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Dunning–Kruger effect

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The Dunning–Kruger effect is a cognitive bias wherein unskilled individuals suffer from illusory superiority, mistakenly assessing their ability to be much higher than is accurate. This bias is attributed to a metacognitive inability of the unskilled to recognize their ineptitude. Conversely, highly skilled individuals tend to underestimate their relative competence, erroneously assuming that tasks which are easy for them are also easy for others.

As David Dunning and Justin Kruger of Cornell University conclude: "The miscalibration of the incompetent stems from an error about the self, whereas the miscalibration of the highly competent stems from an error about others."

The phenomenon was first tested in a series of experiments published in 1999 by David Dunning and Justin Kruger of the Department of Psychology, Cornell University. The study was inspired by the case of McArthur Wheeler, a man who robbed two banks after covering his face with lemon juice in the mistaken belief that, because lemon juice is usable as invisible ink, it would prevent his face from being recorded on surveillance cameras. They noted that earlier studies suggested that ignorance of standards of performance lies behind a great deal of incorrect self-assessments of competence. This pattern was seen in studies of skills as diverse as reading comprehension, operating a motor vehicle, and playing chess or tennis.[citation needed]

Dunning and Kruger proposed that, for a given skill, incompetent people will:

fail to recognize their own lack of skill
fail to recognize genuine skill in others
fail to recognize the extremity of their inadequacy
recognize and acknowledge their own previous lack of skill, if they are exposed to training for that skill
Dunning has since drawn an analogy – "the anosognosia of everyday life"– with a condition in which a person who suffers a physical disability because of brain injury seems unaware of or denies the existence of the disability, even for dramatic impairments such as blindness or paralysis.[citation needed]

If you’re incompetent, you can’t know you’re incompetent. […] the skills you need to produce a right answer are exactly the skills you need to recognize what a right answer is.

—David Dunning

Supporting studies
Dunning and Kruger set out to test these hypotheses on Cornell undergraduates in psychology courses. In a series of studies, they examined the subjects' self-assessment of logical reasoning skills, grammatical skills, and humor. After being shown their test scores, the subjects were again asked to estimate their own rank: the competent group accurately estimated their rank, while the incompetent group overestimated theirs. As Dunning and Kruger noted:

Across four studies, the authors found that participants scoring in the bottom quartile on tests of humor, grammar, and logic grossly overestimated their test performance and ability. Although test scores put them in the 12th percentile, they estimated themselves to be in the 62nd.

Meanwhile, people with true ability tended to underestimate their relative competence. Roughly, participants who found tasks to be easy erroneously assumed, to some extent, that the tasks must also be easy for others.

A follow-up study, reported in the same paper, suggests that grossly incompetent students improved their ability to estimate their rank after minimal tutoring in the skills they had previously lacked, regardless of the negligible improvement in actual skills.

In 2003, Dunning and Joyce Ehrlinger, also of Cornell University, published a study that detailed a shift in people's views of themselves when influenced by external cues. Participants in the study, Cornell University undergraduates, were given tests of their knowledge of geography, some of the tests intended to affect their self-views positively, some negatively. They were then asked to rate their performance, and those given the positive tests reported significantly better performance than those given the negative.
Daniel Ames and Lara Kammrath extended this work to sensitivity to others and the subjects' perception of how sensitive they were.

Research conducted by Burson et al. (2006) set out to test one of the core hypotheses put forth by Kruger and Muller in their paper "Unskilled, unaware, or both? The better-than-average heuristic and statistical regression predict errors in estimates of own performance", "that people at all performance levels are equally poor at estimating their relative performance".[9] To test this hypothesis, the authors investigated three different studies, which all manipulated the "perceived difficulty of the tasks and hence participants’ beliefs about their relative standing".[9] The authors found that when researchers presented subjects with moderately difficult tasks, the best and the worst performers actually varied little in their ability to accurately predict their performance. Additionally, they found that with more difficult tasks, the best performers were less accurate in predicting their performance than the worst performers. The authors concluded that these findings suggest that "judges at all skill levels are subject to similar degrees of error".

Ehrlinger et al. (2008) made an attempt to test alternative explanations but came to qualitatively similar conclusions to the original work. The paper concludes that the root cause is that, in contrast to high performers, "poor performers do not learn from feedback suggesting a need to improve".

Studies on the Dunning–Kruger effect tend to focus on American test subjects. A study on some East Asian subjects suggested that something like the opposite of the Dunning–Kruger effect may operate on self-assessment and motivation to improve. East Asians tend to underestimate their abilities and see underachievement as a chance to improve themselves and get along with others.

Awards
Dunning and Kruger were awarded the 2000 satirical Ig Nobel Prize in Psychology "for their modest report, 'Unskilled and Unaware of It: How Difficulties in Recognizing One's Own Incompetence Lead to Inflated Self-Assessments'".

Historical antecedents[edit]
Although the Dunning–Kruger effect was formulated in 1999, Dunning and Kruger have noted similar observations by philosophers and scientists, including Confucius ("Real knowledge is to know the extent of one's ignorance"),Socrates ("I know that I know nothing"), Bertrand Russell ("One of the painful things about our time is that those who feel certainty are stupid, and those with any imagination and understanding are filled with doubt and indecision"),and Charles Darwin, whom they quoted in their original paper ("Ignorance more frequently begets confidence than does knowledge").

Geraint Fuller, commenting on the paper, noted that Shakespeare expressed a similar sentiment in As You Like It ("The Foole doth thinke he is wise, but the wiseman knowes himselfe to be a Foole"

From Wikipedia, the free encyclopedia

Louisiana Voodoo

"New Orleans Voodoo" redirects here. For US Arena Football League team, see New Orleans VooDoo.
Not to be confused with Hoodoo (folk magic) or Haitian Vodou.
Louisiana Voodoo, also known as New Orleans Voodoo, describes a set of spiritual folkways that originated from the traditions of the African diaspora. It is a cultural form of the Afro-American religions developed by enslaved West Africans and the French, Spanish, and Creole populations of the U.S. state of Louisiana. Voodoo is one of many incarnations of African-based spiritual folkways rooted in West African Dahomeyan Vodun. Its liturgical language is Louisiana Creole French, the language of the Louisiana Creole people.

Voodoo became syncretized with the Catholic and Francophone culture of south Louisiana as a result of creolization in the region resulting from the Atlantic slave trade. Louisiana Voodoo is often confused with—but is not completely separable from—Haitian Vodou and southern American Hoodoo. It differs from Vodou in its emphasis upon gris-gris, Voodoo queens, use of Hoodoo paraphernalia, and Li Grand Zombi. It was through Louisiana Voodoo that such terms as gris-gris (a Wolof term) and Voodoo dolls were introduced into the American lexicon.

Gris-gris by Charles Gandolfo

Voodoo was brought to French Louisiana during the colonial period by workers and slaves from West Africa and then by slaves and free people of color who were among the refugees from the Haitian revolution. From 1719 to 1731, the majority of African captives brought as slaves to Louisiana were Fon people from what is now Benin; they brought their cultural practices, languages, and religious beliefs rooted in spirit and ancestor worship. Their knowledge of herbs, poisons, and the ritual creation of charms and amulets, intended to protect oneself or harm others, became key elements of Louisiana Voodoo.[1] Many Fon were also taken as slaves to the French colony of Saint-Domingue in the Caribbean Sea.[2]

The enslaved community quickly outnumbered white colonists. The French colony was not a stable society when the enslaved Africans arrived, and the newly arrived Africans dominated the slave community. According to a census of 1731-1732, the ratio of enslaved Africans to European settlers was more than two to one.[3] As a relatively small number of colonists were planters and slaveholders, the Africans were held in large groups, which enabled their preservation of African practices and culture.[4] Unlike in the Upper South, where different groups were brought together and slave families were frequently divided among different plantations, in southern Louisiana families, cultures and languages were kept more intact.[5]

The U.S. Embargo Act of 1808 ended all importation of African slaves to Louisiana.[2] Under the French code and the influence of Catholicism, officials nominally recognized family groups, prohibiting the sale of slave children away from their families if younger than age fourteen. They promoted the man-made legend of wake tuko[clarification needed] of the enslaved population.[6] The high mortality of the slave trade brought its survivors together with a sense of solidarity and initiation. The absence of fragmentation in the enslaved community, along with the kinship system produced by the bond created by the difficulties of slavery, resulted in a “coherent, functional, well integrated, autonomous, and self confident enslaved community.”[7]

The practice of making and wearing charms and amulets for protection, healing, or the harm of others was a key aspect to early Louisiana Voodoo.[8] The Ouanga, a charm used to poison an enemy, contained the toxic roots of the figuier maudit tree, brought from Africa and preserved in the Caribbean. The ground-up root was combined with other elements, such as bones, nails, roots, holy water, holy candles, holy incense, holy bread, or crucifixes. The administrator of the ritual frequently evoked protection from Jehovah and Jesus Christ. This openness of African belief allowed for the adoption of Catholic practices into Louisiana Voodoo.[9]

Another component of Louisiana Voodoo brought from West Africa was the veneration of ancestors and the subsequent emphasis on respect for elders. For this reason, the rate of survival among elderly enslaved peoples was high, further "Africanizing Louisiana Creole culture."[10]

Voodoo queens

During the 19th century, Voodoo queens became central figures to Voodoo in the United States. Voodoo queens presided over many of the ceremonial meetings and ritual dances. They also earned an income by administering charms, amulets, and magical powders guaranteed to cure ailments, grant desires, and confound or destroy one's enemies.[11]

Most noted for her achievements as the Voodoo queen of New Orleans in the 1830s was Marie Laveau, a mulatto woman. Once the news of her powers spread, she overthrew the other Voodoo leaders of New Orleans. Also a Catholic, Laveau encouraged her followers to attend Catholic Mass as a strategic way to protect their true beliefs. The influence of her Catholic strategy facilitated the adoption of Catholic practices into the Voodoo belief system.[12] Marie Laveau is remembered for her skill and compassion for the less fortunate, and her spirit is considered one of the central figures of Louisiana Voodoo, but not the only one.[2]


Tomb of Marie Laveau
Across the street from the cemetery where Laveau is buried, offerings of pound cake are left to the statue of Saint Expedite; these offerings are believed to expedite the favors asked of the Voodoo queen. Saint Expedite represents the spirit standing between life and death. The chapel where the statue stands was once used only for holding funerals.[2] Marie Laveau continues to be a central figure of Louisiana Voodoo and of New Orleans culture. ****rs shout her name when throwing dice, and multiple tales of sightings of the Voodoo queen have been told.[2]

Voodoo kings

Doctor John, also known as Bayou John and Prince John, was one of the most prominent Voodoo kings in New Orleans. He was the student of Sanite Dede, a spiritual leader in the city prior to the period of refugee immigration from the Haitian revolution. He was said to be the mentor, instructor, and, as some say, "power behind the throne" of Marie Laveau herself.

Frank Staten was born in 1937 to a family of Haitian descent and lived his entire life in the city of New Orleans. He called himself Prince Ke'eyama. His success as a Voodoo prince gained him fame in New Orleans. He was practically worshipped as a powerful Voodoo priest until his death in December 1998. His ashes were donated to the Voodoo Spiritual Temple.

From Wikipedia, the free encyclopedia

Ice Breaker: Cat Races

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a Cat and what races is your Cat. I feed my cat with Proplan, with extra chicken and i give her water, twice a day

Yours sincerely

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Administrator of This Forum.

PS. I do not reply on this topic. From now on, my only function is, to be an Administrator, for this forum.
From now on, all communication, goes trough, our brand new, Moderator, Ra. He will not introduce himself.

Enochian magick

Enochian magic is a system of ceremonial magic based on the invocation and commanding of various spirits. It is based on the 16th-century writings of Dr. John Dee and Edward Kelley, who claimed that their information, including the revealed Enochian language, was delivered to them directly by various angels. Dee's journals contained the Enochian script, and the tables of correspondences that accompany it. Dee and Kelley believed their visions gave them access to secrets contained within the apocryphal Book of Enoch.

Origins and manuscript sources[edit]
The Enochian system of magic as practiced today is primarily the product of researches and workings by four men: John Dee, Edward Kelley, Samuel Liddell MacGregor Mathers and Aleister Crowley. In addition, the researches of Dr Thomas Rudd, Elias Ashmole, Dr William Wynn Westcott and Israel Regardie were integral to its development.[1]

The raw material for the Enochian magical system was "dictated" through a series of Angelic communications which lasted from 1582-1589. Dee and Kelley claimed they received these instructions from angels. While Kelly conducted the psychic operations known as scrying, Dee kept meticulous written records of everything that occurred. Kelly would look deeply into a crystal "shewstone" and describe aloud whatever he saw.

This account of the Angelic communications is taken at face value by most Enochian occultists. However, some of them have pointed out remarkable similarities to earlier grimoiric texts such as the Heptameron known to Dee.[2] Such magical texts as The Book of Soyga (of which Dee owned a copy), the Pauline Art (Ars Paulina)(see Lesser Key of Solomon) and others including the magical works of Agrippa and Reuchlin probably also had an influence on the Angelical magical workings of Dee and Kelley. The system claims to relate to secrets contained within the apocryphal Book of Enoch.

Liber Logaeth - The Sixth and Sacred Book of the Mysteries

The Liber Logaeth (Book of the Speech of God)(aka The Book of Enoch aka Liber Mysteriorum, Sextus et Sanctus -The Sixth (and Sacred/Holy) Book of the Mysteries)(1583); is preserved in the British Museum as Sloane ms 3189. The correct spelling is Loagaeth but it has been so frequently printed as Logaeth that this spelling is in common use. Written up by Edward Kelley, it is composed of 65 folios containing 101 exceedingly complex magical grids of letters, 96 of which are 49×49 grids (preceded by one "table" composed of 49 rows of text – the first row of which is actually the 49th row of the first table, not in this MS.), plus 5 grids of 36 x 72 cells. It is from Liber Logaeth that Dee and Kelley derived the 48 Calls or Keys (see below), and in which are concealed the keys to the Mystical Heptarchy, a related magical work by Dee. Liber Logaeth has never yet been published in book form but is available online at: [1]. Dee himself left little information on his Sixth Holy Book apart from saying that it contained 'The Mysterie of our Creation, The Age of many years, and the conclusion of the World' and that the first page in the book signified Chaos. Note that the title The Book of Enoch attributed to the text of Liber Logaeth is not to be confused with the aprocryphal Biblical The Book of Enoch. (There are three versions of the latter; a facsimile reprint of the Ethiopian version is Laurence, (1995))[3] Nor should it be confused with Crowley's rescension Liber Chanokh (The Book of Enoch) although all these texts are related. See the limited edition on subject by author Stephen Skinner.

The Five Books of Mystery

Another crucial manuscript, (Sloan ms. 3188, also available in a fair copy by Elias Ashmole, MS Sloane 3677. Available online at: [2]). It is an account of the 'actions' or workings undertaken in the Liber Logaeth, titled the Mysteriorum Libri Quinque (Five Books of Mystery (or Mystical Exercises). The Mysteriorum Libri Quinque is the diary for 22 December 1581 – 23 May 1583 inclusive: the first five Books of the Mysteries (and Appendix), ending where Causubon's A True and Faithful Relation begins. It describes the furniture of the temple; the Seal of God (Sigillum Dei); the Tables of Light; the Great Circle and corresponding Collected Table of 49 Good Angels; the Mystic Heptarchy and the Tables of Creation; the Angelic Alphabet (Dee's copies) and the beginning of Loagaeth (i.e., the first few folios of MS. Sloane 3189). There are two transcripts of this manuscript available today: Joseph Peterson[4] and C. L. Whitby.[5] Versions of the first three of the five Books of Mystical Exercises can be found online at : [3]

Other Enochian manuscripts

Yet another central manuscript is Sloane 3191 (available online at: [4] ) which comprises: 48 Angelic Keys; The Book of Earthly Science, Aid and Victory; On the Mystic Heptarchy; and Invocations of the Good Angels.

Two further Manuscripts from Dee and Kelley's workings are important to Enochian magic:

1) MS. Cotton Appendix XLVI Part I (available online at: [5] is the diary for 28 May 1583 – 15 August 1584 inclusive: The Sixth (and Sacred) Parallel Book of the Mysteries (not to be confused with "The Sixth and Sacred Book of the Mysteries", which is part of Liber Logaeth - see above) and "The Seventh Book of the Mysteries" (Kraków), beginning where A True and Faithful Relation begins. It includes the arrival of Prince Adalbert Laski, the journey to Kraków and the dictation of the 48 Calls or Keys (including descriptions of the 91 Parts of the Earth), as well as the Vision of the Four Watchtowers and also the Great Table.
2) MS. Cotton Appendix XLVI Part II (available online at: [6]) is the diary for 15 August 1584 – 23 May 1587 (and 20 March – 7 September 1607) inclusive: The Book of Praha, The Royal Stephanic Mysteries, The Puccian Action, The Book of Resurrection, The Third Action of Trebon and the remaining Spirit Actions at Mortlake in 1607, ending where A True and Faithful Relation ends. (It may be seen that Casaubon's A True and Faithful Relation is equivalent to the MS Cotton Appendix in toto, i.e. Dee and Kelley's diaries from 28 May 1585-23 Sept 1607).
Meric Casaubon's 1659 edition of part of these diaries (Cotton Appendix MS. XLVI), entitled A True & Faithful Relation of What Passed for Many Yeers between Dr. John Dee and Some Spirits contains notorious transcription errors which in some cases were transmitted through many subsequent republications of the Dee/Kelly material; Casaubon's edition was intended to discredit Dee and Kelly by accusing them of dealing with the Christian Devil. An expanded facsimile edition of Casaubon was published by Magickal Childe in 1992[6]

Dee and Kelley's surviving manuscripts later came into the possession of Elias Ashmole, who preserved them, and made fair copies of some, along with annotations.

Rediscovery by the Hermetic Order of the Golden Dawn

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Dee and Kelly never referred to their magic as 'Enochian' but rather called it 'Angelic'. However in modern occultism it is commonly known as Enochian. It is not quite clear how much of Enochian magic was put to use by Dee and Kelley. Indeed, whether Dee and Kelly ever practiced Enochian is still up for debate. The angels told them not to work Enochian, and there are no diary records of works being done except for one healing talisman that they were instructed by the angels to make. Dee and Kelley's journals are essentially notebooks which record the elements of the system, rather than records of workings they performed using the system.

Some writers assert that Thomas Rudd was the centre of a group of angel magicians who may have used Dee and Kelly's material. The Angelical material of Dee and Kelley also had a considerable influence on the magic of Rosicrucianism. However, little else became of Dee's work until late in the nineteenth century, when it was incorporated and adopted by a mysterious and highly secret brother-hood of adepts in England, who called themselves the Hermetic Order of the Golden Dawn. The rediscovery of Enochian magic by Samuel Liddell MacGregor Mathers of the Hermetic Order of the Golden Dawn in the 1880s led to Mathers hammering the material into a comprehensive and workable system of ceremonial Magick.[neutrality is disputed] They invoked the Enochian deities whose names were written on the tablets. They also traveled in what they called their Body of Light (a poetic term for the aura) into these subtle regions and recorded their psychic experiences in a scientific manner.[neutrality is disputed] The two major branches of the system were then grafted on to the Adeptus Minor curriculum of the Golden Dawn.

Enochian as an operative system is difficult to reconstruct based upon original manuscripts like the collection of Sir Hans Sloane in the British Museum, but contemporary occult organizations have attempted to make it usable. The Golden Dawn was the first, but their knowledge was based upon only one of Dee's diaries and their planetary, elemental, or zodiacal attributions have no foundation in the original sources.

The Golden Dawn also invented the game of Enochian chess, so that aspects of the Enochian Tablets can be used for divination. The four chessboards do not have any symbols on them, just sets of squares colored in certain ways. Each board is associated with one of the four elements of magick. Pat Zalewski's book (1994) on the subject is definitive.[7]

The papers of the Sphere Group, a sub-group of the Golden Dawn founded by Florence Farr which experimented with Enochian magic, have been edited and published in Kuntz, (1996).[8]

Aleister Crowley and Enochian Magic

The neutrality of this section is disputed. Relevant discussion may be found on the talk page. Please do not remove this message until the dispute is resolved. (January 2012)
Aleister Crowley, who worked with, and wrote about, Enochian magic extensively, has contributed much to its comparatively widespread use today. Crowley published the Golden Dawn Enochian material as "A Brief Abstract of the Symbolic Representation of the Universe Derived by Doctor John Dee Through the Skrying of Sir Edward Kelly." (Initially published in Crowley's Journal The Equinox Nos VII and VIII, this work was subsequently renamed Liber LXXXIV vel Chanokh, or The Book of Enoch - Chanokh being an older Hebrew form of the name Enoch. Crowley numbered the book as 84 since that number is the Qabalistic numeration for Chanokh. (In some printings the number 89 is mistakenly assigned to the book).

Crowley's most famous work with Enochian focused upon the Calls of the Aethyrs. His visions from these Calls, which he experienced while working with Victor Neuberg in Algeria, formed a document called The Vision and the Voice, also known as Liber 418 (or to give it its full title, Liber CCCCXVIII: Liber XXX Ćrum Vel Saeculi, Being of the Angels of the Thirty Aethyrs the Vision and the Voice - see Holy Books of Thelema). The book was written with highly symbolic imagery and is integral to Crowley's explication of his Law of Thelema. Recordings of Crowley reading the First and Second Calls of the Aethyrs (in both English and Enochian) exist; they were recorded as part of a series of wax cylinder recordings made by Crowley in 1922, and can be found on various compilations of these recordings onto CD which are widely available today.

The system

The two pillars of modern Enochian Magick, as outlined in Liber Chanokh are the Elemental Watchtowers (including the Tablet of Union) and the "World" of the 30 Aethyrs. The Aethyrs are the "heavens" or Aires of the system. Starting with the 30th Aethyr and working to the first, the magician explores only as far as his level of initiation will permit.[9][neutrality is disputed]

The Calls or 'Keys' and the "World" of the 30 Aethyrs[edit]
The essence of the Enochian system depends on the utilisation of Eighteen Calls or Keys in the Enochian language (a series of rhetorical exhortations which function as evocations), and a Nineteenth key known as the Call or Key of the 30 Aethyrs. The calls are used to enter the various Aethyrs, in visionary states. The Aethyrs are conceived of as forming a map of the entire universe in the form of concentric rings which expand outward from the innermost to the outermost Aethyr.

The Enochian 'map' of the universe is depicted by Dee as a square (made up of the 4 Elemental Tablets/Watchtowers incorporating the Tablet of Union (Spirit)), surrounded by 30 concentric circles (the 30 Aethyrs or Airs). The 30 Aethyrs are numbered from 30 (TEX, the lowest and consequently the closest to the Watchtowers) to 1 (LIL, the highest, representing the Supreme Attainment). In a similar way to the methods used by magicians to scry upon the Qabalistic Tree of Life, which involves travelling astrally to each pathway and Sephira, magicians working the Enochian system record their impressions and visions within each of the successive Enochian Aethyrs. The systems are comparable but not equivalent; while Enochian has 30 Aethyrs, there are a total of 32 Sephira and paths upon the Tree of Life. Just as a magician may talk about exploring the Tree of Life from Malkuth to Kether, the Enochian magician would talk about exploring the Enochian Aethyrs from TEX to LIL.

Each of the 30 Aethyrs is populated by "Governors" (3 for each Aethyr, except TEX which has four, thus a total of 91 Governors). Each of the governors has a sigil which can be traced onto the Great Tablet of Earth.

In practical Enochian workings, the Nineteenth Call/Key of the 30 Aethyrs is the only call necessary for working with the Aethyrs. It is only necessary to vary appropriately the name of the Aethyr itself near the beginning of the call. Once the Call is recited, the names of the Governors are vibrated one at a time and a record of the visions is kept. The use of Calls 1-18 is rather complex and their usage should be made clear via one of the Enochian textbooks cited below.

The Great Table of Earth: The Elemental Watchtowers and their subdivisions

The angels of the four quarters are symbolized by the Elemental "Watchtowers" — four large magickal word-square Tables (collectively called the "Great Table of the Earth"). Most of the well-known Enochian angels are drawn from the Watchtowers of the Great Table.

Each of the four Watchtowers (representing the Elements of Earth, Air, Fire and Water), is collectively "governed" by a hierarchy of spiritual entities which runs (as explained in Crowley's Liber Chanokh) as the Three Holy Names, the Great Elemental King, the Six Seniors (aka Elders) (these make a total of 24 Elders as seen in the Revelation of St. John), the Two Divine Names of the Calvary Cross, the Kerubim, and the Sixteen Lesser Anegls. Each Watchtower is further divided into four sub-quadrants (sometimes referred to as 'sub-angles') where we find the names of various Archangels and Angels who govern the quarters of the world. In this way, the entire universe, visible and invisible, is depicted as teeming with living intelligences. Each of the Elemental tablets is also divided into four sections by a figure known as the Great Central Cross. The Great Central cross consists of the two central vertical columns of the Elemental Tablet (the Linea Patris and Linea Filii) and the central horizontal line (known as the Linea Spiritus Sancti).

In addition to the four Elemental Watchtowers, a twenty-square cell known as the Tablet of Union (aka The Black Cross, representing Spirit) completes the representation of the five traditional elemental attributes used in magic - Earth, Air, Water, Fire and Spirit. The Tablet of Union is derived from within the Great Central Cross of the Great Table.

The squares of the Elemental Watchtowers and those of the Tablet of Union are not simply squares, but in fact truncated pyramids, or pyramids with flat tops - thus, pyramids which have four sides and top, for a total of five 'sides'. Again, these represent the traditional five magical elements (Earth, Air, Water, Fire and Spirit) though in varying combinations. There are 20 Pyramids in the Tablet of Union and 156 in each of the four Elemental Tablets. Each pyramid houses an 'angel' with a one-letter name. The angel's attributes (that is, its powers and its nature) are 'read off' according to its position within the Tablet and proportions of the different Elements (whether Earth, Air, Fire, Water or Spirit) represented on its sides. When two Pyramids are combined they form an 'angel' with a two-letter name whose attributes are somewhat more complex. This gives rise to ever-more complex 'angels' depending on the number of pyramids under examination. The attribution of various Elements to the various pyramids is best depicted on a labelled and coloured version of the various Tablets; an Enochian texbook (e.g.[10] or[11] is most useful for this purpose.

From Wikipedia, the free encyclopedia