Enochian Vision Magick: A Practical Guide to the Magick of Dr. John Dee and Edward Kelley

by Lon Milo DuQuette, Jason Louv (Foreword by)

Overview

Having mastered the arts and sciences of his age, Elizabethan magus Dr. John Dee (1527–1608) resolved that worldly knowledge could no longer provide him the wisdom he desired, and as did so many other learned men of the day, he turned his attention to magick. In 1582 he and his clairvoyant partner Edward Kelley made magical contact with a number of spiritual entities who identified themselves as angels—the same that communicated with Enoch and the patriarchs of the Old Testament. Over the next 3 years they revealed to Dee and Kelley three distinct magical systems of vision magick. The third and last of these incorporated a series of “calls” to be recited in an angelic language in order to raise the consciousness of the magician to a level where angelic contact is possible.

In Enochian Vision Magick, Lon Milo DuQuette introduces the origins of Enochian magick and offers the expert and novice alike the opportunity not only to see the big picture of the full system but also the practical means by which he or she can become attuned in the same step-by-step manner that first prepared Dee and Kelley.

First published by Weiser in 2008, this new edition includes a new introduction and new back matter by the author as well as a new foreword by Jason Louv.

Replaces ISBN 978-1-57863-382-1

Product Details

ISBN-13:	9781578636846
Publisher:	Red Wheel/Weiser
Publication date:	09/01/2019
Edition description:	Second Edition
Pages:	304
Sales rank:	269,641
Product dimensions:	5.90(w) x 8.80(h) x 0.90(d)

About the Author

Lon Milo DuQuette is a bestselling author and lecturer on such topics as magick, tarot, and the Western Mystery Traditions. He is currently U.S. Deputy Grand Master of Ordo Templi Orientis and is on the faculty of the Omega Institute in Rhinebeck, N.Y. and the Maybe Logic Academy. Visit him at www.londuquette.com.

Read an Excerpt

CHAPTER 1

In the Middle of the Night

Teach me (O creator of all things) to have correct knowledge and understanding, for your wisdom is all that I desire. Speak your word in my ear (O creator of all things) and set your wisdom in my heart.

— John Dee

It's 3:43 a.m. I've been up for about a half an hour bathing, dressing, and preparing myself to operate. Constance is asleep in the bedroom, and I'm trying to be as quiet as I can. In just a few minutes I will turn off the computer here in my office, take up my almond wand, and go into the darkened living room. There I will quietly perform a Lesser Banishing Ritual of the Pentagram, light two tapered candles, and sit down before the Holy Table.

Once comfortably seated I will close my eyes and pray:

Teach me (O creator of all things) to have correct knowledge and understanding, for your wisdom is all that I desire. Speak your word in my ear (O creator of all things) and set your wisdom in my heart. Amen.

I will then open my eyes, take the golden Ring, and quietly recite the Prayer of the Ring:

Behold the Ring. Lo, this it is. This is it, wherewith all miracles, and divine works and wonders were wrought by Solomon: this is it, which the Archangel Michael has revealed to me. This is it, which Philosophy dreameth of. This is it, which the Angels scarce know. This is it, and blessed be his name: yea, his Name be blessed forever. Without this I shall do nothing. Blessed be his name, that encompasses all things: Wonders are in him, and his name is WONDERFUL: PELE. His Name works wonders from generation to generation. Amen.

I will put on the Ring and then take up the golden Lamen that is attached to a black ribbon. Before putting it around my neck I will again pray:

Behold the Lamen. As the Holy Table conciliates Heaven and Earth, let this Lamen which I place over my heart conciliate me to the Holy Table. Amen.

I will then take up my almond wand, reach across the Holy Table, tap the upper right-hand corner, and begin to chant. As I do so, I will move the tip of the wand from right to left along the far edge of the table and chant: Pa Med Fam Med Drux Fam Fam Ur Ged Graph Drux Med Graph Graph Med Med Or Med Gal Ged Ged Drux.

Then, moving the tip of the wand down the left edge of the table, I will continue to chant:

Pa Drux Un Tal Fam Don Ur Graph Don Or Gisg Gon Med Un Ged Med Graph Van Ur Don Don Un.

Then, moving from left to right along the bottom edge:

Pa Drux Ur Ur Don Ur Drux Un Med Graph Graph Med Med Graph Ceph Ged Ged Ur Mals Mals Fam Un.

Then up the right-hand edge to finish where I started:

Pa Gon Med Un Graph Fam Mals Tal Ur Pa Pa Drux Un Un Van Un Med Un Gon Drux Drux Ur.

I will repeat this entire procedure six more times, each time increasing the intensity of my focus on the words and movements. When I've completed the seventh round of chanting, I will hold the wand over the center of the table and chant seven rounds of the following: Med Gon Gisg, Don Ur Van, Ur Don Ur, Med Med Graph.

Med Don Ur Med, Gon Ur Don Med, Gisg Van Ur Graph.

Then I will trace a circle over the center of the table and say: Seven, rest in Seven: and the Seven, live by Seven: The Seven, govern the Seven: And by Seven all Government is.

Galas Gethog Thaoth Horlwn Innon Aaoth Galethog,
Zaphkiel Zedekiel Cumael Raphael Haniel Michael Gabriel,
E(l) Me Ese Iana Akele Azdobon Stimcul,
I Ih Ilr Dmal Heeoa Beigia Stimcul,
S Ab Ath Izad Ekiei Madimi Esemeli,
E An Ave Liba Rocle Hagonel Ilemes,
Sabathiel Zadkiel Madimiel Semeliel Nogahel Corabiel Lavanael.

Finally, I will place the tip of my wand upon the center of my forehead and whisper:

luah lang sach urch Iad moz zir — iad bab zna — iad sor gru — iad ser osf.

The chanting will take about eighteen minutes. By then I will have chanted myself into an altered state of consciousness. In fact, I'll be high as a kite and struggling to avoid drifting into a directionless rapture. I will no longer be the overweight knot of worries and vices that haunts the daylight world of bills and phone calls and deadlines — vampires of time. I will be a magician, a key player in the business of creation, a spiritual being occupying my own indispensable rung on a hierarchical ladder of spiritual beings: gods, archangels and angels, spirits, and demons — spiritual entities who personify in metaphoric Technicolor every natural force, every monad of energy, every atom of matter, every concept and principle, potentiality, and tendency in the visible and invisible cosmos.

My living room will disappear, and in its place will tower the Temple of the Universe, holy ground demarcated by a consecrated carpet of red silk, upon which rests the Holy Table, the center of the universe, the Holy of Holies where heaven touches earth.

The table is completely veiled by a red silk cloth, with its gold tassels that hang from each corner. The cloth conceals an elaborately painted and engraved tabletop, the perimeter of which is carved with eighty-four squares containing letters from a sacred angelic alphabet — letters whose names I chanted in the angelic tongue during my seven rounds of chanting. A large carved hexagram spans the entire inner surface of the tabletop. And in the center of the hexagram broods a large rectangle made up of twelve squares, each containing an oversized angelic letter — the same letters whose names I chanted during the second round of chanting — artfully carved into the surface of the table. Seven talismans, Ensigns of Creation, are arrayed around the central rectangle. They are made of purified tin and are peculiarly lettered in the angelic script.

The centerpiece of the Holy Table is the Sigillum Dei Aemeth, a wax disk approximately nine inches in diameter and one and one-half inches thick, bearing the carved image of a complex diagram consisting of an interlocked heptagram, two heptagons, a pentagram, and an array of numbers and letters, which, when decoded, spell the names of seven sets of seven divine beings:Seven who rest in seven, seven who live by seven, the seven who govern the seven, and seven by whom all government is. Four smaller waxed versions of this Sigillum (wrapped in red silk bags) rest under the legs of the Holy Table, insulating it from distracting geocurrents.

The chanting completed, I will unveil a circular black mirror made of highly polished obsidian. I have it placed in a stand directly upon the covered Sigillum Dei Aemeth, and I will carefully angle it so I see my dimly lit face reflected in its pool of deep blackness. After only a few moments the reflection of my face will disappear, and I will see with magick eyes and hear with magick ears.

Now, the vision magick begins.

In the middle of the night I will call upon the angels.

I will call upon the angels, and they will answer.

CHAPTER 2

The Magick of Dr. John Dee

If Merlin is an inner resonator who generated the literature which gathered about his name, then Dr. John Dee must be considered almost his outer manifestation in the real world.

He is probably the single most influential aspect of the magician ever to have lived and a worthy successor to the Arthurian mage.

— John and Caitlin Matthews

The little ceremony I described in chapter one cannot be found in any other book of magick. I composed it in the spring of 2006 for the benefit of the members of my weekly magick class. It is designed as a ritual of preparation — a ceremonial "drug," as it were, to safely induce an altered state of consciousness, a trance in which specific techniques of magick may be practiced and visions can occur.

The components of the ritual are not, however, a modern invention. The magical implements and furniture were fabricated as faithfully as possible from descriptions found in sixteenth-century manuscripts and items currently housed at the Bodleian Library of Oxford University, the British Library, and the King's Library wing of the British Museum.

The prayers and the chants were drawn from those same ancient texts. In a group magical working, the prayers are recited in unison and the chants intoned Tibetan style, in a deep monotone chorus of two or four groups of voices. The hypnotic effect on the participants is tangible and powerful. (I have yet to discover what it does to our eavesdropping neighbors.)

The ancient manuscripts I refer to are the diaries and magical records of Dr. John Dee and his partner Edward Kelley, and these texts represent the source material for the system of magick known and practiced today as Enochian magick.

It is not my intention, nor is it within the scope of the present work, to present a proper biography of Dee. That has been handled nicely in Peter French's brilliant biography and other texts that I've itemized in the bibliography. I cannot, however, escape the necessity of providing a brief outline of his life and work, because it will have a direct bearing on our understanding of Enochian vision magick and why I think my little ritual of preparation is so important for t0hose who wish to pursue this path.

Son of a gentleman server to Henry VIII, John Dee was a true Renaissance magus and one of the most extraordinary individuals of his time. Historian John Aubrey called him "one of the ornaments of his Age." That is saying a lot, for his age was peopled with some of the brightest lights in the history of western civilization: Queen Elizabeth I, Charles V, Francis Bacon, Ben Johnson, Edmund Spenser, Giordano Bruno, Christopher Marlowe, and William Shakespeare.

Dee's unique genius blossomed at Cambridge University, and his fame as a published mathematician propelled him as a young man to academic rock-star status throughout Europe. It also brought him to the attention of the rulers of his world, including the future Queen Elizabeth.

He was the master of scores of disciplines. He was a physician, an engineer, a theologian, an astronomer, and cartographer. He invented the nautical instruments and developed the advanced navigational charts that helped make Britannia ruler of the waves. He even coined the term Britannia. A master astrologer, he was allowed to choose the date of Elizabeth's coronation, and throughout her reign he remained her friend and counselor.

Because he was fluent in many languages and lectured often on the continent, Elizabeth enlisted his services as a spy. Dee enjoyed this role very much. As a matter of fact, I believe he remained in this position until the day she died. He was fascinated with cryptography and loved word and letter puzzles. Dee was secretly known as "the queen's eyes," and he signed his dispatches to her with the stylized image of a hand shading two eyes.

* * *

Yes, John Dee, on "her majesty's secret service," was the first agent 007. Dee possessed the largest private library in England and was constantly enlarging it. He was perhaps the most educated man of his day. Part of his education included esoteric philosophy, Qabalah, alchemy, and magick — not illogical pursuits for a Renaissance magus. Magick, in particular, was a science to be explored and exploited. Dee wanted to talk to angels (as did the biblical patriarch Enoch) not only to discover the wisdom of the past and the secrets of the universe, but also, more immediately, to discover the secrets of Elizabeth's enemies and brandish the power to magically manipulate the spiritual forces that control them. Dee wanted to be a magical spy.

His approach to magick (at least at first) was pretty standard procedure for the day. After bathing and dressing in clean clothes (extraordinary measures for the times — unless, of course, it was May, when many people of the day took their annual bath), he would enter a room set aside for the purpose. There he would drop to his knees before a consecrated table/altar and for a half hour or so pray fervently to God and His good angels, alternately reciting a litany of self-abasing confessions of his unworthiness to enter into the divine presence and boasting of his God-given right to do that very thing. With his consciousness duly exalted by prayer, he would then gaze into a crystal or a black mirror (a process known as scrying) and wait to receive a vision.

In theory that's how it was supposed to work. However, even though Dee was skilled at composing long and eloquent prayers, he was not very good at scrying. In 1581 he started to advertise for someone who was. He had a small measure of success with a handful of rented seers until March of 1582, when he made the acquaintance of one Edward Talbot. Talbot (who would soon confess that his name was actually Kelley) was an unemployed alchemist's assistant and convicted forger. Kelley's questionable character notwithstanding, his skills as a scryer immediately impressed Dee, who hired him on the spot at a salary of fifty pounds a year, a handsome figure for the day.

The partnership of Dr. John Dee and Edward Kelley would last until 1587. Their angelic-magick workings for the most part concluded in 1584. During their time together they engaged in hundreds of scrying sessions of varying lengths, in which Kelley gazed into a crystal ball or a black obsidian mirror and reported everything he saw and heard during a variety of angelic communications. Dee, sitting at a nearby table with pen and ink, led the questioning and recorded everything in anal-retentive detail.

Not all of the sessions yielded profound revelations. Indeed, many appear to be attempts by the communicating intelligences to simply keep the conversation going. There were numerous instances when information received in earlier sessions was amended (sometimes radically) in subsequent sessions. There were even times when the magicians were informed that they had been deceived in earlier communications by evil spirits. Nevertheless, the consistency of the bulk of the material is staggeringly impressive, and the double-/triple-blind nature in which it was delivered, especially the angelic language, calls, and magical tablets, boggles the imagination.

The Dee and Kelley years can be viewed as having occurred in three major phases, resulting in what appears on the surface to be three separate and unique magical systems. I will discuss these in more detail shortly. Here at the beginning it is enough to simply point out it is the third and last phase of their angelic workings (the three-month period between April 10 and July 13, 1584) that yielded the material for the system of vision magick that can be properly called Enochian.

The Enochian period was highly productive and bore much promise. In fewer than a hundred days Dee and Kelley received an angelic language, tablets containing the names of elemental and celestial beings, and calls in the angelic tongue that promised to unlock the secrets of heaven and earth. With sad, almost Faustian irony, however, once the Enochian material was in their hands, Dee and Kelley did not proceed to actually operate the system in subsequent workings.

They would go on to other magical adventures, attempting to impress (with little success) the crown heads of Europe with their supernatural counsel. Finally, after nearly five years of working together, years of exhausting magical sessions, and years of traipsing their families around Europe (not to mention a notorious wife-swapping incident), familiarity finally bred contempt, and the two magicians parted company without ever getting into the driver's seat of Enochian magick and turning the key.

Dee's complicated life would draw him back to the English court and the distracting world of political intrigue and survival. In 1588, as the Spanish armada set sail to annihilate England's much smaller fleet (an event Dee predicted years earlier), Elizabeth called again upon her Merlin. Dee shocked her courtiers by urging the queen to not engage the Spanish armada and keep her ships at bay, prophesizing that a mighty storm would scatter and destroy the Spaniards. Elizabeth wisely heeded Dee's words. The storm manifested right on cue, and in the chaos that followed, the Spanish armada went down to defeat. In many circles Dee was credited with magically raising the tempest that saved England. The story of this event became instant legend. William Shakespeare, writing only twenty-three years later, would use Dee as the model for Prospero, the storm-raising magician in his play, The Tempest.

Kelley's post-Enochian years would not earn him such renown. His ambitions kept him on the continent, where he peddled the promise of alchemical treasures to the crown heads of Europe. He was knighted by Emperor Rudolph II of Bohemia but was shortly thereafter imprisoned by his royal patron for failing to manufacture alchemical gold. With fairy-tale panache, Sir Edward Kelley plunged to an untimely death in November of 1595 while attempting to escape from the turret of Emperor Rudolph's prison tower.

Dee's end was not so colorful. Elizabeth appointed him warden of Christ's College in Manchester, but it was not a happy tenure. His wife (and, it is believed, several of his children) died there during the plague in 1605. Dee returned to his home at Mortlake, where his daughter Katherine cared for him until his death in late 1608 or early 1609.

(Continues…)

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Excerpted from "Enochian Vision Magick"
by .
Copyright © 2019 Lon Milo DuQuette.
Excerpted by permission of Red Wheel/Weiser, LLC.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

List of Illustrations,
Acknowledgments,
Foreword by Jason Louv,
Foreword by Clay Holden,
Preface to the 2019 Edition,
A Note Regarding Original Source Material and Footnote References,
Prologue to the Prologue: Something Secret,
Prologue: Why Magick?,
BOOK I Don't Try to Duplicate the Magick Dee and Kelley Did to Receive the System — Just Use the System They Received!,
CHAPTER ONE In the Middle of the Night,
CHAPTER TWO The Magick of Dr. John Dee,
CHAPTER THREE Dee and Kelley vs. the Golden Dawn and Aleister Crowley,
CHAPTER FOUR The Mind of a Cryptographer,
CHAPTER FIVE The Book of Soyga,
CHAPTER SIX Let Us Pray,
BOOK II De Heptarchia Mystica,
CHAPTER SEVEN The Ring,
CHAPTER EIGHT The Lamen,
CHAPTER NINE The Holy Table,
CHAPTER TEN The Sigillum Dei Aemeth,
CHAPTER ELEVEN The Ensigns of Creation,
CHAPTER TWELVE Do I Need All This Stuff?,
BOOK III Liber Loagaeth and the Angelic Alphabet,
CHAPTER THIRTEEN Liber Loagaeth,
CHAPTER FOURTEEN The Angelic Alphabet,
BOOK IV Enochiana,
CHAPTER FIFTEEN Enochian Magick,
CHAPTER SIXTEEN The Round Tablet of Nalvage,
CHAPTER SEVENTEEN The Forty-eight Calls,
CHAPTER EIGHTEEN The Ninety-one Parts of the Earth,
CHAPTER NINETEEN The Golden Talisman and the Watchtowers of the Universe,
CHAPTER TWENTY The Unlettered Great Table and the Four Great Seals,
CHAPTER TWENTY-ONE The Great Table,
CHAPTER TWENTY-TWO Tabula Recensa,
CHAPTER TWENTY-THREE The Great Table Meets the Golden Talisman,
CHAPTER TWENTY-FOUR The Black Cross, Super Kerubs, Wicked Angels, Missing Symmetrical Characters, and the Tablet of Union,
CHAPTER TWENTY-FIVE "There Is All.",
BOOK V Putting It Together,
CHAPTER TWENTY-SIX Rulership of the Tablet of Union,
CHAPTER TWENTY-SEVEN Elemental Workings, Temple Openings, and Addressing the Hierarchies,
CHAPTER TWENTY-EIGHT Aethyric Workings,
EPILOGUE In the Middle of the Night,
APPENDIX I The Ceremony of Preparation,
APPENDIX II The Enochian Calls (Keys),
APPENDIX III The Geographical Location of the Ninety-one Parts of the Earth Named by Man, as Detailed in John Dee's Liber Scientiae Auxilii Et Victoriae Terrestris by Robin E. Cousins,
APPENDIX IV Angels of the Elemental Tablets,
APPENDIX V Three Examples of Enochian Magick Visions,
NOTES,
BIBLIOGRAPHY,
INDEX,