Evoking

the Spirits

of the Book of Enoch

by Anousen Leonte

- Copyright 2016-

other works by the author:

Evocation through Sigil Magick

Chaos Magick

Evoking Hecate

Dream Magick

Sigil Magick: The Basics

Gnostic Magick

Cat Magick

Evoking Jupiter

Olympick Magick

Alchemical Evocation

The Magick of Color and Light

Scrying without Tears: The Theory, Technique and Uses of Scrying

 Introduction

This is a book on how to summon the fallen angels from the Book of Enoch using the methods of chaos
magick. It is based on the work I've done in my other book, Evocation Through Sigil Magick. This is not a
book based on John Dee's Enochian Magick, however. Enochian Magick was developed by (or revealed
to) John Dee in the 1500s A.D., and is a separate system entirely. I have not personally worked with John
Dee's Enochian Magick, so I cannot speak to the similarities between the two. The Enochian Angels of
John Dee are different from those mentioned in the Book of Enoch—at least in name—and I haven't seen
any evidence that John Dee had access to the same Book of Enoch that I will be using. Was he in contact
with the same Spirits? Perhaps. But I will leave this question to other researchers for now.

I will be using the Ethiopian Ge'ez version of the Book of Enoch. It is an ancient work which purports to
be the written revelations of the Biblical Enoch—a man who, according to legend, was taken up by God
to behold the mysteries of the universe. In addition to cosmology and prophecy, it describes the invasion
of fallen angels into human history—immediately prior to the dawn of civilization, as it so happens—and
explains that it was these fallen angels who taught humanity various sciences. They were later bound and
exiled, but their legacy remained on earth. They are called the Watchers. Though originally written in
Hebrew, the Book of Enoch we now have is preserved in Ge'ez, along with fragments in Aramaic, Greek
and Latin. There is also versions of the book in Slavonic (Old Russian), though I have strictly used the
Ge'ez version for this book. A good English translation in the public domain is available by R. H. Charles
(published 1917).

If you haven't read any of my other books before, my basic contention is this: by combining the methods of
sigil magick and semi-traditional evocation methods, various Spirits may be contacted who are not
described in existing grimoires. It is my theory that the seals used in different grimoires are earlier
equivalents to the modern chaos magick sigils, and that the seal (sigil) is the most vital aspect to evoking
a Spirit. When we encounter a seal in a grimoire, all we are encountering is a sigil used in antiquity to
contact that respective Spirit. But what about Spirits not mentioned in any grimoire? These, too, may be
contacted, so long as we make a sigil of their name and use it as a point of reference or focus within a
magickal setting. This opens the door to contacting and summoning any number of Spirits outside of
traditional grimoires, whether Egyptian, Norse, Chinese, Sumerian, Hebrew, etc. And not only Spirits, but
sources of information, too, may be "contacted" through meditation based upon such sigils. I have three
main works on this subject—Evocation Through Sigil Magick, Sigil Magick: the Basics, and Sigil
Meditation—which go into great detail on this method, but I will try and include enough information in
this book to get you started.

For some, the fallen angels of the Book of Enoch may seem like sinister forces and not to be contacted.
This only makes sense, however, if you accept a Biblical world-view—in which case, it is unlikely you
would be practicing magick in the first place. Some people are neutral or indifferent in regards to the
Bible, but a review of the sayings and acts of the Biblical God reveal him to be far more demonic than
any of the so-called "demons" of antiquity. Personally, I think that the Bible's view of God changes over
time, and that some of the earlier stories of his wars and savage laws have more to do with a primitive
society trying to justify its war-lust and tyranny than real spirituality. The ancient Israelites were in the
habit of condemning the gods and goddesses of all other nations, just as modern Christians and Muslims
view all other religions as the work of the devil. There is no reason why we should feel a need to accept
their outlook and, as such, the fallen angels in the book of Enoch are not to be feared. In fact, one can even
look upon them as noble characters, as we will see.

The Ethiopic Book of Enoch lists nine primary fallen angels, followed by twelve secondary fallen angels,
giving us a total of twenty one. The nine primary angels appear to correspond to the seven classical
planets as well as the head and tail of the serpent (Caput and Cauda Draconis, the eclipsing lunar nodes),
whereas the remaining twelve are the signs of the Zodiac. These fallen angels, I believe, are none other
than the principles of existence embodied in the Babylonian/Sumerian pantheon. The early
Babylonian/Sumerian system was one in which the planets and signs of the Zodiac constituted the gods
and goddesses of the world. They each corresponded to a particular principle and, therefore, they
represent the forces of existence. To understand these esoterically, we must look at existence as the
unfolding of certain inherent principles. Or, rather, we must look at existence as the expression of certain
innate qualities of being which, once expressed, become differentiated. This was essentially the basis of
early pagan cosmologies. They did not view the world as arising out of the whims of a jealous creator
God, but rather as a dynamic process of growth, differentiation and decay. In this process, many different
personalities played a role—some good, some evil, some creative, some not. Yet through their interaction
the world arose. And by such processes, too, the world will one day be destroyed. We know from the
evidences revealed by modern science that the cosmos is one of diverse interaction and complexity rather
than being specifically ordered by a central intelligence. The ancient pagan notion is therefore closer to
the poetic sensibilities of the universe than monotheism, in this sense. Whether or not the fallen angels of
the book of Enoch actually did have a hand in the universe's creation is not the point, however. The point
is what occurs when they are evoked—that is, what experiences, changes and new understandings can be
gleaned from their contact. I think everything can tell us something of the universe if we only learn to
listen, and this applies to Spirits just as much as it does to anything. The real value of evocation and
summoning is not in how they reinforce our worldviews or paradigms, but in how such an experiences
changes our worldview, leading to a greater understanding of ourselves and the universe.

I also propose that this basic pagan worldview of the ancient world was not wholly eradicated by the
Christian and Islamic hordes of Europe and the Middle East. It is true that most of the post-Abrahamic
theologians and philosophers rejected it, but paganism creeps back into focus time and time again. We see
it in the angelic hierarchies of European and Islamic thought, in the various principles of manifestation
conceived of by Sufism and some forms of Christian mysticism, and also in many of the Christianized
pagan myths of old.

Some of the worship of old pagan gods and goddesses actually even survived in Europe and the Middle
East in the form of grimoire literature. Such books as the Arbatel, Picatrix, the various keys of Solomon,
the Pseudomonarchia Daemonum, the Heptameron, etc. all list old gods and goddesses under new names
—or, at least, they list their roles. In some instances, it is difficult to see the ancient connections, but in
others it is shockingly clear. From this I think it would be safe to conclude that the ancient cults did not
die out, but lived on through ceremonial magick in the European and Middle Eastern underground. Of
course, in the Americas, Africa, India and the Far East, they were always overtly practiced.

I believe something similar occurred in the Book of Enoch, and in other Kabbalistic writings.



 The Story of the Fallen Angels and their Evocation

The story of the fallen angels in the Ge'ez Book of Enoch elaborates on the Biblical account. Like the
Biblical story, it states that after humanity was created and started to flourish on the earth, the angels in
heaven looked down and began to lust after earth-women. They then hatched a plan to descend to earth
and take these woman as their wives and bring forth children from them. Semjaza, their leader, however,
was suspicious that he alone would be subject to punishment should they go through with the plan. The
other angels then agreed that they would collectively take on the punishment.

Already we see problems in the story: if the angels knew they were going to be punished—perhaps
eternally—why go through with the plan? Absurdities in ancient stories oftentimes point to a hidden
meaning.

The angels do exactly as planned, marrying and siring children with the earth women. The children of
these unions were called "giants", of enormous stature and, true to form, they end up devouring everything
in sight—including people. The Hebrew term for these children was called Nephilim, which means
"those who fell" or "those who caused the world to fall". (Yet "those who fell" corresponds better to the
fallen angels, proper. According to some interpretations, the term Nephilim should only be used to refer to
the fallen angels themselves, though the usage of the term in the Bible itself seems to indicate only the
offspring of an angel and human female.)

Meanwhile, these now fallen angels teach humanity all the rudiments of civilization, including metallurgy,
magick and astronomy. Later in the text it is revealed that the fallen angels taught to humankind "the eternal
secrets of heaven"—secrets which humanity always longed to know, but never could find. Later, as
punishment, God destroys the world in a flood and casts all the fallen angels into a supernatural prison
where, eventually, they will be tried, convicted and thrown into an abyss of fire forever. All the children
of these fallen angels are destroyed as well—although, the Spirits of these dead giants, it is said, become
the "evil Spirits" which wander the earth.

You need to read the entire Book of Enoch for the full story. I have merely given a brief outline. But there
are some important points to observe:

1. The fallen angels teach humanity secrets kept from them by God (as well as many arts integral to
civilization).

2. They are punished by God and thrown into a holding prison.

3. Their dead offspring (dead giants) return to the earth as "evil Spirits".

4. The Book of Enoch explicitly identifies these fallen angels as being the ones who taught humanity to
sacrifice to other gods—gods besides Jehovah, that is.

In the first point, I think that the author of the Book of Enoch is trying to convey that the Abrahamic God is
a God of ignorance. As in the case of the traditional story of Genesis, it is not God who enlightens
humanity, but an opposing force: in the Book of Enoch's case, it is the fallen angels, and in the case of the
Book of Genesis, it is the serpent. For any person who values knowledge, freedom and human dignity, it
should be quite clear that the villain in these stories is not the fallen angels or the serpent, but rather the
God who keeps humanity in ignorance. If we were to make a value system based upon the principle of a
God who wants to keep humanity ignorant, it would be one in which ignorance is strength and slavery is
freedom. It is not difficult to see how such a value system eventually led to the wholesale rape and
slaughter of other tribes by the Israelites in Canaan and elsewhere, as the Bible is quite fond of
recounting. Such a value system is the very root and essence of all fascist and authoritarian structures, and
the saints of such system are more akin to packs of wild dogs rather than human beings. They obey and do
not question. In contrast, the serpent and fallen angels have a quite different agenda: human freedom.

But what do the stories of angels coupling with human women actually mean? There has been much
written on the "ancient astronaut" theory, and many seem to think that there was a hybridization program
going on in the ancient world. The basic idea is if you fortify an early hominid with enough manipulated
DNA, you can improve them and make them resemble a higher intelligence. According to some, this
actually happened and was instigated by extra-terrestrials. While I find these accounts fascinating in a
literary sense, I am not wholly convinced they are true. I am not entirely convinced they are false, either. I
simply don't know. However, I think that it is more useful to look at mythology from many angles to
uncover its meaning. We know that behind many of the great mythologies of the world were a caste or
class of priests and shamans of both sexes, and that these classes did indeed perform what we would call
"magick" today. Could it be, perhaps, that many of the world's myths are an attempt to convey magickal
truth or processes? We know that these myths often contain astronomical or astrological meanings. And, in
the early days of civilization, magick, astronomy and astrology were all unified. This is true of the
Sumerian/Babylonian, Egyptian and Chinese civilizations, as well as India and Persia. Could there be a
purely magickal meaning in these stories?

As an interpretive exercise, let's suppose that the stories of fallen angels siring children with earth women
is a magickal allegory. In such a story we have an example of supernatural, heavenly forces (fallen
angels) joining with natural, earthly forces (human women), producing something which has aspects of
both (giant offspring). Here, already, we have a definition of magick: the seemingly supernatural entering
into the natural plane, bringing forth results which contain elements of both spheres. In a magick ritual,
this is precisely what occurs: spiritual and earthly forces encounter one another, resulting in a magickal
act or experience. In a sense, then, the stories of the fallen angels and their offspring can be regarded as an
allegory for all magick. And, interestingly enough, it is the fallen angels themselves who are specifically
said to have taught humanity magick—among other things.

Could this be an example of underground tradition—a tradition which sought to maintain the teachings of
magick in secret? It would explain why the early Christian Church decided to do away with the Book of
Enoch despite the fact that the book is quoted in the Epistle of Jude. Few surviving pre-Christian texts
from the Jewish tradition had such an advanced and specific angelology and demonology. Why would it
be excluded?

In all fairness, the work itself occasionally contradicts the book of Genesis. For example, according to
Genesis, it was a human named Tubal-cain who taught humanity about metallurgy, not fallen angels
(Genesis 4:22). Yet it is striking that a work valued enough to quote from as history by a New Testament
author (St. Jude) would be stricken from the canon except in the Ethiopian Church. Even then, there are
contradictions in other books—why single out the Book of Enoch?

Also, according to the Book of Enoch, the fallen angels constituted both the gods (and perhaps goddesses)
of the heathen nations, and their offspring, once dead, became the evil Spirits which wandered the earth.
Even though they are defined as evil in the account, their reality is acknowledged. Had such a book
continued to receive sanction in Christian Europe, we can almost be certain that, in time, such beings
would again be worshiped and consulted in magickal ways. This is true of certain demons mentioned in
the Bible and it would certainly be true of the Book of Enoch, had it survived.

Nonetheless, the Book of Enoch is not a proper grimoire. It simply gives the names of the angels and their
history, giving no indication that they can be evoked. As said earlier, it is my contention that any Spirit
may be successfully evoked, provided the proper method is used, and this method is to evoke through by
using a sigil as the point of focus or reference. A sigil, technically, in Latin, means a *seal*, as in the seal
of a Spirit. Some examples are:

The sigil is used as the basis by which a Spirit is evoked. It is its calling card, you might say. The other
aspects of magickal ritual—lights, incense, banishings, etc.—act as mental props in order to direct the
mind of the magician into the a magickal state, but it is the sigil or seal itself by which a Spirit is actually
contacted.

I have given each of the sigils I made for the various fallen angels in the Book of Enoch, but you are of
course free to make your own—in fact, I encourage that. I have also the astrological aspects of the fallen
angel, the ideal day of the week to evoke it, the color of candles and lamps to use, as well as what
fragrances astrologically correspond to it. These astrological aspects of my own interpretation, of course,
as the Book of Enoch does not include them.

I describe these processes in greater detail in my books *Evocation Through Sigil Magick*, but the
process of evocation can be distilled to the following steps:

Step 1. Acquire incenses based on the seven planets, two lunar nodes and twelve signs of the Zodiac.
(The fragrances I recommend are listed on each of the sigils.)

Step 2. Acquire multiple glass replacements for hurricane lamps, or some other glass lamp where a
candle can be placed beneath and still receive oxygen from the top-opening.

Step 3. Paint the lamps the desired color with heat-resistant glass paint.

Step 4. Craft a sigil that corresponds to the name of the fallen angel you wish to evoke. I normally craft
my sigils on my computer first, then draw them out on paper. Technically paper is all you need but I
describe some other methods in my other books.

Step 5. Decide on the special astrological time you will be using for the evocation.

Step 6. When the time arrives, set up your altar, placing the lamps and sigil in an aesthetically pleasing
configuration.

Step 7. Perform a banishing or centering ritual. While these are not entirely necessary, some find them to
be quite beneficial for entering into a magickal state of mind. You can perform something as time-tested as
the *lesser banishing ritual of the pentagram* or you can invent your own. The main thing is that it must
calm you and settle you into a new state of consciousness. Of course, the other aspects of the ritual may be
enough to do this.

Step 8. Quietly chant the name of the fallen angel over and over as you gaze at the sigil. You can do so
either in tandem with the rhythm of your breathing or independently. Do it continuously, trying not to think
or anything else. Soon its presence will arrive.

Step 9. Once it arrives, commune with it, make your requests and ask it whatever questions you have.

Step 10. When the time feels right, give thanks to the fallen angel and end the ritual.

With that out of the way, here is a list of most of the fallen angels mentioned in the Book of Enoch, along
with sigils I have made for each of them. I have left out the powers that I think each angel has, however,
as I would prefer you discover this on your own. Actually, you can evoke these angels without needing to
acquire a power or cast a spell. If you are successful, simply experiencing them will be enough. There are
many other grimoires and techniques for spells and powers—most of my books are about going for
something a little different than mere spell-casting. Of course, you can certainty attempt to use them for
purposes beyond merely experiencing them, and I do recommend this, but I haven't written this book with
that as my main intention. The main objective in this form of evocation is not to acquire power or to
influence reality, but rather to explore the different feelings that arise when these fallen angels are evoked.
I think this is an often overlooked aspect of magick, as the experiences that can arise from evocation can
be quite interesting and meaningful in their own right, independent of any special powers or effects that
might be gleaned. I am simply presenting this as a series of experiments, as well as a book to help inspire
further innovation and experimentation. Of course, I do think that each of these fallen angels has a definite
astrological aspect to it and therefore they are associated with the astrological powers which correspond
to them—but, for now, I recommend evoking them simply in order to experience them.

With that being said, enjoy! And good luck!




 1. Semjaza

His sigil:

Astrological aspect: Saturn

Time: Saturday, before dawn

Candles: Black

Lamps: Purple

Fragrance: Cinnamon, Myrrh

 2. Armaros

His sigil:

Astrological aspect: Venus

Time: Friday, night

Candles: Pink

Lamps: Green

Fragrance: Rose



 3. Baraqiel

His sigil:

Astrological aspect: Mercury

Time: Wednesday, before dawn

Candles: Black

Lamps: Orange

Fragrance: Bergamot, any light floral scent

 4. Kokabel

His sigil:

Astrological aspect: Jupiter

Time: Thursday, before dawn

Candles: White

Lamps: Blue

Fragrance: Juniper and Cedar

 5. Ezeqeel

His sigil:

Astrological aspect: Cauda Draconis

Time: Tuesday, before dawn

Candles: White

Lamps: Red, Green, White, Purple

Fragrance: Cinnamon, Sandalwood

 6. Araqiel

His sigil:

Astrological aspect: Caput Draconis

Time: Saturday, night

Candles: Black

Lamps: Red, Orange, Purple, Green

Fragrance: Frankincense, Cinnamon

 7. Shamsiel

His sigil:

Astrological aspect: Sun

Time: Sunday, at dawn

Candles: Red

Lamps: Yellow

Fragrance: Sandalwood





 8. Sariel

His sigil:

Astrological aspect: Moon

Time: Monday, at night

Candles: Purple

Lamps: White

Fragrance: Lavender




 9. Azazel

His sigil:

Astrological aspect: Mars

Time: Tuesday, before dawn

Candles: Black or white

Lamps: Red

Fragrance: Cinnamon



 10. Asael

His sigil:

Astrological aspect: Aries

Time: Tuesday, before dawn

Candles: White

Lamps: Green and red

Fragrance: Mint




 11. Zaqiel

His sigil:

Astrological aspect: Taurus

Time: Friday, night

Candles: Blue

Lamps: Red and white

Fragrance: Cardamon





 12. Batarel

His sigil:

Astrological aspect: Gemini

Time: Wednesday, before dawn

Candles: Blue

Lamps: Red and green

Fragrance: Pine





 13. Sathariel

His sigil:

Astrological aspect: Cancer

Time: Monday, night

Candles: Black

Lamps: Blue, Red

Fragrance: Jasmine






 14. Ramiel

His sigil:

Astrological aspect: Leo

Time: Sunday, before dawn

Candles: White

Lamps: Red, yellow

Fragrance: Sandalwood, rose

 15. Tamiel

His sigil:

Astrological aspect: Virgo

Time: Wednesday, before dawn

Candles: Black

Lamps: White, green

Fragrance: Sage, mint

 16. Yomiel

His sigil:

Astrological aspect: Libra

Time: Friday, night

Candles: Red

Lamps: Yellow and blue

Fragrance: Juniper, cypress

 17. Daniel

His sigil:

Astrological aspect: Scorpio

Time: Tuesday, night

Candles: Black and white

Lamps: Red

Fragrance: Ginger, cinnamon

 18. Turiel

His sigil:

Astrological aspect: Sagittarius

Time: Thursday, before dawn

Candles: Geen

Lamps: Blue and yellow

Fragrance: Mint, sandalwood

 19. Azazel/Zazel (mentioned twice)

His sigil:

Astrological aspect: Capricorn

Time: Saturday, night

Candles: Black

Lamps: Purple and white

Fragrance: Patchouli, cedar wood

 20. Bezaliel

His sigil:

Astrological aspect: Aquarius

Time: Saturday, before dawn

Candles: Black

Lamps: Blue and purple

Fragrance: Eucalyptus, chamomile

 21. Ananiel

His sigil:

Astrological aspect: Pisces

Time: Thursday, before dawn

Candles: Yellow

Lamps: Green and blue

Fragrance: Palmarosa