El despido disciplinario como exteriorización del poder empresarial

To attempt to distil the Enochian system into a few paragraphs pages must be one of the most foolhardy things I have attempted for sometime and I thought I was getting old enough to know better, but apparently not. The chief intention of this short chapter is to give any reader that is unfamiliar with the system, some information regarding how the dictionary was compiled and from where it was taken.

John Dee was an avid diarist and with meticulous care, he kept two diaries one private and one Magical or Spiritual. Dee made copious marginal notes in the works he possessed and these notes could often be more revealing than the printed or written text, the odd one even had an astrological chart written in the margins. Perhaps this was an Horary Chart for a time, event, an answer being sought, perhaps even for someone.

Without his careful recording of all that happened during his experiments this work and many others regarding subject of Enochia could never have been written because we would not have known that it existed and what had been achieved by John Dee and Edward Kelly.

Dee possessed a shewstone that was a gift to him from the Archangel Uriel though he did have others for use in his experiments. As written elsewhere, during November 1582 he was in fervid prayer in his laboratory, when the room filled with a divine light from the western window and in the midst of which was the Archangel Uriel. The angel gave him a convex crystal and told him if he examined it intently, beings would appear and give him the answers that he so fervently sought and then the angel disappeared.

Dee spent much time in prayer and he could never stress enough the importance and power of prayer. He wrote that ‘ . . . the Key of Prayer openeth all things’ and prayer was a large part of the bedrock of his existence.

When Dee skryed in the shewstone he could never remember properly what had happened, what was said or revealed in the excitement of it all, he resolved it was obviously necessary to have a skryer who would use the stone while he recorded the success, failure or otherwise of the attempt.

He knew he needed help in the matter of crystal skrying for it was too much for one man and this is how Edward Kelly, among other skryers, eventually came into his life. Regarding the shewstone Lewis Spence writes

‘it was necessary to stimulate the imagination to the highest pitch, until the soul became a willing agent to its self-deception to become the dupe of one’s own delusions.’

Horace Walpole, writing to Sir Thomas Mann on the 22nd of March1771 regarding ‘Dr. Dee’s Magic Crystal’ — ‘Dr Dee’s Black Stone — writes in part. ‘Dr. Dee, you must know, was a great conjuror in the days of Queen Elizabeth, and has written a folio of the dialogues that he held with his imps . . . the authorities of the British Museum purchased this ‘relic of the

superstition of our ancestors’ for the sum of twelve guineas. It is neither more nor less than how it has been described, a polished piece of cannel-coal save for the important one that gave it to John Dee and this, apart from the allusion to the ‘the devil’s looking glass, explains it use in Butler’s Hudibras:

‘Kelly did all his feats upon The devil’s looking glass — a stone.’

Cannel-coal (Candle-coal): Mineral: A variety of the species called by Dana — Mineral Coal. It is bituminous and often cakes. It has little lustre; its colour is dull, bluish or greyish black. On distillation, it furnishes forty to sixty-four per cent of volatile matter. It is used for the manufacture of oils.

Parrot-coal and Horn Coal are essentially the same as Cannel-coal’ (Dana).

The first Angel to talk with Dee was the Angel Anael but Dee, seeking further contact with the Archangel Uriel asked Anael if this was possible? The Angel told him ‘it could be done so in time’ and it was. One of the angelic visitants enquired about ‘the ring, which was appointed thee — which is to be made of perfect gold as aforesaid.’

Dee’s ring was revealed by the Archangel Michael who described to him the form it should take. Dee made a drawing of the ring, on Wednesday the 14th March 1582 ‘And it had these fowre letters in it, P E L E.’ In a marginal note Dee wrote he knew the name from John Reuchlin’s, De Verbo Mirifico.

Dee’s marginal notes are often most informative in their content and gives us a lot of information about him and his library.

The name Pele had the meaning of ‘he who workest Wonders.’ Dee drew the design of ‘his ring’ in the margin, but I do not know if he ever had, such a ring made, engraved, used it or wore it? I had a copy made some years ago and generally wore it when dealing with any work connected with John Dee.

The Archangel Uriel instructed Dee to construct a special table to hold the shewstone. The table was to be painted in the primary colours, red, yellow and blue, the characters and names on the side painted in yellow and I have seen copies of this table made up for sale in the past. Four small seals were to be made, small compared to the Great Seal and these were to be placed under the legs of the Holy Table to support it.

All the seals had to be ‘made from perfect wax.’ Dee was to set the Great Seal in the centre and next place the crystal on the Holy Table. The Archangel Uriel gave detailed instructions for making all the seals for the Great Seal or Sigilum Emeth stressing ‘perfect wax’ was to be used. The seal had to be nine inches in diameter and exactly one and one eighth of an inch thick, with ‘no respect of cullours’ i.e. natural wax. You can see the genuine seals used by Dee and Kelly in the British Museum if you are curious.

Written within the Great Seal were the various names of God, the names of the angels and the signs, it is claimed, that command the angelic orders and these were revealed early in 1582. Kelly said seven angels came often and each carried a tablet or talisman that Dee copied down, the Archangel Uriel revealed how to inscribe these talismans on the seals. Written inside the Great Seal, within the heptagram and without are the seven sacred names of God taken from tables of 49x49 squares.

So many objects came from under the Holy Table, which the Angels, spirits and Madimi brought to Dee and Kelly. The gracious Dee recorded that

‘so much, indeed, was taken from under the Table’ should he ever make up another Holy Table that he would ‘put a shelf there for Their use.’

In the writer’s opinion, one of the most daring ideas ever placed on a sheet of paper is the astrological horoscope chart. Far too many I believe take this seemingly simple scheme for granted because its simplicity is exceedingly deceptive.

The birth chart is a map of the heavens set up for a certain time and place and it has a human being at its centre not unlike the ruler of their universe. An individual becomes on paper, the geocentric focus of the entire Universe with its sun, moon, fixed and ‘wandering stars’ set in their position around them. I consider it is one of the most daring diagrams you can place on a sheet of paper, as did the excellent astrologer Edward Lyndoe.

When you draw the circumference of your circle, you will place within the 360 degrees of the circle the vast unfathomed reaches of the Universe. The astrologer reduces the limitless to the limited. Incomprehensible distances in space that are quite powerless to be comprehended by the human mind, become reduced to inches to enable the astrologer to study the working relationship of the universe in relationship with the earth for a given time and puts all this at the service of one individual — the person for whom the chart was made. This working hypothesis can be charted for a place and any individual. Only the human mind could conceive this plan — only man would dare!

However, Shakespeare as usual came close in Henry V where, in the opening prologue of the play Chorus asks the audience’s help ‘gently to hear, kindly to judge our play.’ He asks, on the stage within the circular theatre in this plays opening lines (in abridged form and using the relevant lines):

‘Can this cockpit hold

The vasty fields of France? Or may we cram Within this wooden O the very casques

That did affright the air at Agincourt?

. . . On your imaginary forces work.

. . . Piece out our imperfections with your thoughts:

. . . For ’tis your thoughts that now must deck our kings’ . . . and so forth.

This is why I have written that setting up a horoscope for whatever reason is an audacious map and one I feel that is taken far too much for granted because with our audacity, we got away with it. In the work of Dee and Kelly, the multifarious Universe is condensed into a scheme even more daring in its proportions than any birth chart could ever be.

The paradigm of Dee and Kelly brings down a new and unknown universe to ours, a powerful one that could overlay our world and may even be the driving force behind it. The Enochian system could represent the realities of the inner planes, passing down through the Astral Plane from the spiritual and far beyond, perhaps even rising to the Divine like a Merkabah Chariot and its rider. This idea is different to the normal idea of the Elements and a higher level of general Occult Philosophies and it is a separate study and as said, it overlays and extends what ever we had before.

By the method’s used, Dee and Kelly have brought the Universe down to a diagrammatic square written on paper of two dimensions similar to a birth chart. Around this square were thirty concentric circles, the radii of which increase in strict geometric proportion. These are the thirty Aeythrs or Aires.

It is within this pattern and framework that the Four Great Watchtowers appear. These Four Towers rule over the four elements of Air, Earth, Fire and Water and each Tower possesses an Elemental King, servitors, signs and symbols and the like. Dee was instructed to draw a 49x49 square and fill these in correctly with the letters he was given. Over one hundred large squares in all, each table consisted of a 49x49 square, some tables only had every other square filled.

An angel or messenger would show Kelly the desired square and when the angel gave Kelly his instructions, Dee wrote the message down. I do not like the analogy and use it only because the model is familiar to most but you must disassociate it with its usual trappings and use. The tables were not unlike elaborate and sacred Ouija Board in practice, but I stress, without the usual import ascribed to the Ouija Boards in popular use and imagination. If you try to use and think of them in this way you may as well go and do something else more useful because you will be wasting your time. You may waste your time if you wish, but I do not think they will let you waste theirs!

In this way, the Calls were slowly and painstakingly written down, it was a very lengthy process. Sometimes the messengers would dictate a major Call or Invocation in reverse order and it was written down this way.

This was used as a safeguard because the Angel informed them that some of the Calls were far too powerful to be pronounced or communicated directly because they could accidentally evoke powerful forces and powers not sought after or understood. This should be a hint to the wise that the Powers giving the system thought it was extremely potent, especially when relayed down to the material level.

There are nineteen Calls existing in Dee’s diaries written in the language we now call the Enochian language or Enochia, after the prophet Enoch who

spoke with God and the angels. Naturally, Dee gave an English translation of the Angelic Language; it was from Dee’s hand written diaries that the dictionary found between these covers was worked out. Further pages were marked in the style of previous pages showing Dee obviously anticipated more Calls but sadly, they remain blank.

I think these blank pages possibly suggest that Dee anticipated enough Calls to make up one Call for each of the thirty Aethyr’s or Aire’s. Thirty Calls and the Call or Key of the Thirty Aethyrs would have made thirty-one Calls in all. We actually have eighteen Calls plus the Call of the Aethys making nineteen in all.

Although we have the blank pages in the diaries, remember we do not even know what material was destroyed by the Jones’s maid, only that ‘it was about half’ that had been lost in the fire or ‘lined pie tines,’ before it was stopped and all was lost.

Each of the thirty Aeythrs has a special name and the reader will find a full list of them at the end of the dictionary. You place the name required in the Call or Key of the Thirty Aethyrs, the name of the First Aethyr is LIL, which is the fourth word. This is where you would substitute the name of the Aethyr required. For example, to use the twenty-third Aethyr, you simply substituted TOR for LIL and so on. Each individual Aire has governors, servitors and the like and these are available now in other works for the curious.

From the nineteen Calls in Dee’s diaries, this dictionary and all dictionaries of the Enochian language have been compiled. There are no additions in this work to the Enochian given in Dee’s diaries as often said.

This section remains the same as the first edition and only my contribution to the new dictionary is enlarged. I would not be so presumptuous as to attempt to change the work of Dee and Kelly, there are some 700 odd words in the diaries and these are given.

This short summary is to acquaint any new reader unfamiliar with the some of the sources used for the dictionary. I would like to make one small comment having seen all these complicated diagrams, language, complicated details and work and it is this. If Kelly was deceiving Dee with all of this, he must have had one of the most remarkable memories ever set in the mind of a human being because they are mind bending.

This outline given here is almost brazen in the brevity of its presentation.

It is permissible only because there is now no shortage of books giving, according to the lights of their writers, a comprehensive account of the magical system known as Enochia. The information will be found used in this work and I have always stayed in this work broadly within the brief of presenting the Enochian Dictionary of Dr. John Dee and Edward Kelly.

NOTES ON THE ARRANGEMENT AND SYSTEM OF THE WORK