaning and
the result could be easily misconstrued. Use this spread
with care.
THE WHOLE LIFE MANDALA READING
This spread is taken from New Age Tarot, Guide to the

Thoth Deck, by James Wanless, Merrill-West Publishing
(this is an excellent guide to Crowley’s Book of Thoth and
Tarot card deck). The Mandala Reading uses ten cards
arranged as shown in Figure 18. It is primarily useful for a
general reading for the questioner rather than to answer a
specific question. The position meanings are:
1. Head. Mental state and qualities.
2. Heart. Emotional state and qualities.
3. Legs. Physical state and qualities.
4. Spirit. Unique virtues and energies.

Figure 19
Ten-Card Positions for Whole Self Mandala Spread
Female. Feminine nature.
Male. Masculine nature.
. Finances. Financial state.
Work. Work/career situation.
Home. Home life.
10. Relationships. Relations with others.

A TWO-WEEK TRAINING PROGRAM
FOR BEGINNERS
New users of the Tarot cards are often intimidated by

having to master the meanings of the Tarot cards so they
can accurately interpret a Tarot card reading. The possible
interpretations of even a small spread, like the Ten-Card
Celtic Spread, are formidable in number. The equation
which represents the various possibilities goes something
like this:
c-1
ay (86-n) x 2 x s x (c-1)
n=0
Where,
n = number of cards already drawn

s = number of possible meanings per card
c = number of cards in spread.
86 = number of cards in the Enochian Tarot
deck
2 = card orientation (positive or negative/up
or down)
Assuming an average of 5 meanings per card (s=5) for

the 10-card spread (c=10) there would be:
9
» (86-n) x 90 = 7740+7650+7560+7470
n=0 +7380+7290+7200
+7110+7020+6930
= 73,350 possibilities.
258
A Two-Week Training Program for Beginners / 259
This means, essentially, that you have 1 in 73,350 chanc-

es of interpreting a Ten-Card Spread with complete ac-
curacy. Don’t let this intimidate you, however, because
your subconscious mind, once trained, will instinctively
know which meanings apply to any given reading. Also,
though you will eventually want to memorize the meanings
for all 86 cards, it is not necessary to assimilate all of this
information at one time. By following our sensible training
program, anyone can become a fairly proficient reader
within two weeks. Learning to interpret a Tarot spread will
take time and practice, but the rewards will make the effort
well worthwhile.
Start the training program by setting up a study area.
You will need a room which is free of outside distractions, a
table, a comfortable chair, your deck of cards, this book, a
box to store your card deck (preferably silk-lined), a loose-
leaf binder with lots of blank pages, anda pen or pencil. The
loose-leaf binder will become a diary of all your work with
the Tarot cards so be sure to store it in a safe place. Even-
tually it will store very private information about yourself
and other people so you might want to purchase a lockable
storage box for it.
The next step in the training program is for you to
become familiar with the various cards in the Major Arcana.
Try to study three cards each day. Using this book, learn
their various personalities and possible meanings. Make
them your friends. Write down any personal impressions
you have about each card in your notebook. In ten days you
should know all 30 cards and be ready to try some of the
quick and easy spreads.
Start with the Three-Card Enochian Spread and the
Three-Card Pyramid Spread. Become aware of the signi-
ficance of the placement of the cards in each spread. Mem-
orize the placement information. It will be the basis for all
future work with the cards. Master each spread thoroughly.
You should be able to lay the spreads without benefit of the

book and be able to give a skillful reading. If you find your-
self hesitating over the meaning of a card, or the significance
of a placement, go back and reinforce the missing informa-
tion before moving on. As you learn to understand a spread,
practice interpreting the reading. Which card meanings
seem to correspond to the position significance of the card?
Which meanings correspond to the surrounding cards? By
the process of elimination, you should come up with one or
two meanings which appear appropriate. Write down your
interpretation of the spread using the following guide,
adapting the guide as needed.
Name of Quester:
Date of Reading:
Question Asked:
Title of Spread Used:
Reading Interpretation:
Significance of Card Position 1:
Number of Card:
Title of Card:
Card is (is not) reversed.
Meaning:
Number of Card:
Title of Card:
Meaning:
Number of Card:
Title of Card:
Meaning:
Summary of spread reading:
A Two-Week Training Program for Beginners / 261
To facilitate the recording of your readings, Appendix

A contains sample blank reading charts for all the spreads
used in this book. You can cut out the appropriate spread
chart and have it inexpensively enlarged and copied at your
local copy center. Use these charts faithfully. They will not
only serve as a record of your progress in learning to inter-
pret the cards, but will also greatly accelerate the learning
process.
Within two weeks you should be proficient with the
three-card spreads and be able to do readings for yourself.
Remember, however, that three-card readings are not ter-
ribly accurate. You will want to continue honing your skills
until you are able to use the whole deck with some of the
more advanced spreads.
A FOUR-WEEK ADVANCED STUDY GUIDE
Students who have completed the two-week study

program should be ready to start learning some of the more
advanced spreads and reading techniques. During your
studies you will probably find a couple of spreads with
which you feel very comfortable. Ifso, limit your practice to
those spreads. You can go back and increase your familiarity
with the other spreads later. Devote the time saved on
learning new spreads to becoming familiar with the cards of
the Minor Arcana. If you study two cards a day for 28 days,
you will have mastered the Minor Arcana cards by the end
of this course.
While you are learning the cards of the Minor Arcana,
practice laying the various spreads in this book and inter-
preting the readings. Continue using the Major Arcana
cards until you have mastered the Minor Arcana cards.
Once you are proficient in reading the Tarot for your-
self, it is time to do readings for your family and friends.
Start with your most patient friends and relatives. You don’t
need criticism at this stage of development. Write down the
results of these readings for future reference. Keep the
readings in your notebook. As the future unfolds, check
your predictions against what happens. If you have taken
the time to learn your craft carefully, the charts should indi-
cate a high level of accuracy.
Occasionally there are situations which can cause
seemingly faulty readings. Some people have such frag-
mented personalities that it is almost impossible to pre-
cisely foretell their futures. Other people have a hard time
concentrating. They think they are focusing all their mental
energy on one question while really thinking about some-
thing else entirely. Environmental distractions can inter-
fere with the quester’s or reader’s concentration. At other
times the questioner may willfully change the direction his
262
A Four-Week Advanced Study Guide / 263
or her life is taking, after the Tarot reading. All of these

variables have to be taken into consideration. Do not be dis-
couraged by early “failures.” Your accuracy will increase
with practice. Remember, the Tarot is most precise when
used over a relatively long period of time. It is least accurate
when used as a “quick peek” into the future.
There are steps you can take to help improve the
accuracy of a reading. Provide the quester with a distraction-
free environment. Choose a room that is away from the
hustle and bustle of the neighborhood. Use drapery that
helps deaden noise. Use subdued lighting. Provide a table
with a calming colored cloth. A light-blue colored cloth in
linen, silk, or cotton is often a good choice. Provide chairs
that are padded, comfortable, and non-restricting. It doesn’t
help if the quester is squirming in his/her seat.
If you sense, or you know, that the quester is a highly
agitated person, or is a person with a fragmented per-
sonality, do not have them shuffle your deck. Rather, have
them merely touch the deck. Then, while both of you con-
centrate on the question being asked, shuffle the deck and
cut it for the quester. This serves a two-fold purpose. It
keeps your deck from becoming permanently tainted with
fragmentary vibrations, and it helps you “center” the deck
on the question being asked. You act as a surrogate
quester.
The technique to use for a person who is unaware of
the question he/she really wants answered is virtually the
same as for the person with the fragmented personality,
except that this person can be allowed to shuffle the cards
for him/herself. As the reader, you will have to free your
mind of all environmental and internal distractions so that
you will be able to zero in on what is really the question
being asked. This takes practice and diplomacy.
Some people hide questions of great importance even
from themselves. They possibly could get testy if you bring
that question out into the open. You have to find a way to
put the quester into a receptive state of mind to discuss the
real issue at hand. An example of this would be the quester
who tells you he wants to ask about the fidelity of his
sweetheart. When reading the cards you get definite indi-
cations that the real question revolves around health. Gen-
tle probing of the quester reveals that he is gay and he is
afraid that his lover has been unfaithful and has given him
AIDS. The cards reveal that the quester’s health is still good,
but his lover is definitely deceiving him. You advise the
reader to re-evaluate his need for this person’s affection in
view of the strong possibility that continuing the relation-
ship could endanger his life. You should also advise the
quester to seek appropriate medical conformation of the
reading.
Once you are totally competent using the Major Arcana
portion of the deck, it is time to incorporate the Minor
Arcana. As with the Major Arcana, practice reading alone
until your skills are well honed.
As you work with your Tarot deck, you will imprint it
with your own unique vibrations. A minuscule part of you
will be in every reading and will shade or tinge the inter-
pretation of that reading. This must be taken into considera-
tion whenever you interpret the cards.
Tarot interpretation can be a personally and financially
rewarding sideline or profession. The time spent learning
the craft proficiently will enhance the process for both
reader and client.
EXAMPLE OF A TYPICAL READING
For this example we will use the Major Arcana cards

and the Ten-Card Celtic Spread. The quester is a pro-
fessional woman in the prime of life. She is about to con-
sider a major career change. She wishes to know if the

change will be beneficial professionally. While concentrat-
ing hard on the question, she shuffles the deck, cutting it
three or four times as she shuffles. When the cards feel
right, she turns the deck and hands it to the reader. The
reader places the deck in front of him—in the same position
the quester handed it to him. The reader starts the reading.
Significance of Card Position 1: Present Influences

Number of Card: 14
Title of Card: VTA
Card is (is not) reversed: Not reversed.
Meaning: Detachment, independence, egoity,
aloofness.
Significance of Card Position 2: Present Obstacle

Number of Card: 20
Title of Card: KHR
Card is (is not) reversed: Not reversed.
Meaning: Fate, destiny, repetition, spirals.
Significance of Card Position 3: Specific Goal

Number of Card: 11
Title of Card: IKH
Card is (is not) reversed: Reversed
Meaning: Fear, surprise, lack of preparation.
Significance of Card Position 4: Broad Past

Influences
Number of Card: 17
Title of Card: TAN
Meaning: Immorality, discord, imbalance.
Significance of Card Position 5: Near Past

Influences
Number of Card: 21
Title of Card: ASP
Meaning: Desolation, emptiness, futility.
Significance of Card Position 6: Near Future

Influences
Number of Card: 19
Title of Card: POP
Meaning: Death, stagnation, peace.
Significance of Card Position 7: Quester at Present

Number of Card: 23
Title of Card: TOR
Meaning: Lack of energy, gaiety, frivolity.
Significance of Card Position 8: Environment at

Present
Number of Card: 3
Title of Card: ZON
Meaning: Destruction, bondage, lack of control.
Significance of Card Position 9: Inner Emotions

Number of Card: 29
Title of Card: RII
Meaning: Indecision, delay, impurity, injustice.
Significance of Card Position 10: Final Result

Number of Card: 1
Title of Card: LIL
Card is (is not) reversed. Not reversed
Meaning: Completeness, satisfaction, wholeness,
innocence.
Knowing the nature of the question being asked helped

the reader easily eliminate the nonapplicable meanings.
Looking over the remaining list of meanings he was struck
by the emphasis on the futility and hopelessness the ques-
ter felt about her current job. This led him to choose a Pre-
sent Influence of detachment—that is, the quester’s wish to
separate from the current job. The Present Obstacle seemed
to be that the quester was leaving the decision up to fate
instead of taking matters into her own hands. This meant
that the Specific Goal was going to be a surprise—an un-
known change. The reader felt the Broad Past Influence
showed discord and the near past influence was a sense of
futility which caused the quester to feel that her future was
going to be more stagnation in her job. The Quester At Pres-
ent felt a lack of energy caused by her feelings of lack of con-
trol of her present work environment. The Quester’s Inner
Emotions were torn by indecision (corresponding to des-
tiny and surprise in the Present Obstacle and Specific Goal
positions). Fortunately, in spite of the quester’s lack of
determined action, the Final Result promised change with
completeness and satisfaction (change indicated by destiny
of Present Obstacle and surprise at Specific Goal).
MASTER OF TAROT COURSE
The Master of Tarot course was designed for the indiv-

idual who wishes to practice Enochian Tarot on a pro-
fessional basis. Anyone wishing to study this course should
have exceptional psychic ability—either natural or acquired
through practice and study. The professional practice of
Tarot often causes strong karmic repercussions and the stu-
dent must have enough understanding of the Magical Uni-
verse to control these repercussions. Included as part of the
course is a brief overview of the basic factors which must be
considered before the student can set up a profitable Tarot
practice. As with any endeavor, the primary difference be-
tween an amateur and a professional is the acceptance of
compensation for the practitioner’s expertise. This com-
pensation is considered income, and as such, can produce
significant legal and financial problems for the practitioner.
COURSE PREREQUISITES
Students of the Master’s course must first successfully

complete the Two-week and Four-week Courses. The courses
provide the preparatory training needed for this course.
Students must also be intimate with the contents of this
book and understand it completely. Students should have
-read, and be knowledgeable with, the information con-
tained in: Enochian Magic—A Beginner's Manual, An Advanced
Guide to Enochian Magick, and Enochian Physics—The Struc-
ture ofthe Magical Universe. These books provide the founda-
tion upon which Enochian Tarot is based.
268
Master of Tarot Course / 269
THE MASTER COURSE
According to the Golden Dawn, “The more rigidly cor-

rect and in harmony with the scheme of the Universe is any
form of Divination, so much the more is it likely to yield a
correct and reliable answer to the inquirer” (Tarot Divina-
tion). In other words, the closer that a connection can be
made to the occult forces of nature, the better the chances of
a successful divination. Tarot card divination can therefore
be made a magical ritual, and the more closely the mi-
crocosmic ritual corresponds to the macrocosmic universe,
the greater the chance of success. Divination Magick, if pro-
perly conducted, has a greater chance of success than sim-
ply shuffling the cards and interpreting a particular layout
literally. Below are four divination rituals, a procedure for
skrying the Aethyrs, and a procedure for visiting the
Aethyrs. Together, these six magical operations comprise
the Master Course for Enochian Tarot.
THE MYSTICAL DIVINATION RITUAL
STEP 1. The Significator. Determine the significator of

the enquirer—the card that most appropriately corres-
ponds to the one for whom the reading is being conducted.
The most direct method is to use Table 18.
Table 18
Significator Correspondences
Fire Fair and red-headed persons

Air Moderately dark persons
Water Moderately fair persons
Earth Very dark persons
Kings
Water Men
Earth Men
Fire Women
Air Women
Seniors
Fire Men
Air Men
Water Women
Earth Women
For example, the significator for a dark complexioned

man would be the King of Earth, while for a blond or red-
headed woman would be one of the Seniors of Fire (the
exact Senior can usually be decided from the known corres-
pondences). The above method is easy to use. However, a
better method is to match the card with the nature or per-
sonality characteristics of the quester. To do so, use the
following correspondences:
King of Fire: woman, quick temper, fiery nature.

King of Air: woman, kind, loving, tender, sensitive.
King of Water: man, creative, artistic, sensitive.
King of Earth: man, self-assured, calm, secure.
First Senior of Fire: man, strong, energetic, violent.
First Senior of Air: man, courageous, brave, daring.

First Senior of Water: woman, passionate, sexy,
attractive.
First Senior of Earth: woman, graceful, delicate.
Use the King or First Senior card as significator that

best matches the nature of the quester. If the quester is a
stranger whose aura is difficult to read, then use the guid-
ance in Table 18.
STEP 2. The Magick Weapon. Use the significator card

to determine the appropriate Magick Weapon and Color to
use as shown in Table 19.
Table 19
Magick Weapons & Colors
Wand
Sword/Dagger
Cup
Pantacle
STEP 3. The Magick Circle. Construct and consecrate a

Magick Circle in which to perform the divination opera-
tion. First draw a circle on the floor (if possible, include an
altar within the circle), and then stand within it. You should
have a deck of cards and an appropriate weapon. If you are
performing the divination for another, then they should
join you in the circle. Use the following Enochian Invoking
Pentagram Ritual to consecrate the circle.
1. Stand. Touch your forehead and say:

ZAH (Zeh-ah, or Zod-ah: within is).
2. Touch your left breast and say:

ONDOH (Oh-en-doh: the Kingdom).
3. Touch your right shoulder and say:

MIH (Mee-heh: the Power).
4. Touch your left shoulder and say:

BUZD (Boo-zeh-deh, or Boo-zod-deh: the Glory).
5. Touch both hands together on your right breast

and say:
PAID (Pah-ee-deh: forever).
6. Turn to the East, trace a yellow invoking Pentagram
of Air (see Figure 20) before you and say:
EXARP (Etz-ar-peh: Air).
7. Turn to the South, trace a red invoking Pentagram of
Fire (see Figure 20) before you and say:
BITOM (Bee-toh-meh: Fire).
8. Turn to the West, trace a blue invoking Pentagram of

Water (see Figure 20) before you and say:
HKOMA (Heh-koh-mah: Water).
9. Turn to the North, trace a black invoking Pentagram
of Earth (see Figure 20) before you and say:
NANTA (Nah-en-tah: Earth).
10. Face the North, extend you arms outward to forma

cross and say:
Before me IKZHIKAL (Ee-heh-zod-hee-kal)
Behind me EDLPRNAA (Eh-del-par-nah-ah)
On my right BATAIVAH (Bah-tah-ee-vah-heh)
On my left RAAGIOSL (Rah-ah-gee-oh-sel)
Behold, the four flaming pentagrams
And I alone in the midst.
EARTH
ei re
oo ae
Bg
Vv
Invokinos Panlishind
WATER
PnInvokir>, Panlishind
AIR
oe a
Vn
InvokKinds
a
Vanishing
FIRE
ahs ae
ie
ff ig
<4
Invoking, Panlishing
Figure 20
Tracing the Pentagram
NOTE: The names of the four Kings should be vi-

brated while you draw an appropriate invoking pentagram
in the air as shown in Figure 20. Use your magical imagina-
tion to see the pentagram shimmering clearly before you in
the appropriate color.
STEP 4. The Invoking Pentagram. Use your weapon to

trace an invoking pentagram over the cards. Visualize the
pentagram in its corresponding color. See the occult forces
of the appropriate Watchtower being invoked into the cards
by your pentagram. To do this, use your astral vision to
visualize an appropriately colored mist descending from
the pentagram into the deck of cards. Continue this visuali-
zation until the deck appears to be saturated by the mist
(create a red mist for Fire, and so on).
STEP 5. The Shuffle. If you are doing your own read-

ing, then shuffle the cards yourself. If for another, either
you or the quester can shuffle the cards while both of you
. concentrate on the question being asked.
STEP 6. The Layout. The shuffled deck is placed before

you (on an altar if available). Cut the deck in half (or let the
enquirer cut the deck) and place the top half five or six
inches to the right. Then cut each of the two stacks in half,
placing each top half immediately to the right of its bottom
half. This results in four stacks of cards: from left to right
these represent Earth—business and money, Water—pleas-
ure and love, Air—trouble of some kind, and Fire—creative
or destructive energy. Turn the stacks over and find the
significator without disturbing the order of the cards. Use
the stack containing the significator while ignoring the
others. Fan this stack out in the shape of a horseshoe so that
each card is exposed.
STEP 7. The Interpretation. To interpret the cards, first

include the meaning of the stack containing the significator
as given in Part 6 above. Then look at the cards to see if a
predominance of one suit is present. A majority of Fire
means energy. A majority of Air means trouble. A majority
of Water means happiness. A majority of Earth means
possessions or money. Begin with the card to the right of
the significator (only use the left adjacent card when the
significator is at the right end of the layout). Note the mean-
ing of this card and then move to the next card by counting
the cards as shown in Table 20. When you arrive at a card
that has already been read, the reading is over.
Table 20
Card Moves
Aethyr 3 cards
King 4 cards
Senior 6 cards
Cross 5 cards
Kerubic 10 cards
Archangel 1 cards
Angel 8 cards
Demon 13 cards
Notes To Table 20
The 30 Aethyrs reduce to 3 (30=(3+0) =3).

There are 4 Kings.
There are 6 Seniors per Watchtower.
There are 32 Sephirothic Cross Angels and 32=(3+2)=5.
There are 64 Kerubic Angels and 64=(6+4)=10.
There are 64 Archangels and 64= (6+4)=10=(1+0)=1.
There are 512 Angels and 512=(5+1+2)=8.
There are 256 Demons and 256= (2+5+6) =13.
How to Read the Cards. Begin with the significator.

Read the card to the right (if the significator is located at the
far right, then read the card to the left and proceed to the
left). The next card to be read depends on the type of the
first card. Use Table 20, and if the card read is a Sephirothic
Cross Angel, then go five cards to the right to find the next
card to be read (if you run out of cards going in any direc-
tion, then reverse the direction). Ifthe card read isa Demon,
then go 13 cards in the same direction. The idea is to go back
and forth along the horseshoe of cards reading only those
selected cards until you come to one that has already been
read. First go to the right as far as you can, and when you can
go no farther in that direction, go to the left, and so on.
An Example Reading. As an example, suppose that the

card layout is as shown in Figure 21. The reading is for a
blond man, so the significator was chosen to be EDLPRNAA,
the King of Fire. The stack containing this card is displayed
as a horseshoe as shown in Figure 21. Begin the reading
with the card to the right of EDLPRNAA, which is the Major
Arcana card DEO. The second card is three cards to the
right (all Major Arcana cards move three spaces as shown
in Table 20), which is AHMLLKYV, the fifth Senior of Earth.
The third card is six cards away. Because we cannot go six
cards to the right, we reverse direction and go six cards to
the left which is AKOM, the Ruling Angels of Water. The
fourth card in the reading is LIGDISA which is eight cards
from AKOM. This is the last card of our spread so the direc-
tion must be reversed for the next card. The fifth card is the
Major Arcana card ASP, located six cards to the right of
LIGDISA. The sixth card of our reading is AANT, the Rul-
ing Angels of Earth,which is located three cards from ASP.
The seventh card is NOOS, the Lesser Sephirothic Cross
Angels of Fire. This is found by reversing direction because
there are not enough cards to the right of AANT. All Cross
SOolvvy AHMLLKV
|somvve | 2
vsiadon
Figure 21
Reading the Horseshoe Spread
Angels move five spaces. There are not enough cards to

continue to the left, therefore the next card is found by
counting five cards to the right. This brings us to ASP which
we have already read, and so the reading is over. Our sam-
ple reading results in the following cards:
1) DEO—love, freedom
2) AHMLLKV—a judgement, a reward
3) AKOM—growth, abundance
4) LIGDISA—stability, maturity
5) ASP—purpose, meaning
6) AANT—organization, order
7) NOOS—emptiness, formlessness
The reading itself will depend largely on the question.

Each card must be interpreted against the specific question
at hand. In addition, a card may be right side up or reversed
(all cards in our example are shown right side up). Further-
more, the overall tone of the reading is colored by the pre-
dominance of a suit, ifany exists. In our example, there is an
excess of Water cards, which will flavor the overall outcome
in a very positive manner.
STEP 8. The Closing. Close the ritual by banishing the

forces that were invoked. Conduct the Enochian Banishing
Pentagram Ritual given in Part 3 above, using the appro-
priate banishing pentagrams shown in Figure 20.
The Zodiac Divination Ritual
STEP 1. OPENING. Choose a significator as shown in

the Mystical Ritual above. Make a circle. Place an altar inthe
circle with your card deck on it. Consecrate the circle with
the invoking Pentagram Ritual as shown in the Mystical
Ritual above.
STEP 2. Shuffle the cards. To aid in the shuffling, focus

your mind on the King or First Senior who corresponds to
the significator, and mentally repeat his name. Deal the
cards into 12 stacks as shown in Figure 22. The arrange-
ment should look like the face of a clock. Begin at one
o’clock, and continue around the hours until all the cards
have been dealt. You should have seven cards in ten stacks,
and eight cards in the first two stacks.
STEP 3. Look for the significator. The stack in which it

is found corresponds as follows:
. Outer appearances, the personality.

. Money, possessions, personal security.
. Relationships, short trips, communications.
. Domestic life, family, home.
. Creativity, love life, speculative activities.
. Service, health, needs of the community.
. Marriage, partnerships, legal matters.
. Death, rebirth, endings, new beginnings.
Re. Travel,
SOND
PWN long trips, religion, charitable projects,
educational matters.
10. Careers, work, responsibilities, government matters.
11. Friendships, group activities, acquaintances, organi-
zational matters.
12. Confinement, confining institutions, enemies,
sorrow, unexpected difficulties.
12
11 L
10 2
| ie |
Figure 22
The 12 Stacks of Cards Used
in the Zodiac Divination Ritual
STEP 4. Read the remaining 6 or 7 cards in order of

appearance. Use the card meanings to put together a series
of coherent findings pertaining to the quester.
EXAMPLE. You shuffle and deal out the cards. The
significator, First Senior of Water, is found in the fifth stack.
The quester is concerned about her sex life. The remaining
6 cards in the order they were dealt are: ARN, LVSA, MOKA,
ARINNAP, LIN, and AAPO.
The reading could be:

ARN
— You have a strong desire for an intense and mean-
ingful love affair and,
LVSA—You are seeking a successful relationship with a
man.
MOKA-—So far there has been a lack of success, and a
failure to find the right person but,
ARINNAP—You still have a strong desire to find the
right partner.
LIN—Perhaps if you took a new look at yourself, and saw
yourself as you really are,
AAPO—Then a truly meaningful relationship with a man
could come about for you.

Pentagram Ritual using the appropriate banishing pen-
tagrams shown in Figure 20.
The Pentagram Divination Ritual
This short divination ritual should never be conducted

more than once a day. It is designed for use as a daily
inspection/check of your magical state of being.
STEP 1. OPENING. Make a circle. Place an altar in the

circle with your card deck on it together with a pentagram
suchas the one shown in Figure 16 (make sure that Position
1 is upward as you lookat it). Consecrate the circle with the
Enochian Invoking Pentagram Ritual as shown in the Mys-
tical Ritual above and using the appropriate invoking pen-
tagram shown in Figure 20.
STEP 2. Divide the deck into five stacks. Place all of the
Major Arcana cards in the first stack, all of the Kings and
Seniors in the second stack, all of the Sephirothic Cross and
Kerubic Angels in the third stack, all of the Archangels and
Ruling Angels in the fourth stack, and all of the Lesser
Angels and Demons in the fifth stack. _
NOTE: If you use this ritual daily, you may want to

consider obtaining an extra deck of cards for use solely with
this ritual to save time in preparing the cards. Such a deck
would also have the advantage of only having your own
vibrations to influence them.
STEP 3. Shuffle the first stack of cards while saying the

Enochian word EHNB (Spirit). Turn over the top card and
place it in Position 1 as shown in Figure 16. This is at the top
of the pentagram which corresponds to the element Spirit.
This card represents your current spiritual state or con-
dition.
STEP 4. Shuffle the second stack of cards while saying

the Enochian word BITOM (Fire). Turn over the top card
and place it in Position 2 as shown in Figure 16. This is at the
right leg of the pentagram which corresponds to the ele-
ment Fire. This card represents your current causal state
or condition.
STEP 5. Shuffle the third stack of cards while saying

the Enochian word EXARP (Air). Turn over the top card
and place it in Position 3 as shown in Figure 16. This is at the
left arm of the pentagram which corresponds to the ele-
ment Air. This card represents your current mental state
or condition.
STEP 6. Shuffle the fourth stack of cards while saying

the Enochian word HKOMA (Water). Turn over the top
card and place it in Position 4 as shown in Figure 16. This is
at the right arm of the pentagram which corresponds to the
element Water. This card represents your current emo-
tional state or condition.
STEP 7. Shuffle the fifth stack of cards while saying the

Enochian word NANTA (Earth). Turn over the top card and
place it in Position 5 as shown in Figure 16. This is at the left
leg of the pentagram which corresponds to the element
Earth. This card represents your current physical state or
condition.
STEP 8. Read the five cards as mirrors into your own

Self as you really are at this point in time.

Pentagram Ritual using the appropriate banishing pen-
tagrams shown in Figure 20.
The Divination Ritual of the Aethyrs
STEP 1. OPENING. Choose a significator as shown in

the Mystical Ritual above. Make a circle. Place an altar in the
circle with your card deck on it. Use the Enochian Invoking
Pentagram Ritual described in the Mystical Ritual above to
invoke helping forces into the circle.
STEP 2. Shuffle the cards. To aid in the shuffling, focus

your mind on the King or First Senior who corresponds to
the significator, and mentally repeat his name.
STEP 3. Turn the cards face up and find the significator.

Cut the cards at that point so that the significator is at the top
of the deck (take the significator and all cards below it and
place them on top of the other cards). Now turn the deck
face down. The significator should be the top card.
STEP 4. Place the top card (significator) in front of you.

Beginning directly above the significator card, lay out the
top 30 cards in the deck ina large circle going clockwise as
shown in Figure 23.
STEP 5. Beginning with the first card and preceding

clockwise, read each Major Arcana card skipping over all
Minor Arcana cards. Use the card meanings to put together
a series of coherent findings pertaining to the quester.
EXAMPLE. The significator is AAETPIO, and the cards

are MAZ (reversed), ZIP (reversed), KHR, and DES.
A Possible Reading:
AAETPIO—the gentleman is energetic but prone to vio-

lence.
Coonm
c
Sata
aaa
G
GL
cle
an3ry
€Z
Ay], pred peaidspasn
ur ay]TY [en JO 9Y} siAyjaV
2 OO
MAZ—You currently are repressing a strong anger which

can lead to a wrong action on your part. The cause may be
known to you, but is probably unconscious.
ZIP—A woman is involved, and your relationship with her
has either already ended, or will soon end, unpleasantly.
KHR—This problem is part of your destiny and you can do
little about it now, except to be aware that this is occurring.
DES—What you need to do now is to rationally think
through your relationship with this woman and use logic
and reason rather than simply respond with emotional
reaction.

Pentagram Ritual given in the Mystical Ritual above, using
the appropriate banishing pentagrams shown in Figure
20.
Skrying in the Aethyrs and Watchtowers
One of the primary magical operations of the Enochian

magician is to skry in the invisible planes and subplanes
that surround our physical world. This implies the ability to
direct consciousness into the Watchtowers and Aethyrs
and return with full memory. One of the favorite methods
used for this operation is called skrying (or scrying). In nor-
mal skrying, you might stare into a crystal while concentrat-
ing ona particular region or deity. In this ritual, the crystal is
replaced with an appropriate Tarot card.

circle with your card deck on it. Consecrate the circle with
the Enochian Invoking Pentagram Ritual as shown in the
Mystical Ritual above.
STEP 2. Decide where you want to visit. If an Aethyr,

then use an appropriate Major Arcana card. If a Square of
one of the four Watchtowers, then use the appropriate deity
card from the Minor Arcana. If a Watchtower is chosen,
then face the appropriate direction: Earth in the North,
Water in the West, Air in the East, and Fire in the South.
STEP 3. Gaze smoothly, relaxed but alert, at the card

and concentrate on the Aethyr or Square (signposts for
these regions are given in An Advanced Guide to Enochian
Magick).
STEP 4. Mentally imagine the Aethyr or Square ex-

panding from the card to life-size around you. A technique
used with some success is to imagine the card as a door into
the desired region and mentally project yourself through it.
If necessary, use the Rending of the Veil sign. To do this,
stand facing forward with feet together and both arms
straight in front of you with palms downward, fingers
together. Your hands should be about a foot apart. Now
take one slow step forward. This motion suggests that you
are breaking through a barrier into the region beyond.
STEP 5. Observe all that happens. Remember every-

thing that you see or do. When ready, return your con-
sciousness to your physical body (usually the desire to do
this is enough to bring it about). With practice, you will see
more and more of the subtle regions of the Magical Universe
as taught in Enochian Magick.
STEP 6. Close the ritual with the Enochian Banishing

Pentagram Ritual.
RITUAL FOR VISITING THE AETHYRS
The following Enochian ritual can be used to visit the

Aethyrs. For your own safety, always begin with the lowest
Aethyr, TEX, and proceed upward through the Aethyrs in
serial order without skipping any.

circle with the Tarot card of the Aethyr to be visited on it,
and your Wand. Consecrate the circle with the Pentagram
Ritual as shown in the Mystical Ritual above. Stand facing
the direction of the Watchtower in which the names of the
Governors are derived (see Enochian Magic: A Practical
Manual). For example, for TEX, face the West because the
names of the four Governors of TEX are from the Watch-
tower of Water.
STEP 2. Recite the magical Enochian Call by saying

the following:
The Heavens that are in the (first, second, etc.) Aethyr,
(LIL, ARN, etc.) are mighty in those regions of the universe,
and they carry out the Judgement of the Highest. To them it is
said: Behold, the Face of your God, the beginning of Comfort,
whose eyes are the brightness of the Heavens. He enables
you to govern the Earth, and her unspeakable variety and
furnishes you with the Power of Understanding so that you
can carry out all things according to the Provinces of Him
who sits upon the Holy Throne, and who rose up in the
Beginning, saying: The Earth, let her be governed by her
parts, and let there be division in her, so that her glory may be
both an eternal ecstasy and an inherent vexation.
Her course, let it run with the Heavens, and let her serve
them like a handmaiden.
One season, let it mix with another, and let there be no

creature upon her or within her that remains the same.
All of her members, let them have different qualities,

and let no one creature be equal to another.
The creatures of reason who are on the Earth, such as

man, let them disturb and eliminate one another; and their
dwelling places, let their Names be forgotten.
The egotistical works of man, let them be destroyed.
His buildings, let them become caves for the beasts of

the field.
Dim her understanding with darkness. Why? Because I

am sorry that I made Man. The Earth is well known for
awhile, and for another while, she is a stranger, because she
is the bed of a harlot, and the dwelling place of him who
is fallen.
O Heavens, arise! The Lower Heavens are beneath you.

Let them serve you! Govern those who govern! Cast down
those who are likely to fall. Bring forth with those who
increase, and destroy those who are rotten. Let no place
remain in one number. Add and subtract until the stars
are numbered.
Arise! Move! Appear before the Covenant of His Mouth

which He has sworn to us in His Justice. Unveil the mys-
teries of your creation, and make us to be partakers of THE
UNDEFILED KNOWLEDGE.
NOTE: In the first sentence, insert the appropriate

Aethyr number and name. For example, you would begin
by visiting the 30th Aethyr, TEX. So say, “The Heavens that

are in the thirtieth Aethyr, TEX, are mighty in those regions
of the universe, and they carry out the Judgement of the
Highest. To them it is said: .. .”
STEP 3. Invoke the appropriate Governors. You can

refer to Enochian Magic: A Practical Manual, or An Advanced
Guide to Enochian Magick for a list of the Governors of the
Aethyrs. Each Aethyr has three Governors, except two
(TEX and LIN) which have four. As an example, for TEX,
say the following:
O TAOAGLA (Tah-oh-ah-geh-lah), allow me to come
before you, O Governor of the West.
Trace his sigil in the air before you with your Wand.
Visualize it in the air before you as blue, the same color as
the Watchtower of Water. His sigil is:
Then say,
O GEMNIMB (Gem-nee-em-beh), allow me to come
before you, O Governor of the North.
Then say,
O ADUORPT (Ah-due-oh-rah-peh-teh), allow me to
come before you, O Governor of the South.
Ome on
Then say,
O DOZIAAL (Doh-zodee-ah-ah-leh, or Doh-zee-ah-
ah-leh), allow me to come before you, O Governor of the
East.
STEP 4. Gaze into the Tarot card of the Aethyr. For

example, focus on the card named TEX. Hold the image in
your mind, and use the Rending of the Veil sign. To do this,
stand facing forward with feet together and both arms
straight in front of you with palms downward, fingers
together. Your hands should be about a foot apart. Now
take one slow step forward. This motion suggests that you
are breaking through a barrier into the region beyond.
STEP 5. Observe your experiences in the Aethyr, or

anything that you see or hear. To return, use the Closing of
the Veil sign. To do this, stand facing forward with feet
together and arms stretched out straight in front of you,
hands about a foot apart. Face your palms inward with
fingers together. Bring your hands slowly together until the
palms touch. This suggests that you are forcing yourself out
of an area and reclosing the barrier behind you.

Pentagram Ritual given in the Mystical Ritual above, using
the appropriate banishing pentagrams shown in Figure
SPECIAL CONSIDERATIONS
As we have stated before, any person who wishes to

practice Enochian Tarot professionally must be prepared to
set up a practice, like any other self-employed professional.
This will involve a lot of time and money. Some people
slide into becoming a professional while others jump right
in with both feet. There are dangers inherent in each ap-
proach. These dangers must be addressed and considered.
Most practitioners of Enochian Tarot will be content to
learn the rudiments of the art and practice it ona hit-or-miss
basis. The results will be just as unpredictable, but the users
will have fun, and they might even become more psy-
chically attuned from their endeavors. These practitioners
are similar to Monday night bowlers and weekend quarter-
backs. They play to have fun and they expect no more than
an occasional trophy or ribbon as recompense.
There will be a small number of practitioners, however,
who want to practice their art on a higher, more profound
level. These students realize that Enochian Tarot is not a

plaything, but an extraordinary psychic implement which
deserves consistent, unfeigned operation. These are the
individuals who expend the time, money, and effort neces-
sary to become professional Tarot practitioners—the Mas-
ters of Tarot.
Once uponatime, it was a fairly easy process to set upa
business and run it. Today however, over-regulation from
the various levels of government has created an inhospit-
able climate for new businesses. The climate ranges from
moderately annoying to downright hostile, depending on
the location of the new business. It will be necessary, before
starting the Master’s Course, to determine whether it is
legal to practice divination in your locality. There are some
areas where zoning guidelines forbid such activity. There-
fore, the first step to becoming a professional diviner is to
contact your town commissioners to see if it is an allowable
business activity. If the profession is allowed, then you can
proceed with the other steps necessary to establish your
practice. If the activity is not allowed, you will either have to
practice for free, or establish your business in an area more
congenial to divination.
PRELIMINARY STEPS TO ESTABLISHING
A DIVINATION PRACTICE
Check local zoning ordinances
zoning ok activity not allowed
proceed with move location practice

establishing of business for free
practice
proceed with establishing practice
PRACTICING FOR FREE vs

PRACTICING AS A PROFESSION
Many people practice divination for free every day and

think nothing about the potential negative consequences of
their actions. This normally occurs when a friend comes
over for coffee and, to spice up the occasion, the Tarot cards
are dragged out and read. For the most part, this is a fairly
harmless diversion, but there are other times when such
actions can be very costly. For example, your friend comes
over, as stated before, and you bring out your card deck to
entertain her. She shuffles the cards, you lay them out, and
lo and behold, the cards predict that your friend’s husband
is about to leave her for another woman. If you tell your
friend what you see she is liable to blame you for her loss.
You could lie, but then you are playing with dangerous forc-
es. As said before, the Tarot deck is not a toy. So, you tell
294
Preliminary Steps to Establishing a Divination Practice / 295
your friend what you see. She is understandably upset and

goes home.
Time passes. Your friend’s husband makes no overt
actions to leave his wife, but she, upset that he might leave,
becomes a real shrew. She drives him crazy with her dis-
trust. Finally, unable to take the heat, he demands to know
why his wife is so suspicious of his fidelity. She tells him
about your prediction. He gets mad and sues you for aliena-
tion of affection. You are now stuck with trying to convince
a judge, or jury, that the husband really was thinking about
leaving his wife. Without proof, this could be real tricky.
Your “free” reading could end up costing you a tidy sum.
What's worse, the husband could pack his bags, and leave,
and still blame it on you because you made his wife impos-
sible to live with. The court could easily find you culpable in
the breakup of the marriage.
The above situation really occurred. The litigation was
canceled when the husband’s infidelity was established,
but the amateur diviner lost a good friend in the process.
One of the fundamental laws of life is that nothing is
truly “free.” Every action precipitates a reaction. This means
that every time you read the Tarot cards for someone it will
cause some sort of reaction—be it good, bad, or indifferent.
Therefore, if you are truly good at reading the Tarot cards,
you might as well receive some profit to help offset the
losses. It is like insurance. You hope that you will never
have the necessity of using it, but in the event that a loss
occurs, you have the insurance to cover the cost. So, al-
though itis possible to read the Tarot without establishing a
business, you must be prepared to bear the cost of any
litigation that might occur as a result of your predictions.
There are ways to help prevent lawsuits which are
effective for both the professional and amateur reader.
First, get to know your client before agreeing to read the
cards. Never read the cards for an individual who appears
to have a fragmented, agitated personality. These are the

people who tend to blame others for their own problems.
Second, draw up a simple statement of non-liability and
have it approved by a lawyer. This forms should be similar
to the following example:
JOHN DOE ADVISER SERVICE

1 Main Street, Anywhere, USA
Phone: 111-111-1111
WAIVER OF LIABILITY CERTIFICATE
I
(full name of client)
do hereby certify that Iunderstand that the Enochian Tarot
reading performed by
(name of reader)
at my request, is not an exact prediction of the future, but
rather an indication of future events as they appear at this
time. I accept the belief that my future is not fixed and that I
can change its course at will. I agree to hold
blameless of all liability, both in tort and
(name of reader)
contract for any loss or damage, direct, incidental or conse-
quential for this or any future Enochian Tarot reading.
Client signature Date
Once you have settled on where and how you are

going to practice, the next steps gradually become easier as
you progress in setting up your practice. As with the pre-
liminary steps, your next actions will depend largely on
whether you practice for free or for pay.
STEPS REQUIRED FOR PROFIT

AND NON-PROFIT PRACTICE
Non-Profit Practice For-Profit Practice
Start Master’s Course Start Master’s Course

Locate site of practice Locate site of practice
—Check zoning —Check zoning
—Evaluate potential —Evaluate potential
customer base customer base
—Evaluate potential —Evaluate potential
competition competition
Develop operation plan Register business name
—Time schedule Sign sale/lease papers
—Financial resources Obtain permits/licenses
Get lawyer’s approval Set up financial system
on Liability Waiver —Buy ledger
Have waiver printed —Open bank accounts
Make up client record —Checking
sheets
Have record sheets printed —Savings
Set up reading site —Credit cards
Set up phone installation —Acquire accountant
Purchase appointment book Get insurance
Purchase appropriate —Fire
clothing —Theft
Practice readings with —Liability
family —Health
Practice filling in client —Automobile
record sheets —Employment
Complete Master’s Course Contract for capital
Open house for clients improvements
—Make floor-plan
—Reception area
—Reading area(s)
—Office area(s)
—Storage
—Rest room(s)
Arrange phone installation
Purchase basic office supplies
For-Profit Practice
Arrange for sign(s)

Rent post office box
Hire employees
—Get federal ID #
—Get state ID #
Schedule visit to lawyer
—Draft liability waiver
—Incorporate if necessary
Design business stationery
Decide pricing structure
Decide advertising strategy
—Arrange for advertising
—Newspapers
—Flyers
—Letters
—TV, Posters, Radio
Draft client record sheets
Have printed
—Business letterhead
—Business cards
—Business envelopes
—Liability waiver
—Client record sheets
Arrange for building
inspection
Complete Master’s Course
Practice readings on site with
family
Schedule Open House
Hold Open House
Schedule appointments
Open doors for business
The above start-up steps will need to be adapted to

your specific situation. There is no way we can cover all
eventualities. Visit your local library to borrow books on
starting a business in your state. These books can be very
helpful and save you a lot of headaches later on.
Special Notice
It is anormal phenomenon fora deck of Tarot cards to

be psychically imprinted with the diverse, psychic vibra-
tions of the people who touch it. We recommend that pro-
fessional readers provide each client with their own set of
Enochian Tarot cards to ensure that their client’s readings
will not be tainted by a foreign psychic interference. The
reader should use the Enochian Invoking Pentagram Ritual
(or its equivalent) to start the reading and the Enochian
Banishing Pentagram Ritual (or its equivalent) to close
the session.
Each client should be instructed to carry their deck
with them every day for at least one full week in order to
imprint the deck with their unique personal vibrations. The
client should shuffle the deck and meditate on the cards,
touching each one, at least once each day. During this
purification period, the client should also be advised not to
let other people touch his or her deck nor should the client
attempt reading the cards for himself or herself as the read-
ing will invariably be corrupted.
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Appendix A
Miscellaneous Blank Forms
ENOCHIAN TAROT CARD READING FOR:

DATE:
THE THIRTEEN-CARD, TRIPLE PYRAMID SPREAD
Card Position 1: The present atmosphere of the quester.

Card No.
Title:
Card is: Reversed Not Reversed
Meaning:
Card Position 2: Masculine influences on the quester.

Card No.
Title:
Meaning:
Card Position 3: Feminine influences on the quester.

Card No.
Title:
Meaning:
Card Position 4: Harmonious aspects—the best results.

Card No.
Title:
Meaning:
301
Card Position 5: Discordant aspects—the worst results.

Card No.
Title:
Meaning:
Card Position 6: Creative aspects/potential at present.

Card No.
Title:
Meaning:
Card Position 7: Emotional atmosphere of quester at

present.
Card No.
Title:
Meaning:
Card Position 8: Intellectual aspects of quester at present.

Card No.
Title:
Meaning:
Card Position 9: Hidden/repressed aspects of quester at

present.
Card No.
Title:
Meaning:
Appendix A / 303
Card Position 10: Likely outcome based on present cir-

cumstances.
Card No.
Title:
Meaning:
Card Position 11: General past influences and tendencies.

Card No.
Title:
Meaning:
Card Position 12: General present influences and

tendencies.
Card No.
Title:
Meaning:
Card Position 13: General future influences and tendencies.

Card No.
Title:
Meaning:
Notes:
THE TEN-CARD, CELTIC SPREAD
Card Position 1: Present influences on quester.

Card No.
Title:
Meaning:
Card Position 2: Immediate obstacles to quester at present.

Card No.
Title:
Meaning:
Card Position 3: Specific goal of quester at present.

Card No.
Title:
Card is: Reversed Not Reversed _
Meaning:
Card Position 4: Past foundation—far past influences.

Card No.
Title:
Meaning:
Card Position 5: Past events—near past influences.

Card No.
Title:
Meaning:
Appendix A / 305
Card Position 6: Future influences—near future influences.

Card No.
Title:
Meaning:
Card Position 7: The quester at present.

Card No.
fitte:
Meaning:
Card Position 8: Environmental influences on quester.

Card No.
litle:
Meaning:
Card Position 9: Emotional influences—hidden or known.

Card No.
Title:
Meaning:
Card Position 10: Results or final outcome of question.

Card No.
Hate:
Meaning:
Notes:
Enochian Tarot Card Reading for:

Date:
THE TEN-CARD, TREE-OF-LIFE SPREAD
Card Position 1: Crown—the far past influences.

Card No.
Title:
Meaning:
Card Position 2: Wisdom—The near past influences.

Card No.
Title:
Meaning:
Card Position 3: Understanding—the current influences.

Card No.
Title:
Meaning:
Card Position 4: Mercy—Love or romantic aspects of

quester.
Card No.
Title:
Meaning:
Appendix A / 307
Card Position 5: Power—forceful aspect of the quester.

Card No.
Title:
Meaning:
Card Position 6: Beauty—harmonious aspects of the quester.

Card No.
Title:
Meaning:
Card Position 7: Victory—emotional aspects of the quester.

Card No.
Title:
Meaning:
Card Position 8: Glory—mental aspects of the quester.

Card No.
Title:
Meaning:
Card Position 9: Foundation—unconscious aspects of the

quester.
Card No.
Title:
Meaning:
Card Position 10: Kingdom—the final results or outcome.

Card No.
Title:
Meaning:

Date:
THE NINE-CARD, SEAX-WICA SPREAD
Card Position 1: Significator—the quester at present.

Card No.
Title:
Meaning:
Card Position 2: The inner self of the quester.

Card No.
Title:
Meaning:
Card Position 3: Goals or ideals of the quester.

Card No.
Title:
Meaning:
Card Position 4: Past influences at present.

Card No.
Title:
Meaning:
Appendix A / 309
Card Position 5: Family influences at present.

Card No.
Title:
Meaning:
Card Position 6: Health of quester.

Card No.
Title:
Meaning:
Card Position 7: Religious or spiritual influences on quester.

Card No.
Title:
Meaning:
Card Position 8: Influences caused by friends of the

quester.
Card No.
Title:
Meaning:
Card Position 9: Final outcome, results, or future influences.

Card No.
Title:
Meaning:
Notes:

Date:
THE SEVEN-CARD, ENOCHIAN SPREAD
Card Position 1: Far past influences effecting the outcome.

Card No.
Title:
Meaning:
Card Position 2: Near past influences effecting the outcome.

Card No.
Title:
Meaning:
Card Position 3: Present influences effecting the outcome.

Card No.
Title:
Meaning:
Card Position 4: Present obstacles to the quester.

Card No.
Title:
Meaning:
Appendix A / 311
Card Position 5: Present outlook—how things stand now.

Card No.
Title:
Meaning:
Card Position 6: Future influences effecting the outcome.

Card No.
Title:
Meaning:
Card Position 7: Ultimate results—the final outcome.

Card No.
Title:
Meaning:
Notes:

Date:
THE SEVEN-CARD, HEXAGRAM SPREAD
Card Position 1: The root—the past influences.

Card No.
Title:
Meaning:
Card Position 2: Present branch negative.

Card No.
Title:
Meaning:
Card Position 3: Present branch positive.

Card No.
Title:
Meaning:
Card Position 4: Recent past branch positive.

Card No.
Title:
Meaning:
Appendix A / 313
Card Position 5: Recent past branch negative.

Card No.
Title:
Meaning:
Card Position 6: The outcome.

Card No.
Title:
Meaning:
Card Position 7: The Significator.

Card No.
Title:
Meaning:
Notes:

Date:
THE FIVE-CARD, ENOCHIAN PENTAGRAM

PYRAMID SPREAD
Card Position 1: TABLET OF UNION— inner influences.

Card No.
Title:
Meaning:
Card Position 2: WATCHTOWER OF FIRE—Causal in-

fluences.
Card No.
Title:
Meaning:
Card Position 3: WATCHTOWER OF AIR—mental

influences.
Card No.
Title:
Meaning:
Card Position 4: WATCHTOWER OF WATER—emotional

influences.
Card No.
Title:
Meaning:
Appendix A / 315
Card Position 5: FINAL RESULTS—manifested outcome.

Card No.
Title:
Meaning:
Notes:

Date:
THE THREE-CARD, ENOCHIAN SPREAD
Card Position 1: Past influences.

Card No.
Title:
Meaning:
Card Position 2: Present influences.

Card No.
Title:
Meaning:
Card Position 3: Future influences.

Card No.
Title:
Meaning:
Outcome (From positive or negative tone of cards):
Notes:
Appendix A / 317

Date:
THE THREE-CARD, PYRAMID SPREAD
Card Position 1: Near past influences.

Card No.
Title:
Meaning:
Card Position 2: The present tendencies or influences.

Card No.
Title:
Meaning:
Card Position 3: Future tendencies or influences

Card No.
Title:
Meaning:
Outcome (From negative or positive tone of cards):
Notes:

Date:
THE WHOLE SELF, MANDALA SPREAD
Card Position 1: HEAD—mental state & qualities.

Card No.
Title:
Meaning:
Card Position 2: HEART—emotional state & qualities.

Card No.
Title:
Meaning:
Card Position 3: LEGS—physical state & qualities.

Card No.
Title:
Meaning:
Card Position 4: SPIRIT—unique virtues and energies.

Card No.
Title:
Meaning:
Appendix A / 319
Card Position 5: FEMALE—feminine nature.

Card No.
Title:
Meaning:
Card Position 6: MALE—Masculine nature.

Card No.
Title:
Meaning:
Card Position 7: FINANCES—financial state.

Card No.
Title:
Meaning:
Card Position 8: WORK—work, career situation.

Card No.
Title:
Meaning:
Card Position 9: HOME—home life.

Card No.
Title:
Meaning:
Card Position 10: RELATIONSHIPS—relations with others.

Card No.
Title:
Meaning:
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Appendix B
Glossary
NOTE: The meanings given in this glossary represent

the contextual meaning as used in this book. There can be
other meanings for each word which are just as valid as the
ones listed here. The abbreviations used are: (adj) adjec-
tive, (adv) adverb, (n) noun, and (v) verb.
Adept— (adj) skilled, masterful, expert. (n) a person who is

highly skilled, masterful, or expert, a mage, a skilled
magician.
Aethyrs—(n) (Also called Aires) 30 distinct and con-

tiguous subtle regions of the magical universe. They range
from the spiritual through the mental and astral to the
etheric. The Major Arcana of the Enochian Tarot deck.
Aggregate—(n) a collection of parts.
Aiq Bkr—(See Qabalah of Nine Chambers).
Aires—(n) 30 subtle regions of the magical universe. (See

Aethyrs).
Altruism—(n) philanthropy, charity, generosity, or self-

lessness.
Angel—(n) One of the inhabitants of the Watchtowers or

Aethyrs.
Archangel—(n) a high ranking Angel of the Watchtowers;

ranked between the Kerubic Angels and the Lesser Ruling
Angels. :
321
Ascending— (adj) rising. (v) to rise or climb.
Aura—(n) the Body of Light, a subtle, invisible body which

surrounds and interpenetrates the physical body.
Authority—(n) power, strength, influence, or supremacy.
Babalon—name of the primary goddess of Enochian Magick

who resides in the second Aethyr, ARN.
Black Brotherhood—an esoteric organization of those who

are spiritually selfish—practitioners of Black Magick.
Body of Light—(n) a subtle, invisible body which sur-

rounds and interpenetrates the physical body, the aura.
Cabala—(n) any secret (esoteric) teaching or doctrine.

See Qabalah.
Call—(n) magical words used to invoke a deity of the

Watchtowers or used before skrying into the Watchtowers
and Aethyrs, an invocation. (See Keys).
Chaos—(n) the state of disorganization, disarray, and

confusion.
City of Pyramids—primary region of the 14 Aethyr, VTA.
Complementary— (adj) corresponding, parallel, or equiva-

lent.
Controlling—(v) ruling, mastering, or governing.
Correspondence—(n) an association or correlation be-

tween two or more things.
Appendix B / 323
Cosmos—(n) the universe, an orderly, harmonious system.
Court card—(n) A King or Senior card.
Crowley, Aleister—a magician who wrote The Book of the

Law. He was one of the most famous magicians of the
20th century.
Crystal ball—(n) a round crystal used for fortunetelling,

can also be used as a shewstone.
Crystallization—(v) to manifest, or precipitate into the

material.
Cup—(n) a magical weapon used in the Watchtower of

Water.
Current—(n) a flow, stream, or tide.
Cycle—(n) progression, sequence, or series.
Dee, Sir John—Court Astrologer to Queen Elizabeth I, of

England, and together with Edward Kelly, was the revealer
of Enochian Magick.
Deities—(n) more advanced, spiritual identities of the

Watchtowers.
Demon—(n) the lowest-ranked inhabitant of the Watch-

towers.
Descending— (adj) sinking. (v) to sink or lower.
Divination—(n) the art of fortunetelling or predicting the

future.
Diviner—(n) forecaster, reader, or prognosticator.
Dualistic—(adj) two-sided, polar, contrasting, com-

plementary, or opposite.
Duality—(n) of dual nature, two-sided.
Ego—(n) the human persona or personality. When capital-

ized, it is that entity which reincarnates—the individuality.
Element—(n) building blocks of the cosmos, i.e., Fire, Earth,

Water, and Air.
Embodiment—(n) the state of being in a physical body.
Enlightenment—
(n) the state of being enlightened, a state
of understanding.
Enochian Magick—(n) asystem of magick revealed to John

Dee and Edward Kelly during the reign of Elizabeth I.
Esoteric— (adj) hidden, occult, secret, or unknown.
Exoteric— (adj) revealed, known, bare, or disclosed.
Expression—(n) reflection, offspring, image, or likeness.
Favorable— (adj) positive, promising, auspicious, or advan-

tageous.
Foreknowledge—(n) advanced knowledge of things to

come.
Formula—(n) expression of natural motion, procedure for

action, ways of doing things.
Appendix B / 325
Fortunetelling— (See divination.)
Gematria— (n) asystem of replacing letters and words with

their numerical equivalents in order to find hidden cor-
respondences.
Glyph—(n) a character used as a symbol, a pictograph.
Governor—(n) a ruler of the Aethyrs.
Great Cross—(n) highest region of a Watchtower. On a

Watchtower Tablet, this region forms a cross in the center.
Great Watchtowers—(n) the four vast regions that sur-

round our physical world. Each Watchtower corresponds
to a cosmic element: Earth, Air, Fire, or Water.
Great Outer Abyss—(n) the 10th Aethyr, Zax, the region

that separates formless spirit from material manifestation.
Guru—(n) a spiritual teacher or guide.
Hermetic Order of the Golden Dawn—a highly secret group

of occultists who first formed at the turn of the century in
London, England.
Hierarchy— (n) the order of government, the order of rank,

grade, or class.
Higher Self—(n) the Spiritual Self or genius, the divine

aspect of a man or woman.
Holy City—(n) a highest region of the subtle planes con-

ceivable to the human mind. The Holy City stands on the
brink of the Great Outer Abyss.
Holy Guardian Angel—(n) name given in Enochian Magick

for the Higher Self which resides in the 8th Aethyr, ZID.
Illusion—(n) a distortion of Truth, fallacy or misconcep-

tion.
Inertial—(adj) disinclined to move or act. To stay in one

position.
Initiate—(n) a person who has been initiated into a school

of occultism.
Initiation—(n) a new viewpoint, or perspective of some-

thing.
Insight—(n) intuition, instinct, or inspiration.
Interpenetrating—(v) merging together of two, or more

things. (adj) two, or more, things merging together.
Interpreting—(v) clarifying, explaining, or revealing the

meaning, or significance, of a Tarot reading.
Karma—(n) the natural law of cosmic justice.
Kelly, Edward—A gifted psychic during reign of Elizabeth

I of England. Co-revealer of Enochian Magick.
Kerubic Angel—(n) an inhabitant of a Kerubic Square of

the Watchtowers. Ranked between Sephirothic Cross An-
gels and the Archangels.
Key—(n) words used to invoke a deity of the Watchtowers

or used before skrying into the Watchtowers and Aethyrs,
an invocation. (See Call).
Appendix B / 327
Khoronzon—name of the Archdemon who resides in the

Great Outer Abyss, the 10th Aethyr, ZAX.
Layout—(n) the way the cards are placed in the spread.
Lesser Ruling Angel—(n) a low-ranking Angel of the

Watchtowers; ranked between the Archangels and the Les-
ser Angels.
Lesser Angel—(n) the lowest-ranking Angel of the Watch-

towers; ranked between the Lesser Ruling Angels and the
Demons.
Lesser Squares—(n) the lowest regions of the Watchtowers.
Lotus—(n) a swamp flower whose roots are anchored in

the mud and grows up through the water, and blossoms in
the air. It is a symbol of man.
Macrocosm—(n) a universe.
Magic— (n) the science and art of bringing about change in

conformity to will, any deliberate act.
Magical—(adj) mystical, often referred to as supernatural;

however, in Magick, nothing is supernatural, but rather a
result of natural, occult laws.
Magical Universe—(n) the invisible, subtle planes and sub-

planes that surround our physical world.
Magician—(n) a practitioner of the magical arts and sci-

ence.
Magick—(n) the New Age spelling of Magic.

Magus—(n) the highest ranked practitioner of the magi-

cal arts.
Major Arcana—(n) (Also called Greater Arcana, Trumps,

Trumps Major, Atouts, or Triumphs) a section of a tarot
deck which depicts the major cosmic forces. In Enochian
Tarot, the section of cards which represents the Thirty
Aethyrs (Aires).
Manifest—(v) to display, illustrate, or reveal. (adj) that

which is clear, illustrated, plain, or obvious.
Manifestation—(n) a downward expression, or precipita-

tion, of spirit into matter.
Master—(n) a skillful practitioner of the magical arts. An

adept or initiate.
Maya— (n) the principle that all manifestation is inherently

an illusion or fallacy.
Meaning—(n) significance, interpretation, or message.
Meditation— (n) the act of contemplation or reflection ona

thought, a technique used in yoga.
Microcosm—(n) a universe in miniature.
Minor Arcana—(n) (Also called Lesser Arcana, The Four

Suits, Minor Trumps) a section of a tarot deck which depicts
the minor cosmic forces of our universe. In Enochian Tarot,
the section of cards which represents a deity, or group of
deities, who inhabit(s) regions of the Four Great Watch-
towers.
Appendix B / 329
Nature—(n) character, disposition, personality, or tem-

perament.
Negative— (adj) reversed orientation of a card. Bad, poor,

or inauspicious connotation.
Nemo—A spiritual leader who resides in the 13th Aethyr,

ZIM.
Objective—(adj) viewpoint from self outward into the

world.
Occult— (adj) hidden, unseen, unknown, mystic (n) cabal-

ism, mysticism, supernatural.
Occultist—(n) a person who studies magick, alchemy, as-

trology, etc.
Operation—(n) method, procedure, process, or system of

doing something.
Order—(n) a club, fraternity, brotherhood, or society.
Orientation— (n) the positive or negative rotation, or turn,

of a card ina spread. Cards situated upright have a positive
orientation. Cards that are reversed have a negative ori-
entation.
Pantacle—(n) a magical weapon used in the Watchtower of

Earth. Also spelled pentacle.
Plane—(n) a division or region of the cosmic universe.
Polar forces—(n) complementary or contrasting forces.

Positive—(adj) upright orientation of a card. Auspicious,

favorable, or good connotation.
Priestess of the Silver Star—name of goddess who resides

in the 19th Aethyr, POP.
Prognosticator—(n) fortuneteller, diviner, or forecaster.
Projection—(n) forecast or prediction.
Prophecy—(n) forecast, prediction.
Psychic—(n) a person who is sensitive to forces beyond the

physical world; a clairvoyant, fortuneteller, medium, sooth-
sayer or spiritualist. (adj) that which is beyond the physical
senses, that which is mystical. Occult, spiritual, or clairvoy-
ant.
Qabalah of Nine Chambers—(n) a method of reducing

large numbers into a number between 1 and 9. Also called
Theosophic Reduction.
Qabalah, or Qabbalah—(n) (Also spelled Kabala, Kabbala,

Cabala), Hebrew (Jewish) theosophy—a system of oc-
cult or esoteric philosophy.
Reading— (v) interpreting the meanings of the card. (n) the

interpretation of a spread’s message.
Reincarnation—(n) the cycle of death and rebirth.
Retribution—(n) punishment for bad acts and rewards for

good acts. Karma.
Appendix B / 331
Ring-Pass-Not— (n) a region that limits or restricts one of the

bodies of man. Each cosmic plane is a Ring-Pass-Not. The
Great Outer Abyss is the most significant Ring-Pass-Not.
Rite—(n) ceremony or ritual.
Ritual—(n) ceremony or rite.
Runes—(n) a crude alphabet used by early man similar to

Sanskrit, Hebrew, and Egyptian hieroglyphics.
Samadhi—(n) a mystical experience, mental state while in

the higher Aethyrs.
Scepter—(n) wand, rod, or baton.
Seeker—(n) a person who searches for answers, a person

who aspires to reach a goal, a person who explores new
ideas.
Senior—(n) an advanced ruler of the Watchtowers.
Sephirotic Cross—(n) a region of the Watchtowers that lies

between the Great Cross Squares and the Lesser Squares.
Shewstone— (n) a crystal used for skrying.
Silver Cord—(n) the psychomagnetic link between the

subtle body and the physical body.
Skrying—(v) technique used to see into the subtle regions

which surround our physical world.
Spell—(n) an incantation.
Spread—(n) the pattern formed by the cards laid out on

the table.
Subjective— (adj) viewpoint from world into the self.
Subplane—(n) small subdivision of a cosmic plane.
Subtle—(adj) that which exists beyond the physical

senses.
Sword—(n) a magical weapon used in the Watchtower

of Air.
Symbolism—(n) the representation of abstract ideas and

things by use of symbols, pictographs, glyphs, etc.
Symbolize—
(vt) to stand for or represent something.
Symmetrical— (adj) balanced, harmonious, even, or pro-

portional.
Tablet of Union—(n) a map of the spiritual planes above

the Great Outer Abyss.
Tarot—(n) a card-based system of fortunetelling or proph-

esy—a card-based system of enlightenment.
Technique—(n) a way of using skills, a method or pro-

cedure, a mode of action.
Theosophic Addition— (See Qabalah of Nine Chambers)
Theosophic Reduction— (See Qabalah of Nine Chambers).

Appendix B / 333
Theosophy—(n) ancient, esoteric wisdom. Also, the mod-

ern theosophical movement founded by H.P. Blavatsky
in 1875.
Tone—(n) attitude, manner, style, or vein.
Transcendence—(v) to go beyond.
Transmutation—(n) change from one thing into another.
Tree of Life—(n) a Qabalistic model used in Western magick

to depict the invisible worlds and pathways of our uni-
verse.
True Will—(n) goal of the Spiritual Self. Reason for incar-

nating.
Unfavorable— (adj) negative, bad, adverse, or inopportune.
Vibrations—(n) emanations that radiate from the physical

body. The feeling, or tone, of an object.
Wand—(n) a magical weapon used in the Watchtower of

Fire.
Watchtower—(n) name given to a region of the magical

universe.
Watchtower Tablet—(n) A map of a large region of the

magical universe.
Wheel of Life—(n) reincarnation, the karmic cycle of death

and rebirth.
White Brotherhood—an esoteric organization of those who

are altruistic—practitioners of White Magick.
Yoga—(n) a system of meditation.
Yogis—(n) practitioners of yoga. (See yoga.)

STAY IN TOUCH
On the following pages you will find some of the books now available
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FOR GROUP STUDY AND PURCHASE
Because there is a great deal of interest in group discussion and study
of the subject matter of this book, we offer a special quantity price to
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Prices subject to change without notice.
THE ENOCHIAN TAROT DECK
Created by Gerald and Betty Schueler
Painted by Sallie Ann Glassman
The Enochian Tarot is a deck of cards which is primarily used to fore-
tell the future. Forecasting the future, however, is only a superficial
use of the massive powers of the Enochian Tarot. Here is a powerful
tool which allows you to look deep inside your subconscious and
“see” the direction your life is taking. The Enochian Tarot is an easy-
to-use system of self-discovery which allows you to see your relation-
ship to God and the universe.
The Tarot is your map of life. With it you can choose the road you
want to wander. Instead of being an uninformed victim of your sub-
conscious will, you can gather your inner strength and consciously
change the path your life is to take. The Tarot is your key to self-deter-
mination, and with that key you can open any door.
The Enochian Tarot Deck consists of 86 cards which are divided into
2 main sections: a Major Arcana and a Minor Arcana. The Major
Arcana is a set of 30 picture cards which are also called The Greater
Arcana, Trumps, Atouts, or Triumphs. These cards are symbolic rep-
resentations of various cosmic forces such as Doubt, Intuition, Glory,
etc. The Minor Arcana contains 56 cards which represent the Four
Enochian Watchtowers. The Minor Arcana is divided into 4 “suits”
called Earth, Water, Air, and Fire.
0-87542-708-1, boxed set: 86 cards with booklet $12.95
ENOCHIAN MAGIC
A Practical Manual
by Gerald J. Schueler
The powerful system of magic introduced in the 16th century by Dr.
John Dee, Astrologer Royal to Queen Elizabeth I, and as practiced by
Aleister Crowley and the Hermetic Order of the Golden Dawn, is
here presented for the first time in a complete, step-by-step form.
There has never before been a book that has made Enochian Magic
this easy!
In this book you are led carefully along the path from “A Brief His-
tory of the Enochian Magical System,” through “How to Speak
Enochian,” “How to Invoke,” “The Calls,” “Egyptian Deities” and
“Chief Hazards” to “How to Visit the Aethyrs in Spirit Vision (Astral
Projection).” Not a step is missed; not a necessary instruction forgot-
ten.
0-87542-710-3, 288 pgs., 5-1/4 x 8, illus. $12.95

THE ENOCHIAN WORKBOOK
The Enochian Magickal System
Presented in 43 Easy Lessons
by Gerald J. and Betty Schueler
Enochian Magic is an extremely powerful and complex path to spiri-
tual enlightenment. Here, at last, is the first book on the subject writ-
ten specifically for the beginning student. Ideally suited for those who
have tried other books on Enochia and found them to be too difficult,
The Enochian Workbook presents the basic teachings of Enochian Magic
in a clear, easy-to-use workbook.
The authors have employed the latest techniques in educational psy-
chology to help students master the information in this book. The book
is comprised of 11 sections, containing a total of 43 lessons, with test
questions following each section so students can gauge their progress.
You will learn how to conduct selected rituals, skry using a crystal,
and use the Enochian Tarot as a focus for productive meditation. Also
ae Enochian Chess, Enochian Physics (the laws and models
behind how the magic works), and examine the dangers associated
with Enochian Magic. Readers who complete the book will be ready to
tackle the more complex concepts contained in the other books in the
series.
One of the reasons why Enochian Magic is so hard to understand is
that it has a special, complex vocabulary. To help beginning students,
Enochian terms are explained in simple, everyday words, wherever
ossible.
0-87542-719-7, 360 pgs., 7 x 10, illus., color plates $15.00
AN ADVANCED GUIDE TO ENOCHIAN MAGICK

A Complete Manual of Angelic Magick
This is a sequel to Enochian Magic: A Practical Manual. In this book,
Schueler provides every Ms for the serious practitioner of the
Enochian system—a system that is complete in itself, and yet easily
related to other systems of Qabalistic or Shamanistic magick. All stu-
dents of the Golden Dawn, Aurum Solis and other mainstream sys-
tems of Western practice will find this work a practical “working
manual” combining theory with exercises, complete rituals and out-
lines for multilevel magical operations. New students will find the
Enochian system particularly modern, reflective of the new physics;
others will be attracted to the feeling of working at the frontiers of the
New Age.
The book includes information not only on Enochian Magick, but also
on Enochian Meditation and Enochian Healing. It is an ideal book for
beginning, intermediate or advanced students of magick and a vital
resource and guidebook for occult Orders and Lodges.
0-87542-711-1, 448 pgs., 5-1/4 x 8, illus., softcover $12.95
Prices subject to change without notice

COMING INTO THE LIGHT
Rituals of Egyptian Magick
by Gerald & Betty Schueler
Coming into the Light is the name that the ancient Egyptians gave to a
series of magickal texts known to us today as The Book of the Dead.
Coming into the Light provides modern translations of these famous
texts, and shows that they are not simply religious prayers or spells to
be spoken over the body of a dead king, but rituals to be performed
by living magicians who seek to know the truth about themselves and
their world. Basic Egyptian philosophical and religious concepts are
explained and explored, and ritual texts for a wide variety of mag-
ickal use are presented. For example, the Ritual of the Opening of the
Mouth, perhaps the most well-known of Egyptian rituals, allows a
magician to enter into the higher regions of the Magickal Universe
without losing consciousness. Enough of this ancient wisdom has
been passed down to us so that today we may gain a unique insight
into the workings of those powerful magicians who performed their
operations thousands of years ago.
0-87542-713-8, 378 pgs., 6 x 9, 24 color plates $14.95
GOLDEN DAWN ENOCHIAN MAGIC

by Pat Zalewski
Enochian magic is considered by most magicians to be the most pow-
erful system ever created. Aleister Crowley learned this system of
magic from the Hermetic Order of the Golden Dawn, which had
developed and expanded the concepts and discoveries of Elizabethan
magus John Dee. This book picks up where the published versions of
the Enochian material of the Golden Dawn leave off.
Based on the research and unpublished papers of MacGregor Math-
ers, one of the founders of the Golden Dawn, Golden Dawn Enochian
Magic opens new avenues of use for this system. New insights are
given on such topics as the Sigillum Dei Aemeth, the Angels of the
Enochian Aires applied to the 12 tribes of Israel and the Kabbalah, the
91 Governors, the Elemental Tablets as applied to the celestial sphere,
and more. This book provides a long-sought break from amateurish
and inaccurate books on the subject; it is designed to complement
such scholarly classics as Enochian Invocation and Heptarchia Mystica.

THE GOLDEN DAWN
The Original Account of the Teachings, Rites & Ceremonies of the
Hermetic Order
As revealed by Israel Regardie
Complete in one volume with further revision, expansion, and addi-
tional notes by Regardie, Cris Monnastre, and others. Expanded with
an index of more than 100 pages!
Originally published in four bulky volumes of some 1,200 pages, this
6th Revised and Enlarged Edition has been entirely reset in modern,
less space-consuming type, in half the pages (while retaining the orig-
inal pagination in marginal notation for reference) for greater ease
and use.
Corrections of typographical errors perpetuated in the original and
subsequent editions have been made, with further revision and addi-
tional text and notes by noted scholars and by actual practitioners of
the Golden Dawn system of Magick, with an Introduction by the only
student ever accepted for personal training by Regardie.
Also included are Initiation Ceremonies, important rituals for conse-
cration and invocation, methods of meditation and magical working
based on the Enochian Tablets, studies in the Tarot, and the system of
Qabalistic Correspondences that unite the World’s religions and mag-
ical traditions into a comprehensive and practical whole.
This volume is designed as a study and practice curriculum suited to
both group and private practice. Meditation upon, and following
with the Active Imagination, the Initiation Ceremonies are fully expe-
riential without need of participation in group or lodge. A very com-
plete reference encyclopedia of Western Magick.
0-87542-663-8, 840 pgs., 6 x 9, illus., softcover $19.95
THE TRUTH ABOUT ENOCHIAN MAGICK

Learn the laws of Enochian Magick, how to use the Watchtowers and
the six forces of Magick, learn Enochian Yoga and travel in the Body
of Light.
0-87542-716-2, 32 pgs., 5-1/2 x 8-1/2, softcover $2.00

ENOCHIAN PHYSICS
The Structure of the Magical Universe
Gerald Schueler has taken the latest discoveries of modern physics
and compared them to the laws of Enochian Physics. He shows how
the magical universe is a natural extension of Einstein’s space/time
continuum. The only ingredient that Einstein left out was conscious-
ness. When this factor is included, the magical universe is revealed.
According to modern physics, matter is a form of energy. In Enochian
Physics you will see that this same energy, the energy of modern
physics, is the very substance, or “matter,” of the magical universe.
The book incorporates magick and the latest concepts in the ever-
changing field of theoretical physics. Quantum mechanics, black and
white holes, alchemy and levitation, quarks and the Big Bang, the
four elements and the four elementary forces are all brought together
within a Grand Unified System of the magical universe. Included are
such tantalizing scientific puzzles as the fluidity of time, the possibil-
ity of parallel universes, matter and antimatter, and the fate of the
stars and galaxies. Those seeking a clear explanation of magical phe-
nomena such as invisibility, astral travel and psychic healing will find
it in the pages of Enochian Physics. Anyone practicing magick or inter-
ested in how magick works should read this book.
0-87542-712-X, 400 pgs., 5-1/4 x 8, illus., softcover $12.95
ENOCHIAN YOGA
Uniting Humanity and Divinity
Here is the only book currently available that combines magick and
yoga, and Western and Eastern thought, into a single, easy-to-use sys-
tem that is suitable for everyone, from beginners to advanced magi-
cians and yogis. Eight graduated paths of development are described,
and the book includes a complete description of the subtle centers
and channels of Enochian yoga, which are equivalent to the chakras
and nadis of kundalini yoga. The application of the Enochian worlds
to the meditation techniques and philosophy of yoga makes this mag-
ical development more accessible to those having a cultural or educa-
tional background in the Eastern religions. A thorough method for
spiritual attainment.

THE MAGICAL PHILOSOPHY, VOLUME 3
Mysteria Magica
by Denning & Phillips
For years, Denning and Phillips headed the international occult Order
Aurum Solis. In this book, they present the magickal system of the
order so that you can use it. Here you will find rituals for banishing
and invoking plus instructions for proper posture and breathing. You
will learn astral projection, rising on the planes, and the magickal
works that should be undertaken through astral projection. You will
learn the basic principle of ceremonies and how to make sigils and
talismans. You will learn practical Enochian magick plus how to cre-
ate, consecrate and use your magickal tools such as the magickal
sword, wand and cup. You will also learn the advanced arts of
sphere-working and evocation to visible appearance.
Filled with illustrations, this book is an expanded version of the pre-
vious edition. It is now complete in itself and can be the basis of an
entire magickal system. You can use the information alone or as the
source book for a group. If you want to learn how to do real magick,
this is the place you should start.
0-87542-196-2, 480 pgs., 6 x 9, illus., softcover $15.00
THE TRUTH ABOUT ENOCHIAN TAROT

Learn how the Enochian Tarot was derived, the meaning of the cards,
and how to visit the unseen sectors of the universe.
0-87542-717-0, 32 pgs., 5-1/2 x 8-1/2, softcover $2.00

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Enochian Tarot -- Schueler, Gerald J., 1942-; Schueler, Betty, 1944- -- 1989 -- St. Paul, Minn., U.S.a._ Llewellyn Publications -- 9780875427096 -- 954cb939523189d861697faf49167448 -- Anna’s Archive

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Enochian Tarot -- Schueler, Gerald J., 1942-; Schueler, Betty, 1944- -- 1989 -- St. Paul, Minn., U.S.a._ Llewellyn Publications -- 9780875427096 -- 954cb939523189d861697faf49167448 -- Anna’s Archive

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4

A New System of Divination

The popular deck of cards knownas the Tarot has been

About the Artist

To Write to the Author

Free Catalog from Llewellyn

Practical Magick, performed with the aid of ordinary, everyday

The Electric Tarot

Cover painting from the Enochian Tarot Deck

Library of Congress Cataloging-in-Publication Data

How. to Use thig ROOK. sine

. Enochian Correspondences with the

12: Ten-Card ‘Tree of Life Spread ieoccccscseccccssarcerstecscerscosanses 247

16. Five-Card Enochian Pentagram Spread ..............000+ 252

Whole SelfMandalaispteadi. a. er eee 256

The Cosmic Planes of Enochian Magick...........ssssese 8

74 Ther Pegemier O—sngpeieedl dawnt aieinen

Divination is a mystical art that is as old as recorded

The Master of Tarot Course is designed for the indi-

more out of casually reading a chapter each night before

No one really knows where the Tarot cards originally

This “book” then formed a concise summary of the tradi-

FURTHER READING FOR TAROT ORIGINS

The Tarot of the Bohemians, Papus, Wilshire.

Most people use the Tarot for divination. This was

Great Watchtowers. In Enochian Magick, the five main

Our Earth physical plane

By using appropriate ritual and meditation tech-

FURTHER READING FOR THE PURPOSE OF TAROT

The Book of Thoth, Aleister Crowley

2, quinagilate -fmal, ania

Enochian Magick was first presented to the public in

Fire). The fifth region, above the Watchtowers, is called the

his experiences visiting the Aethyrs, in a book called The

Enochian Magick teaches that Divinity expresses itself

FURTHER READING ON ENOCHIAN MAGICK

Enochian Magic: A Practical Manual, Gerald J. Schueler,

The Enochian Tarot deck has 86 cards: 30 cards for the

Arcana Cards Basis

The Minor Arcana of the Enochian Tarot deck has 56

FURTHER READING FOR TAROT CARD STRUCTURES

An Introduction to the Golden Dawn Tarot, Robert Wang,

——— —s — utes ——S ———

There are many deities in the Watchtowers and Aethyrs

There are twenty-four Seniors, six governing each

Air Water Earth Fire

HABIORO LSRAHPM LAIDROM AAETPIO

One of the divisional areas of each subquadrant of

Air: IDOIGO, ARDZA Air: OBGOTA, AABKO

Air: ANGPOI, VNNAX Air: NOALMR, OLOAG

The Squares above the horizontal bar of each Sephi-

Angel. There are 64 Lesser Angels. Their names are found

It appears from a cursory study that the deities of

In the same way, the six Seniors of each Watchtower

Sexual Current of Cards

Watchtower Masc. Fem.

Each card of the Enochian Tarot deck has a sexual

FURTHER READING FOR ENOCHIAN DEITIES

An Advanced Guide to Enochian Magick, Gerald J. Schueler,

The cards of the Enochian Tarot Minor Arcana are

magicians who encounter them during their operations in

FURTHER READING ON THE REALITY OF DEITIES

An Advanced Guide to Enochian Magick, Gerald J. Schueler,

The Enochian alphabet contains 21 magical letters.