Enochian Practical Usage?

1) Dee and Kelley would have asked the angels. Basically to get ahold of angels via the telephone book/map software, which requires a lot of installation and setup/troubleshooting. They tended to quiz the angels about texts of sacred magic and theurgy, so practical work of initiation, holymaking, all the way to self-divination could be considered fair game. Dee was interested in optics (tinted with theology of light metaphysics), alchemy (including the early spiritual variety), and pythagorean/platonist mathematics (Proclus and Nicholas of Cusa), as well as a few strains of christian cabala (which deals with many of the same practical skills)

2) lots of boring memorization, writing drilling and temple work. the golden dawn system is different, the system has been modified and reconstruction as well as rationalized in a new paradigm (both in terms of religion and scientism). crowley's system is another animal yet again (although he was surprisingly faithful to the basic structure of GD Rosicrucianism), and post-crowley folks tend to be doing something different than him (religiously and/or scientifically). there's a reason nobody wanted to play enochian chess with regardie! nobody has the final interpretation of Dee and Kelley (not enough is known of their theology and practice), but there's plenty of recent exciting academic scholarship on Dee and Kelley and Alchemical/Angelogical magic in that era. If I were designing a syllabus/practicum for Enochian studies I would urge students to read the research of especially S. Clucas, U. Szulakowska, G. Szonyi, D. Harkness, H. Hakansson, N. Clulee on Dee, in addition to the golden dawn materials, crowley's vision records, regardie's psychologizing, all those post-regardie GD trads. and the postmodernist/chaos approaches. Of great interest also should be the texts of Dee-influenced esotericism and emblems of the seventeenth centuries. "Practical" isn't all that hard to apply to the study of these writers, for whom the term "applied metaphysics" certainly applies to their magical interests and philosophical theologizing.

3) There are probably several examples out there--most of the GD and "modern magick" exponents I've read seem to hardly care about this, mostly because the Judo/xtizn stuff is really tacked on and unnecessary. I don't see how it's really a problem if you see things according to a different religious framework. if you want to understand things as working with spirits according to another metaphysics, you could just figure the xtian interpretation is just plain old wrong, although the system worked nonetheless. Dee and Kelley were dupes of whatever faeries or illuminati control those frequencies, thinking they were text-messaging angels via phantasmic computation. Works fine also if you imagine it as a metaprogramming system for developing imagination and concentration power, visualization of entities and servitor creation, kabbalistic headtrip and light generator textmachine etc. I could see it as working in an islamic or a shamanic context, and many post-blavatsky occultists like Crowley have argued that it should be seen in a more eastern religious context. christian occultists of the renaissance were/are always being accused of succumbing to pagan theology via neoplatonism and hermeticism (along with some legendary zoroastrianisms and egyptianisms).

recommended reading

Enochian Magick for beginners - donald tyson

And if you're interested in the GD take on enochian, and you can find it, try a copy of

Ritual Magick Manual - David Griffin