These two diagrams were shown to the candidate during the 2=9 ritual and they provide a somewhat strange attribution of the metals to the Tree of Life. In Whare Ra students were given a copy of Westcott’s translation of Aesch Mezareph which was supposed to explain it. It does not very well.
The two diagrams actually show two stages of the great work, but it is not explained how this is useful. The Nisi document header seems to suggest that Mathers was trying to show how the different metals could be placed on the tree to show different things. However it doesn’t really do that either.
Quoting his teacher, Jack Taylor, Zalewski said that Mrs Felkin refused to remove the diagrams from the ritual. He suggests that it might be only there to encourage students to study Aesch Mezareph. But in my opinion the diagrams presentation might be magical. They are placed in the South West and shown to the candidate by the Hierus before the Hegemon shows the candidate the geometric shapes diagram.
One of the things that I have noticed is that the candidate’s sphere of sensation changes when exposed to these two diagrams.
One of the reasons why Felkin did not want the diagrams changed or removed is that they were forcing the sphere of sensation into an alchemical process. In otherwords the diagrams were not meant to be understood intellectually, but their symbolism accepted. The fact that the are shown the diagram by the Mars and fire orientated Hierus would be significant to that process.
Regardie never saw this diagram during his initiation. When he was initiated into the Bristol temple it was one of many which had been removed and set aside for “later study.” Thus he would have missed out on any magical exposure to these tablets. As an alchemist he would have looked at them later and wonder what the hell they meant really.
|The Christian problem “solved by Christ. But sin requires you to believe in
it even more than you believe in Christ,
|The Wheel of Birth and Death only keeps rolling when you see it as a problem
in the first place.
|Obey or die and you will get to live in the arse end of the
world where everyone will want to kill you.
|Anne Davies: You can tell an adept by whether they
accept all races as part of the One Thing.
Of course that does not apply to gay people
they need fixing. I need a chicken sandwich is there a place
I can get one?
|Crowley demonstrates the technique for rolling your own while
deep in a Meditative state.
PREPARATION: Relax the body and harmonise the emotions. Alert the mind and charge it with will. Establish a centre of awareness in the Higher Self.
DISSOCIATION: Mentally affirm: “I am not the physical body, I am the spiritual self. I am not the emotions, I am my spiritual self. I am not the mind, I am my spiritual self.”
MEDITATION: Assert: “I am the Divine Self. Immortal. Eternal Radiant with spiritual light. I am that self of Light; that self am I. The self in me, the Atma, is one with the self in all the Paramatma. I am that self in all. That Self am I. The Atma and the Paramatma are One. I am that. That I am.
PERIOD OF MEDITATION: Five minutes at first, then lengthen gradually to 15 or 30 minutes. Best times are sunrise, mid-day and sunset. Cease meditating if any signs of a headache are felt.
CLOSING PHASE: Bring the centre of awareness:(a) Into the formal mind, illumined and responsive to the intuition.(b) Into the emotions radiated by the Spiritual Light.(c) Into the body, empowered by the Spiritual Will, inwardly, vitalised and self-recollected throughout the day, remembering the Divine Presence within the heart, the inner ruler, immortal, seated in the hearts of all beings.
Dean F. Wilson has offered the first of two of what look to be refreshing and welcome additions to the Enochian Section of any Magician’s library. Meant to be the first of two books, one of Theory and one of Practice, Enochian Magic in Theory is basically a summary of the structure of the extant records of the operations of John Dee and Edward Kelley. There are several accounts of these, with most die-hard enthusiasts having and perusing their own scans of the manuscripts themselves. I myself have spent the better part of two decades going through exactly that process. I know well the mistakes commonly made, the ideas that get merged with but do not originate with the “Enochian” source journals. I have a fairly impressive experience in Golden Dawn related approaches, and was a veteran of the infamous rounds of early Enochian internet subculture under many various screen names and guises.
Upon receiving my copy of Dean’s publication, I was filled with excitement. From the minute this book is in your hands, you see its quality. I have read his blog on occasion, and spoke with him online enough to understand he is very much of a similar mind as me on the fallacy of words such as “right and wrong” and is more liable to use “consistent and sincere” as a complimentary polarity of true use to a magician not crippled by superstition and arrogance. In the six months or so I have occasionally spoken with Dean, I greatly enjoy our conversations which have revealed him as a person well-qualified to write a book expressing his perspective on popular opinions on Enochian Magic.
He spares no expense making such a treasurehouse of opinions from most sources, either. In fact, from printed and electronically distributed perspectives on nearly every source of easily attained Enochian scholarship I have seen, ranging from the best-selling and easily digested to the freely distributed and brain wracking, he pretty much samples a bit of all of them. If you are not sure where or who to start with in Enochian Magic and just want to see a combined outline of the prevalent thoughts on the components, and see their integration, his book is frankly the perfect choice. I could not imagine I have three books on my shelf on John Dee or Enochian that he does not cover, mention, or quote; aside from an obscure textbook translated from Poland. And just as freely, he credits fellow artisans and scholars with their own findings. Unfortunately, in such a book I would expect to see some reinteration, and some misstatement or biased conclusions. One HUGE one is the old conclusion about IAD BALT (Lord of Justice) and Yaldoboath.
There is really no reason to think these two are connected aside from their phonic similarity. There are a few other conclusions I do not share and a few facts I would check about the order of things, and some leaps I probably make that he does not, but all of that is ultimately not really important to know we can agree to disagree. However, even though I disagree with the idea as presented, I do encourage one entertain it themselves. I also like that he mentions several prevailing ideas that even he questions. If anything, Enochian Magic in Theory is a supercharged well-executed effort to bring a magician up to speed on the general variety of influences, opinions, and ideas one might encounter in the broad spectrum of people drawn to this Art.
Dean’s writing style is easy to read, and his treatment of subjects is both speculative and competent. He makes good use of his 356 pages to include a dictionary of the calls, a list of the expansive catalogues of spirits, and to illustrate nearly every table that is diagrammed in Dee’s own work. His writing style is far from formal, but it is certainly more engaging than a casual tone. You immediately sense that Dean not only believes the potency of this work, but that he has experienced it. Furthermore, he encourages that experience to form an opinion of your own. I rather like that approach instead of the “sheltered genius” amassing everyone else’s findings.
The binding is great, the spine does not break from casual reading, and the interlaid textured-blue graphics that form a nice backdrop to an imposed Sigillum many will recognize as a centerpiece to John Dee’s work. But the real gem is the work itself, though I encourage EVERY person who seeks to look into actual practice of this work look back into the diaries of John Dee that we are fortunate to still have. This book provides a quality resource for those who do so, or just want to skip the 16th century and just start working it immediately. This book is written fearlessly, and with little of the stigma or overly cautious tone many books address Enochian in. I would personally be comfortable saying this would be a excellent first book on Enochian Magic, and a invaluable resource in the personal library of even seasoned participants in the legacy of John Dee, The Golden Dawn, Aleister Crowley, and other modern approaches. I eagerly wait this book’s companion, presumably “Enochian Magic in Practice” and anticipate being equally satisfied with how he develops such a well rounded understanding of the full spectrum of what is considered “Enochian Magic” into a body of practical work and personal development.