Showing posts with label john dee. Show all posts
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Wednesday, 22 July 2015

Enochian

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This article is about the reputed angelic language recorded in the journals of John Dee. For Dee's overall system of angel magic, see Enochian magic. For other examples of divine or angelic languages, see Divine language.
Enochian
John Dee Ashmolean.jpg
Created byJohn Dee
Edward Kelley
Setting and usageOccult journals
Purpose
Enochian script
Language codes
ISO 639-3None (mis)
GlottologNone
Enochian is a name often applied to an occult or angelic language recorded in the private journals of John Dee and his colleague Edward Kelley in late 16th-century England.[1] Kelley was a spirit medium who worked with Dee in his magical investigations. The men claimed that the language was revealed to them by the Enochian angels. The language is integral to the practice of Enochian magic.
The language found in Dee and Kelley's journals encompasses a limited textual corpus, only some of it with English translations. Several linguists, notably Donald Laycock, have studied Enochian, and argue against any extraordinary features in the language.
Dee's journals did not describe the language as "Enochian", instead preferring descriptors like "Angelical", the "Celestial Speech", the "Language of Angels", the "First Language of God-Christ", the "Holy Language" or "Adamical" because, according to Dee's Angels, it was used by Adam in Paradise to name all things. The term "Enochian" comes from Dee's assertion that the Biblical Patriarch Enoch had been the last human (before Dee and Kelley) to know the language.




Dee's Angelic language[edit]

According to Tobias Churton in his text The Golden Builders,[2] the concept of an Angelic or antediluvian language was common during Dee's time. If one could speak with angels, it was believed one could directly interact with them.
In 1581, Dee mentioned in his personal journals that God had sent "good angels" to communicate directly with prophets. In 1582, Dee teamed up with the seer Edward Kelley, although Dee had used several other seers previously.[3] With Kelley's help as a scryer, Dee set out to establish lasting contact with the angels. Their work resulted, among other things, in the reception of the Enochian or Angelical language.
According to Dee's journals,[4] Angelical was supposed to have been the language God used to create the world, and which was later used by Adam to speak with God and the angels, and to name all things in existence. After his Fall from Paradise, Adam lost the language and constructed a form of proto-Hebrew based upon his vague memory of Angelical. This proto-Hebrew, then, was the universal human language until the time of the Confusion of Tongues at the Tower of Babel. After this, all the various human languages were developed, including an even more modified Hebrew (which we know as "Biblical Hebrew"). From the time of Adam to the time of Dee and Kelley, Angelical was hidden from humans with the single exception of the patriarch Enoch who, according to the angels, recorded the "Book of Loagaeth" (Speech from God) for humanity. The book was then lost again in the Deluge of Noah.
The reception of Enochian started on March 26, 1583, when Kelley reported visions in the crystal of the twenty-one lettered alphabet characteristic of the language. A few days later, Kelley started receiving what became the first corpus of texts in the purported Angelic language. This resulted in the book Liber Loagaeth ("Book [of] Speech from God"). The book consists of 49 great letter tables, or squares made of 49 by 49 letters (however, each table has a front and back side—making 98 49x49 tables in all).[5] Dee and Kelley said the angels never translated the texts in this book.
The other set of Enochian texts was received through Kelley about a year later, in Kraków. These are more important since they come with English translations, thus providing the basis for the Enochian vocabulary. The texts comprise 48 poetic verses, which in Dee's manuscripts are called "Claves Angelicae", or "Angelic Keys". The Keys are assigned certain functions within the magical system. Dee was apparently intending to use these Keys to "open the 49 Gates of Wisdom/Understanding" represented by the 49 magic squares in Liber Loagaeth:
I am therefore to instruct and inform you, according to your Doctrine delivered, which is contained in 49 Tables. In 49 voices, or callings: which are the Natural Keys to open those, not 49 but 48 (for one is not to be opened) Gates of Understanding, whereby you shall have knowledge to move every Gate…[6]
—The angel Nalvage
But you shall understand that these 19 Calls are the Calls, or entrances into the knowledge of the mystical Tables. Every Table containing one whole leaf, whereunto you need no other circumstances.[7]
—The angel Illemese
While these texts contain most of the vocabulary, dozens of further words are found hidden throughout Dee's journals, and thousands of undefined words are contained in the Liber Loagaeth.

Alphabet[edit]

The Enochian script is written from right to left, and may include accents. Different documents have slightly different forms of the script. Some of the letter names are pronounced as they would be in English, but many are pronounced differently. The Enochian letters have English letter equivalents.[8] A number of different fonts for the Enochian alphabet are available, which use the English letter equivalents to access the Enochian glyphs.[9][10][11][12]


The Enochian alphabet with letter forms, letter names, English equivalents, and pronunciation of the letter names (pronunciation in quotes if different than English).[8][13] The Enochian letters in this chart are read from right to left, as written in John Dee's diary.[14]

Skeptical and linguistic evaluations[edit]

Skeptics have pointed to this discrepancy[clarification needed] between the two revealed sets of Enochian texts as an indication that Enochian is not a consistent language.[15] For instance, it has been noted, especially by the Australian linguist Donald Laycock, that the texts in the Loagaeth material show phonetic features that do not generally appear in natural languages.[16] Rather, the features shown are commonly found in instances of glossolalia, suggesting that Kelley actually produced at least this set of writings via "speaking in tongues."[citation needed][clarification needed]
Building on Laycock's linguistic analysis, skeptics also point out that there are even problems with holding that the texts of the Enochian keys represent a genuine natural language. It is observed that the syntax of the Enochian calls is almost identical with that of English.[17] Also, the very scant evidence of Enochian verb conjugation seems quite reminiscent of English, more so than with Semitic languages as Hebrew or Arabic, which Dee claimed were debased versions of the original Angelic language.[17] There are only two known verbs with conjugations, one of which, "to be," is highly irregular.[18] While some phonetic features of Enochian show a connection to glossolalia, others show similarities to the English language. Both languages have soft and hard consonants such as c and g, and combine s and h to make the sh sound.
As for the semantics of Enochian, additional similarities to English have been found. For example, luciftias, a term meaning brightness, may very possibly have a connection to Lucifer, whose name means "light bringer." Londoh, a word meaning kingdom, may have come from Dee's admiration for the Queen of England. These and other examples have led skeptics to believe that many of these terms are derived from notions that would have been contemporary in Dee and Kelley's time.

See also[edit]

References[edit]

  1. Jump up ^ The Private Diary of Dr. John Dee by John Dee at Project Gutenberg
  2. Jump up ^ Churton, Tobias (2002). The Golden Builders. Signal Publishing. ISBN 0-9543309-0-0. 
  3. Jump up ^ Deborah Harkness, John Dee's Conversations with Angels, 16-17.
  4. Jump up ^ Now in various collections of the British Library. See especially Sloane MSS 3188, 3189 and 3191, and Cotton Appendix XLVI. All the above are available in digital scans at: http://www.themagickalreview.org/enochian/mss/.
  5. Jump up ^ This book is now in the British Library, MS Sloane 3189.
  6. Jump up ^ The angel Nalvage, cited in Casaubon ed., A True and Faithful Relation…, p. 77
  7. Jump up ^ The angel Illemese, cited in Casaubon ed., A True and Faithful Relation…, p. 199.
  8. ^ Jump up to: a b "The Angelic or Enochian Alphabet". The Magickal Review. 2005. 
  9. Jump up ^ "Enochian Materials". The Magickal Review. 
  10. Jump up ^ Gerald J. Schueler, Betty Jane Schueler (font: 2001). "Download fonts". Schueler's Online.  Check date values in: |date= (help)
  11. Jump up ^ James A. Eshelman (2001). "Enochian Elemental Tablets". AumHa. 
  12. Jump up ^ "Enochian Font". Esoteric Order of the Golden Dawn. 2007. 
  13. Jump up ^ "Enochian alphabet and fonts". Omniglot. 
  14. Jump up ^ John Dee (1582). "MS. Sloane 3188". The Magickal Review. p. 103v–104r. 
  15. Jump up ^ See Donald Laycock, "Enochian: Angelic language or mortal folly?", 19–64 in The Complete Enochian Dictionary.
  16. Jump up ^ Laycock, "Enochian: Angelic language or mortal folly?", p.33.
  17. ^ Jump up to: a b Laycock, p. 43.
  18. Jump up ^ Egil Asprem (Dec 13, 2006). ""Enochian" language: A proof of the existence of angels?". Skepsis. 

Sources[edit]

  • DeSalvo, John (2011). Decoding the Enochian Secrets: God’s Most Holy Book to Mankind as Received by Dr. John Dee from Angelic Messengers. Rochester, VT: Destiny Books. ISBN 1594773645. 
  • DeSalvo, John (2010). The Lost Art of Enochian Magic: Angels, Invocations, and the Secrets Revealed to Dr. John Dee. Rochester, VT: Destiny Books. ISBN 1594773440. 
  • Eco, Umberto (1997). The Search for the Perfect Language. London: Fontana Press. ISBN 0006863787. 
  • Leitch, Aaron (2010). The Angelical Language, Volume I: The Complete History and Mythos of the Tongue of Angels. Woodbury, MN: Llewellyn Publications. ISBN 0738714909. 
  • Leitch, Aaron (2010). The Angelical Language, Volume II: An Encyclopedic Lexicon of the Tongue of Angels. Woodbury, MN: Llewellyn Publications. ISBN 0738714917. 
  • Laycock, Donald; DuQuette, Lon Milo, eds. (2001). The Complete Enochian Dictionary: A Dictionary of the Angelic Language As Revealed to Dr. John Dee and Edward Kelley. Boston: Weiser. ISBN 1578632544. 
  • Peterson, Joseph H., ed. (2003). John Dee's Five Books of Mystery: Original Sourcebook of Enochian Magic: From the Collected Works Known as Mysteriorum Libri Quinque. Boston: Weiser Books. ISBN 1578631785. 
  • Tyson, Donald (1997). Enochian Magic for Beginners: The Original System of Angel Magic. St. Paul, MN: Llewellyn Publications. ISBN 1567187471. 
  • Yates, Frances (1979). The Occult Philosophy in the Elizabethan Age. London: Routledge. ISBN 0415254094. 

External links[edit]

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Monday, 1 October 2012

The Occult.

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For other uses, see Occult (disambiguation).
The word occult comes from the Latin word occultus (clandestine, hidden, secret), referring to "knowledge of the hidden".[1] In the medical sense it is used to refer to a structure or process that is hidden, e.g. an "occult bleed"[2] may be one detected indirectly by the presence of otherwise unexplained anemia.
The word has many uses in the English language, popularly meaning "knowledge of the paranormal", as opposed to "knowledge of the measurable",[3][4] usually referred to as science. The term is sometimes popularly taken to mean "knowledge meant only for certain people" or "knowledge that must be kept hidden", but for most practicing occultists it is simply the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences.[5] The terms esoteric and arcane can have a very similar meaning, and the three terms are often interchangeable.[6][7]
The term occult is also used as a label given to a number of magical organizations or orders, the teachings and practices taught by them, and to a large body of current and historical literature and spiritual philosophy related to this subject.

Contents

[hide]

[edit] Occultism


Reconstruction of the "Holy Table" as used by John Dee.
Occultism is the term used to describe the study of occult practices including (but not limited to) magic, alchemy, extra-sensory perception, astrology, spiritualism, and divination. Interpretation of occultism and its concepts can be found in the belief structures of religions such as Gnosticism, Hermeticism, Theosophy, Wicca, Thelema, Satanism, and Neopaganism.[8] A broad definition is offered by Nicholas Goodrick-Clarke:
OCCULTISM has its basis in a religious way of thinking, the roots of which stretch back into antiquity and which may be described as the Western esoteric tradition. Its principal ingredients have been identified as Gnosticism, the Hermetic treatises on alchemy and magic, Neo-Platonism, and the Kabbalah, all originating in the eastern Mediterranean area during the first few centuries AD.[9]
From the 15th to 17th century, these ideas that are alternatively described as Western esotericism, which had a revival from about 1770 onwards, due to a renewed desire for mystery, an interest in the Middle Ages and a romantic "reaction to the rationalist Enlightenment."[10] Alchemy was common among highly important seventeenth-century scientists, such as Isaac Newton,[11] and Gottfried Leibniz.[12] Newton was even accused of introducing occult agencies into natural science when he postulated gravity as a force capable of acting over vast distances.[13] "By the eighteenth century these unorthodox religious and philosophical concerns were well defined as 'occult', inasmuch as they lay on the outermost fringe of accepted forms of knowledge and discourse,"[10] They were, however, preserved by antiquarians and mystics.
Based on his research into the modern German occult revival (1890–1910), Goodrick-Clarke puts forward a thesis on the driving force behind occultism. Behind its many varied forms apparently lies a uniform function, "a strong desire to reconcile the findings of modern natural science with a religious view that could restore man to a position of centrality and dignity in the universe.[14] Since that time many authors have emphasized a syncretic approach by drawing parallels between different disciplines.[15]
Direct insight into our perception of the occult does not usually consist of access to physically measurable facts, but is arrived at through the mind or the spirit[verification needed]. The term can refer to mental, psychological or spiritual training[verification needed]. Many occultists have studied science (perceiving science as an adjunct to alchemy) to add validity to occult knowledge in a day and age where the mystical can easily be undermined as flights of fancy. An oft-cited means of gaining insight into the occult is the use of a focus; a physical object, a ritualistic action (for example, meditation or chanting), or a medium in which one becomes wholly immersed. These are just a few examples of the vast and numerous avenues that can be explored.

[edit] Science and the occult

To the occultist, occultism is conceived of as the study of the inner nature of things, as opposed to the outer characteristics that are studied by science. The German philosopher Arthur Schopenhauer designates this "inner nature" with the term Will, and suggests that science and mathematics are unable to penetrate beyond the relationship between one thing and another in order to explain the "inner nature" of the thing itself, independent of any external causal relationships with other "things".[16][original research?] Schopenhauer also points towards this inherently relativistic nature of mathematics and conventional science in his formulation of the 'World as Will'. By defining a thing solely in terms of its external relationships or effects we only find its external, or explicit nature. Occultism, on the other hand, is concerned with the nature of the "thing-in-itself". This is often accomplished through direct perceptual awareness, known as mysticism.
From the scientific perspective, occultism is regarded as unscientific as it does not make use of the standard scientific method to obtain facts.

[edit] Occult qualities

Occult qualities are properties that have no rational explanation. In the Middle Ages, magnetism was sometimes called an occult quality.[17] Newton's contemporaries severely critiqued his theory that gravity was effected through "action at a distance" as occult.[18]

[edit] Religion and the occult

Some religions and sects enthusiastically embrace occultism as an integral esoteric aspect of mystical religious experience. This attitude is common within Wicca and many other Neopagan religions. Some other religious denominations disapprove of occultism in most or all forms. They may view the occult as being anything supernatural or paranormal which is not achieved by or through God (as defined by those religious denominations), and is therefore the work of an opposing and malevolent entity. The word has negative connotations for many people, and while certain practices considered by some to be "occult" are also found within mainstream religions, in this context the term "occult" is rarely used and is sometimes substituted with "esoteric".

[edit] Religious Jewish views

In Rabbinic Judaism, an entire body of literature, collectively known as Kabbalah has been dedicated to the content eventually defined by some as occult science. The Kabbalah includes the tracts named Sefer Yetzirah, The Zohar, Pardes Rimonim, and Eitz Chaim. For a more exhaustive look at these subjects, see Kabbalah.
Though there is a popular myth that one must be a 40 year old Jewish man, and learned in the Talmud before one is allowed to delve into Kabbalah, Chaim Vital says exactly the opposite in his introduction to Eitz Chaim. There he argues that it is incumbent on everyone to learn Kabbalah - even those who are unable to understand the Talmud. Further, the father of the Lurianic School of Kabbalah, Isaac Luria (known as the Ari HaKadosh, or the Holy Lion) was not yet 40 years old when he passed away.

[edit] Christian views

Christian authorities have generally regarded occultism as heretical whenever they met this: from early Christian times, in the form of gnosticism, to late Renaissance times, in the form of various occult philosophies.[19] Though there is a Christian occult tradition that goes back at least to Renaissance times, when Marsilio Ficino developed a Christian Hermeticism and Pico della Mirandola developed a Christian form of Kabbalism,[20] mainstream institutional Christianity has always resisted occult influences, which are:[21]
  • monistic in contrast to Christian dualistic beliefs of a separation between body and spirit;
  • generally not monotheistic, frequently asserting a gradation of human souls between mortals and God; and
  • sometimes not even theistic in character.
Furthermore, there are heterodox branches of Esoteric Christianity that practice divination, blessings, or appealing to angels for certain intervention, which they view as perfectly righteous, often supportable by gospel (for instance, claiming that the old commandment against divination was superseded by Christ's birth, and noting that the Magi used astrology to locate Bethlehem). Rosicrucianism, one of the most celebrated of Christianity's mystical offshoots, has lent aspects of its philosophy to most Christian-based occultism since the 17th century.

[edit] Hindu views

Tantra, literally meaning "formula", "method, or "way", (parallel to the Chinese Tao, which also means "the way" or "the method"), and also having the secondary meaning of "loom", "thread" or "warp and woof" is the name scholars give to a style of religious ritual and meditation that arose in medieval India no later than the fifth century CE,[22] and which came to influence all forms of Asian religious expression to a greater or lesser degree. Tantra is at the same time a method of psychoanalysis, a way of integrating the body, mind and spirit, and a way of using the mind or will to cause change in one's external situations and circumstances, hence "magic". It includes amongst its various branches a variety of ritualistic practices ranging from visualisation exercises and the chanting of mantras to elaborate rituals. Alchemy, astrology, herbalism, naturopathy, yogic practices, sex magic, and trance also together form the multifaceted and multilevel nature of Tantra. Yantra, literally: "instrument" or "tool" are geometric diagrams are considered to be the subtle or finer representation of the psychological or natural powers that are the deities, the proper use of which would result in the yantra becoming 'activated' and infused with the particular powers and capacities of the said deity, for the practitioner or adept to put or his/her use.
Occult concepts have existed in the Vedic stream too. The Atharva Veda, representing an independent tradition markedly different from the other three Vedas, is a rich source parallel to the Vedic traditions of the Rig, Sam and Yajur Vedas, containing detailed descriptions of various kinds of magical rituals for different results ranging from punishing enemies, to acquisition of wealth health, long life, or a good harvest.

[edit] See also

Portal iconOccult portal

[edit] Notes

  1. ^ Crabb, G. (1927). English synonyms explained, in alphabetical order, copious illustrations and examples drawn from the best writers. New York: Thomas Y. Crowell Co.
  2. ^ Harvard Medical School Family Health Guide. Harvard Medical School 2005. 1272 pages ISBN 0-684-86373-1
  3. ^ Underhill, E. (1974). Mysticism, Meridian, New York.
  4. ^ http://www.icrcanada.org/kundandpara.html
  5. ^ Blavatsky, H. P. (1897). Occultism of the secret doctrine. [Whitefish, Mont.]: Kessinger Publishing, LLC.
  6. ^ Houghton Mifflin Company. (2004). The American Heritage College Thesaurus. Boston: Houghton Mifflin. Page 530.
  7. ^ Wright, C. F. (1895). An outline of the principles of modern theosophy. Boston: New England Theosophical Corp.
  8. ^ Nevill Drury., The Watkins Dictionary of Magic, ISBN 1-84293-152-0. p. 03
  9. ^ Goodrick-Clarke, Nicholas (1985). The Occult Roots of Nazism. p. 17. ISBN 0-85030-402-4.
  10. ^ a b Goodrick-Clarke (1985): 18
  11. ^ Newton's Dark Secrets.
  12. ^ Baron Gottfried Wilhelm von Leibniz (1646-1716)
  13. ^ Edelglass et al., Matter and Mind, ISBN 0-940262-45-2. p. 54
  14. ^ Goodrick-Clarke (1985): 29
  15. ^ IAO131. Thelema & Buddhism in Journal of Thelemic Studies, Vol. 1, No. 1, Autumn 2007, pp. 18-32
  16. ^ Schopenhauer, Arthur. The World as Will and Representation
  17. ^ Religion, Science, and Worldview: Essays in Honor of Richard S. Westfall, Margaret J. Osler, Paul Lawrence Farber, Cambridge University Press, 2002, ISBN 0-521-52493-8
  18. ^ Gerd Buchdahl, "History of Science and Criteria of Choice" p. 232. In Historical and philosophical perspectives of science v. 5 (ed. Roger H. Stuewer)
  19. ^ Gibbons, B. J. (2001). Spirituality and the occult: from the Renaissance to the twentieth century. London: Routledge. pp. 2.
  20. ^ Yates, Frances Amelia (1979). The occult philosophy in the Elizabethan age. New York: Routledge and Kegan Paul. pp. 1–5.
  21. ^ Surette, Leon (1993). The birth of modernism: Ezra Pound, T.S. Eliot, W.B. Yeats, and the occult. Montreal: McGill-Queen's University Press. pp. 12–15.
  22. ^ Einoo, Shingo (ed.) (2009). Genesis and Development of Tantrism. University of Tokyo. p. 45.

[edit] References

[edit] Further reading

  • Bardon, Franz (1971). Initiation into Hermetics. Wuppertal: Ruggeberg.
  • Fortune, Dion (2000). The Mystical Qabala. Weiser Books. ISBN 1-57863-150-5
  • Gettings, Fred, Vision of the Occult, Century Hutchinson Ltd, 1987. ISBN 0-7126-1438-9
  • Martin, W., Rische, J., Rische, K., & VanGordon, K. (2008). The Kingdom of the Occult. Nashville, TN: Thomas Nelson Publishing.
  • Regardie, I., Cicero, C., & Cicero, S. T. (2001). The Tree of Life: An Illustrated Study in Magic. St. Paul, Minn: Llewellyn Publications.
  • Rogers, L. W. (1909). Hints to Young Students of Occultism. Albany, N.Y.: The Theosophical Book Company.
  • Shepard, Leslie (editor), Encyclopedia of Occultism & Parapsychology, Detroit, Mich. : Gale Research Co., 1978
  • Spence, Lewis, Encyclopedia of Occultism and Parapsychology, 1920.
  • Davis, R., True to His Ways: Purity & Safety in Christian Spiritual Practice (ACW Press, Ozark AL, 2006), ISBN 1-932124-61-6.

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