Arguing with Angels: Enochian Magic and Modern Occulture

«The present book has been in the making approximately since the autumn of 2006.» — Asprem data el arranque del libro en el otoño de 2006, seis años antes del pie de imprenta.

«First of all, my supervisor during the research for my MA degree at the University of Amsterdam between 2006 and 2008, Dr. Marco Pasi, now a colleague at the same institution, deserves a great deal of honor for guiding me through the early process of what evolved into this project.» — de dónde nace el libro, según él mismo: de la investigación de su maestría en la Universidad de Ámsterdam entre 2006 y 2008, dirigida por Marco Pasi, autor del único estudio de conjunto que reconoce como precedente.

«Parts of the research for this book would have been impossible without contact with knowledgeable people in the world of the occult.» — Asprem declara que parte de la investigación depende del trato directo con practicantes, y nombra entre ellos a Michael Aquino, Steven Ashe, Al Billings, Clive Harper y Dean Hildebrandt, que son a la vez fuentes e informantes del libro.

«Runar Karlsen is especially acknowledged for giving his permission to publish parts of his magical work as an appendix to this book, and providing it with an introduction.» — el apéndice se publica con permiso e introducción de su propio autor, el mago noruego Runar Karlsen: es material de primera mano cedido por un practicante vivo, no una fuente de archivo.

«Ian Rons of The Magickal Review has been of great assistance, and I particularly thank him for supplying the Enochian characters used in Table 1.1 of this book.» — los caracteres enoquianos de la tabla del alfabeto angélico no salen de un facsímil sino de un sitio ocultista contemporáneo, The Magickal Review, según lo declara Asprem.

«Finally, chapter 2 has been developed from an article originally published in the journal Magic, Ritual, and Witchcraft, while other parts of arguments presented in the book have been tried out in the journals Aries, The Pomegranate, and Chaos.» — la procedencia parcial del material: el capítulo 2 viene de un artículo previo y otros argumentos se ensayaron antes en tres revistas del campo.

«O n a Friday afternoon late in January 1991 an art student in his late twenties was performing a magical ritual in a little rural house on the outskirts of Oslo. In the middle of the ritual, and quite contrary to the young magician’s intentions with it, his visions were wiped out and replaced by what he experienced as a “void of purity.”» — con esta escena abre Asprem el libro: un estudiante de arte en las afueras de Oslo, en enero de 1991, pierde sus visiones en medio de un ritual; la letra capitular *O* queda suelta en la capa de texto.

«In a loud, thundering voice, an unknown spirit started dictating in a strange, unfamiliar language: “Ma pratisi kolia navadigi, selig quanisi gon . . . ” The dictation continued for some time, all scribbled down by the aspiring artist and magician until it comprised a whole book of mysterious words, later to become known under the title Dor OS zol ma thil.» — lo que Asprem cuenta del episodio de Oslo: un espíritu desconocido dicta en lengua ajena hasta llenar un libro entero, que quedará titulado *Dor OS zol ma thil*; los puntos suspensivos espaciados son de la fuente.

«Soon he was to discover that the voices he had heard and transcribed were speaking in an arcane language known as “Enochian,” a language which some believed to be the tongue of the angels.» — la identificación posterior de lo dictado como enoquiano, y la creencia —atribuida a otros, no suscrita— de que es la lengua de los ángeles.

«There would be books telling that Enochian had been the language of Atlantis, rediscovered by the Rosicrucians; others that its existence constitutes the clearest proof of the supernatural, and especially the existence of angels.» — el inventario de lo que Asprem dice hallarse en los estantes ocultistas, cada afirmación consignada como afirmación ajena: lengua de la Atlántida redescubierta por los rosacruces, o prueba más clara de lo sobrenatural.

«One would read that there existed a whole system of “Enochian magic,” maybe part of a secret angelic conspiracy to set off the Apocalypse as described in the Book of Revelation; and one would fi nd the Enochian tongue murmured in the liturgy of satanic rituals.» — sigue el inventario: sistema completo de magia, conspiración angélica para desencadenar el Apocalipsis, y lengua murmurada en liturgia satánica.

«The truth is that Enochiana had been on the lips of occultists and ritual magicians for a hundred years.» — la única de esas frases que Asprem asume como propia, y es de hecho histórico: un siglo de presencia continua en boca de ocultistas y magos rituales.

«During the last three decades of his life, the English renaissance scholar had sought divine help to solve puzzles in natural philosophy, and employed several so-called scryers, or crystal gazers, in attempts to uncover secrets from the angels.» — según Asprem, lo que Dee buscaba con los ángeles eran respuestas a problemas de filosofía natural, y para eso empleó a varios videntes de cristal.

«The best known of these scryers was no doubt Edward Kelley—in part because he was the only one which thoroughly convinced Dee of his skills, and in part because the records of their actions have survived, while those of the others were destroyed or have otherwise been lost over the tumultuous centuries since the late 1500s.» — por qué Kelley y no otro: Asprem lo explica por dos razones, la convicción que produjo en Dee y la supervivencia del registro, no por una superioridad de su don.

«In 1659, the magical workings of Dee and Kelley were canonized by the publication of Meric Casaubon’s A True and Faithful Relation—an account brought to the public with the intention of showing how a good but gullible man was lured into damnation by a cunning nigromancer.» — según Asprem, el libro que fija el corpus lo publica quien quería usarlo en contra: la intención declarada de Casaubon era mostrar a un hombre bueno pero crédulo arrastrado a la condenación por un nigromante astuto.

«The book at fi rst caused a stir, tempting others to try what Dee had done rather than keeping them away from magic.» — el efecto que Asprem adjudica a la edición de Casaubon es el contrario del buscado: tentó a otros a repetir el experimento.

«Dee’s actions were even discussed by the members of the early Royal Society, sometimes with open scorn for the credulousness of a past generation, sometimes with partial admiration and fascination over the complexity of his work.» — la recepción en la primera Royal Society no fue unánime, según Asprem: desprecio abierto y admiración parcial a la vez.

«With the passing of a few generations, however, and the advent of the Enlightenment in the eighteenth century, the curious conversations were largely forgotten.» — el olvido dieciochesco como bisagra del relato: entre la canonización de 1659 y la recuperación victoriana media un vacío.

«But reception and interpretation always involve selection and exclusion: some things will be emphasized to the neglect of other things, depending on the understanding that is unique to the context of the receiving part.» — el principio de método que Asprem enuncia para toda la segunda parte: toda recepción selecciona y excluye según el contexto del que recibe.

«In the context of this book, the term Enochiana will refer to all occult speculations and practices related to one or more aspects of John Dee’s angel conversations.» — la definición operativa con que Asprem trabaja: *Enochiana* nombra toda especulación y práctica ocultista ligada a algún aspecto de las conversaciones angélicas de Dee, sin exigir fidelidad a ellas.

«First off, having been claimed as a part of esoteric bodies of doctrine and practices by a number of different organizations, orders, and occultists over the past century, Enochiana has become an increasingly contested fi eld of discourse.» — la primera razón de esa amplitud: un siglo de reclamaciones concurrentes convirtió el material en campo de disputa.

«As a scholarly construct for analyzing a phenomenon within modern esotericism, our concept of Enochiana should be able to cover all these divergent and opposing positions.» — Asprem declara que su categoría es constructo académico y no descripción emic, y que por eso debe cubrir también las posiciones que se contradicen entre sí.

«But one cannot defi ne Enochiana simply as “John Dee’s magical system,” either. That would be anachronistic, since very few contenders on the arena of modern occultism actually follow any of those magical systems, as set forth in the original sources.» — el límite por el otro lado: definirlo como el sistema de Dee sería anacrónico, porque casi ningún ocultista moderno sigue de hecho esos sistemas.

«As a matter of fact, this is exactly where one of the major internal disputes lies: Who is the fi nal authority when it comes to the interpretation of Enochiana?» — la pregunta que Asprem pone en el centro del libro, y que presenta como disputa interna del campo, no como problema suyo.

«Among other strategies, they could claim that Enochiana is part of a perennial system, which stems from much higher authorities, whether these be the angels themselves, a selection of Atlantean or Rosicrucian secret chiefs, or other esoteric sources of knowledge.» — la salida perenialista, según Asprem: desplazar la autoridad de Dee a instancias superiores —los ángeles, jefes secretos atlantes o rosacruces— para no quedar sujeto a las fuentes.

«Hence, making the original sources, plain and simple, the fi nal word of what Enochiana is all about begs the very questions that we are interested in exploring. In short, it fi xes authenticity, whereas we are really interested in looking at how authenticity is constructed.» — la abstención metodológica que ordena el libro entero: Asprem declara no arbitrar quién tiene razón sobre la autenticidad, sino observar cómo se construye.

«A voluminous scholarly literature on John Dee and his various intellectual pursuits, including their contexts and agendas, has accumulated over the last few decades.2 Meanwhile, close to nothing has been said about the reception history of Dee’s magic.» — el hueco que declara: mucha bibliografía sobre Dee, casi nada sobre la historia de recepción de su magia; el *2* es la llamada de nota, que la capa de texto pega a la palabra.

«Scholars of occultism and magic in the modern period commonly appreciate the centrality and importance of Enochian magic to the fi gures and currents they are studying, but seldom is the topic problematized or explored in any detail.» — el diagnóstico que hace del otro lado del hueco: los estudiosos del ocultismo moderno reconocen la centralidad del material y no lo examinan.

«This lack of comparative diachronic perspectives must be seen as a consequence of a quite necessary division of intellectual labor.» — Asprem no adjudica el hueco a descuido sino a una división del trabajo que llama necesaria.

«While it is understandable that such a division of labor has taken place, it entails the unfortunate consequence that there now exist parallel scholarships, entire literatures that would be mutually enlightening, but which, in fact, seldom interact.» — el costo que le adjudica: dos literaturas paralelas que se ilustrarían mutuamente y casi nunca se tocan.

«Chapter 1 revisits Elizabethan England, the main point being to present the original sources that the modern discourse on Enochian reconstructs.» — la función que Asprem asigna al capítulo isabelino: no reconstruir a Dee por sí mismo, sino fijar el material sobre el que después se discute.

«It is therefore desirable to know the original sources well enough to be able to distinguish mythmaking from scholarship, emic from etic historiography, historical research from manifestations of mnemohistorical projections.» — el criterio con que dice separar las capas: mito de erudición, historiografía emic de etic, investigación de proyección mnemohistórica.

«Chapter 2 addresses the little-known and sometimes confusedly understood routes of transmission, and early reception history, of Dee’s magic.» — el objeto del segundo capítulo, las rutas de transmisión y la recepción temprana; la fuente parte *transmis-sion* en dos renglones.

«It takes special concern with the hypothesis that has sometimes been put forth regarding a “secret tradition” through a circle of unknown ritual magicians.» — la hipótesis que se propone examinar: una tradición secreta de magos rituales desconocidos que habría continuado la práctica de Dee.

«critical scrutiny of the sources and their context does not corroborate or support such an interpretation.» — el resultado que Asprem anticipa de ese examen, dicho como falta de corroboración y no como refutación; el tramo empieza ahí porque la frase abre en el chunk anterior.

«Crystallomancy was once again on the rise, and fi gures such as Frederick Hockley and Kenneth Mackenzie visited the manuscript collections in the British Library in search of arcane knowledge.» — según Asprem, el redescubrimiento victoriano pasa por la cristalomancia y por dos hombres que fueron a buscar manuscritos a la British Library.

«A little later, parts of Dee’s material resurfaced in the sketchy notes of the mysterious “Cipher MS,” which would become a foundation document for the seminal Hermetic Order of the Golden Dawn.» — la vía por la que el material de Dee entra en la Golden Dawn, según Asprem: unas notas sumarias del Cipher MS, documento fundacional de la orden.

«I argue that it is in context of the creative innovations of the Golden Dawn that the formation of modern Enochiana should be» — la tesis central del libro, enunciada en primera persona y con verbo de argumentación; el tramo se corta ahí porque la frase termina en la plana siguiente con *located*.

«Occultists of the twentieth century largely came to see Enochian magic, and perhaps even medieval and Renaissance ritual magic at large, through the fi ltered perception of the Golden Dawn. Understanding the Golden Dawn’s theories and their mode of formation is therefore paramount to the project of this book.» — la consecuencia que extrae: el siglo XX lee la magia ritual entera a través del filtro de la Golden Dawn, y de ahí que entender esa orden sea condición del libro; la reserva *perhaps* es suya.

«The problem of legitimacy applies to modern magic generally, and is directed toward the ideals of the dominant culture surrounding it.» — la primera de las dos categorías que ordenan la segunda parte: la legitimidad se juega hacia afuera, frente a la cultura dominante.

«The authenticity problem, as I conceive of it here, regards Enochiana specifi cally, and is directed toward fellow occultists.» — la segunda categoría, y Asprem la marca como propia y acotada —*as I conceive of it here*—: la autenticidad se juega hacia adentro, entre ocultistas.

«Has modern ritual magic become a “disenchanted,” secularized, or diluted ghost of its premodern counterparts, or do the magicians stand as champions for a new and genuine “re-enchantment” at the heart of secular culture?» — la disyuntiva que plantea sin resolverla en la introducción, y que atraviesa toda la discusión sobre desencantamiento y reencantamiento.

«Furthermore, does authenticity only exist in the singular, or are a plurality of ways viable; in the terminology of Moshe Idel, does the assumed perennial wisdom follow a unilinear or a multilinear course of transmission?» — la pregunta que toma prestada de Moshe Idel: si la sabiduría perenne supuesta se transmite por una sola línea o por varias.

«I will show that the modern and contemporary discourse on these matters is heavily formed by the Golden Dawn and its demise.» — lo que anuncia que va a mostrar: el discurso contemporáneo está formado tanto por la Golden Dawn como por su desintegración.

«As will become clear throughout Part Two of this book, this is not only, or even primarily, because of the continued infl uence of the Golden Dawn’s teachings, but because of efforts to overcome it.» — el matiz con que corrige la tesis: lo que da forma al discurso no es tanto la doctrina de la orden como el esfuerzo por superarla.

«Chapter 6 starts out by looking at polemical exchanges between factions of the Golden Dawn, where the very question of the legitimacy of magic as such is fought over.» — el objeto del capítulo 6: polémicas entre facciones de la orden en las que se disputa la legitimidad de la magia como tal.

«It continues however to look in more detail at what may be treated as the symbolical end of the Golden Dawn era, namely, the emergence of modern Satanism from the occultural counterculture of 1960s California.» — el corte simbólico que propone: la aparición del satanismo moderno en la contracultura californiana de los sesenta como fin de la era de la Golden Dawn.

«Despite the creation of a new satanic identity, contesting the “holy esoterica” of earlier occultists, the “angelic” system of Enochiana was interestingly incorporated into Anton LaVey’s Satanic Bible.» — la paradoja que Asprem señala: el satanismo que impugna la esotérica santa de los ocultistas anteriores se queda con el sistema angélico.

«Furthermore, it became an arena for the struggle between two ideational positions within modern Satanism, to wit, the largely “rationalistic” and secularizing position of LaVey, and the more esoteric, reenchanted variety of Michael Aquino and the Temple of Set.» — las dos posiciones que el material enoquiano acaba separando dentro del satanismo, según Asprem: la racionalista de LaVey y la reencantada de Aquino y el Temple of Set.

«Chapter 7 discusses what I call a “purist turn” in the modern Enochian discourse, which, largely in a reaction against the eclecticism of occulture, advocated a return to the source materials and a radical break with the Golden Dawn occultist heritage.» — el giro purista como categoría propia de Asprem —*what I call*—: reacción contra el eclecticismo, con vuelta a las fuentes y ruptura con la herencia de la Golden Dawn.

«By its strongly individualistic, diffuse, and network-oriented structure, the development of occulture has increased the level of polyfocality in the Enochian discourse, taking questions of authority and authenticity further.» — el efecto que atribuye a la ocultura sobre el discurso: más polifocalidad, y con ella preguntas de autoridad y autenticidad llevadas más lejos.

«F or almost thirty years, a good one-third of a long and productive life, the Elizabethan mathematician, astrologer, alchemist, and natural philosopher John Dee (1527–1608/9) experimented with magic.» — la escala del asunto según Asprem: casi treinta años, un tercio de la vida de Dee; la capitular *F* queda suelta en la capa de texto.

«The goal of these experiments was to make contact with the angels. From around 1580 until his death in the winter of 1608/9 Dee employed at least fi ve different “scryers,” or crystal gazers, to aid him in this pursuit.» — Kelley no fue el único: Asprem cuenta al menos cinco videntes empleados entre 1580 y la muerte de Dee.

«Of these ongoing experiments with various seers, it is the series of sessions with Edward Kelley (1555–1597) that stands out.» — las fechas de Kelley y la razón de su relieve dentro de la serie.

«The relationship between Dee and Kelley, a trained apothecary who had probably been convicted of coining, took place over seven intense years, from 1582 to 1589, variously against the cultural settings of London, Krakow, Prague, and various other Bohemian cities.» — la biografía de Kelley con su grado de certeza intacto: boticario de formación y *probably* condenado por falsificar moneda.

«It was a Europe marked by political intrigue, growing religious confl ict, and strong apocalyptic fervors.» — el marco en que Asprem sitúa las sesiones, y que después usará para explicar el contenido apocalíptico de las revelaciones.

«Against this background, Kelley introduced Dee to a gallery of angelic beings and heavenly landscapes, ostensibly appearing to him in the crystal, pouring out drops of divine and esoteric secrets to the eager philosopher. Among the wonders were the lost language of Adam, knowledge of the angelic hierarchies, and secrets regarding the imminent apocalypse.» — el inventario de lo revelado, con el *ostensibly* que marca la abstención de Asprem sobre lo que de hecho aparecía en el cristal.

«In itself, there was nothing new about scrying. Catoptromantic and crystallomantic practices, that is, the use of refl ective surfaces, such as mirrors or crystals to contact spiritual entities, were folk traditions that could easily be traced back to the Middle Ages.» — contra la novedad del procedimiento: Asprem lo remite a tradiciones populares medievales, y define catoptromancia y cristalomancia por el uso de superficies reflectantes.

«In Elizabethan England, crystal gazing had become something of an institution, with wandering scryers taking up residence with patrons for shorter periods, to provide their sought-after supernatural services.» — la figura social del vidente itinerante alojado por un patrón, que es la que Kelley ocupa.

«What seems new and surprising with Dee’s experiments is rather the contents and setting.» — dónde pone Asprem la novedad, ya que no en la técnica: en el contenido y en el marco.

«What was the motivation for one of Renaissance England’s brightest minds to immerse himself in angel magic? This question has caused much trouble for historians.» — la pregunta que Asprem declara heredada y no resuelta por la historiografía.

«A foundation for Dee’s work is the view that God revealed his mysteries through three “books”: the human soul, revealed Scripture, and “the Book of Nature.”» — el supuesto de partida que Asprem atribuye a Dee: tres libros revelados, el alma, la Escritura y la naturaleza.

«The intellectual task of the natural philosopher largely consisted in deciphering, reading, and interpreting the Book of Nature.» — de ahí que la tarea del filósofo natural sea de lectura, y no de experimento en el sentido posterior.

«Variously, he found cues in optics, kabbalistic hermeneutics, emblematics,10 mathematics, astrology, and magic.» — la lista de vías por las que Dee buscó la clave de la lengua de la naturaleza; el *10* es la llamada de nota, pegada a la palabra por la capa de texto.

«In his fi rst major work, Propaedeumata aphoristica (1558), Dee contemplated the metaphysics of light and the prospects for an optical science to properly understand the cosmos.» — la primera de las tres obras con que Asprem contextualiza la magia angélica: metafísica de la luz y ciencia óptica.

«More than that, Dee advanced an argument that astrological magic, of the type one would fi nd outlined in Agrippa’s De occulta philosophia (1533), ought to be reformed by this emerging science.» — según Asprem, Dee no rechaza la magia astrológica de Agrippa sino que propone reformarla desde la óptica.

«Building on the light metaphysics of the Muslim natural philosopher Al-Kindi, mediated through Grosseteste and Bacon, the idea was that the stellar and planetary infl uences which astrology based itself on were transported in the straight rays of light.» — la cadena de transmisión que Asprem traza para esa metafísica: al-Kindī por vía de Grosseteste y Bacon.

«Hence, they could also be trapped and manipulated through the careful use of mirrors or crystals.» — la consecuencia operativa: si el influjo viaja en rayos rectos, espejos y cristales pueden atraparlo, y ahí enlaza Asprem la óptica con el cristal.

«Dee had come to recommend that the wise natural philosopher would not coerce nature, but rather work with it, “forcing nature artfully” by means of the processes that God had already established; the replacement of coercive magical ritual by optical mechanics would be consistent with that principle.» — el principio que Asprem le atribuye: no forzar la naturaleza sino trabajar con ella, y sustituir el rito coercitivo por mecánica óptica.

«In the cryptic Monas hieroglyphica (1564) Dee applied a combination of Kabbalistic hermeneutics, astrological and alchemical theory, and symbolism to the study of the Book of Nature.» — la segunda obra, y el giro que marca: de observar la naturaleza a descifrarla.

«Whereas the Propaedeumata aphoristica had been largely concerned with the act of observing nature, the Monas was devoted to deciphering and interpreting its text.» — la distinción explícita entre las dos primeras obras.

«The tract it self consisted of a central “hieroglyph,” the monas symbol, accompanied by twenty-four theorems explaining its various permutations and hidden layers of meaning.» — la forma material del tratado: un glifo y veinticuatro teoremas; el escaneo imprime *it self* separado.

«It was thought as a grand “symbol of symbols,” comprising the domains of astrology, alchemy, mathematics, geometry, and Kabbalistic hermeneutics.» — el alcance que le atribuye a la mónada: un símbolo que abarca cinco dominios de saber.

«In addition to covering all these early modern modes of knowledge, the Hieroglyphic Monad was to be simultaneously “mathematically, magically, cabbalistically, and anagogi» — las cuatro lecturas simultáneas que el glifo admite; el tramo se corta ahí porque *anagogically* queda partido por el salto de renglón y la frase cierra en la plana siguiente.

«From the geometrical shapes at its foundation (the point, line, and circle) spring all the principal numbers, and from this base the planetary, elemental, metallic, and alchemical symbols can also be generated.» — cómo se genera todo desde el punto, la línea y el círculo, según la exposición que Asprem hace de la mónada.

«The track of mathematics was taken up and expanded in Dee’s infl uential “Mathematical Preface” to Euclid (1570).» — la tercera obra mayor, el prefacio a Euclides.

«Anticipating to some extent the developments of the seventeenth century, Dee now argued that mathematics was at the foundation of several branches of natural philosophy, from optics and astrology to navigation and other applied arts.» — la anticipación que Asprem le concede, acotada con *to some extent*.

«Following the Neoplatonism of Ficino, referencing the Timaeus and the Republic as well as the mathematical philosophy of Proclus, Dee marveled in the divine and perfect nature of mathematics, presenting a platonizing metaphysics of numbers.» — las fuentes de esa metafísica del número según Asprem: Ficino, el *Timeo*, la *República* y Proclo.

«Numbers were intermediaries between the perfect heavenly realms and the terrestrial world; they participated in things both divine and mundane.» — la función mediadora del número, que es la que después permitirá el trato con los ángeles.

«Indeed, the numbers themselves existed in three different states: there were the “numbers numbering,” reserved only for God, and implicated in the creation process, and there were the “numbers numbered,” present in every creature of the corruptible and changing natural world.» — los dos primeros de los tres estados del número en la exposición de Asprem.

«Thirdly, there was an intermediary state of the numbers, existing in the minds of angels and men.» — el tercer estado, el que pone en la misma cadena a los ángeles y a los hombres.

«Perhaps more important, it was also in these pages that Dee prophesized about a future “Archemastrie,” a perfect, unifi ed science, wielded by the complete natural philosopher, the “Archemaster.”» — la *Archemastrie* como ciencia unificada futura, anunciada en el prefacio a Euclides.

«Dee considered this complete discipline to be the unifi cation of all the branches of natural philosophy, from the propagation of rays of light, the use of mathematics, the manipulation of astral radiation through the combination of optics and astrology, as well as the practice of alchemy.» — qué reuniría esa disciplina completa, según la lectura de Asprem.

«This new science was not merely content with speculation, but required active operation, a kind of mediating engagement with the natural world and the heavenly hierarchies.» — el rasgo que Asprem subraya y que enlaza la *Archemastrie* con la magia: exige operación, no solo especulación.

«Against this context, crystallomantic evocations of angels were seen as the via regia to a reconstitution of a lost, prelapsarian science.» — la lectura que Asprem propone del proyecto entero: la evocación en el cristal como vía regia hacia una ciencia anterior a la Caída.

«The centrality of the Fall and the imminent apocalyptic restoration places the diaries thematically at the heart of late-sixteenth-century intellectual culture.» — contra la excentricidad de los diarios: la Caída y la restauración apocalíptica los ponen en el centro de la cultura del XVI tardío, no al margen.

«The linguistic theories of the times held that the primordial language would possess a unique quality to refer directly to the things in the world, by naming their essences.» — el supuesto que hace de la lengua adámica un asunto de filosofía natural y no de curiosidad: nombrar la esencia es referir directamente a la cosa.

«This special quality had been gradually lost with the Fall, and the confusion of tongues, accounting in part for the inaccuracy both in language and in our knowledge of the world.» — la pérdida de esa cualidad explica a la vez el defecto del lenguaje y el del conocimiento.

«Discovering or reconstructing the perfect tongue would have radical consequences for natural philosophy.» — de ahí que la búsqueda de la lengua perfecta sea, según Asprem, un programa científico y no un adorno.

«It is not unlikely that Dee himself found much inspiration for this pursue in abbot Johannes Trithemius of Sponheim, one of his favorite scholars.» — la vía de inspiración que Asprem propone con doble reserva —*not unlikely*—; el escaneo imprime *pursue* por *pursuit*.

«Other notable scholars of the era who speculated on the issue of the primordial language, and whom Dee certainly knew well, include the humanist and Christian Kabbalist Johannes Reuchlin (1455–1522), who considered the three biblical languages as being closest to the Adamic language, and Guillaume Postel (1510–1581), who tended to side with Hebrew exclusively.» — las dos posiciones vecinas que Asprem coloca junto a la de Dee, con sus fechas y su desacuerdo.

«A more colorful opinion was given somewhat later by the Swedish natural philosopher Andreas Kempe (1622–1689), arguing that God had spoken Swedish, that Adam named the animals in Danish, and that the Serpent had tempted Eve in French.» — el caso extremo con que Asprem ilustra hasta dónde llegaba el debate sobre la lengua primordial.

«Among the more obvious observations is the fact that catoptromantic practices, including crystallomancy, had been a common folk tradition for generations.» — el primero de los argumentos contra la novedad de la práctica de Dee.

«Indeed, Dee’s manner of calling forth angels seems more infl uenced by “low” folk magic than intellectual “Hermetic” magic.» — la adjudicación que Asprem hace, con reserva, del procedimiento de Dee: más cerca de la magia popular que de la hermética culta.

«out that much of the magical paraphernalia used by Dee and Kelley in the angel workings seems to be taken almost directly from medieval sources, such as the pseudo-Solomonic tradition of the Ars Notoria.» — la deuda medieval del instrumental, que Asprem recoge de Clucas; el tramo empieza ahí porque la frase abre en la plana anterior con *Clucas has pointed*.

«We usually talk about “Dee’s conversations with angels,” effectively downplaying the importance of his scryers.» — el sesgo de nombre que Asprem señala: llamarlas conversaciones de Dee borra a quien hablaba.

«The tough question is, then: What really went on in the angel sessions?» — la pregunta que Asprem dice que la erudición ha esquivado, y que él va a plantear sin responderla en términos de fraude ni de sobrenaturaleza.

«In fact, two models have frequently been assumed, although not developed in any systematic fashion: either Kelley was a charlatan, who duped his old master to gain infl uence over him, or else he was simply deranged.» — los dos modelos que Asprem encuentra supuestos en la literatura, y que declara nunca desarrollados con sistema.

«Both these models stand in opposition, of course, to the more esoteric claim that there was, in fact, supernatural agency involved in creating the angel sessions.» — la tercera posición, la esotérica, consignada como una más del campo y no como error.

«The “charlatan theory,” by far the dominating paradigm in the scholarly discourse, goes all the way back to the seventeenth century, where it was posited in the polemical “Preface” to Meric Casaubon’s True and Faithful Relations (T&FR), the fi rst publication of (some of) Dee’s magical diaries.» — la genealogía que Asprem le traza a la teoría dominante: nace en el prefacio polémico de Casaubon, no en la investigación moderna.

«Casaubon held that Dee, an otherwise pious Christian, had been deceived by a diabolical nigromancer, and offered his volume as a warning against dabbling with magic.» — la tesis de Casaubon según Asprem, con su propósito declarado de advertencia.

«Although Kelley was clearly the most famous and apparently most successful scryer that Dee employed, he was only working in about one-third of the total angel scrying sessions.» — el dato con que Asprem descentra a Kelley: apenas un tercio de las sesiones.

«We know that Dee had worked with the scryer Barnabas Saul prior to meeting Kelley in 1582, and suspect that he had at least one more scyer before this.» — los videntes anteriores, con la distinción entre lo que se sabe y lo que se sospecha; el escaneo imprime *scyer* por *scryer*.

«He attempted to use his seven-year-old son, Arthur, but was not content with his performance. Finally he ended up with one Bartholomew Hickman, who must have done a pretty good job, since he continued to work with Dee for a total of sixteen years.» — la continuación después de Kelley: el hijo de siete años y luego Hickman, dieciséis años de trabajo.

«No doubt this is partly because Dee’s endeavor with Hickman had been built on an angelic prophecy stating that September 1600 would mark some tremendous breakthrough in his project.» — la profecía fechada en septiembre de 1600 sobre la que descansaba el trabajo con Hickman.

«When nothing happened, Dee demonstrated his frustration by burning the records from nine years of angel conversations.» — lo que Asprem adjudica a la profecía incumplida: nueve años de registros quemados, y de ahí el hueco documental.

«However, it is worth noting that the problem was not Hickman’s scrying abilities as such—they must surely have been convincing enough, since Dee continued to work with him on and off for seven more years even after this incident.» — el matiz con que Asprem impide leer la quema como desconfianza en el vidente.

«Some of the mystique of the angel conversations is unveiled when we consider the relation between Kelley and Dee as taking part in a culturally sanctioned practice, probably not the most common one, but one which was certainly not exceptional or unheard of.» — la propuesta de Asprem frente a las tesis del fraude, la locura y lo sobrenatural: tratar la relación como participación en una práctica culturalmente sancionada.

«It would at the very least seem as if Kelley was better off after he parted with Dee, working as a successful and sought-after alchemist.» — el dato que descoloca la imagen del vidente subordinado: a Kelley le fue mejor después de separarse.

«His acquisition of land and property, including a gold mine, his involvement in political intrigue, and his being knighted by the emperor Rudolph II in or about 1589, all testify to this.» — el inventario con que Asprem apoya esa lectura, hasta el título nobiliario de manos de Rodolfo II.

«Dee and Kelley’s cooperation started in 1582, and lasted for about fi ve years, until 1587. Over these years hundreds of pages of transcripts of angel conversations were produced, along with several libri detailing specifi c magical instructions, prepared separately on the angels’ command.» — el volumen y la forma del material: cientos de planas de transcripción más varios *libri* preparados por mandato angélico.

«However, these are not separate concerns. They all mix together and relate to one another, in such a way that, for instance, the magical instructions, which mainly concern us here, heavily incorporate the Adamic language as a component, and are embedded in both the metaphysical/theological visions of the universe and in apocalyptic speculations.» — la objeción de Asprem a toda clasificación temática: las categorías no están separadas en la fuente.

«The magical system (or systems) appearing in the context of the angelic revelations cannot be separated from these other concerns. Thus, the typology is not helping us much further if we want to get a clearer overview of the magical component itself.» — la conclusión: la clasificación temática no aísla lo mágico, que es lo que él necesita aislar.

«First of all, a line should be drawn between the angel conversations themselves, that is, the way Dee and Kelley actually worked, and the arcane magical material “received” through these conversations.» — la distinción propia de Asprem, entre el procedimiento de las sesiones y el material recibido en ellas.

«a catoptromantic, Ars Notoria inspired crystal gazing, aimed at communion with the angels and revelations of higher knowledge concerning natural philosophy, the apocalypse, and God’s salvifi c project» — el primer nivel de su distinción; el tramo empieza ahí porque la frase abre en la plana anterior con *level one of “Dee’s magic” is*.

«level two, on the other hand, comprises a number of magical systems, grimoire-like in form, which appear in the course of the angel diaries.» — el segundo nivel: sistemas mágicos con forma de grimorio, que es lo que la posteridad llamará magia enoquiana.

«Already in Dee and Kelley’s very fi rst session together, on March 10, 1582, there were given designs for a “Holy Table” or altar, and a waxen Sigillum Dei.» — el caso que le impide sostener la distinción en sentido absoluto: los instrumentos de la práctica también fueron revelados, y desde la primera sesión.

«But in addition to these instructions large quantities of other arcane information was imparted: letter squares, invocations in the Adamic language, names of spiritual entities (angels, Princes, “Seniors,” and even cacodaemons), and ways of calling them forth.» — el inventario de lo recibido más allá de las instrucciones instrumentales.

«I fi nd it most prudent to divide the magical system received in the angel conversations fi rst into fi ve components, based on a distinction made by Dee himself, and which also seems to signify important differences in content and intended function.» — la clasificación que Asprem adopta y su justificación: cinco componentes, apoyados en una distinción del propio Dee.

«These diary entries are preserved in MS Sloane 3188 and Cotton Appendix XLVI, the latter of which forms the basis for Casaubon’s 1659 publication, A True & Faithful Relation.» — las signaturas de los diarios y cuál de ellas imprimió Casaubon.

«But in addition to these “proceedings” Dee was also on a few occasions commanded to prepare special books, where more or less independent parts of the magical revelations were concentrated and systematized. The result was a total of fi ve separate texts, which I will refer to as “revealed books,” none of which were published by Casaubon.» — el dato que sostiene todo el capítulo 2: los cinco libros revelados quedaron fuera de la edición de Casaubon, y por eso su transmisión corre aparte.

«The fi rst book is the one commonly referred to as Liber Logaeth/Loagaeth, or “the Book of the Speech of God.”» — el primero de los cinco, con las dos grafías del título que Asprem consigna juntas.

«It takes the form of ninety-fi ve gridded tables, mostly of forty-nine by forty-nine squares each, fi lled up with letters, and forty-nine “calls” or prayers prefacing the tables.» — la forma material del *Loagaeth*: noventa y cinco tablas de cuarenta y nueve por cuarenta y nueve casillas y cuarenta y nueve llamadas.

«Interestingly, John Reeds made the discovery that eight of the tables in Liber Loagaeth are actually copied from Dee’s Book of Soyga in Sloane 8, meaning that not all of them were created by Kelley/the angels.» — el hallazgo de John Reeds que Asprem recoge: ocho de las tablas están copiadas del *Book of Soyga*, de modo que no todo el libro es revelación.

«Also included toward the end of the manuscript is the twenty-one-letter Angelic alphabet, revealed by Kelley on March 26.» — la fecha y el lugar del alfabeto angélico de veintiuna letras dentro del manuscrito.

«Although the intended use of these letter tables is somewhat unclear, the angels did tell Dee that “when the time is right” the book should be used together with the Holy Table to initiate the apocalyptic “redefi nition of the natural world.”» — el uso previsto del *Loagaeth*, con la reserva de Asprem sobre lo poco claro que queda, y el fin apocalíptico que le atribuyen los ángeles.

«With reference to Szo˝nyi’s classifi cation discussed above, this already demonstrates clearly the way in which apocalypticism, speculations on lingua adamica, and magic are all interconnected in Dee’s angel diaries.» — el ejemplo con que Asprem cierra su objeción a la clasificación temática: un solo libro reúne las cuatro categorías.

«The second revealed book bears the title De heptarchia mystica, and is a rather compendious collection of the essential information received by Dee and Kelley before they left England for the continent in 1583.» — el segundo libro y su corte cronológico: lo recibido antes de salir de Inglaterra.

«The content of this book forms a magical system wherewith the magician can call upon the “heptarchical Kings and Princes,” purportedly ruling the seven days of the week.» — el sistema heptárquico, con el *purportedly* que marca la abstención de Asprem sobre el gobierno de los días.

«The book includes names of these “good Heptarchical Angels,” their various seals and sigils, the nature of their offi ces (e.g., imparting arcane knowledge, or teaching alchemy), and supplications to call them forth.» — el contenido del libro: nombres, sellos, oficios y súplicas, con la enseñanza de la alquimia entre los oficios.

«The system of angels set over the seven days of the week reminds one of earlier magical manuals of similar intent, such as the Heptameron attributed to the medieval Italian physician and astrologer Pietro d’Abano.» — el precedente medieval que Asprem señala para la forma del sistema, con la atribución consignada como atribución.

«One should add, however, that Dee’s spirit names and conjurations were, as always, idiosyncratic, and it is the structure and intent rather than concrete names and sigils that bear resemblance.» — el límite que pone al parecido: la semejanza es de estructura y propósito, no de nombres.

«These are really nineteen short verses, written in the Angelic language» — la corrección de cuenta que Asprem hace sobre las llamadas *cuarenta y ocho* claves angélicas: son diecinueve versos; el tramo se corta antes de la cláusula sobre las traducciones.

«While the fi rst eighteen are freestanding invocations of unclear function, the nineteenth is dedicated to the so-called thirty “Aires,” a set of obscure entities that are explained more systematically in the» — cómo se reparten esos diecinueve versos, y de dónde salen las cuarenta y ocho llaves: la decimonovena se repite para los treinta Aires; el tramo se corta en el cambio de plana.

«fourth revealed book, Liber scientiae, auxilii, et victoriae terrestris (“Book of terrestrial science, support, and victory”).» — el cuarto libro revelado con su título y la versión inglesa que Asprem le da; el tramo empieza ahí porque la frase abre en la plana anterior.

«The thirty Aires seem to be certain spirits, spiritual realms, or principles located in various parts of the air surrounding the earth.» — qué son los treinta Aires, con la triple alternativa y el *seem to be* que Asprem no resuelve.

«Each of these thirty Aires control a small number of spirits (an average of three each, or ninety-one in total), which further control legions of lesser spirits, extending in a vast hierarchy of angelic creatures—comprising a total of 491,577 angels.» — la aritmética del sistema: treinta Aires, noventa y un espíritus y una cifra total de 491 577 ángeles.

«What is particularly interesting is that each of the ninety-one spirits corresponds to a country or geographical region in the world, as it looked through European Renaissance eyes (or more precisely, as it had looked in late antiquity: the geographical names are all derived from Ptolemy), and a mystic name is given to each of the regions.» — el rasgo que Asprem subraya: la geografía del sistema es la de Ptolomeo, no la del siglo XVI.

«For instance we learn that Egypt is Occodon, Syria Pascomb, and Mesopotamia Valgars, that these are ruled by the angels Zarzilg, Zinggen, and Alpudus, sat under the Aire called LIL.» — tres ejemplos de la correspondencia entre región, nombre místico y ángel regente, bajo el Aire LIL.

«Furthermore, the twelve tribes of ancient Israel are also listed, with directions apparently pointing out where, in their dispersion, each has gone.» — el otro contenido del libro: las doce tribus con indicación de su paradero.

«The intention of this system seems to be that by “calling” the right Aires with the nineteenth “key” of the Claves angelicae the magician can gain the authority over the geographical entities and presumably the power to control great geopolitical events (thus indicated by the title of the book, “terrestrial victory”).» — el uso que Asprem le atribuye al sistema, con doble reserva —*seems*, *presumably*—: autoridad sobre las entidades geográficas y, por ellas, sobre la política.

«According to the prophecies, the tribes should return to Israel with the onset of the apocalypse; Dee may have envisioned a role for himself in this apocalyptic project.» — la conjetura de Asprem, marcada con *may*, sobre el papel que Dee pudo verse en la restauración apocalíptica.

«The fi fth and last revealed book is known as Tabula bonorum angelorum, “the table of good angels.”57 Again, this is a collection of prayers or invocations, but this time related to a specifi c fourfold magical square or table, referred to by Dee as the “Great Table” or “table of good angels.” comprising four lesser “Watchtowers.”» — el quinto libro y la Gran Tabla; el volumen imprime el título con las dos palabras en orden invertido en otras planas —*Tabula angelorum bonorum*— y el punto antes de *comprising* es de la fuente.

«These letter squares were transmitted by Kelley on two consecutive days, June 25–26, 1584, while Dee and Kelley were in Krakow.» — la fecha y el lugar de transmisión de los cuadrados de letras.

«From the four “watchtower” squares, connected to form the “Great Table” by inserting what is referred to as “the black cross” between them (a cross scribbled black by Dee, containing more mysterious names), are extracted numerous angels, “Seniors” (purportedly the six that stand before the throne of God in Revelations), Kings, secret names of God, and even demons; all ordered in an elaborate hierarchy.» — la construcción de la Gran Tabla y lo que se extrae de ella; la cruz negra la garabateó el propio Dee, según Asprem.

«The methods of extracting the names, as well as the function of each entity, were described on June 26, when the angel Ave declared the tables to contain:» — quién enuncia el contenido de las tablas: el ángel Ave, en sesión fechada.

«1. All human knowledge. 2. Out of it springeth Physick 3. The knowledge of the elemental Creatures, amongst you. How many kinds there are, and for what use they were created. Those that live in the air, by themselves. The property of the fi re—which is the secret life of all things. 4. The knowledge, fi nding and use of Metals. The vertues of them. The congelations, and vertues of Stones. 5. The Conjoining and knitting together of Natures. The destruction of Nature, and of things that may perish. 6. Moving from place to place [as into this Country, or that Country at pleasure] 7. The knowledge of all crafts Mechanical. 8. Transmutatio formalis, sed non essentialis.» — la lista de ocho poderes que, según Asprem, el ángel Ave adjudica a las tablas: todo el saber humano, medicina, criaturas elementales, metales y piedras, unión y destrucción de naturalezas, traslado de un país a otro, artes mecánicas y transmutación formal —no esencial—; los corchetes y el latín son de la fuente.

«No small set of feats, to be sure. The Tabula angelorum bonorum is Dee’s systematic ordering of the material relating to this Great Table.» — el comentario con que Asprem cierra la lista y la función que asigna al libro.

«TABLE 1.2. The “Great Table” as shown in Dee’s Tabula bonorum angelorum, Sloane MS 3191. There are some minor details which I have not reproduced here (some letters that have been scratched out and replaced, and a few inverted letters).» — el pie de la tabla con la signatura de donde se toma y lo que Asprem declara no haber reproducido.

«Take note that the Black Cross does not appear in Golden Dawn sources (which instead arrange its divine letters in a “Tablet of Union”), neither in the Sloane MS 307 version of the Great Table» — la advertencia que anticipa el argumento de los capítulos 2 y 3: la cruz negra falta en la Golden Dawn y en Sloane 307, y su ausencia servirá para datar una filiación; el tramo se corta antes de la remisión entre paréntesis.

«Also included are the names of demons and bad angels, which can perform the negative of what their corresponding angels do. Thus, where the angels of “physick” (i.e., medicine) can heal wounds, the inverse “cacodaemons” can cause them.» — la simetría del sistema: a cada ángel le corresponde su cacodemonio, que hace lo contrario.

«The contents of these fi ve books comprise the totality of what has in various combinations and interpretations of later centuries become known as “Enochian magic.” According to the division presented by the books itself, we can speak of the following four key components forming the foundation of this magic:» — la tesis de inventario que cierra el capítulo: todo lo que después se llamará magia enoquiana sale de esos cinco libros, y se reduce a cuatro componentes.

«1. The Angelic language, later referred to as “Enochian” (from the books Liber Loagaeth and, especially, the 48 Claves angelicae); 2. The Heptarchic system (De heptarchia mystica); 3. The Aires, or (per later conventions) Aethyrs (Liber scientiae, auxilii, et victoriae Terrestris, with the Claves angelicae); 4. The magic of the “Great Table,” or “Four Watchtowers” (Tabula angelorum bonorum).» — los cuatro componentes con el libro del que sale cada uno, y la nota de que *Aethyrs* es convención posterior, no término de Dee.

«It should be noted, of course, that even these four do interact and mix with each other to some extent. Most notably, the Angelic language is a key component of the system of the Aires, as shown above. In addition, the ninety-one spirits belonging to the Aires are linked to the Great Table by certain sigils that apply to its letter squares.60 Nevertheless, the mentioned classes do stand out with a signifi cant degree of exclusive features; the cryptic apocalyptic statements surrounding the Liber Logaeth; the Heptarchic system with its encyclopaedic, grimoire-style list of spirits, sigils, and the hours and days of calling them forth; the (probably) geopolitical and apocalyptic system of the Aires; and the almost universally applicable system for evocation of angels and cacodaemons of the Great Table, providing rather mundane services such as the fi nding of precious metals, healing sickness, and transportation from one country» — el rasgo distintivo de cada componente, con el *probably* que Asprem deja sobre el carácter geopolítico de los Aires; el tramo se corta en el cambio de plana.

«Among the discoveries that have been made is that the ritual paraphernalia “received” by the angels early on, the most signifi cant being the Holy Table and the Sigillum Dei Emeth, seem to have been appropriated from traceable sources known to be in Dee’s possession.» — el hallazgo que relativiza la palabra *recibido*: los instrumentos vienen de libros que Dee tenía.

«TABLE 1.1. The 21 letters of the Angelic alphabet, in the order they appear at the bottom of the last leaf of Sloane 3189 (Liber Loagaeth). The table shows the names of the letters, and their Latin equivalents, as explained in Dee and Kelley’s angel diaries.» — el pie de la tabla del alfabeto angélico, con la signatura y el criterio de orden.

«T he reputation of the once sought-after, respected, even feared natural philosopher John Dee went into decline in the seventeenth century. This happened already during the last years of his life, seeing the death of his patron Queen Elizabeth and the ascension of James I to the throne, a regent much less favorable to magic, to say the least, having published his famous support of witch hunts, Demonologie, in 1597.» — el desplome de la reputación de Dee, que Asprem data en vida suya y liga al cambio de reinado; la capitular *T* queda suelta en la capa de texto.

«After his death in 1609, Dee soon slipped into the collective memory as a confused and troubled man, rumored to have dabbled in magic and obscure mysticism. Natural philosophy was rapidly changing, and Dee’s way of thinking about nature in terms of corrupted texts and revelation, restitution and apocalypse, became increasingly foreign.» — la segunda causa que Asprem le da al olvido: el cambio de la propia filosofía natural.

«The generally bookish approach of the sixteenth century gave way to the new Baconian experimentalism of the seventeenth, while Dee’s Adamic language of nature was replaced by Galileo’s mathematical.» — el relevo que formula en dos pares: libro por experimento, lengua adámica por matemática.

«In a lecture to the early Royal Society, the natural philosopher Robert Hooke referred to the angel conversations as “Dr. Dee’s delusions,” nevertheless indicating that they were being discussed there.» — el dato con que muestra que el desdén y el interés convivían: Hooke los llama delirios y al hacerlo deja ver que se discutían.

«Despite his rejection of Dee’s magical endeavors, Hooke still had a hope that the diaries were not really about magic, but rather presented a form of cryptography, hiding valuable intelligence information intended for Elizabeth herself.» — la lectura criptográfica que Asprem atribuye a Hooke, primera de las reinterpretaciones que salvan a Dee negando la magia.

«No one work has been more infl uential in sealing Dee’s reputation than Meric Casaubon’s 1659 edition of parts of his diaries, A True & Faithful Relation. This book remained the primary reference to the angel conversations for centuries, presenting a picture of Dee as a good but gullible man, who was tricked into believing in foul spirits, masquerading as angels, by the sly necromancer Kelley.» — la tesis del capítulo 2: la edición de Casaubon fija la imagen de Dee durante siglos.

«We shall see that the transmission of Dee’s manuscripts has sometimes been diffi cult to chart out. Parts of it have even been riddled with speculations about a secret tradition of magicians, working with the magical systems contained in Dee’s received libri, stretching, perhaps, back to the magus himself.» — el objeto del capítulo: trazar la transmisión y evaluar la hipótesis de la tradición secreta.

«Meric Florence Estienne Casaubon was a son of the classics scholar Isaac Casaubon, who in 1614 famously dated the Corpus Hermeticum to the early centuries of the Christian era, debunking the widespread Renaissance conception that the texts were of prehistoric provenance.» — el linaje que Asprem le traza al editor: hijo del filólogo que redató el *Corpus Hermeticum* en 1614.

«Fifty-fi ve years later his son Meric would add to the family tradition of debunking contemporary hermeticists and magi by writing a highly polemical preface to his edition of John Dee’s angel diaries.» — la continuidad familiar que Asprem consigna: cincuenta y cinco años después, el hijo aplica el mismo oficio a Dee.

«In the preface, Casaubon attacked the angel conversations as diabolical, asserting that Dee had been tricked by the necromancer Kelley into believing that foul and mischievous spirits were divine messengers.» — el contenido del prefacio, según Asprem.

«The diaries were “a Work of Darknesse,” attesting to the good doctor Dee’s gullibility.» — la fórmula con que Casaubon califica los diarios, transcrita con su grafía.

«The crux of the problem was that the spirits that had appeared as angels were, by all probability, demons, only masquerading as angels.» — el nudo teológico del asunto tal como Asprem lo formula desde la posición de Casaubon.

«There was nothing surprising about this view: ever since the early church fathers, theologians had more or less agreed that magic, however it presented itself, really worked by the aid of demons and wicked spirits.» — el contexto que le quita novedad a la acusación: la teología venía diciendo eso desde los padres de la Iglesia.

«Casaubon had offered his edition of the angel diaries to the world as a warning against the dangers of magic.» — el propósito declarado de la edición.

«Ironically, the immediate effect seems to have been quite the opposite of what he would have hoped for.» — el efecto medido, contrario al propósito, y que Asprem enuncia con reserva.

«The group gathered around a scryer by the name E. Rorbon, and judging from the evidence of the more than one thousand surviving manuscript pages, it must have consisted of at least two more people.» — el vidente y el tamaño mínimo del grupo que Asprem infiere de las mil y pico planas conservadas.

«The angel Nalvage appears from the beginning of their records; on August 4, 1671, he was already answering questions about “his book” named “Logaeth.”» — la señal de filiación con Dee: el mismo ángel, contestando por el mismo libro, en fecha precisa.

«Soon Madimi appears as well, perhaps the most peculiar character in Dee and Kelly’s gallery of angels, appearing fi rst as a little girl who gradually grows up through the course of the conversations.» — la otra señal, y de paso el retrato de Madimi como niña que crece a lo largo de las sesiones; el volumen imprime *Kelly* aquí.

«The main interest seems to have been the recovery buried treasure, a common feature of magical manuals.» — a qué dedicaba el grupo la técnica de Dee, según Asprem; el escaneo imprime *the recovery buried treasure*, sin la preposición.

«Claims about such secret magical traditions have especially been attached to two manuscripts, today in MS Harley 6482 and MS Sloane 307.» — las dos signaturas sobre las que se apoya la hipótesis de la tradición secreta, y que el capítulo va a examinar una por una.

«The document that is typically taken as the main expression of the hypothesized secret magical group is Harley 6482, the so-called “Rudd manuscript.” This is a full treatise on angel magic, written at the very end of the seventeenth century (the date 1699 appears on the title page), by one Peter Smart.» — la descripción del primer manuscrito, con la fecha impresa en su portada y el nombre de quien lo escribió.

«Smart, however, made the claim that he was merely copying from the papers of one “Dr. Rudd.” We do not learn more about this fi gure, but judging from the various papers that Smart attributes to him—there is a whole corpus of them—he must have been steeped in the Rosicrucian, hermetic, Kabbalistic, and magical currents of the seventeenth century.» — la atribución consignada como atribución: Smart dice copiar de un tal doctor Rudd, del que no se sabe más.

«Among them are works such as The Rosie Crucian Secrets, translations from Michael Maier’s works, an English translation of The Chymical Wedding of Christian Rosenkreutz, a quarto containing a discussion on “Rosicrucian Chymical medicines,” and another one giving “a defence of the Jews and other Eastern Men.”» — el inventario del corpus atribuido a Rudd, donde figura *The Rosie Crucian Secrets*.

«We fi nd, for instance, a quarto “containing all the Names, Orders, and Offi ces of all the Spirits Solomon ever conversed with: the Seals and Characters belonging to each Spirit, the manner of calling them forth”—a typical Solomonic grimoire of the “nigromantic” type.» — la pieza salomónica del mismo corpus, citada por su descripción de catálogo.

«The Treatise on Angel Magic brings together a wide range of authorities on demonology and angelology.17 It forms a vast synthesis of many» — la naturaleza sincrética del tratado; el tramo se corta en el cambio de plana.

«different magical traditions; some discernable infl uences include Kabbalistic speculations, renaissance Hermeticism, astral magic, nigromantic, “Goetic,” and Ars Notoria magical traditions, huge portions of Agrippa’s De Occulta Philosophia, and, importantly for our present concerns, the magical systems “received” in John Dee and Edward Kelly’s angel conversations a generation or two earlier.» — el inventario de tradiciones que el tratado reúne, con Dee entre ellas y a una o dos generaciones de distancia; el volumen imprime *Kelly*.

«The Rudd manuscripts present an illustration, bearing the title Tabula Sancta cum Tabulis Enochi (“The Holy Table with Enoch’s tables”), showing Dee’s “Holy Table,” the Adamic or “Enochian” alphabet, and seven seals, which were called “Ensigns of Creation” in the original diaries.» — la lámina que reúne mesa, alfabeto y siete sellos, con el título latino y su versión inglesa.

«The original Holy Table had been one of the most important paraphernalia of Dee and Kelly’s angel workings. It was a wooden table, with a three to four feet square surface, serving as a sort of altar for the scrying sessions.» — la descripción material de la mesa original, en madera y de tres a cuatro pies de lado.

«There are, however, several problems with this hypothesis. Particularly, I fi nd two lines of argumentation to refute the claims. First of all, the conjectured transmission does not match with what we do know about the history of Dee’s manuscripts and household after his death. Secondly, I think it can be proved quite clearly that the Rudd Treatise gathered its information on Enochiana from Casaubon’s T&FR. Let me spell out these arguments in more detail.» — las dos líneas con que Asprem se opone a la hipótesis de la tradición secreta: la transmisión documentada y la filiación textual del tratado de Rudd.

«The fi rst problem for the hypothesis of a secret tradition is that the documented transmission includes neither Arthur Dee, nor anyone going by the name Rudd, whether doctor or captain.» — el primer argumento en una línea: ni Arthur Dee ni ningún Rudd figuran en la cadena documentada.

«In fact, Dee entrusted his library, including many of the possessions used during the angel conversations, to his closest friend in the later years of his life, the alchemist and later colonial politician John Pontois.» — el primer eslabón de la cadena de custodia que Asprem reconstruye.

«We have statements showing that these objects were in Pontois’s possession until his death in 1624, when they were sold.» — el cierre de ese eslabón, con fecha.

«The angel diaries were at this point split into two clusters of manuscripts, a division that has remained to this day. Importantly, the “raw manuscripts” detailing the minutiae of the sessions traveled one route, while the “received books” traversed another.» — la bifurcación que explica por qué Casaubon solo imprimió una mitad, y que dura hasta hoy.

«The fi rst cluster, with the minutiae, was sold to Sir Robert Cotton (1571–1631) together with the Holy Table on which Dee and Kelly had worked.26 These are the documents Meric Casaubon would edit and publish in 1659, as a favor to the Cottons who had been his hosts.» — la primera rama, y el motivo doméstico que Asprem le adjudica a la edición: un favor a sus anfitriones; el volumen imprime *Kelly*.

«They fi rst seem to have come into the possession of the surgeon and Paracelsian physician John Woodall (1570–1643), who was connected with Pontois and was even given custody of his London apartment when Pontois made his fi nal trip to the colonies.» — la segunda rama, con el *seem* que marca lo conjetural del paso.

«Although there is no direct positive evidence that Woodall actually acquired these manuscripts, they resurface again only after one “confectioner Jones” has purchased a wooden chest from “a parcel of the Goods of Mr. John Woodall.”» — la abstención declarada de Asprem sobre ese eslabón, y el dato que lo sostiene indirectamente: el arcón comprado en el lote de Woodall.

«Their current fragmentary nature is due in part to a zealous kitchen maid of the Joneses, who was given the opportunity to use some of them to line up the confectioner’s pie plates.» — la explicación material de las lagunas del corpus: una criada forró con ellos los moldes de pastel del confitero.

«The manuscripts that did survive later passed into the hands of Elias Ashmole (1617–1692), who is the one who tells us about the secret compartment incident, in 1672. Ashmole, who had developed a deep fascination for Dee, was able to acquire these documents in exchange for his own book on the Order of the Garter.» — el siguiente eslabón y la fuente del relato: el propio Ashmole, que los cambió por su libro sobre la Orden de la Jarretera.

«We should note that Ashmole seems to have taken a more than academic or purely collector’s interest in the manuscripts. After obtaining them he commenced the laborious process of making sense of Dee’s handwriting, as well as the arcane content of the conversations. Finally, he attempted to reconstruct the magical system they contained, and may even have experimented with them practically. Unfortunately though, the sources are unhelpful for establishing any details surrounding this.» — el caso de Ashmole, que Asprem deja abierto: intentó reconstruir el sistema y quizá lo practicó, pero las fuentes no permiten decir más.

«From Ashmole the originals passed into the possession of the» — el último eslabón; el tramo se corta en el cambio de plana.

«collector Hans Sloane, and they still remain in the Sloane collection of the British Library.» — el destino final de los originales, que es donde los lee la erudición moderna.

«To me it does not seem likely, however, that Robert Cotton, who lent the documents to read by the suspicious eyes of the Archbishop of Armagh,35 and then to publish by Casaubon in a clear antimagical bent, would house a circle of magical practitioners in his library.» — por qué Asprem no ve sitio para la tradición secreta en la primera rama, dicho en primera persona y como juicio de verosimilitud.

«Neither does it seem likely that Mr. Jones, who just stumbled upon the documents by accident, and obviously did not care enough about them to keep them out of the reach of a kitchen maid, would have the same zeal for keeping alive a continued magical tradition based on them.» — y por qué tampoco en la segunda.

«The fi rst problem, then, is that we do not fi nd a place where an otherwise thoroughly undocumented magical tradition could have existed.» — el cierre del primer argumento, formulado como ausencia de lugar y no como imposibilidad.

«One way to make the secret tradition hypothesis more likely would be to establish that manuscripts such as Rudd’s Treatise contain information that could only have been obtained from the original sources.» — la comprobación que Asprem plantea como decisiva, enunciada primero en su forma favorable a la hipótesis.

«On the other hand, if it could be established that it contains information only available in Casaubon’s T&FR, the hypothesis should be considered not only uncorroborated, but falsifi ed.» — y su forma contraria, con el criterio que Asprem se impone de antemano.

«The True and Faithful Relation was no exception; when compared to the manuscript sources it becomes evident that the published version of Dee’s diaries is in fact full of misspellings, corruptions, and copy errors.» — el estado del impreso de 1659, que es lo que convierte sus erratas en instrumento de datación.

«For the historian, these errors are of great value, since they provide a way for determining whether some manuscript relied on the original manuscripts or the printed edition.» — el método: la errata heredada delata la fuente.

«Luckily for us, a clear error exists in the engraving of the Holy Table included in Casaubon’s edition.36 Due to what seems to be a blockmaker’s error, some of the Enochian letters on the Holy Table have been transposed and reversed in Casaubon’s version.» — la errata concreta que sirve de marcador: letras enoquianas transpuestas e invertidas en el grabado de la Mesa Sagrada.

«at the center of the Holy Table in Rudd’s version are organized identically as those in Casaubon’s table, while they both diverge from the version in Sloane MS 3188.» — el resultado del cotejo para las doce letras centrales; el tramo empieza ahí porque la frase abre en la plana anterior.

«When compared, the Casaubon table shows the upper and lower letter string in the reverse order from the original, while the right and left letter strings have been transposed for each other.» — el detalle de las erratas de Casaubon en la circunferencia de la mesa.

«In Rudd’s table, the left and right strings have been transposed in the same manner, while only the lower string appears in the reverse order.» — el cotejo con la versión de Rudd, que repite parte de esas erratas.

«All in all, the impression is that the author of the Treatise repeated the errors in T&FR, while making a few additional copying errors (or alterations) of his own.» — la conclusión del cotejo, enunciada como impresión y no como demostración.

«In addition to this reproduction of printing errors we could add a couple of other things indicating that Casaubon was Rudd’s source. Generally, the author of the Treatise is unaware of the proper nomenclature used in the parts of the angel conversations that were not published» — el argumento accesorio: el tratado ignora la nomenclatura de la parte no impresa; el tramo se corta en el cambio de plana.

«The conclusion of these considerations, then, is that we can safely assume Harley MS 6482 not to have been part of a secret tradition with unique access to Dee’s papers. Rather, we can place the manuscript fi rmly in the current of revived interest in Dee’s actions following Casaubon’s publication, having perhaps more in common with the diaries of angelic sessions from the 1670s and 1680s discovered by Harkness.» — la conclusión del cotejo y el lugar que Asprem le asigna al manuscrito: el revival posterior a Casaubon, no una tradición secreta.

«These conclusions have another implication as well: it follows that whoever wrote the Treatise, it cannot have been Thomas Rudd. The good captain died in 1656, three years before T&FR was published.» — el argumento cronológico que cierra la identificación: Rudd murió tres años antes de que existiera su fuente.

«Who the real author was remains an open question at this point, but he must have worked after Casaubon.» — la abstención declarada: Asprem deja abierta la autoría y solo fija el término *post quem*.

«Meanwhile, we cannot entirely rule out a possibility mentioned a century ago by A. E. Waite: “Dr. Rudd” may simply have been an invention of Peter Smart, the alleged copyist at the dawn of the eighteenth century.» — la posibilidad que recoge de Waite y que no descarta: que el doctor Rudd sea una invención del copista.

«With the possible exception of Elias Ashmole, who seems to have been the fi rst to have rediscovered Dee’s “received books” which detail the magical systems given by the angels, these reconstructions based themselves on Casaubon’s True & Faithful Relation.» — el balance del capítulo, con Ashmole como única excepción posible a la dependencia de Casaubon.

«In the process we have established that claims to a secret tradition of ritual magicians working in the wake of Dee’s death remain unsubstantiated.» — la fórmula con que Asprem cierra el asunto: las afirmaciones quedan sin sustanciar, no desmentidas.

«It would perhaps seem puzzling at fi rst that a volume published with the expressed intention of warning people against the dangers of magic should stimulate such new interest.» — la paradoja que organiza el resto del capítulo.

«In the case of the Treatise, it seems clear that the demonization did, in fact, have repercussions. Clearly not in the sense Casaubon had intended, however: instead of giving up magic as such, the author of the Treatise seems to have taken the necessary ritualistic precautions in order to accommodate the demonized angels.» — el efecto medido de la demonización de Casaubon: no disuadió de la magia, cambió su protocolo.

«This may indeed have been the rationale for the rather thorough alterations that have been made to the original material.» — la explicación que Asprem propone para las alteraciones que McLean leía como señal de linaje.

«The Treatise is full of theological and magical speculations about how to distinguish “Celestial Angels and Intelligences” from “evil spirits and infernal powers of darkness.”» — el problema práctico que ocupa al tratado: distinguir ángeles de demonios.

«Evil spirits . . . .may be constrained and commanded by invocation to service and obedience, comparatively as vile slaves. . . . But Celestial Angels and other dignifi ed Elemental powers and spirits of light by nature wholly benevolent and good, may not be commanded nor constrained by any Invocation.» — la regla ritual que Asprem cita del tratado: al demonio se le manda, al ángel no; los puntos suspensivos con punto pegado son de la fuente.

«The real problem, it would then appear, is how to deal with spirits that claim to be benign; here the author clearly shares the orthodox theological opinion that demons try to trick humanity by masquerading as angels.» — dónde queda el problema una vez fijada la regla: en el espíritu que dice ser bueno.

«For cases of uncertainty, then, the author prescribes a method of testing through which the entity claiming to be an angel has to respond to certain holy “words of power.” If the entity is a demon in disguise, hearing holy words repeatedly would suffi ce to expel it, while a genuine angel would be attracted—or so the theory went.» — el examen de palabras de poder que el tratado prescribe, con la reserva final de Asprem sobre la teoría.

«It is in light of this theory of magical ritual that the author’s changes to the setup of Dee and Kelley’s Holy Table become interesting. By embedding it fi rmly in a circle taken from the Goetic grimoires, fully equipped with protective and constraining words of power, it seems no question that one expects to encounter spirits of the foul and nefarious type.» — la consecuencia visible en el aparato: la Mesa Sagrada queda metida en un círculo goético de protección.

«In connection with the seven “tables of Enoch” (Ensignes of Creation), for example, which were painted on the Holy Table, the author notes that “[t]hese Tables . . . .are charged with Spirits or Genii both good and bad of several Orders and Hierarchies, which the wise King Solomon made use of.”» — la cita del tratado que enlaza las tablas de Enoc con Salomón y con espíritus buenos y malos; los corchetes son de la fuente.

«The mention of King Solomon is notable, since it is clear from what follows that the bad spirits mentioned are actually the Goetic demons or fallen angels tabulated in the clavicles of Solomon.» — lo que Asprem lee en esa mención: los espíritus malos son los demonios goéticos de las claviculas salomónicas.

«The author of the Treatise, however, appears to have “found the key” to these perplexing signs. In his version of the table, which he calls Tabula Veneris (the table of Venus), the two squares mentioned contain the entries “5 Paimon Bathin 4 Purson” and “Astaroth Ebra.”» — la operación concreta: donde el grabado de Casaubon trae letras y cifras sueltas, el tratado lee nombres de demonios.

«These are mostly names of fallen angels, taken from the Goetia.» — de dónde salen esos nombres, según Asprem.

«For instance, according to The Goetia, Paimon is “a Great King, and very obedient unto Lucifer,” and Astaroth is “a Mighty, Strong Duke, and appeareth in the Form of an hurtful Angel riding on an Infernal Beast like a Dragon, and carrying in his right hand a Viper.”» — las dos descripciones que Asprem cita de la *Goetia* para los nombres hallados en la tabla.

«The rest of the squares of this and the other tables are similarly fi lled with this kind of creatures: Bune, Barbatos, Botis, Berith, Buer, Belial, Forcator, and so on.» — la lista de los demás nombres, tal como los imprime el volumen.

«No question why the author of the manuscript felt the need of a protective circle to work with Dee’s system. He seems to have accepted Casaubon’s demonization of the angels down to the last letter.» — la conclusión: el círculo protector se explica porque el autor tomó al pie de la letra la demonización de Casaubon.

«These two documents, MS Sloane 307 and 3821, both contain a copy of the same magical text: A close description of Dee’s Great Table (without referencing Dee and Kelley even once, it should be noted), its functions and uses, and procedures for putting» — los dos manuscritos restantes y el dato que Asprem subraya: describen la Gran Tabla sin nombrar nunca a Dee ni a Kelley; el tramo se corta en el cambio de plana.

«Sloane 307 has been catalogued as “Invocation of Angels,” while 3821 bears the name “Tractatus Magici et Astrologici.” The copy in 307 is the best one in terms of quality, while the one in 3821 has many erasures and errors, and some major omissions.» — los títulos de catálogo y la comparación de calidad entre las dos copias.

«Also, while 307 contains only the Enochian material, 3821 is a larger collection which also includes a list of invocations of traditional astrological angels and intelligences, a “select treatise” on astrological magic in the Agrippan sense, some “celestiall confi rmations of terrestriall observations,” and even copies of letters written by Nostradamus.» — el contenido añadido de 3821, hasta las cartas de Nostradamus.

«The document begins with biblical mythology. It recounts the Fall of man from the garden of Eden, and the descent of the world. The devil who tempted Adam and Eve is mentioned by “his true name,” namely Choronzon.» — el marco narrativo del manuscrito y la primera aparición del nombre que después recogerá Crowley.

«The copy in 307 is amended by a nicely prepared version of the Great Table, or Tabula bonorum angelorum, which the student could use for reference when reading the detailed description of how to extract the names of various angels, seniors, and powerful secret names of God.» — la forma de uso que el manuscrito prevé: tabla al lado del texto, para extraer nombres.

«Checking the documented biography of Thomas Rudd, born 1583, dead 1656, one sees that the “two Rudds” were, in fact, one and the same. He was a captain and never a doctor, with his title earned not from navigation, but from his capacity as a military engineer, stationed in the Low Countries in the 1620s.» — el cotejo biográfico que Asprem opone al desdoblamiento: un solo Rudd, capitán e ingeniero militar, nunca doctor ni navegante.

«The only reason for assuming this Rudd to have been the copier of the manuscript seems to be his spurious association with the previously discussed Treatise on Angel Magic.» — el círculo que Asprem señala en la atribución: Rudd es el copista porque ya se le atribuía el tratado.

«As was the case with the Rudd manuscript, it contains no information that could not have been gleaned from Casaubon and the Cotton manuscript.» — el resultado de aplicar a Sloane 307 el mismo cotejo que al tratado de Rudd.

«One revealing detail is that the arrangement of the Great Table follows the one we fi nd in those sources; notably, Dee’s “black cross,” which combines the four watchtowers in the received book Liber scientiae, is absent from Sloane 307.» — la ausencia que sirve de marcador: sin cruz negra, el manuscrito no viene de los libros revelados.

«Instead, we fi nd the twelve “secret names of God,” which the cross should consist of, inscribed in a rectangular box in the middle of the watchtowers.» — lo que hay en su lugar, y que es la forma que heredará la Golden Dawn.

«In the manuscript there is talk about a demon bearing the name “Choronzon.” In the original diaries, preserved in Cotton Appendix XVI, this name was spelt “Coronzom.” In Casaubon the “m” has transmuted into an “n,” rendering the name of the demon “Coronzon.” It would seem then, that this was the basis for the copier of Sloane 307, who additionally saw an “h” where there previously had been none.» — la cadena de erratas que da el nombre del demonio más famoso del ocultismo moderno: *Coronzom* en el manuscrito, *Coronzon* en Casaubon, *Choronzon* en Sloane 307; el volumen escribe aquí *Cotton Appendix XVI* y en la plana 34 *Cotton Appendix XLVI*.

«It would seem, then, that also this manuscript belongs to the post-Casaubon resurgence of interest in Dee’s magic.» — la conclusión, otra vez con el verbo de apariencia.

«It also happens to illustrate the infl uence that this particular manuscript must have had on the formation of Enochian magic in modern occultism.» — el giro con que Asprem convierte el manuscrito descartado como fuente antigua en fuente decisiva de lo moderno.

«As we will see in the next chapter, Sloane 307 was one of the sources for the Golden Dawn’s incorporation of Enochiana into their grade system and magical teachings, believing it to have been a most ancient manuscript.» — la consecuencia para la Golden Dawn, que tomó por antiquísimo un manuscrito posterior a 1659.

«It was also in this manuscript that Aleister Crowley would read the name of the demon “Choronzon” for the fi rst time, an entity which he would later encounter in the fl esh in the deserts of Algeria.» — la consecuencia para Crowley, enunciada con la fórmula de la fuente.

«B y the eighteenth century the original transactions of the angel sessions had found their way into archival oblivion in Oxford and London, and Casaubon’s edition had fi nally cemented Dee’s unfavorable reputation.» — el estado de la cuestión al abrir el siglo XVIII; la capitular *B* queda suelta en la capa de texto.

«As the age of Enlightenment dawned Casaubon’s theologically founded condemnation of magic was replaced with accusations of irrational superstition and folly.» — el relevo de la condena: de demoníaca a irracional, sin que cambie el veredicto.

«When Dee was remembered in Enlightenment historiography, it was mostly to remind the bright minds of the age of the misguided thinking of those that came before them.» — la función que la historiografía ilustrada le da a Dee: contraejemplo de su propio progreso.

«Thus, an entry on John Dee appearing in James Granger’s Biographical History of England in 1774 started by stating that “John Dee was a man of extensive learning, particularly in the mathematics, in which he had few equals; but he was vain, credulous, and enthusiastic.”» — el primer testimonio ilustrado que Asprem cita, con el elogio y la descalificación juntos.

«It is with some surprise that we continue to read that the doctor was also “strongly tinctured with the superstition of the Rosicrucians, whose dreams he listened to with great eagerness, and became as great a dreamer himself as any of that fraternity.”» — el anacronismo que Asprem localiza en Granger: la asociación de Dee con los rosacruces.

«As is well known, there was no Rosicrucianism prior to the publication of the Fama Fraternitatis in 1614, about fi ve years after Dee had passed away.» — el dato cronológico que Asprem opone: la *Fama* se publica cinco años después de la muerte de Dee.

«What is more, there were no real Rosicrucian fraternities either until possibly the end of the seventeenth century.» — la segunda acotación, marcada con *possibly*.

«Nevertheless, this association between Dee and Rosicrucianism would be repeated in later works of history as well—including by Edmund Burke.» — la persistencia del anacronismo, que Asprem seguirá hasta la Golden Dawn.

«Another signifi cant account of Dee’s work was published in 1834 by the British radical political philosopher and journalist William Godwin (1756–1836).» — el segundo testimonio ilustrado, con fecha.

«Godwin’s Lives of the Necromancers nicely illustrates the attitude to the esoteric inherent to Enlightenment historiography.» — el papel que Asprem le asigna a ese libro dentro de su relato.

«His interpretation was fairly in the line of Casaubon’s, describing Dee as “a mystic of the most dishonourable sort,” adding that he was “induced to believe in a series of miraculous communications without common sense.”» — la continuidad entre Godwin y Casaubon, con las dos fórmulas citadas.

«In the spirit of the Enlightenment Godwin asserts Dee’s story to be “strikingly illustrative of the credulity and superstitious faith of the time in which he lived.”» — la moraleja ilustrada, en palabras de Godwin.

«Nevertheless, Godwin’s treatment of Dee is noteworthy also because it suggests that Godwin had a fairly good overview of the sources (which is much more than can be said of Granger and Burke), referring to his copious magical notes “still existing in manuscript” in addition to Casaubon’s “well-sized folio.”» — lo que Asprem le concede a Godwin frente a Granger y Burke: había visto los manuscritos.

«Just as Casaubon’s debunking had sparked a revival of interest in Dee from a practitioner’s point of view, Godwin’s exposé (which went through several editions in the 1830s, and one more in 1876) was followed by new appropriations of the angel conversations from crystallomancers, at the heart of the enlightened nineteenth century.» — la repetición del mismo efecto dos siglos después: el libro que denuncia vuelve a suscitar la práctica.

«The rediscovery of Dee’s angelic conversations ran more or less parallel to the crazed interest in spiritualism and mediumistic phenomena of the Victorian era.» — el paralelo cronológico con el espiritismo, que Asprem no convierte en causa.

«One important student of the Dee manuscripts was the collector and crystallomancer Frederick Hockley (1808–1885).» — el personaje que abre la recuperación victoriana, con sus fechas.

«Most of what we know about him and the network of magicians and occultists working in England around mid-century comes from the correspondences of Francis George Irwin (1828–1892)» — la base documental de todo lo que se sabe de ese círculo; el tramo se corta antes de la aposición sobre el archivo.

«He was believed to have been a pupil of the magical school initiated in Cambridge early on in the century by Francis Barrett, the author, or rather compiler, of the infl uential occult standard work The Magus (1801).» — la filiación que se le atribuye a Hockley, consignada como creencia, y la corrección que Asprem hace de paso sobre Barrett: compilador más que autor.

«According to his own statement, Hockley had been “a Spiritualist” since 1824,11 that is, twenty-four years before the Fox sisters started what we formally call Spiritualism through the notorious “Hydesville rappings.”» — la declaración de Hockley y el desfase cronológico que Asprem le señala respecto del espiritismo formal.

«In accord with the older traditions Hockley would employ a scryer, usually a “speculatrix”—a young, virgin girl—and a crystal, to produce spiritual visions and make contact with various entities.» — el procedimiento de Hockley, que Asprem alinea con la práctica antigua y no con la mediúmnica.

«Hockley even claimed to have watched Sir Richard Burton’s legendary adventure to Mecca in 1853 by this clairvoyant method.» — un ejemplo de lo que Hockley decía obtener por el cristal, consignado como afirmación suya.

«Among his collection of manuscripts was a copy of “Dr Rudd’s” Treatise on Angel Magic, which we discussed in the previous chapter, as well as a private copy of the “Clavis Angelicae containing the 18 great Calls and Celestial Invocations of the Table of Enoch.”» — el documento que sostiene el eslabón: los dos títulos enoquianos en la colección de Hockley.

«However, it also seems clear that Hockley’s workings were infl uenced by a wealth of different medieval magical sources, from the Goetia to the Ars Notoria.» — la reserva que impide leer todo Hockley como deuda con Dee.

«Since we saw that Dr. Rudd, too, drew on these manuscript traditions, the possibility that any resemblance is due simply to the use of similar sources cannot be dismissed.» — la alternativa que Asprem deja abierta frente a la filiación directa: fuentes comunes en vez de linaje.

«Another fi gure of great importance for facilitating the revival of the angel conversations is Kenneth Mackenzie (1833–1886), a friend and probably a student of Hockley’s.» — el segundo eslabón victoriano, con la relación con Hockley marcada como probable.

«He was also into the legacy of John Dee, and even claimed to have taken a speculatrix to the British Museum once, where they had conducted a session with Dee’s very own crystal.» — la sesión que Mackenzie decía haber hecho con el cristal del propio Dee, consignada como afirmación suya.

«By Mackenzie’s account, the scryer could see the city of Prague unfolding in the stone, apparently still “remembering” its previous owner’s adventures on the continent.» — lo que la vidente decía ver, con la atribución doble intacta.

«Hockley, and especially Mackenzie, were the probable channels through which Enochian material was fused into the Golden Dawn synthesis.» — la conclusión del tramo, enunciada como probabilidad y no como filiación probada.

«The Hermetic Order of the Golden Dawn was established in 1888 by a small coterie of London-based freemasons and occultists.18 The key founders were the coroner William Wynn Westcott (1848–1925) and Samuel Liddell “MacGregor” Mathers (1854–1918), both members of the Rosicrucian Masonic group Societas Rosicruciana in Anglia (S.R.I.A.). William Robert Woodman (1828–1891), Supreme Magus of the S.R.I.A., was invited in as the third chief, but passed away quickly thereafter.» — la fundación de la orden, sus tres jefes y su procedencia masónica, con fechas.

«The S.R.I.A. was thus an important precursor for the Golden Dawn, but it was not the only one. Mathers and Westcott had both been frequent lecturers in the Hermetic Society, another esoteric group of the 1880s.» — el segundo precursor que Asprem consigna, la Hermetic Society.

«One of the key issues of the speculations concerns the “Cipher Manuscript,” a document written in a cipher from Johannes Trithemius’s Polygraphiae.» — el documento fundacional y de dónde sale su cifra: la *Polygraphiae* de Tritemio.

«These came into the possession of W. W. Westcott in 1886, apparently tucked away among the papers of the Swedenborgian Rite.22 After deciphering the simple substitution code, the Cipher MS revealed the skeletal form of the fi ve fi rst initiation rituals of a secret fraternity, going under the name of “the Golden Dawn.”» — cómo llega el manuscrito a Westcott y qué contenía, según Asprem.

«Realizing their possible signifi cance, Westcott passed the notes on to his friend, Samuel Liddell “MacGregor” Mathers (1854–1918), who expanded and transformed them into the fi rst initiation rituals of the Golden Dawn.» — el reparto de papeles que Asprem fija: Westcott descifra, Mathers desarrolla.

«But the Cipher MS offered nothing to suppose the Rosicrucian connection which would become central to the Order’s “emic historiography.”23 Westcott therefore provided such a connection himself, by forging (or causing to be forged) a series of letters from one “Fräulein Sprengel” of Ulm.» — el hueco de legitimidad y cómo se llenó, con la alternativa que Asprem deja abierta sobre quién falsificó materialmente las cartas.

«Through their spurious correspondence the mystery lady revealed herself as a Rosicrucian adept, going by the Order name of Sapiens Dominabitur Astris (S.D.A.), in charge of a secretive Rosicrucian Order in Germany, die Goldene Dämmerung.» — el contenido de la correspondencia apócrifa y el nombre alemán de la orden inventada.

«S.D.A. attested that the lower grades of her Order were the ones revealed in the cipher manuscript. Since this was already in Westcott’s possession, the adept was kind enough to provide him with the authority to open a local Temple in London.» — la función exacta de la falsificación: convertir un manuscrito en una autorización.

«What really concerns us here, however, is that the Cipher MS also included material from Dee’s angel conversations, and is thus already the fons et origo of the Golden Dawn’s incorporation and vastly infl uential interpretation of Enochiana.» — el dato que le importa a Asprem: el material enoquiano ya está en el documento fundacional.

«While it has been established that Westcott invented the German Rosicrucian order and forged the correspondence with Fräulein Sprengel, the provenance of the Cipher MS is less clear.» — la distinción que Asprem sostiene entre lo que da por sentado y lo que deja abierto: la falsificación de las cartas, sí; la procedencia del cifrado, no.

«After a century of debate, the exact history of the Cipher MS still cannot be discerned. There are certain hints, however.» — la abstención declarada, seguida de los indicios que sí admite.

«According to that version, the manuscript was related to a German Rosicrucian order, as we have seen.26 It was rumored to have been in the possession of Eliphas Lévi at one point, and was of some antiquity.» — la versión oficial de la orden sobre el origen del cifrado.

«This story is a clear case of an emic historiography, designed by the Order leaders to convey an air of legitimacy.» — cómo la clasifica Asprem: historiografía emic con función de legitimación.

«While the Cipher MS is written on paper watermarked 1809, the eclectic occult information they contain include knowledge that was not yet in existence at that time. References to Egyptian texts that were only available after Champollion deciphered the hieroglyphs in 1822 are particularly clear, together with the occult correspondences between the Kabbalah and the Tarot, a system that was fi rst developed by Eliphas Lévi in his Dogme et rituel de la haute magie, fi rst published in 1856.» — la datación por contenido: el papel es de 1809 pero el saber que trae no existía entonces, y el término *post quem* lo fija Lévi en 1856.

«The Enochian material incorporated in the Cipher MS could be another hint of their provenance. Together with the fact that the manuscript, when deciphered, is written in English, this more than suggests an English, or even London-based origin.» — el material enoquiano y la lengua como indicios de origen inglés, contra la versión alemana.

«Although the evidence is not conclusive, there is one known person who would possess all the knowledge included in the document: Kenneth Mackenzie.» — la conclusión, con la reserva por delante.

«As we have seen, Mackenzie was an occultist who actually went “back to the sources” and studied the Dee material at the British Museum and Library.» — el primer requisito que Mackenzie cumple: acceso directo al material de Dee.

«Furthermore, Mackenzie was known to be the one Englishman who knew Lévi best from the beginning of his breakthrough. In 1861 he went to Paris and had two long interviews with Lévi, the tone of which shows the deep solemnity and veneration with which Mackenzie met the French magus.» — el segundo requisito: el trato personal con Lévi, con fecha y tono.

«For the above reasons the suggestion that Mackenzie wrote the Cipher MS is now considered fairly uncontroversial. Ascertaining the intention behind them has proved somewhat more diffi cult.» — el estado de la cuestión sobre la autoría, y el límite: la intención sigue sin establecerse.

«As Mackenzie was involved with a number of fringe-Masonic systems and Orders, it is not impossible that he was preparing a new set of initiations for somebody.» — la conjetura sobre el destino previsto del cifrado, enunciada con doble negación.

«Some suggestions that have been made are that he was preparing a new set of ceremonies for the Royal Order of the Sat B’hai, or maybe the initiations for a planned expansion of the S.R.I.A. itself. These remain speculations which are unlikely to be verifi ed unless new evidence comes to the surface.» — las dos conjeturas concretas, declaradas especulaciones sin verificación previsible.

«The Cipher MS came into the possession of Westcott soon after Mackenzie’s death, and it was through MacGregor Mathers’s elaboration on them, resulting in the rituals of the Golden Dawn, that they were given historical signifi cance.» — el momento del traspaso y dónde sitúa Asprem el peso histórico: en la elaboración, no en el documento.

«The incorporation of Enochian material into the structure of the Golden Dawn initiation rituals and its magical system transformed the former into something quite different from what it had been in Dee’s original system.» — la tesis del capítulo 3, dicha en una línea: la incorporación transforma el material.

«Elsewhere I have described the specifi c form of creativity involved in the Golden Dawn’s reconstruction of esoteric material as relying on a “programmatic syncretism.”» — la categoría propia de Asprem para esa transformación, remitida a un trabajo suyo anterior.

«By this I mean that there existed at the core of the esoteric project a kind of perennialism that was informed by the late-Victorian scholarly discourse on foreign and ancient religions and culture.» — la definición que da del sincretismo programático: perennialismo alimentado por la erudición victoriana.

«In scholarly discourse, the comparative method now reigned supreme; the fi rst edition of James Frazer’s groundbreaking Golden Bough appeared in 1890, two years after the formation of the Golden Dawn.» — el paralelo cronológico con la antropología comparada, medido en dos años.

«But in place of the generally skeptical, rationalistic agenda of someone like Frazer and the early anthropologists, they placed a perennialist agenda, which led to a construction of concordances between disparate systems.» — la diferencia de programa con el mismo método: donde el antropólogo compara para criticar, el ocultista compara para concordar.

«Furthermore, any comparison necessitates some schemata through which new information can be understood and appropriated. For the Golden Dawn, a taxonomic matrix was given already in the Cipher MS.» — la condición formal de toda comparación y dónde la encontró la orden.

«The full fi fty-six folios of the Cipher MS, and the Golden Dawn initiation rituals founded on them, create a grand synthesis of a wide range of symbol systems, from alchemy, the Kabbalah, and astrology, to the Tarot and Enochiana.» — la extensión del documento y la lista de sistemas que sintetiza.

«The basic system around which everything revolves in the fi rst fi ve degrees of the Golden Dawn, however, is that of the four elements combined with the symbolism of the Kabbalistic “Tree of Life.”» — el eje sobre el que gira la síntesis en los cinco primeros grados.

«The scheme is already present in the Cipher MS, and correlates each grade to a sefi rah on the Tree of Life; the exception is the» — la correspondencia grado-sefirá, ya en el cifrado; el tramo se corta en el cambio de plana.

«fi rst grade of Neophyte, which is conceptualized as “below” the sefi rotic Tree. Furthermore, each of the four grades is related to one of the four elements: Earth (Zelator), Air (Theoricus), Water (Practicus), and Fire (Philosophus).» — la correspondencia de grado y elemento en el primer orden; el tramo empieza ahí porque la frase abre en la plana anterior.

«This fourfold scheme is duplicated again and again in the symbolism of the Golden Dawn, most notably through the four letters of Tetragrammaton, which are given the same elemental attributions» — la duplicación del esquema cuaternario, hasta el Tetragrámmaton; el tramo se corta antes de la lista de letras, que la capa de texto devuelve como signos sueltos.

«Kabbalah and the fourfold symbolism of the elements constitute the schemata for the Golden Dawn, a sort of taxonomic backdrop against which a programmatic syncretism could take place.» — la función que Asprem asigna a cábala y elementos: rejilla taxonómica sobre la que se monta todo lo demás.

«TABLE 3.1. The Rosicrucian grade system of the Golden Dawn. Note that only the fi rst and second orders were actually in operation.» — el pie de la tabla de grados, con la salvedad de que el tercer orden nunca funcionó.

«The fi rst reference to the Enochian material in the Cipher MS is in the notes for the Zelator ceremony. After it had been asserted that Zelator “is the Earth grade,” the operator of the rite was instructed to present the candidate with the “Earth tablet as in old MSS.”» — la primera aparición del material enoquiano en el cifrado, con la remisión a unos manuscritos viejos que no nombra.

«It later appears that this “Earth tablet” is one of the four letter squares from John Dee’s “Great Table,” or “Table of good angels,” discussed in chapter 1.» — la identificación de esa tabla de tierra con uno de los cuadrantes de Dee.

«The author of the Cipher MS, on the other hand, has come up with a creative reinterpretation. Seeing that Dee’s Great Table is divided into four, the idea suggested itself that their real meaning should be found in the four elements.» — la operación que Asprem sitúa en el origen de la magia enoquiana moderna: leer la división cuaternaria como elemental.

«One should be quick to take notice that Dee’s diaries also describe the Great Table as “earthly.” But in the diaries, “earthly” referred to the earth, rather than the element earth.» — el desplazamiento de sentido en una sola palabra, que es donde Asprem localiza la reinterpretación.

«In other words, the table is mundane (i.e., “worldly”), describing a system of magical evocation for terrestrial purposes.» — la lectura que Asprem restituye para los diarios: terrestre en sentido mundano, no elemental.

«“The Second Watchtower: or the Great Western Quadrangle of Water,” as appearing in Regardie, ed., The Golden Dawn, 632. The four watchtowers of the Great Table were given elemental attributions in the Golden Dawn. The “quadrangle of water” corresponds roughly to the upper-right quadrangle in Dee’s table (cf. table 2). Notice how several squares include many letters, apparently to include the possibilities found in different source material. In addition, when compared with the version given in table 2, we notice that several letters do not match at all.» — el pie de la tabla de la Golden Dawn, con la fuente de donde se toma —la edición de Regardie— y las dos divergencias que Asprem señala respecto de Dee.

«The “Tablet of Union”. This table was placed in between the four “Elemental Tablets” in the Golden Dawn system, and was generally attributed to “Spirit”. It is formed by taking the letters in the Black Cross of Dee’s original table (cf. table 2). The letters appear like this in True and Faithful Relation, as well as in the Sloane 307 manuscript, but not in Dee’s fi nal version in Sloane 3191.» — el pie de la Tabla de Unión, que documenta a la vez su origen en la cruz negra y su filiación con Casaubon y Sloane 307.

«Mathers’s second and more original contribution to forming the Golden Dawn system was his creation in 1892 of the so-called Second Order of the Golden Dawn, the Rosae Rubeae et Aureae Crucis.» — la fundación del Segundo Orden en 1892, que es donde vivirá la práctica mágica.

«Generally, Mathers followed the notes and instructions in the Cipher MS faithfully. But since they were far from complete, he necessarily had to improvise to write up the full, workable initiation rituals.» — el margen de invención que Asprem le concede a Mathers, y su causa: el cifrado estaba incompleto.

«The tablet itself is not reproduced in the MS other than a small drawing of a square with a cross in it.» — la medida exacta de ese hueco en el caso de la tabla de tierra.

«It would be up to Mathers both to consult the “old MSS” which the cipher refers to and to construct the whole ceremony of the “shewing” of the tablet.» — lo que quedaba por hacer, y que Asprem usará para sostener que Mathers fue a los manuscritos.

«[Hierophant says to candidate:] This Grade is especially referred to the Element of Earth, and therefore, one of its principal emblems is the Great Watch Tower or Terrestrial Tablet of the North. It is the Third or Great Northern Quadrangle or Earth Tablet, and it is one of the four Great Tablets of the Elements said to have been given to Enoch by the Great Angel Ave. It is divided within itself into four lesser angles. The Mystic letters upon it forms various Divine and Angelic Names, in what our tradition calls the Angelic secret language. From it are drawn the Three Holy Secret Names of God EMOR DIAL HECTEGA which are borne upon the Banners of the North, and there are also numberless names of Angels, Archangels, and Spirits ruling the Element of Earth.» — la liturgia que Mathers escribió sobre esa nota mínima, citada por Asprem; los corchetes que identifican al Hierofante son de la fuente.

«The perhaps most striking addition to the version in the Cipher MS is Mathers’s inclusion of a myth of origins. What is particularly interesting about it is that he does not mention Dee and Kelley with a word, but simply restates what the angels in Dee’s journals had said: the tablets were of heavenly origin, and had fi rst been revealed to the patriarch Enoch.» — la amnesia de origen que Asprem documenta: el mito angélico se conserva y los dos hombres que lo produjeron desaparecen.

«One should keep in mind that this would be the very fi rst encounter an initiate into the Golden Dawn would have with the Enochian material.» — el peso que Asprem le da a esa omisión: es lo primero que el iniciado oye sobre el asunto.

«First, Mathers mentions “the Angelic secret language,” which is not addressed in the Cipher MS per se (although certain Angelic names taken from it are included). This is important, as we shall see that the Angelic, “Enochian” language is also given a role in the Order’s emic historiography.» — el primer añadido de Mathers respecto del cifrado: la lengua angélica como tal.

«Secondly, the elemental attribution of the tablet is given wider signifi cance, by the statement that the angelic names contained in this particular table are “Spirits ruling the Element of Earth.”» — el segundo añadido: los ángeles pasan a gobernar el elemento.

«During the “opening” part of the rituals, when the offi cers prepare the Temple for receiving the candidate, the Hierophant uses the “elemental tables” and their three “Holy Secret Names of God” to call down the spirits of the element in a magical fashion reminiscent of theurgy.» — el uso operativo que la tabla adquiere dentro del rito de apertura.

«The reference to the “old MSS” indicates that the author of the Cipher MS at the very least was aware of the existence of some of the manuscripts in the British Library, and had probably consulted them.» — lo que Asprem infiere de esa remisión, con su grado de certeza.

«Another thing concerns folio 55, which in fact is written in a different hand and was added to the corpus of the Cipher MS only later.» — el folio añadido, distinto de mano, que delata una interpolación.

«Probably forged by the Golden Dawn chiefs, this shows in full what is referred to as “the tablet of union.”» — qué contiene ese folio y a quién se lo atribuye Asprem, con su *probably*.

«Keeping the four words of power as a tablet and not as a cross seems to suggest that the author (Westcott?) has relied mostly on Casaubon in this matter, or possibly Sloane 307, which Westcott knew and copied.» — la filiación que la forma de la tabla delata, con el signo de interrogación que Asprem deja sobre el nombre.

«In A True and Faithful Relation the Great Table is never shown completed, with all the four squares connected with the Black Cross. Rather, the four combining words are presented in the exact same way as they stand in this Cipher MS folio.» — el cotejo que sostiene esa filiación.

«When carefully assessing some of the later Golden Dawn instructions based on Mathers’s work it becomes clear that he must have consulted the British Library manuscripts.» — el resultado para Mathers, distinto del anterior: él sí fue a los manuscritos.

«Dee and Kelley’s “Great Table” was revised and edited several times, and when the Sloane and Cotton manuscripts are compared with Casaubon’s edition, there exist all in all fi ve different versions of some of the tables.» — el dato que hace posible el cotejo: cinco versiones distintas de algunas tablas.

«One of the major idiosyncrasies of the Golden Dawn “Four Watchtowers” or Elemental Tablets is that instead of containing one letter in each square, some squares contain two, three, or even four letters.» — la peculiaridad de las tablas de la orden: casillas con dos, tres o cuatro letras.

«When I compared these with all the extant Dee manuscripts that discuss the tables, it became evident that the reason for including several letters was to cover the range of possibilities given in the original documents.» — el cotejo que Asprem dice haber hecho él mismo, y su resultado: las letras múltiples cubren las variantes manuscritas.

«Hence, it is clear that Mathers consulted Dee’s unpublished manuscripts, and did much research into the discrepancies of the complex letter squares.» — la conclusión sobre el trabajo documental de Mathers.

«What is intriguing is that Mathers therefore surely must have known that the instructions given to the use of these systems were radically different in the original documents from what was asserted in the Cipher MS.» — la consecuencia incómoda: Mathers sabía que el cifrado contradecía a los manuscritos.

«This proves Mathers’s fundamental trust in the Cipher MS as a main source of authority. But it also suggests that syncretism was not considered a sin. Instead, creative reinterpretations could improve on occult systems that had previously been unconnected.» — lo que Asprem lee en esa contradicción sostenida: para Mathers el sincretismo no era una falta sino una mejora.

«That is, probably reasoning with the idea of an ancient, underlying philosophia perennis in mind, Mathers and other Victorian occultists would claim that their inspired versions recreated the primordial meaning of a system that even Dee had only gotten partially right.» — la justificación perennialista que Asprem les atribuye: la versión inspirada recupera el sentido primordial que ni Dee entendió del todo.

«When MacGregor Mathers wrote and launched the Second Order initiation rituals in 1892, the Golden Dawn took a more emphatically Rosicrucian direction. The central motif of the two new initiation rituals, the “Portal Ceremony” and the heavily Rosicrucian Adeptus Minor initiation, is the so-called Vault of the Adepti.» — el giro rosacruz de 1892 y el motivo central de los dos ritos nuevos.

«Through the rituals, this turns out to be a representation of the legendary vault and burial chamber of Christian Rosenkreutz, as portrayed in the Fama Fraternitatis of 1614.» — qué representa la Bóveda y de dónde sale el modelo.

«Consequently, the myth of the adept Christian Rosenkreutz, gathering esoteric wisdom from adventures in the Near East in the fourteenth century, is incorporated as a foundation for the Golden Dawn’s own constructed tradition.» — la incorporación del mito rosacruz como cimiento de la tradición propia de la orden.

«At the same time the Enochian material began playing a more signifi - cant role with the inception of the Golden Dawn’s Second Order.» — la coincidencia entre el giro rosacruz y el ascenso del material enoquiano; la capa de texto conserva aquí el guion de corte, *signifi - cant*.

«More importantly, the Rosicrucian myth was blended with a novel myth of the origin of the Enochian system and language, which was disseminated through the Adeptus Minor ceremony, and would later be elaborated on by individual adepts and Order clairvoy» — la fusión de los dos mitos, que es el objeto del apartado; el tramo se corta en el cambio de plana con *clairvoyants* partido.

«The candidate is told that the mysteries of the Rose and the Cross have existed since the dawn of time, but were gathered together by Christian Rosenkreutz and brought to a small society in Europe in the late middle ages.» — lo que se le dice al candidato en la ceremonia de Adeptus Minor.

«Here much of the primordial wisdom was translated and written down by some of Rosenkreutz’s “monastic brethren.”» — el eslabón que la historiografía interna interpone entre la sabiduría primordial y los textos.

«was “some of the Magical Language” which, it was explained, “is that of the Elemental Tablets.”» — lo que, según el relato de la orden, dejaron escrito esos hermanos: la lengua mágica de las tablas elementales; el tramo empieza ahí porque la frase abre en la plana anterior.

«A dictionary of the language was even claimed to have existed at the time.» — la afirmación adicional de la orden, consignada como afirmación.

«That the Angelic language would form a part of Rosenkreutz’s secrets was to be expected, since “the True Order of the Rose Cross descendeth into the depths, and ascendeth into the heights—even unto the Throne of God Himself, and includeth even Archangels, Angels and Spirits.”» — la razón que la propia orden da para incluir la lengua angélica entre los secretos rosacruces.

«In other words, the Inner Order of the Golden Dawn was not a terrestrial institution at all: it was a truly cosmic and spiritual Order, with God as the highest “Secret Chief.”» — la consecuencia que Asprem extrae de esa fórmula.

«But by linking Enochiana with the Rosicrucians, this passage goes much farther than the Zelator ceremony in removing Dee and Kelley from the history of the Enochian system.» — el paso siguiente de la amnesia de origen: no solo se omite a Dee, se le antedata.

«The claim is, after all, that the Angelic language was already around in the early fi fteenth century—almost two hundred years before Dee and Kelley met each other.» — la medida del anacronismo, en años.

«Viewed with the eyes of the historian, this claim is of course supremely anachronistic.» — el juicio de Asprem, marcado como juicio del historiador y no como error del ocultista.

«In the context of the Golden Dawn’s emic historiography it is a clear expression of the belief in a sort of philosophia perennis: a wisdom that had existed since the dawn of time, a wisdom that had been lost and then uncovered by (the fi ctional) Christian Rosenkreutz, and secretly traded down through the centuries.» — cómo funciona el mismo enunciado dentro del marco emic: no como error cronológico sino como filosofía perenne.

«In this more esoteric scheme of things, Dee and Kelley would be degraded to the role of mere links in a greater chain of transmission, the origin (not to mention the right interpretation!) of the Angelic language and magical system being far removed from them.» — el lugar que ese esquema le deja a Dee y a Kelley: eslabones, no fuente.

«Nevertheless, the fact that they are not even mentioned when Enochiana is spoken of surely signifi es more than trivial forgetfulness.» — la lectura que Asprem propone del silencio, sin resolverla del todo.

«It is not unreasonable to suppose that the anachronism, which would be apparent to anyone who would care to dig in the sources, made it convenient to avoid mentioning Dee in the fi rst place.» — la hipótesis que ofrece con doble negación: callar a Dee evitaba que el anacronismo saltara a la vista.

«With the creation of the Second Order a catalogue was issued listing the manuscripts that were circulated among the members of the Adeptus Minor grade, listed from A to Z.» — el catálogo alfabético de instrucciones del Segundo Orden.

«Five of the documents dealt with the Enochian system: Book “H”: Clavicula Tabularum Enochi Book “S”: The Book of the Concourse of Forces Book “T”: The Book of the Angelical Calls Book “X”: The Keys of the Governance and Combinations of the Squares of the Tablets Book “Y”: Rosicrucian Chess» — los cinco documentos enoquianos con su letra y su título; el orden y la puntuación son los de la fuente.

«The four latter of these texts have been of great infl uence on later developments, after they were reproduced in the 1930s by Israel Regardie’s Golden Dawn.» — la vía por la que cuatro de los cinco llegan al ocultismo del siglo XX.

«As will be shown in due time, these four books set out on a typical Golden Dawn syncretistic approach, outlining the attributions of Kabbalistic, elemental, astrological, alchemical, and Tarot symbolism to the Great Table (Book “S”) and even constructing a divinatory, four-handed chess game out of the Enochian tables (Book “Y”).» — lo que hacen esos cuatro libros con la Gran Tabla, hasta el ajedrez adivinatorio de cuatro manos.

«Meanwhile, we should pause and notice the signifi cant fact that Book “H” was not printed by Regardie.» — la omisión que Asprem convierte en el punto del apartado.

«The book was collected by Westcott and consists of a partial transcription and adaptation of the magical tables and text in Sloane MS 307—the nicely prepared version of the Great Table which we discussed in chapter 2.» — qué es el Libro *H* y de dónde lo sacó Westcott.

«Since Book “H” is also a faithful version of that manuscript, it signifi cantly differs from the other Order teachings on Enochiana. The interpretation and use of the Great Table is presented pretty much as it was set forth in Casaubon’s True and Faithful Relation and Dee’s Tabula bonorum angelorum.» — por qué ese libro desentona: por fiel, no por desviado.

«We do not fi nd the Kabbalistic and elemental bias, which is integral to the rest of the Golden Dawn material. Instead, it gives instructions on how various names are to be extracted from the tables.» — lo que falta y lo que hay en el Libro *H*.

«It shows the hierarchy of the spirits, who controls whom, how various combinations and permutations of angelic names can produce the names of demons, and a range of other obscure feats stemming from the original Renaissance system.» — el contenido restante, ya del sistema renacentista.

«Interestingly then, it would seem that the proximity to original Renaissance magic, with all its mundane goals and functions plainly in view, was what made Regardie» — la explicación que Asprem propone para el rechazo de Regardie; el tramo se corta antes del verbo, que la capa de texto separa con doble espacio.

«These aims were what Regardie dismissed as “medieval” and inferior. His dismissal reveals an important feature of the dynamic of reinterpretation involved in occultism’s perspective on older esoteric source materials» — el uso que Asprem le da al caso: muestra de cómo el ocultismo moderno reinterpreta sus fuentes; el tramo se corta antes del cambio de plana.

«Despite Regardie’s hesitations, Book “H” may have been of some importance as a source to the Inner Order teachings, as it is cited and referred to several times in the other material concerning Enochiana.» — la corrección de Asprem al efecto de la omisión: el libro no impreso se cita dentro del resto del corpus.

«Besides the offi cial version prepared by Westcott, we know that several other Golden Dawn members made personal copies, at least F. L. Gardener, William A. Ayton, and Allan Bennett.» — las copias personales que documentan la circulación del Libro *H* dentro de la orden.

«Neither does it seem as if practical experiments of the kind of work described were conducted by Golden Dawn members, or at least we do not have any evidence of it.» — la abstención de Asprem sobre la práctica del sistema renacentista dentro de la orden, con la salvedad documental incluida.

«The main objective of the book is to show the attribution of a complex set of correspondences to each letter on the four tables, culminating with the transformation of each single letter square into a three-dimensional truncated “pyramid.”» — el objeto del Libro *S*, que es la pieza central del sistema de la orden.

«Following the schematic symbolism of the Kabbalah and the four elements, the fi rst step described is to attribute the four letters of Tetragrammaton to the Enochian squares.» — el primer paso del procedimiento: repartir las cuatro letras del Tetragrámmaton sobre las casillas.

«Similar rules are set down for the remaining symbol systems; planetary, Tarot, and geomantic. The result is that the Enochian letter tables are turned into elaborate “maps” of elemental, Kabbalistic, planetary, zodiacal, Tarot, and geomantic attributions.» — el resultado: la tabla de Dee convertida en mapa de seis sistemas de correspondencia.

«In addition the tables are to be painted in the colors of the element corresponding. Since we have seen that the correspondences become very complex (remember that there are four different tables attributed to each element, all of which are subdivided four times, with the same attributions) the completed tables make a quite colorful sight.» — el añadido cromático y la escala de la complicación resultante.

«The last and important step in Book “S” is the transformation of each single letter square into a truncated pyramid. Building on all the symbolisms that have been projected onto the tablet it is now possible to divide each single letter square into four triangles.» — el paso final del Libro *S*: la casilla se vuelve pirámide truncada.

«Each of these will bear one of the symbolic attributions piled up on the square, that is, an element, a planet, a zodiacal sign, and a Tarot trump, or a letter of the Tetragrammaton.» — qué lleva cada una de las cuatro caras.

«Each square thus transforms into a three-dimensional structure, with each of the four attributions making up a wall of a pyramid, truncated to reveal a platform on top of which the letter of the original square should be engraved.» — la forma completa de la pirámide, con la letra enoquiana en la plataforma superior.

«This highly complex and syncretizing construction is unique not only in the reception history of Dee and Kelley’s Enochian system, but in the history of occultism at large.» — el juicio de Asprem sobre esa construcción: no tiene par en la historia del ocultismo.

«The essence of this “concourse of forces” is concentrated in the Enochian letter at the apex.» — dónde converge todo el aparato, y de dónde toma su nombre el libro.

«For instance, Book “X” further adds to the complexity of symbolisms by giving a procedure to attribute an Egyptian god to each letter square, “enthroned” as it were, on each pyramid.» — la capa que añade el Libro *X*: un dios egipcio entronizado en cada pirámide.

«In addition, a sphinx (or “sphynx,” in the preferred G.D. spelling) should be created, and actually placed “within” the pyramids.» — la esfinge dentro de la pirámide, con la grafía que la orden prefería.

«For practical and “quick working” with this system, Mathers adds a note describing how the adept could make fi gures of paper, which were put together like a jigsaw puzzle to create the specifi c sphinxes and pyramids, and also small Egyptian gods of paper to be enthroned on them.» — la solución material que Mathers propone: recortables de papel armados como rompecabezas.

«These paper models should be employed as foci of concentration and contemplation in visual scrying work.» — el uso previsto de esas figuras: foco de concentración para la visión.

«The Book “T”, also called The Book of the Angelical Calls, goes back to another part of John Dee’s original Enochian system, by introducing to the Adepti the forty-eight Claves Angelicae.» — el objeto del Libro *T* y su vuelta a las claves de Dee.

«In the Golden Dawn instruction, however, they are all given new meaning, again with reference to the “Elemental Tablets” and the “Tablet of Union.”» — el desplazamiento que la orden opera sobre las claves: del uso original al esquema elemental.

«The six fi rst calls belong to the Tablet of Union. Two of them uniquely so, the four next are also to be used with the elemental tablets.» — el reparto de las seis primeras llamadas en el sistema de la orden.

«Thus, when working with the system, the Adept would start by invoking one of the calls attributed to the Tablet of Union and the appropriate Elemental Tablet. Then one would use the call of the sub-quarter in which the angel one is working with is located. For instance, to get to the angel Amox of the “watery quarter of fi re,” one would have to go through the sixth and the seventeenth angelic calls or keys.» — el procedimiento completo con un ejemplo nominal: el ángel Amox del cuarto acuoso del fuego.

«When it comes to the calls of the thirty Aires, which were somewhat more clearly defi ned in Dee’s manuscripts, and hence less mysterious than the other eighteen, they are only mentioned briefl y by the Book “T”.» — la asimetría que Asprem señala: lo mejor definido en Dee es lo que la orden apenas trata.

«One gets the impression that Mathers (and maybe Westcott) was so focused on the Great Table and its invented elemental symbolism, that when seeing that the Aires of the original system was not reducible to it, he either lost interest or simply failed to see an immediate way to incorporate it more or less consistently with the rest of the Golden Dawn magical teachings.» — la explicación que Asprem ofrece de esa omisión, con las dos alternativas abiertas y marcada como impresión.

«The last aspect of Golden Dawn Enochian magic is contained in Book “Y”, and is perhaps the most outlandish feature. This is a board game, entitled “Rosicrucian chess.”» — la última pieza del sistema, y el calificativo que Asprem le pone.

«The author of the document noticed that the Enochian elemental tablets can be transformed into chessboards by removing some of the letter squares in a systematic fashion.» — la observación de la que nace el juego.

«Each of the tablets consists of 156 letter squares. By removing the big central cross (36 squares), the lesser crosses in each quarter (10 x 4) and the four “kerubic” squares above each of these lesser crosses (4 x 4), one is left with sixty-four squares.» — la aritmética que convierte la tabla enoquiana en tablero.

«Hence, one ends up with four different chessboards, each corresponding to one of the four elements.» — el resultado: cuatro tableros, uno por elemento.

«The function of the “Rosicrucian” chess game, later most often referred to as “Enochian chess,” seems to have been divination.» — la función que Asprem le atribuye al juego, y el cambio de nombre posterior.

«This reveals a main difference from ordinary chess: the Enochian variety is a four-handed game.» — la diferencia de forma con el ajedrez ordinario.

«Four players play out the actions of the four sub-elements upon the table chosen, a kind of dramatized battle between occult forces.» — qué representa la partida: una batalla dramatizada de fuerzas ocultas.

«The pieces have also been exchanged, attributed to various Egyptian gods. They are to be perceived as the “rulers” of various elements and forces, moving across the board and “activating” the squares that they enter during the course of play.» — las piezas y su función de activar las casillas por las que pasan.

«The result is that the movement of the pieces on the board can activate a wealth of imaginative speculation and occult reasoning on the part of the players and diviners.» — de dónde sale la lectura adivinatoria: del movimiento de las piezas sobre las casillas cargadas.

«When looking closely at the Golden Dawn teachings one gets the impression that the actual practice or application of Enochian magic had two main possible manifestations: the contemplative, imaginative scrying of various names and letter squares, and the actual operative conjuring of angelic entities.» — la doble vía de la práctica, contemplativa y operativa.

«The possibilities for actually conjuring spirits with the system were mainly laid out in the Clavicula Tabularum Enochi, which Regardie did not fi nd worthy of publication.» — el efecto documental de la omisión de Regardie: la vía operativa queda fuera del canon impreso.

«When one goes through the extant material containing the results of practical experiments, the vast majority is also clearly of the scrying and contemplative type.» — lo que Asprem encuentra en el material conservado.

«The most obvious source is to be found in a series of experiments circulated in one of the “Flying Rolls” of the Second Order. Probably used as a sort of magical exemplum, Flying Roll no. XXXIII is entitled» — la fuente principal para la práctica, con su número; el tramo se corta en el cambio de plana.

«“Visions of Squares upon the Enochian Tablets,” and contains just that: visions attained by seven members of the Second Order, using methods to scry the pyramidal letter squares described in The Concourse of the Forces.» — el título y el contenido del documento: visiones de siete miembros sobre las casillas piramidales.

«The objective of these scrying experiments seems to have been the exploration of the “locations” in the “Astral Light” that these occult keys give access to, and the acquisition of more arcane lore regarding those occulted regions.» — el fin declarado de esos experimentos: explorar lugares de la luz astral y traer saber de ellos.

«Having rehearsed the 8th Angelical Call and enclosed myself within a pyramid as above [diagram of the pyramid of the square with elemental attributions is given], vibrating the Names, I followed the ray and found myself in a hot, very dry atmosphere; I therefore invoked the God Kabexnuf [the Egyptian god attributed to the pyramid in Book “S”] by the power c.n.m.o. [“angelic” letters extracted from the tablet] on whose appearance I used all the tests I knew, whereby he was strengthened.» — el experimento de Edward Berridge en primera persona; los corchetes con las aclaraciones son de Asprem, no del original.

«This describes the fi rst steps of the Enochian vision quest. The adept rehearses the call and uses his “magical imagination” to place himself in the pyramid. After meeting the god of the square and interacting with him, the adept goes on to explore the realm that is opened up to him.» — el procedimiento tipo que Asprem extrae del ejemplo.

«Berridge describes how he meets a Sphynx resting on a black cube, showing him certain secrets of the workings of the Macrocosm.» — lo que Berridge dice haber encontrado dentro de la pirámide.

«The imagery is unquestionably rich and vivid, but it does not signifi - cantly differ from the result of other systems of scrying deployed by the Order.» — el juicio comparativo de Asprem sobre esas visiones: ricas, y no distintas de las que daban otros focos; la capa de texto conserva el guion de corte en *signifi - cantly*.

«For instance, one is reminded of the visionary experiences Moina Mathers describes in her introduction to the use of “tattwas.” The tattwas were another focus for scrying, which was used widely in the Order; this one extracted and recontextualized from Indian sources.» — el término de comparación: los *tattwas* de procedencia india, usados en la orden con el mismo fin.

«The same occult faculties are used, namely, the imagination involved in scrying, for more or less the same aims. It would seem that this use of the Enochian system only differs from the use of tattwas in degree of potency and profundity; Enochiana is simply seen as the more complex, superior system with which one could work “astraly.”» — la conclusión del cotejo: la diferencia es de grado percibido, no de facultad; la fuente imprime *astraly*.

«The use of Enochian chess is perhaps at an interesting intersection between the contemplative practices described above, and the operative, manipulative calling forth of spirits detailed in Clavicula Tabularum Enochi. Although any deep knowledge of its function has been lost with the death of the earliest members of the Golden Dawn,88 it seems clear that it was fi rst and foremost meant to exploit the vast symbolism laid out in The Concourse of the Forces to form a tool for divination.» — el lugar intermedio que Asprem le asigna al ajedrez, y la pérdida documental que declara.

«Now, divination can be seen as being “in between” operative and contemplative magic in this respect, since it works primarily with visionary and imaginative meditations on the symbolism that appears, while it is also at the same time more operative than the typical contemplative scrying seen above.» — por qué la adivinación queda en medio de las dos vías.

«Divination, whether by Enochian chess, the Tarot, or geomancy, is meant as a response to a certain question an adept would have elaborated or answered, and thus works more directly with matters in this world.» — el rasgo que la vuelve operativa: responde a una pregunta concreta de este mundo.

«During the schism of the order in 1900, when the London rebels overthrew MacGregor Mathers and set up their own governing commission, they also appointed seven “Adepti Litterati,” specialists in specifi c branches of occultism. One of these was Reena Fulham-Hughes, who was listed as a specialist of “Tarot and Enochian Chess.”» — el dato institucional de que el ajedrez se enseñaba: un cargo de especialista, con nombre.

«This suggests that the system was taught and practiced by some, probably as a divinatory system similar to, but more complex than, the Tarot.» — lo que Asprem infiere de ese nombramiento, con su reserva.

«One particularly famous account of high-standing members using Enochian chess is given by William Butler Yeats.» — la fuente del testimonio más conocido sobre la práctica del juego.

«Among these trivial anecdotes, however, Yeats tells that in the evening they would gather together and play a round of Enochian chess. Yeats and Moina would make one team, while MacGregor, always the eccentric, would play with a spirit as his partner.» — la escena que Yeats cuenta: cuatro manos, y una de ellas de un espíritu.

«As Yeats described, “[H]e would cover his eyes with his hands or gaze at the empty chair at the opposite corner of the board before moving his partner’s piece.”» — el gesto de Mathers en palabras de Yeats; los corchetes de la mayúscula son de la cita.

«As stated earlier, evidence of this “old school” kind of magical practice is hard to fi nd in the Golden Dawn material. We do not have published accounts of experiences with conjuring angels or other spirits from this system, such as the Enochian “Kings,” “Seniors,” or “Aires.” However, there are certain hints to be found.» — la escasez documental de la vía operativa, declarada antes de dar los indicios.

«One of the most direct, yet still slightly ambiguous, is Westcott’s short “Further Rules for Practice,” apparently written to go with The Concourse of the Forces and Clavicula Tabularum Enochi.» — el documento que Asprem usa como indicio principal.

«The magician is to use the ritual of the hexagram to invoke the Kings and the Six Seniors, proceed with the ritual of the pentagram for the Spirit and Four Elements and then go on to the lesser angels that can be extracted from the tables.» — el orden ritual que prescribe Westcott: hexagrama para reyes y seniors, pentagrama para espíritu y elementos.

«The students are then told to carefully note that some elemental attributions are different depending on whether you are summoning spirits or seeking them “on their own planes,”95 implying that both could be done.» — el detalle técnico del que Asprem deduce que las dos vías se practicaban.

«EDELPERNAA, (the Great King of the South). VOLEXDO and SIODA, (the two Deity Names on the Sephirotic Calvary Cross). I command ye in the Divine Name OIP TEAA PEDOCE and BITOM that the Angel who governs the Watery and Earthy square of OMDI shall obey my behest and submit to me when I utter the holy name OOMDI.» — la fórmula de conjuro que Westcott da como ejemplo, con sus nombres enoquianos y sus paréntesis explicativos, tal cual la imprime el volumen.

«This is clearly a much more coercive and manipulative method than using the Calls and miniature painted paper pyramids to scry the letter squares. The method reminds one of the sorts of coercive and constraining rituals found in more “nigromantic” grimoirs, such as the Goetia.» — la distancia entre las dos vías, medida por el tono del conjuro; el escaneo imprime *grimoirs*.

«Referring to his own personal experience with this sort of magical experiment, Westcott recalls “passing through” the letter tablets, fi nding himself in a cave where he was told secrets of the various letter squares on the table he had worked with.» — lo que Westcott dice haber obtenido con ese método coercitivo, que resulta ser una visión.

«Despite Westcott’s fi nal “discovery,” he does not seem to incorporate the specifi c and mundane functions of the angels and demons in the tables into his magical work. He drops it there and then, and continues entirely along the lines of the Order’s vision quests.» — el desenlace que Asprem señala: Westcott encuentra las funciones mundanas del sistema original y no las usa.

«The short text referred to here suggests that even the highest adepts of the Golden Dawn were never entirely sure about the meanings and use of the Enochian system, and, in fact, seem to make contradictory statements about it.» — la conclusión sobre el estado del saber dentro de la orden, con la contradicción consignada sin armonizar.

«For instance, Yeats noted from the same 1894 visit to Paris that Mathers was “gay and companionable,” but that he was strained by the many spirit evocations. He further wrote that “[o]ne day a week he and his wife were shut up together evoking, trying to infl uence the politics of the world . . . .I believe now, [that they were] rearranging nations according to his own grandiose phantasy, and on this day I noticed that he would spit blood.”» — el testimonio de Yeats sobre las evocaciones políticas de los Mathers; los corchetes y los puntos suspensivos son de la cita.

«Although we do not get any details as to what system they were practicing, it is perhaps not improbable to speculate that Mathers was experimenting with the use of the Enochian Aires, which, as we have seen, were originally geopolitical in nature. However, this remains speculation.» — la conjetura de Asprem y su retirada inmediata: queda como especulación.

«These indicate that the small group of Golden Dawn adepts known as the “Sphere Group,”103 originally founded in 1898 by the leading Second Order adept Florence Farr, was dedicated to Enochian experiments during the summer of 1901.» — el grupo de Florence Farr y la fecha de sus trabajos enoquianos.

«In the workings the group sought to emulate to a greater extent the workings of John Dee, by substituting some of the ordinary Golden Dawn methods for a crystal and speculatrix.» — en qué consistía la vuelta a Dee de ese grupo: cristal y vidente en lugar del método de la orden.

«The adepts would lead the experiments, while the actual scrying would be done by an uninitiated female seer. The schooled adepts would listen, record, and interpret.» — el reparto de papeles, que reproduce el de Dee y Kelley.

«The sittings detailed by Humphrey show that the interest was in unraveling hidden correspondences in the Enochian alphabet.» — el objeto de esas sesiones, según los cuadernos de Humphrey.

«We have seen that, whether in the context of the initiation ceremonies, in the few offi cial accounts given of the history of the system, and even in the presentations of the magic of the letter tablets, Dee and Kelley, the true originators of the Enochian system, were never mentioned.» — el balance del capítulo: en ningún género de documento de la orden aparecen los dos nombres.

«The de-contextualization that is implied in this systematic “source amnesia”106 is crucial to the various representations of the system that the Golden Dawn produces.» — la categoría con que Asprem nombra el fenómeno: amnesia de fuente.

«By severing product from producer, disconnecting Enochian from Dee and Kelley, even from the Renaissance, it becomes possible to interpret Enochiana as the ultimate manifestation of ageless wisdom.» — para qué sirve esa amnesia: sin autor, el sistema puede ser sabiduría sin edad.

«By this process, it is also possible to give totally new interpretations of the use of this system in magical practice, without losing legitimacy.» — el segundo efecto: la reinterpretación libre deja de costar legitimidad.

«With a Marxist metaphor, this alienation of the producers from the product brings about a kind of “commodity fetishism”; Enochiana becomes something sui generis, even something perennial.» — la metáfora con que Asprem cierra el capítulo, declarada como préstamo marxista.

«This process, then, was pivotal for bringing about the transition from Elizabethan to Victorian angel magic.» — la función que le asigna al proceso dentro del arco del libro.

«natural philosopher’s quest to read the corrupted text of the book of nature by appealing to higher powers has led, through a series of historical transmutations, to a fi eld of occultist theory and practical magic.» — el arco entero del libro en una frase; el tramo empieza ahí porque la oración abre con la capitular *T* al otro lado del corte de chunk.

«Modern Enochian magic was forged in the hermetic, Rosicrucian, and theurgic crucible of the Golden Dawn, the most infl uential magical order of the late-Victorian period.» — la tesis de la primera parte, resumida.

«The alchemico-metallurgic metaphor here is not merely poetic: the occult fusion which Enochiana was melted into in the Golden Dawn has had important repercussions for its future development.» — Asprem justifica la metáfora del crisol como descripción, no como adorno.

«The Golden Dawn disintegrated abruptly around the turn of the century, mainly due to three successive crises.» — la desintegración de la orden y su causa triple.

«Serious leadership problems broke out between the increasingly authoritarian MacGregor Mathers, settled in Paris, and the London Isis-Urania Temple; a controversy started among the London adepts over the place of private magical groups within the Order; and perhaps most devastatingly, the scandalous “Horos affair” of 1901 brought the otherwise secretive Golden Dawn to the front pages of the sensationalist press and damaged its reputation beyond repair.» — las tres crisis, enumeradas y jerarquizadas.

«In a campaign to discredit Westcott’s authority, Mathers revealed the true story about how the Fräulein Sprengel letters, at the very base of the Order’s claim to Rosicrucian lineage and legitimacy, had in reality been forged.» — el momento en que la propia dirección destapa la falsificación fundacional.

«Mathers wanted to instill the idea that the only link to the real “secret chiefs” of the Order now ran through himself, claiming to be in contact with the real Soror S.D.A. in Paris—apparently still very much alive.» — la jugada de Mathers: denunciar la ficción ajena y sostener la propia.

«The strategy was shortsighted, since people now had to question whether the Order was founded on anything but lies.» — el efecto que Asprem le adjudica.

«More importantly for us, the revelation that the Sprengel letters had been forged and that there might not even have been an authentic Rosicrucian connection prompted other adepts to start their private investigations into the Order’s founding myths, its documents and teachings.» — la consecuencia que le importa al libro: de ahí nace la investigación de fuentes entre ocultistas, y con ella el problema de autenticidad.

«A certain Mr. and Mrs. Horos, con artists posing as adepts and spiritualists, tricked Mathers and other members of the Golden Dawn, and managed to steal a version of the Neophyte ritual.» — el origen del escándalo.

«In September 1901 the Horos couple was arrested, after a young girl had been raped during a bogus Neophyte initiation of their machination.» — el hecho por el que se les detuvo, con fecha.

«The massive press coverage that ensued seriously damaged the integrity of the Golden Dawn, even though the actual Order had had nothing to do with it.» — el daño a la orden, con la salvedad de que no tuvo parte en el caso.

«The Neophyte ritual was made public, ridiculed by the press, and deemed blasphemous by the judges, making it diffi cult for respectable members to remain associated with the Golden Dawn.» — el efecto concreto: el ritual secreto queda impreso y juzgado blasfemo.

«The Order fi nally dissolved in 1903, after another internal confl ict over the function of the Second Order and the role of the private magical groups, such as the Sphere Group, which we briefl y discussed in the last chapter.» — la fecha de disolución y el conflicto que la remató.

«Several factions nevertheless attempted to carry on the Order’s “true lineage,” often claiming renewed contact with secret chiefs or other strategies to fortify their legitimacy.» — lo que sigue a la disolución, y que será el objeto de la segunda parte: facciones disputándose el linaje.

«First there is the general problem of legitimating magical belief and practice in the face of secular, “disenchanted” modernity.» — el primero de los dos problemas teóricos que el capítulo 4 plantea.

«In addition there seems to exist a related but somewhat different issue to be dealt with within the specialized domain of modern Enochian magic, which I refer to as “the authenticity problem.”» — el segundo, marcado otra vez como categoría propia.

«The problem is connected with the contested nature of this particular magical discourse within modern occultism.» — de dónde nace ese segundo problema.

«During the twentieth century, differing views on what Enochian is and how it ought to be interpreted and practiced have abounded.» — el estado del campo durante el siglo XX.

«Since Golden Dawn teachings are at the foundation of most ritual magic practiced in the Anglophone West in the twentieth and twenty-fi rst centuries, Enochian magicians have been faced with a problem when they have had to acknowledge this lack of agreement between authorities.» — por qué la discrepancia entre Dee y la orden se vuelve un problema práctico y no erudito.

«The evidential recognition that Dee’s and the Golden Dawn’s were not “the same magical system” requires a response.» — el hecho que obliga a responder.

«On the one hand the discrepancy must be explained to legitimate the Golden Dawn teachings; on the other, it opens up vistas for attacking the Golden Dawn system through an appeal to a supposedly “original” Enochiana.» — las dos salidas que la discrepancia abre, y que ordenan los capítulos 5 a 8.

«The resurgence of the occult in the enlightened nineteenth century has long been a fascination of scholars. The century that was born from revolutions and the Enlightenment was itself to spawn Spiritualism, Theosophy, and occultism.» — la paradoja historiográfica de la que parte el apartado.

«the Victorian occult revival also saw an institutionalization of magic, through groups such as the Hermetic Brotherhood of Luxor and the Golden Dawn.» — la novedad del revival victoriano frente a la continuidad de magos individuales: la institución; el tramo empieza ahí porque la frase abre con un largo paréntesis.

«The magical institutions provided a more stable basis for the development and teaching of magic, with the social aspect of magical orders signifi cantly increasing the numbers of magical disciples.» — qué aporta la institución: base estable y multiplicación de discípulos.

«Even though the original Golden Dawn was relatively short-lived, its continued infl uence in the twentieth century was immense, especially due to the effort of such earlier members and disciples as Aleister Crowley, A. E. Waite, Dion Fortune, Israel Regardie, and others, who went on to form new groups and publish important magical material for new generations of aspirants to study.» — la nómina por la que la orden sobrevive a su disolución.

«A question that has perplexed many scholars, however, is just how highly educated, upper-middle-class moderns have been able to maintain a belief in magic, from the nineteenth and twentieth centuries, continuing into the present.» — la pregunta que abre el debate sobre desencantamiento.

«This question is closely tied together with the broader debate of the secularization thesis of religion and modernity, and Max Weber’s infl uential thesis on the “disenchantment of the world.”» — el marco teórico en que Asprem la inscribe.

«society is modernized through processes of industrialization, urbanization, secularization, and rationalization, the belief in an animated, magical world is thought to be replaced by a mechanical and scientifi c-materialist worldview; the word mystical loses its sacred connotations and becomes instead derogatory, indicative of “obscurantism” or “superstition.”» — la tesis del desencantamiento en su forma escueta; el tramo empieza ahí porque la frase abre en la plana anterior.

«As is now old news, disenchantment and secularization understood in its crudest sense do not seem to be consistent with empirical data on the development of religion in the Western world.» — el dato empírico que Asprem opone a la versión cruda de la tesis.

«Hence, there is much to suggest that magic thrives at the very epicenter of late modernity. This brings back the questions “why” and “how”; is the modern fascination with ritual magic characterized by some kind of revolt against a culture of reason and disenchantment, indicative of a tendency toward re-enchantment of the world?» — el hecho que hay que explicar y la primera de las dos explicaciones.

«Or does “the survival of magic” only exist on the premises of that disenchanted modern culture itself, effecting radical changes in the way magic is interpreted, rationalized, and legitimized by its practitioners? Do these explanations even have to be distinct, separated, and opposed to each other?» — la segunda explicación, y la pregunta con que Asprem se niega a elegir entre ambas.

«By comparing the Renaissance magical worldview of Marsilio Ficino and Cornelius Agrippa to that of modern “occultist magic,” that is, the ritual magic that had its formative years in fi n de siècle occultism, Wouter Hanegraaff has argued that a considerable reinterpretation has taken place which resulted in a “disenchanted magic.”» — la tesis de Hanegraaff y el cotejo del que sale.

«The argument is that the Renaissance systems presented a genuine belief in a “magical world-view” of real correspondences between parts of the cosmos, an invisible mediating spiritus, and the very real existence of demons and spiritual intelligences of various kinds,23 whereas the post-Enlightenment occultist interpretation involved an ontological move from emphasising entities and correspondences as “real and actual” to viewing them as merely conventional and pragmatically useful symbols.» — el argumento de Hanegraaff en su forma completa: un desplazamiento ontológico de lo real a lo simbólico.

«Furthermore, Hanegraaff argued that the modern interpretation of magic is marked by a tendency toward psychologization; entities such as angels and demons tend to be viewed as “parts of the self,” and magical practices are seen as psychological techniques for raising one’s consciousness or attaining to the “Higher Self.”» — la segunda mitad de la tesis: la psicologización de ángeles y demonios.

«In Hanegraaff ’s view, this renewed nomenclature signifies one aspect of a post-Enlightenment disenchantment of magic: as modern magicians are well-educated and sophisticated people who tend to trust science and psychology, upholding the reference to ancient theological entities threatens to bring about cognitive dissonance.» — el mecanismo que Hanegraaff propone: la disonancia cognitiva del mago instruido.

«Thus, Hanegraaff holds that “[t]he dissipation of mystery in this world is compensated for by a separate magical world of the reifi ed imagination, where the everyday rules of science and rationality do not apply.”» — la fórmula compensatoria de Hanegraaff, citada literalmente.

«The idea that magic has survived by becoming itself disenchanted has been challenged by Christopher Partridge, a proponent of what we may crudely call the “re-enchantment thesis.”» — la posición contraria y su nombre, que Asprem marca como grosero.

«As Partridge shows, Hanegraaff somewhat twists Luhrmann’s point about the separate magical world of modern magicians to fi t the idea that magicians seek to balance a disenchanted worldview with a magical one.» — la objeción de Partridge sobre el uso que Hanegraaff hace de Luhrmann.

«By emphasizing the separateness and downplaying the connectedness of the “magical plane” the very idea of magical effi cacy is neglected, or at least not given as much attention as it should.» — dónde localiza Partridge el defecto: en el descuido de la eficacia.

«Work on the magical plane, as Hanegraaff agrees, is believed to have a direct impact on the everyday world. That this is so places a large question mark against his claim that occultists are able to keep the two worlds separate. Indeed, apart from anything else, it would be enormously psychologically demanding to operate with such a fundamentally fractured worldview. In fact, regardless of the updated metaphors, explanations, and interpretations, occultists, like most religious believers, have a single magical worldview. And one only has to read the works of contemporary magicians . . . to realize that the world they inhabit is enchanted. Spirit entities, the communications of the Elizabethan occultist John Dee, and much else that is explicitly magical/spiritual is fi rmly accepted as part of an integrated worldview. As Luhrmann comments, although magicians do not always agree about the nature of reality, “the idea that spirits exist is not contested.” Indeed, she later makes the point that what is believed and practiced by modern magicians can be understood as fundamentally religious—even “magicians themselves come to use the term ‘religion’ because they feel comfortable calling the feelings elicited in some meditations and rituals ‘spiritual’ . . . .One might imagine that merely having a spiritual response to a ritual should not commit one to any theory about divine existence or magical force . . . but people often fi nd the distinction hard to handle . . . ” Again, while it cannot be denied that, as a result of the Enlightenment, signifi cant changes have occurred in the understanding of the nature of magic, its legitimacy and effi cacy, the argument that contemporary systems of belief contitute [sic] “disenchanted magic” is fl awed.» — la réplica de Partridge citada por extenso, con Dee nombrado dentro de ella; el *[sic]* sobre *contitute* es de Asprem.

«Instead of any substantial disenchantment Partridge sees only a partially reformed lingo; the main tendency, in his view, is that magicians really retain,» — el resumen que Asprem hace de la posición de Partridge; el tramo se corta en el cambio de plana.

«or recreate, an enchanted worldview—however different the terminology, and what could aptly be considered legitimating strategies, may be.» — el cierre de esa frase: la terminología cambia, la visión encantada no.

«This must, however, be understood in light of Partridge’s overarching theoretical framework, that the new religious formations of late modernity are not really “secularized religion,” but rather the emergence of a new religious “occulture,” which increasingly challenges the secularism of the Western-style educated subculture that dominates most of today’s truth institutions.» — el marco mayor en que se inscribe la tesis de Partridge.

«Indeed, Partridge stresses that the occulture is not merely another “subculture,” but rather a new signifi cant culture in the making, a kind of esoteric mainstream.» — el alcance que Partridge reclama para su categoría.

«Returning now to the disenchantment/re-enchantment debate, I do fi nd that both Hanegraaff and Partridge raise pertinent points.» — la posición de Asprem, que no arbitra entre las dos.

«Their difference, it seems, is mostly one of accentuation, based on what seems to me to be their reliance on two different “master narratives”: that of a Weberian disenchantment thesis, from which there can be no real return, and that of an ongoing opposition between elitist secularism and countercultural re-enchantment.» — cómo explica Asprem la discrepancia: dos relatos maestros distintos, no dos datos distintos.

«However, there is one problematic aspect, which, as far as I can see, applies to both perspectives: there seems to be a sample bias involved when both look to illustrate their points.» — la objeción que Asprem hace a los dos por igual: sesgo de muestra.

«In the case of Hanegraaff this especially relates to the problematic act of generalizing the tenets of “occultist magic” from the writings of one occultist, namely Israel Regardie, and one anthropological study (Luhrmann’s) of one magical group.» — la muestra sobre la que descansa la tesis del desencantamiento, según Asprem: un autor y un grupo.

«For instance, Aleister Crowley, the major authority in the Thelemic segment of modern occulture, and the proponents of modern Satanism, such as Anton LaVey and Michael Aquino, all go in quite different directions on major points.» — los contraejemplos que Asprem opone a esa generalización.

«Although I do believe that there is much merit in describing Regardie’s own take on ritual magic as “psychologized,” I would be very hesitant about generalizing his position to modern occultism generally, let alone transposing his views backward to the magicians of the Golden Dawn.» — lo que Asprem concede y lo que retiene, con la reserva doble sobre la retroproyección.

«I do also fi nd similar objections to Partridge’s thesis of re-enchantment, particularly his proposition that modern occultists have “a singular magical worldview.” An example of a “disenchanted magic,” which in my view better illustrates Hanegraaff’s point, is that of LaVey’s rationalistic interpretation of Satanic ritual magic.» — la objeción simétrica a Partridge, con LaVey como contraejemplo.

«In his expositional essays LaVey emphasizes the emotional aspects of magical rituals, viewing them as “intellectual decom» — la fórmula de LaVey para el ritual; el tramo se corta porque *decompression* queda partido en el renglón.

«The various magical paraphernalia are seen as mere “distractions” to hinder the intellect and give the emotions free reign.37 Here magic is increasingly interpreted as psychological tools, much less ambiguously than in the case of Regardie.» — la función que LaVey le da al instrumental mágico; la fuente imprime *free reign*.

«In addition, LaVey frequently attacked Regardie and what he characterized as the sanctimonious and fraudulent “holy esoterica” of “occultisms of the past.”» — la polémica de LaVey contra Regardie, con sus términos.

«The real infl uences on LaVey’s system of magic are “secular” rather than “esoteric” knowledge systems, such as the sociologists Goffman and Klapp, and psychologists like Reich, Ferenczi, and Freud; all of whom are referenced in LaVey’s perhaps primary work on what he called “lesser magic,” The Compleat Witch.» — las fuentes que Asprem le adjudica a LaVey: sociología y psicología, no esoterismo.

«To the degree that a disenchantment of magic really has taken place, it is, in my opinion, LaVey who represents it in its fullest form.» — la conclusión de Asprem, marcada como opinión.

«I think one would fi nd that this very infl uential fi gure in modern occultism does not squarely fi t Partridge’s framework; even though clearly a part of the rising occulture, LaVey was certainly no champion for challenging the materialist and scientifi c worldview of late modernity. That he may have been conscripted as such is a different matter.» — el límite que LaVey le pone al marco de Partridge, con la última frase dejando abierta la apropiación posterior.

«Although the general tendency among my informants was to take a pragmatic approach in which metaphysical questions were largely bracketed in favor of a focus on actual results, the complexity of the beliefs became apparent as soon as I pursued them further.» — lo que Asprem dice haber encontrado en su propio trabajo de campo con magos noruegos: pragmatismo en la superficie, complejidad al insistir.

«Although he held a “psychologically reductionist” position to be handy early on in the training of new magicians (to avoid megalomania and a romantic fl ight from this-worldly realities), he still held that, after a while, one would reach a sort of abductive conclusion in favor of the objective reality of demons, as literally described in grimoires.» — la posición de uno de sus informantes, psicólogo de profesión: reduccionismo como pedagogía, realismo como conclusión.

«That is, to account for certain results this magician claimed to have achieved, he held psychologization to be a less plausible, less elegant interpretation than a realistic, externalist interpretation of the entities could provide.» — el argumento del informante, consignado con su atribución doble intacta.

«The lesson to be drawn from this whole discussion, I believe, is that a more nuanced approach is needed to frame the various strategies taken by modern magicians to legitimize ritual magic in the face of secular modernity.» — la conclusión que Asprem extrae del debate entero, marcada como creencia suya.

«Moving away from the dichotomous positions of disenchantment and re-enchantment theories, I propose to see these issues rather as a negotiation in which spokespersons adopt various strategies and come up with various solutions to perceived problems.» — el desplazamiento que propone: de la dicotomía teórica a la negociación entre portavoces.

«This does not mean that the disenchantment/re-enchantment debate is futile, but one should recognize that it concerns questions on the macro level of history and society.» — el límite que le pone a su propia objeción: el debate vale, pero en otra escala.

«The tool for doing this I fi nd in a more discursive approach, giving emphasis to the plurality of views, differing claims and counterclaims about magic, and their social and often polemical contexts.» — el método que adopta para la escala micro.

«Through this I hope to demonstrate that even with reference to a small subgenre of magic, such as Enochian, we can identify both “psychologized,” “scientized,” “traditionalist,” “supernatural,” “metaphysically evil,” “pragmatic,” “experiential,” and “realistic” interpretations invoked by various spokespersons.» — la lista de posiciones que anuncia hallar dentro de un solo subgénero, y que es el argumento contra las dos tesis generales.

«Upon the breakup and fragmentation of the Golden Dawn several magicians and occultist scholars started to critically reexamine the Order’s sources. Along with the Sprengel letters the authenticity of the Cipher MS discussed in the previous chapter was particularly questioned.» — el efecto de la ruptura sobre la crítica de fuentes dentro del propio ocultismo.

«Aleister Crowley seems to have been the fi rst to have brought this to the fore; he did research on the sources in preparation for his experiments in 1909 with “the Aethyrs,” a part of the Enochian system that, as we saw in the previous chapter, was not particularly covered by the Golden Dawn teachings.» — quién plantea primero la discrepancia entre Dee y la orden, y por qué llegó a ella.

«In his autobiography Crowley shows knowledge of the function that the Aethyrs, or Aires, seem to have been given in Dee and Kelley’s work.» — el dato que descarta el desconocimiento: Crowley sabía cuál era el uso original.

«What is interesting, however, is that Crowley did not fi nd the original interpretation profound enough, characterizing the discovery of their mundane, geopolitical use as a “most disconcerting disenchantment.”» — la reacción de Crowley ante la fuente: la halló insuficientemente profunda, y lo dijo con esas palabras.

«Instead, Crowley favored another interpretation, that the Aethyrs were “spiritual layers” outside of the four Watchtowers.» — la lectura que prefirió, y que Asprem enlaza con su formación en la Golden Dawn.

«While Crowley mixed his own research into the original sources with a trust in the Golden Dawn material, it seems that the discrepancy between the Enochiana of the Golden Dawn, eclectically combined with Kabbalistic and elemental magic as it was, and the original system of Dee and Kelley poses a problem of authenticity for magicians holding Enochian to be the highest, most potent form of magic.» — el planteamiento del problema de autenticidad en su forma general.

«This problem could ideally be solved or negotiated in a variety of ways. Immediately, three main strategies suggest themselves:» — la entrada a la tipología que ordena toda la segunda parte del libro.

«1. Going back to the sources in order to “correct” the errors made by the eager Golden Dawn occultists. I will refer to this strategy as purism. In this approach, scholarship plays an important part in establishing and defending authenticity. 2. Holding the Golden Dawn’s own narrative to be true in some way, that is, by claiming that Enochian was not the product of Dee and Kelley, but predated them, and was “restored” to its pristine authenticity by the Golden Dawn or its primordial founders. This I will refer to as perennialism. Here, scholarship, in the ordinary sense of the word at least, is less important for authenticity, replaced instead by appeals to tradition, mythmaking, or exotic techniques such as clairvoyance or astral scrying. 3. Keeping a more pragmatic approach, where the test of truth is whether or not magicians get useful results from working with the various systems. This strategy I will refer to as pragmatism or progressivism, for the often implied notion that the system can be artifi cially improved by the magician him- or herself, and that the proof of profundity is in the proverbial pudding.» — las tres estrategias con su definición y su nombre, tal como Asprem las acuña; la numeración de la lista es de la fuente.

«In the latter approach, “authenticity” in the sense of scholarly traceable origins and development would not really matter; instead, a more progressive stance of programmatic eclecticism, experiment, and testing, or simply an appeal to personal experience, would be the legitimating factor.» — qué legitima en la vía pragmática, donde la autenticidad histórica deja de contar.

«The purist approach would be marked to a greater extent by historical and scholarly diligence, and arguments based on an appeal to the source materials, while the perennialist position, in whatever form, would have to depend to a much higher degree on esoteric cosmologies, insisting on some exotic provenance of Enochian, in Paradise, the realm of angels, Atlantis, or the invisible college of Christian Rosenkreutz.» — el contraste entre las otras dos vías y las procedencias que cada una necesita.

«Hence I propose viewing “purism,” “perennialism,” and “pragmatism” as three ideal discursive strategies used by post–Golden Dawn Enochian magicians to resolve the authenticity problem sketched above, and argue the legitimacy of one’s own particular position.» — la formulación final de la tipología, declarada como tipos ideales.

«In relation to the fi rst, the three strategies described by Hammer can be identifi ed in the way magicians legitimize their practices generally, by, for instance, appealing to narratives of personal experience, or by clothing their practices in scientifi c nomenclature, including the quite frequent appeal to quantum mechanics, or to psychological theories.» — cómo se aplican las estrategias de Hammer al problema de la legitimidad, con la apelación a la mecánica cuántica entre ellas.

«We clearly fi nd appeals to (constructed) tradition to be at the core of what I termed the perennialist response, while the pragmatic/progressive response may include elements of both scientistic and experiential rhetoric.» — la correspondencia entre las dos tipologías, la de Hammer y la propia.

«However, the perhaps more curious purist response does not squarely fi nd its expression in Hammer’s scheme. At one level, it is related to scientism, in that it makes an appeal to the epistemic authority of solid scholarship, especially in the discipline of history.» — dónde no encaja: el purismo no cabe en el esquema heredado, y ahí Asprem añade algo propio.

«As will be shown in a later chapter, however, the claim that teachings on Enochiana must be grounded in thorough, scholarly study of original source material seems to be an additional discursive strategy that started to gain serious ground in the 1970s and 1980s.» — la estrategia adicional que Asprem propone añadir a la tipología, con su fecha.

«the same kind of rhetoric employed within occultism as well, leveled against competing interpretations, criticized for being “inauthentic” in the sense of presenting distorted doctrines and practices.» — el paralelo que Asprem señala entre la retórica erudita y la ocultista; el tramo empieza ahí porque la frase abre en la plana anterior.

«We will fi rst see how the Golden Dawn current continued, with modifi cations, into the twentieth century. Chapter 5 discusses the innovations of Aleister Crowley, while chapter 6 looks at new divisions and confl icts on Enochian magic within the remaining and reconstructed Golden Dawn groups, especially between Regardie and Paul Foster Case.» — el plan de la segunda parte tal como se anuncia aquí; el volumen numera nueve capítulos en este pasaje y ocho en el índice y en la introducción, y la discrepancia se consigna sin arbitrar.

«Chapter 7 will discuss the emergence of modern Satanism, represented by LaVey and Aquino, and the role of Enochiana in the middle of modern Satanism’s fi rst schism.» — el capítulo satánico según esta numeración.

«Chapter 8 moves on to discuss the interesting development that I term “the purist turn,” beginning in the 1970s and overlapping with the turbulence in society and the religious and intellectual culture associated with that period.» — el giro purista y su datación.

«Finally in chapter 9 I chart out the latest developments in Enochiana, with a specifi c look at the importance of the emergence of the Internet for contemporary occultism.» — el capítulo final según esta numeración.

«In addition, we will see that even though the purist turn largely infl uenced contemporary Enochian magic, later years have seen what some practitioners term the “New Flow”: a set of new revelations from the Enochian angels, gradually acquiring a position as canonized parts of the Enochian corpus, alongside Dee and Kelley’s original material.» — el *New Flow* presentado como término de los propios practicantes, no de Asprem.

«A leister Crowley (1875–1947) is one of the most well-known fi gures in modern occultism. He has been the subject of sensational stories in newspapers and magazines since his own days, and at some sixty years after his death biographies can be counted in the dozens.» — la escala de la figura y de su bibliografía; la capitular *A* queda suelta en la capa de texto.

«Aleister Crowley’s magical career formally began in 1898, when he was introduced to the Golden Dawn. He was taken up as an ambitious young man aged twenty-three, and quickly advanced through the Order’s system of initiations.» — el punto de partida de Crowley, dentro de la orden y no fuera de ella.

«Teaming up with MacGregor Mathers, now having reached a peak of unpopularity among the London adepts, Crowley was given an initiation by the chief personally in Paris.» — la iniciación por vía directa de Mathers en plena crisis.

«However, this initiation would soon be declared void by the London rebels, after Crowley acted as Mathers’s protégé in what has become known as “the Battle of Blythe Road”—an unsuccessful scheme to bring the rebels back to the fold.» — la anulación de esa iniciación y el episodio que la provoca.

«from the death of his father, he departed for a journey around the globe, visiting such places as Mexico, Japan, Ceylon, India, Burma, and Egypt, acquiring as much knowledge as he could from those countries’ pools of religious and esoteric philosophies.» — los viajes de esos años y su propósito declarado; el tramo empieza ahí porque la frase abre en la plana anterior.

«He claimed to have studied Sufi sm and Arabic in Cairo under the tutelage of an unnamed sheik.» — una afirmación de Crowley sobre sí mismo, consignada como afirmación suya y sin nombre que la respalde.

«While in Ceylon he spent six weeks with his old friend from the Golden Dawn, Allan Bennett, who was now setting himself up as a master yogi.13 Back in London Bennett had been one of Crowley’s personal tutors in the art of ritual magic; now he had taken up Buddhism, and gave Crowley an intensive course in yoga.» — la vía por la que el yoga y el budismo entran en el sistema de Crowley: un antiguo compañero de la Golden Dawn.

«Notably, this project resulted in his book 777, a set of tables showing correspondences between various systems modeled on the ten sefi rot and twenty-two paths of the Kabbalistic Tree of Life, published in 1909.» — qué es *777* y sobre qué armazón está construido.

«With hindsight, the most signifi cant event of these years was nevertheless the 1904 “reception” of Liber Legis, the book that would become the founding document of Crowley’s new religion, Thelema.» — el suceso fundacional, con la palabra *reception* entrecomillada por Asprem.

«Following a specifi c ritual evocation performed by Crowley on March 17, allegedly for no other reason than to impress Rose with his magical aptitude, she started to display a kind of mediumistic behavior.» — el arranque del episodio de El Cairo, con el motivo que se le atribuye al rito.

«Through her, Horus declared that the spring Equinox of 1904 signaled “the Equinox of the Gods,” the moment in time where the previous “aeon” was to be replaced by a new one.» — lo que se declara por boca de Rose Crowley: el cambio de eón.

«Over three days, from April 8 to April 10, Crowley would write the three chapters of The Book of The Law, making him the prophet of the New Aeon. This became the founding moment, and the foundation myth, of a new religious movement, Thelema.» — la escritura del libro y su doble estatuto, momento fundacional y mito fundacional.

«As prophet of a new age, the Aeon of Horus, Crowley took great efforts to reform the magical and initiatory formulae of the now, in his view, outdated Golden Dawn. This led to new Thelemic versions of specifi c rituals taught in the Golden Dawn, such as the important magical rituals of the pentagram and hexagram, and naturally a drift of symbolic focus away from Osiris toward Horus.» — el programa de reforma del ritual heredado, con la reserva *in his view*.

«The Book of the Law and Crowley’s numerous commentaries on it prophesize the end of “the Aeon of Osiris,” a millennia-long period characterized by patriarchal and largely collectivist religions such as Christianity and Islam, and the coming of a new “Aeon of Horus” to replace it.» — el contenido profético del libro según Asprem.

«In this new aeon, a radical individualism is the new credo, and Thelema put forward as its only proper religion.» — el contenido doctrinal del nuevo eón en una línea.

«Thelema’s famous dictum is “Do What Thou Wilt,” but one should quickly point out that this was not simply meant as a license to pursue any indulgence. Rather, Crowley’s commentaries emphasized that it also implied the strictest possible discipline, since Thelemites are bound to discover their single “True Will” and follow it unconditionally.» — la acotación que Asprem pone al lema, tomada de los comentarios del propio Crowley: el precepto exige disciplina, no licencia.

«The True Will is said to transcend the subject’s ordinary limitations for knowledge and self-knowledge, and magic is invoked as a tool for reaching this absolute knowledge of self.» — la función que la magia cumple dentro de Thelema: instrumento de autoconocimiento absoluto.

«In Thelemic discourse the magical procedure that leads to knowledge of the True Will is variously referred to in alchemical and Hermetic terms as “the Great Work,” or in a» — los dos nombres del procedimiento; el tramo se corta en el cambio de plana.

«more mystical vein as the attainment of the “knowledge and conversation of the Holy Guardian Angel.”» — el segundo nombre, en clave mística.

«Although various procedures should be possible, Crowley’s preferred one was based on a seventeenth-century magical grimoire known as the Abramelin operation, from which the term Holy Guardian Angel was taken.» — de dónde toma Crowley el Santo Ángel Guardián: un grimorio del siglo XVII.

«is the essential Work of every man; none other ranks with it either for personal progress or for power to help one’s fellows. This unachieved, man is no more than the unhappiest and blindest of animals. He is conscious of his own incomprehensible calamity, and clumsily incapable of repairing it. Achieved, he is no less than the co-heir of Gods, a Lord of Light. He is conscious of his own consecrated course, and confi dently ready to run it.» — la formulación de Crowley sobre la Obra esencial, citada por Asprem; el tramo empieza ahí porque la oración abre con la remisión de la plana anterior.

«Only when this True Will has been discovered can the magician begin to make correct choices in life, binding him or herself to it as prescribed in the doctrines of Thelema.» — el orden que Asprem describe: primero la Voluntad, después la conducta.

«Only at the point when one’s True Will is known can the more general laws of “magick” which Crowley wrote up be followed, where it is defi ned as “the Science and Art of causing Change to occur in conformity with Will.”» — la definición de *magick* que Crowley da, con la condición previa que Asprem le antepone.

«Indeed, magick, spelt with a “k” to differentiate it from previous “superstitious” interpretations, becomes a complete “form of life.”» — por qué la *k*: para separarse de lo que llama superstición anterior.

«Institutionally, this synthesis was embedded in two different structures. In 1907 Crowley founded his own magical Order together with George Cecil Jones, the AA (Astron Argon).» — la primera de las dos instituciones de Crowley, con su fecha y su cofundador; la capa de texto imprime el nombre con un carácter de control entre las letras, que el extractor retira, de modo que el verbatim queda como *AA* donde el libro compone *A∴A∴*.

«Offi cially launched with the fi rst edition of the occult periodical The Equinox in 1909, this Order incorporated the grade structure and basic teachings of the Golden Dawn, but expanded it with Crowley’s new take on magic as well as giving a central place for Thelema.» — la continuidad con la Golden Dawn y lo que Crowley le añade.

«Furthermore, its motto was “the Method of Science—the Aim of Religion,” refl ecting Crowley’s insistence that his was a revised form of magic, adapted to conform to the methods and standards of science rather than the superstition characteristic of the earlier aeons.» — el lema de la orden y la pretensión científica que expresa.

«Another important feature which differentiated the AA from the Golden Dawn was that it was not intended to function socially in the same way; instead, it should be a school of intense and focused magical training based on a teacher-pupil relation.» — la diferencia de forma con la orden madre: escuela de maestro y discípulo, no sociedad.

«For this goal, a secretive magical society such as the AA was ineffi cient; instead, Crowley availed himself of his newly acquired leading position in the German Neo-templar group Ordo Templi Orientis (O.T.O.).» — por qué la segunda institución: la primera no servía para difundir Thelema como fuerza pública.

«In a process initiated by the Order’s “Outer Head” Theodor Reuss between 1910 and 1912, Crowley was set to rewriting the O.T.O.’s rituals and doctrine, streamlining the initiation outline and making the Order fully operable.» — el encargo original de Reuss y sus fechas.

«However, he also took this opportunity to thoroughly “thelemize” the Order, making it a new and more practically oriented vessel for spreading Crowley’s radical social and religious vision.» — lo que Crowley hizo con el encargo, más allá de él.

«In 1923 Crowley succeeded Reuss as international leader of the O.T.O. (he had headed the British branch up to that point) and more fully emphasized the Order’s role for promulgating the “Law of Thelema” and working as a kind of political avant-garde for the new Thelemic world order.» — el ascenso de Crowley y el giro político que le imprime a la orden.

«The campaign failed badly, however, and Crowley left a largely dysfunctional and splintered Order when he died in 1947.» — el desenlace de esa campaña, dicho sin atenuantes.

«In a sense, Crowley stayed largely within the Golden Dawn framework of interpretation, while moving beyond it primarily through a partial “return to the sources” and pioneering attempts to incorporate other parts of the original material into magical practice.» — la posición de Crowley en la tipología del libro: dentro del marco de la orden, con una vuelta parcial a las fuentes.

«Their fascination had been with the Great Table, which lent itself easily to a fourfold interpretational scheme in which the elements and the Tetragrammaton fi gured centrally.» — qué parte del material usaba la Golden Dawn y por qué.

«Meanwhile, the Heptarchic system and the system of the Aires and the various calls in the Adamic language were left unused.» — qué parte dejaba fuera, y que es justamente donde Crowley trabaja.

«The most infl uential contribution Crowley would bring to the development of Enochian magic was indeed to explore and give an explanation for the Aires, or “Aethyrs.”» — la aportación que Asprem le adjudica.

«The relation between the angels of the Great Table and those of the thirty Aethyrs seems to have fascinated the young Crowley already during his short but intense stay with the Golden Dawn. In his autobiography, Crowley described a crude and not entirely successful Enochian experiment that took place in 1899–1900:» — la fecha del primer experimento y la fuente que lo cuenta, su propia autobiografía.

«In bed, I invoked the Fire angels and spirits on the tablet, with names, etc., and the 6th Key. I then (as Harpocrates) entered my crystal. An angel, meeting me, told me, among other things, that they (of the tablets) were at war with the angels of the 30 Aethyrs, to prevent the squaring of the circle. I went with him unto the abodes of fire, but must have fallen asleep, or nearly so. Anyhow, I regained consciousness in a very singular state, half consciousness being there, and half here. I recovered and banished the Spirits, but was burning all over, and tossed restlessly about—very sleepy, but consumed of Fire!» — el experimento de Crowley en primera persona, con la guerra celeste entre los ángeles de las tablas y los de los Aethyrs.

«Met by the “astral form” of one of the angels of fi re, he was told that a celestial war was being waged between what seems to be two distinct types of angelic beings: those of the elemental tablets of the Great Table, and those of the Aethyrs.» — la lectura que Asprem hace del pasaje: dos clases de ángeles enfrentadas.

«Since the strife of the warring parties was over “the squaring of the circle,” that ancient mathematical and mystical problem, with the elementals striving against it and the Aethyrs working for it, it seems reasonable to assume that Crowley imagined the Aethyrs to be rather more spiritually profound than the elemental angels.» — lo que Asprem infiere del objeto de la guerra, con su verbo de suposición.

«Crowley would use both magic and scholarship in his quest to understand and fl esh out the cosmology of the Enochian system, which must undoubtedly have seemed like the most profound thing the Golden Dawn had to offer.» — el método doble de Crowley, que es lo que lo distingue en el relato de Asprem.

«We know that at one point, possibly already during his Golden Dawn training, Allan Bennett passed him a copy of the Inner Order instruction Book “H” to study.» — la vía por la que Crowley accede al libro que Regardie no imprimió.

«This book, which we have seen to be a copy of the Sloane 307 manuscript, amended and abridged by Westcott, would have been a part of the instructions above Crowley’s grade at the point, and he should not offi cially have been able to study it.» — la irregularidad del acceso, que Asprem consigna.

«Nevertheless, as Rankine and Skinner’s reproduction of Bennett’s copy show, Crowley did have access to it and even added some notes to the text himself.» — el documento que muestra que lo leyó y anotó.

«The system described here, we remember, was one of ritual magical evocation for various defi ned purposes, closely following the functions sat down in Dee’s originals.» — qué contenía ese libro: el sistema renacentista, no el de la orden.

«While it does not seem as though Crowley tried to experiment with that system at this point, he found opportunities to explore the more mysterious Aethyrs after he dissociated himself from the Golden Dawn and embarked on his travels.» — lo que Crowley hizo y no hizo con ese material.

«On November 14 and 17 Crowley sat down to scry the two “lowest” Aethyrs, “TEX” (the 30th) and “RII” (29th), by calling the nineteenth Enochian key.» — las fechas y los dos Aethyrs de la primera exploración, en México.

«The result, Crowley would later describe, was “mysterious and terrifi c in character. What I saw was not beyond my previous experience, but what I heard was as unintelligible to me as Blake to a Baptist.”» — cómo describió Crowley el resultado, con su propia comparación.

«Cursed, cursed be the Earth, for her iniquity is great. Oh Lord! Let Thy Mercy be lost in the great Deep! Open thine eyes of Flame and Light, O God, upon the wicked! Lighten thine Eyes! The Clamour of Thy Voice, let it smite down the Mountains!» — lo que Crowley dice haber oído del ángel en la segunda sesión mexicana.

«On November 17, 1909, Crowley arrived at the sprawling north African city of Algiers together with his pupil and lover, the poet Victor Neuburg.» — la fecha y la compañía del viaje argelino.

«The trip was claimed to be purely recreational in intent, but ended with Crowley reporting a set of twenty-eight visions, which would since rank among the most important sources of revealed doctrine in Thelema, second only to The Book of the Law itself.» — el lugar que esas visiones ocupan en el canon thelémico.

«When Crowley edited Mathers’s manuscript translation and abridgement of the Lesser Key of Solomon, or Goetia, in 1904, he added his own translation of the accompanying conjurations from English into the profound “Angelic language” of Enochian.» — la intervención de Crowley sobre la *Goetia*: traduce los conjuros al enoquiano.

«On October 30, 1909, Crowley wrote in a letter to his AA companion J. F. C. Fuller that he had been doing research into the Enochian documents at the Bodleian Library in Oxford.» — la carta que documenta la investigación de archivo, con fecha.

«As it turns out, Crowley had planned to include a longer essay expounding on the Enochian system for his new occult review, The Equinox, already during the summer of 1909.» — el dato que Asprem opone a la declaración de que no hubo premeditación.

«In fact, it was while looking for his old Enochian tablets (and a pair of skis) in the attic during that summer that Crowley rediscovered the original manuscript of The Book of the Law—an anecdote often told in the Thelemic literature.» — la anécdota fundacional, consignada como anécdota de la literatura thelémica.

«The trips to Oxford and Algeria were part of the same research project into Enochiana; the fi rst scholarly and theoretical, the second practical and experiential.» — la unidad que Asprem propone entre archivo y desierto.

«As I will argue, the trademark of Crowley’s approach consisted in innovation grounded in a personal, experiential exploration of the system, only occasionally restrained by a scholarly reassessment of sources.» — la tesis del capítulo sobre el método de Crowley, con la acotación final.

«Being the fi rst magician after the Golden Dawn to fully combine archival research with practical experiments in Enochian magic, Crowley also seems to have been the fi rst to experience the post–Golden Dawn authenticity problem.» — por qué Crowley es el primer caso del problema de autenticidad.

«In Oxford Crowley had the opportunity to study Elias Ashmole’s copies of Dee’s “revealed books,” including the system of the Aethyrs portrayed in Liber Scientiae, studiously presented in Ashmole’s hand.» — qué leyó exactamente en Oxford.

«Perhaps it was here that Crowley discovered the “most discomforting disenchantment” about the system of the Aethyrs, namely that the original document seemed to attribute the entities simply to “aires” or “climes” of the world, corresponding to angels governing various geographical regions and peoples.» — dónde sitúa Asprem el momento del choque con la fuente; el volumen cita aquí *most discomforting disenchantment* y en la plana 91 *most disconcerting disenchantment*, y las dos formas se consignan sin arbitrar.

«sition of Enochian magic in The Equinox in 1912. Not only did Crowley omit» — la consecuencia editorial de ese choque; el tramo empieza a media palabra porque *exposition* queda partido en el corte de chunk, y se corta en el cambio de plana.

«references to the anomalous Liber Scientiae when presenting the Aethyrs in his classic essay “Liber Chanokh,”46 but he also chose, conveniently, to “omit for the present consideration of the parts of the earth to which they are stated to correspond.”» — las dos omisiones concretas de Crowley al publicar, con su propia fórmula para la segunda.

«Instead of that stated correspondence, Crowley went on to discuss “the Thirty Aethyrs whose dominion extendeth in ever-widening circles without and beyond the Watch Towers of the Universe.”» — la lectura que pone en su lugar, en su propia prosa arcaizante.

«In doing so, Crowley is seen to follow an interpretation more consistent with the Golden Dawn tradition, viewing the Aethyrs as subtle spiritual layers outside of the elemental realm, accessible with the use of the nineteenth Enochian call and certain techniques for scrying in the astral.» — la adjudicación de Asprem: la lectura de Crowley es más de la orden que de la fuente.

«The visions and voices only manifested after Crowley found his old notebook from the Aethyric experiments in Mexico, almost a decade earlier.» — el detonante material de las visiones argelinas: el cuaderno mexicano reaparecido.

«The method Crowley employed in the desert with Neuburg was to use a golden topaz stone set in a wooden Calvary cross as a focus for scrying, in Crowley’s own words playing a part “not unlike that of the looking-glass in the case of Alice.”» — el instrumento que sustituye al cristal de Kelley, y la comparación que el propio Crowley le pone.

«While gazing into the spiritual realm of a given Aethyr he reported being fi lled with visions and voices speaking to him, the appearance of angels and other spiritual creatures—as had been the case already in Mexico in 1900.» — lo que Crowley declara haber visto y oído, consignado con verbo de reporte.

«All of these sights and sounds he dictated to Neuburg on the spot, who was charged with writing the whole spectacle down. The outcome of these visionary episodes was published as a special supplement to The Equinox in 1911, under the title of The Vision and the Voice.» — el reparto de papeles —vidente y escriba, como Kelley y Dee invertidos— y la publicación resultante.

«A.C. removed his scarlet cavalry [sic] cross, a pin inset with a huge topaz inscribed with a rose cross. He gazed into the stone while concentrating on his third eye, the ajna chakra, and, when he felt prepared to receive a vision, he began the 28th Call in the Angelic» — la reconstrucción del procedimiento que Asprem cita de Kaczynski; el *[sic]* sobre *cavalry* es suyo, y el tramo se corta en el cambio de plana.

«When I say I was in any Aethyr, I simply mean in the state characteristic of, and peculiar to, its nature.» — la aclaración de Crowley sobre en qué sentido dice estar en un Aethyr; el tramo empieza ahí porque la cita abre en la plana anterior.

«Not only does this quote show Crowley applying a Kantian perspective to the magical theories of astral travel, but it also tells something of the nature of the visionary experiences. He would retain his spatial and temporal awareness while “drawing down” these visions to the scrutiny of his imagination.» — la lectura que Asprem hace de esa aclaración: Crowley no habla de desplazarse sino de un estado.

«“Remaining in his body,” Crowley would describe and speak out in words the visions he had to Victor Neuburg, who promptly wrote it down in his notebook.» — la mecánica de la sesión.

«As a general rule, one Aethyr was invoked in this way each day while the companions marched across the desert, with some days performing two, others none. Each of these sessions typically lasted about an hour or so.» — el ritmo y la duración de los trabajos.

«In the visions Crowley would encounter angels and heavenly beings, taken through initiations and shown to “the City of the Pyramids,” where the highest adepts dwelled.» — el contenido general de las visiones.

«This sensual richness can be found in the invocation of the twenty-fi rst Aethyr on November 29. In the transcription of this session, Crowley encounters an enthroned but invisible deity, which tries to communicate with him primarily through taste sensations:» — el caso sinestésico que Asprem destaca, con su fecha.

«He [the deity] is trying to make me understand by putting tastes in my mouth, very rapidly one after the other. Salt, honey, sugar, asafoetida, bitumen, honey again, some taste that I don’t know at all; garlic, something very bitter like nux vomica, another taste, still more bitter; lemon, cloves, rose-leaves, honey again; the juice of some plant, like a dandelion, I think; honey again, salt, a taste something like phosphorous, honey, laurel, a very unpleasant taste which I don’t know, coffee, then a burning taste, then a sour taste that I don’t know. All these tastes issue from his eyes; he signals them.» — la transcripción de la sesión del vigésimo primer Aethyr; el corchete aclaratorio es de Asprem.

«Later, Crowley connected these tastes with astrological and Kabbalistic symbolism. In an extreme example of the kind of Kabbalistic hermeneutic Crowley would recommend for his Scientifi c Illuminism, these translations led to a “decipherment” of the deity’s signals, even revealing an apparent message in text!» — lo que Crowley hizo después con esa lista de sabores: descifrarla en un mensaje.

«The most enduring event was nevertheless the apocalyptic encounter in the desert with the demon Choronzon.» — el episodio que Asprem señala como el de mayor consecuencia.

«There its name had been spelled “Coronzom,” which in turn morphed into “Coronzon” in Casaubon’s published version of the same manuscript.» — la cadena de grafías que precede al nombre que Crowley usa.

«As mentioned in that chapter, Crowley’s spelling betrays the infl uence of the Sloane 307 manuscript, which, we saw in chapter 3, the Golden Dawn had used as one of its original sources.» — lo que la grafía delata sobre la fuente de Crowley.

«Spelling and provenance aside, the demon fully entered the mythology of modern occultism following Crowley and Neuburg’s invocation of the tenth Aethyr, performed December 6, at night, “in a lonely valley of fi ne sand, in the desert near Bou-Saada.”» — la fecha y el lugar de la operación, con la descripción del sitio en palabras de la fuente.

«Due to the somewhat cryptic, fragmentary, and partially confl icting records of this action, it is hard to tell what really went on this evening; on any reading, it was defi nitely different from the earlier invocations.» — la abstención de Asprem sobre lo ocurrido, y lo único que sostiene: que fue distinto.

«Through the previous visions Crowley had learned that he was about to cross the so-called Abyss, an abstract Kabbalistic concept designed to signify the “space” between the three upper sefi rot and the lower seven, or the unbridgeable space between godliness and manifested individu» — qué es el Abismo en el esquema cabalístico; el tramo se corta porque *individuation* queda partido en el renglón.

«Passing through the Abyss meant the destruction of one’s own ego in order to attain a state where one’s individuation dissolves and mystical union is attained.» — qué significa cruzarlo.

«In Crowley’s system of magic, this crossing is correlated with the so-called dark night of the soul, a term originating with the sixteenth-century Christian mystic St. John of the Cross.» — la equivalencia que Crowley propone con la noche oscura sanjuanista.

«In the visions of the eleventh Aethyr (the one immediately preceding the tenth, since they are invoked from the last to the fi rst), Crowley was told that the crossing of the Abyss involved an encounter with the malicious demon Choronzon, who resided there.» — el aviso previo, y de paso el orden inverso en que se invocan los Aethyrs.

«Knowing that this encounter was at hand, the method of working was changed accordingly. A complete temple for ritual evocation was set up, in accordance with the standard methods provided by the grimoire tradition of the Goetia.» — el cambio de método: del escrutinio en el cristal al montaje goético completo.

«A protective circle was built out of stones, enforced with divine names, and east of it a triangle was erected, where the demon was to appear.» — el dispositivo material del rito.

«Although the records are unclear about this, it seems likely that after Crowley and Neuburg had performed the preparatory banishing rituals Neuburg stayed in the center of the circle and took the role of magus, while Crowley took his place in the triangle itself.» — la inversión de papeles que Asprem reconstruye con reserva: el maestro se pone en el triángulo del demonio.

«Instead of having a vision, however, he was now “possessed” by the demon Choronzon himself, who would speak through him and threaten and test Neuburg’s skills and willpower.» — lo que ocurre según el registro: posesión en vez de visión.

«It would seem that these fi gures appeared outside of the circle and the triangle, attempting to distract and overcome the mage by appealing to his various emotions.» — las formas que el demonio adopta y su función en el relato.

«Even more exceptionally, Choronzon the demon would at one point start to talk very fast through Crowley, spouting gibberish, with the goal of keeping the scribe occupied with writing everything down.» — la estratagema que el registro atribuye al demonio: ocupar al escriba.

«While Neuburg was busy keeping his records, the demon/Crowley would throw sand on the circle in order to eradicate it and break the magician’s protective barrier.» — el segundo movimiento de esa estratagema, con la doble atribución que Asprem mantiene en la barra.

«Just when Neuburg became aware of the scheme, the demon, purportedly in the form of a ferocious “savage,” leapt upon him, biting for his neck with sharp fangs. Only by yelling divine names and stabbing the demon with his magically consecrated dagger did Neuburg repel the attacker and confine him to his triangle once again.» — el desenlace del rito según el registro, con el *purportedly* de Asprem.

«What actually occurred during these dramatic minutes remains unclear; however, Lawrence Sutin is probably right in pointing out that the most reasonable solution is that Crowley, behaving possessed, actually jumped upon Neuburg the magician.» — la lectura llana que Asprem suscribe con reserva, tomada de Lawrence Sutin.

«In Confessions Crowley noted that his later problems in the “real world” were actually an expected outcome of a successful crossing: “Part of the effect of crossing the Abyss is that it takes a long time to connect the Master with what is left below the Abyss.”» — la interpretación que el propio Crowley da a sus desgracias posteriores.

«The disorientation resulting from the attainment of magical genius may look a lot like personal disintegration. In Crowley’s understanding there is a fi ne line distinguishing prophets from madmen. For himself, he claimed nothing short of prophethood.» — la distinción que Asprem le atribuye a Crowley entre profeta y loco, y de qué lado se puso.

«When heading back for Britain, Crowley reported in a letter that “we have the Apocalypse beaten to a frazzle. . . . This is the holiday-holyday of my whole life.”» — el balance que Crowley hace por carta al volver del desierto.

«In 1911 Crowley designed an authoritative curriculum for his magical order AA, based on a classifi cation of four different kinds of texts, ranging from A through D.» — la clasificación de textos con que Crowley gradúa la autoridad de su propio corpus; el nombre de la orden pierde en la capa de texto el carácter que separa las letras.

«Each class of literature refl ected both the method of production and the authority of the texts belonging to it.» — el criterio doble de la clasificación: modo de producción y autoridad.

«Class A documents were considered “received” works which had the highest authority; their real authorship should be attributed to “the Secret Chiefs” of the Great White Brotherhood rather than the material person Crowley.» — la clase A y su atribución declarada: no a Crowley sino a los Jefes Secretos.

«The collection of visions resulting from the Enochian experiments with the Aethyrs, however, were classed as both A and B.» — el estatuto mixto que se le da a *The Vision and the Voice*.

«The description for The Vision and the Voice declared that the doctrinal content conveyed by the entities in the visions was uniquely authentic:» — la nota del programa que fija esa autoridad.

«Besides being the classical account of the thirty Aethyrs and a model of all visions, the cries of the Angels should be regarded as accurate, and the doctrine of the function of the Great White Brotherhood understood as the foundation of the Aspiration of the Adept. The account of the Master of the Temple should in particular be taken as authentic. The instruction in the 8th Aethyr pertains to Class D, “i.e.” it is an Offi cial Ritual, and the same remarks apply to the account of the proper method of invoking Aethyrs given in the 18th Aethyr.» — la nota completa, que reparte grados de autoridad dentro del propio libro de visiones.

«The realms of the Aethyrs accessed by Crowley are considered so spiritually sublime that information acquired there is given a uniquely profound status.» — el argumento implícito: la autoridad del texto viene del lugar de donde se trae.

«One clear example is found in the Gnostic mass which Crowley wrote up for his Gnostic Catholic Church (Ecclesia Gnostica Catholica) in 1913.» — el ejemplo con que Asprem muestra el paso de la visión a la liturgia.

«What interests us here is that much of the sexual theme of the mass’s liturgy centers on two godlike entities which are not found in The Book of the Law: the male entity “Chaos” and the female goddess “Babalon.”» — el dato decisivo: las dos figuras centrales de la misa no vienen del libro fundacional.

«Both of these entities were introduced properly for the fi rst time in the Enochian visions.» — de dónde vienen: de las visiones enoquianas del desierto.

«In the fourth Aethyr, Chaos is attributed to the sefi rah hokmah (“wisdom”), and Babalon to binah (“understanding”), that is, to the second and third sefi ra respectively.» — la correspondencia cabalística de ambas figuras, con el Aethyr en que aparece.

«The two deities are seen as the very fi rst manifestation of a dual principle, with a male and female polarity. Thus, this is also a primeval cosmological manifestation of sexuality.» — el papel cosmológico que se les da.

«In the liturgy of the Gnostic mass, Babalon is described as a universal womb, while Chaos is “the sole viceregent of the Sun.”» — cómo quedan formuladas en la liturgia.

«Through Crowley’s experiential exploration of the Enochian system, and the subsequent and accompanying innovations made to it, Enochiana has become centrally inscribed in Thelemic religion.» — la conclusión: lo enoquiano queda inscrito en el centro de una religión nueva.

«Crowley signifi cantly claimed to have received his initiation into the Magister Templi degree of the AA while traveling in these occult lands, and we have seen that the description of its function given in the records later became offi cial teaching in the order.» — la iniciación que Crowley se adjudica dentro de las propias visiones, y su conversión en doctrina de la orden.

«Combined with the fact that Crowley was the fi rst to incorporate the Enochian system of the Aethyrs into modern occultism, this has effected the perpetuation of his interpretation of the system at the expense of the original, but by some standards perhaps less spiritually sublime, system portrayed in Dee’s Liber scientiae.» — el efecto de largo plazo: la lectura de Crowley desplaza a la de Dee, con la salvedad irónica sobre lo sublime.

«Dissatisfi ed with the Golden Dawn curriculum, Crowley took it upon himself to do research into the original sources.» — el gesto purista de Crowley.

«When the evidence of the sources he researched confl icted with the perennialist outlook of the Golden Dawn’s frame of interpretation, Crowley would nevertheless favor the latter.» — y su límite: cuando la fuente contradice el marco, gana el marco.

«The conjurations of Dr. Dee are in a language called Angelic, or Enochian. Its source has hitherto baffl ed research, but it is a language and not a jargon, for it possesses a structure of its own, and there are traces of grammar and syntax. In any case it is probably corrupt.» — el argumento de autenticidad que Crowley da sobre la lengua, con su propia reserva final.

«But then the argument suddenly switches from authenticity to pragmatics: However this may be, it works. Even the beginner fi nds that “things happen” when he uses it: and this is an advantage—or disadvantage!— shared by no other type of language. The rest need skill. This needs prudence!» — el giro que Asprem señala en el mismo pasaje: del origen a la eficacia.

«But in the absence of defi nite evidence, there is an appeal to the ostensible fact that “it works.”» — el resumen de la estrategia pragmática de Crowley.

«Thus, the pragmatic appeal to experience does not entirely sidestep the issue of provenance; instead, the experiential argument is designed to support the exceptional claims about the language and system.» — el matiz de Asprem: el pragmatismo aquí no sustituye al origen, lo apuntala.

«Referring to Edward Kelley, Crowley was told that “this is a holy mystery, and he that did fi rst attain to reveal the alphabet thereof [i.e., of the Angelic language], perceived not one ten-thousandth part of the fringe that is upon its vesture.”» — lo que los ángeles le dicen a Crowley sobre Kelley; el corchete aclaratorio es de Asprem.

«The very provenance of Enochiana lies outside of this world, and its profundity greatly surpasses the insight of even the fi rst historical “receivers,” Kelley and Dee.» — la lectura perennialista que ese pasaje autoriza, y que degrada a Dee y a Kelley a receptores.

«Crowley’s legitimization of the system rests in the end on perennialism, asserting its highly enchanted quality.» — la adjudicación final de Asprem dentro de su propia tipología.

«As we saw already, the continued Enochian prophetic tradition was conveniently perceived as resting in the hands of the prophet of the new aeon and Thelema himself.» — la consecuencia práctica de ese perennialismo abierto: la revelación sigue, y la administra Crowley.

«Within this “Thelemic school” of ritual magic, one does not generally fi nd one specifi c take on Enochiana, as an independent and stable system.» — el estado de lo enoquiano en la escuela thelémica posterior.

«Rather, elements of Enochian magic are incorporated into other systems in a synthetic approach similar to that of the Golden Dawn.» — la forma que adopta: síntesis, como en la orden madre.

«In addition is the quite common conception of Enochian, both elemental and Aethyric, as an initiatory tool.» — el otro rasgo heredado de Crowley: lo enoquiano como instrumento iniciático.

«It is not without justifi cation to claim that a kind of Weberian “routinization of charisma” has taken place within modern occultism at large with regard to Crowley and his innova» — la categoría weberiana con que Asprem explica la posteridad de Crowley; el tramo se corta porque *innovations* queda partido en el renglón.

«His “charismatic” revelations are taken as authoritative in several different movements. As part of this general routinization, Crowley’s experiments with the Aethyrs have become paradigmatic in other occult currents.» — la medida de esa rutinización: los experimentos argelinos como paradigma fuera de Thelema.

«Enochiana did not only play a central part in polemics with external groups and spokespersons—the “esoteric Others” of Satanism—but it also featured centrally in the foremost doctrinal split within early Satanism, namely between Anton LaVey’s Church of Satan and Michael Aquino’s splinter group, the Temple of Set.» — el doble papel del material enoquiano en el satanismo temprano: frontera hacia afuera y línea de fractura hacia adentro.

«This schism, as we will see, had organizational reasons as well as doctrinal ones. In place of the rationalistic outlook of LaVey, Aquino came to develop an increasingly more esoteric worldview—a feature that is readily apparent in his interpretation and use of the Enochian system as well.» — las dos causas del cisma y la diferencia de fondo entre LaVey y Aquino.

«Crowley and the AA was far from the only trajectory carrying on the magical paradigm of the Golden Dawn, and not even the most direct one.» — la acotación con que Asprem descentra a Crowley antes de volver a las escisiones.

«When the dust began to settle after the breakup of the original Golden Dawn, three main schismatic groups continued the legacy in various forms: The Independent and Rectifi ed Rite of the Golden Dawn, headed by A. E. Waite; the Stella Matutina, led by R. W. Felkin; and the continued lineage of MacGregor Mathers and those (including, from ca. 1908, J. W. Brodie-Innes) still loyal to his leadership, the Alpha et Omega.» — las tres ramas de la orden rota, cada una con su cabeza.

«One should know, for instance, that A. E. Waite’s group, The Independent and Rectifi ed Rite, aimed to extinguish the practice of ritual magic altogether, and instead focus deeply on a sort of Christian mysticism.» — la posición de Waite, que deja su rama fuera de esta historia.

«It was papers from this faction that were published by Regardie (who had joined in 1934) in the late 1930s.» — de qué rama salen los papeles que Regardie imprime, y en qué año entró en ella.

«Regardie complained in his Golden Dawn that none of the adepts he ever met could give any suffi cient answers as to what were the rules and function of this most esoteric board game.» — la laguna que Regardie declara sobre el ajedrez enoquiano.

«In 1916 Felkin took up permanent residence there, and established the Smaragdine Thalasses Temple of the Stella Matutina.» — el traslado a Nueva Zelanda que explica esa laguna.

«It was from recovered papers and conversations with members of this group that Chris Zalewski, many decades later, was able to reconstruct the four-handed divinatory esoteric chess game, later published as Enochian Chess of the Golden Dawn (1994).» — la reconstrucción tardía del juego, con su fuente y su fecha.

«Two of the characters were Violet Mary Firth (1890–1946), better known under her occult pen name Dion Fortune, and Paul Foster Case (1884–1954).» — las dos figuras que salen de la rama de Mathers, con sus fechas y el seudónimo de una de ellas.

«Fortune would found her Fraternity of the Inner Light in 1922, after falling out with Moina Mathers, whereas Case, also falling out with Moina that year, founded the Builders of the Adytum (B.O.T.A.) based on the A.O.’s New York temple.» — las dos fundaciones que nacen del mismo choque, en el mismo año.

«Both Fortune and Case were initiated into the A.O. in the wake of MacGregor Mathers’s death in 1918, under Moina Mathers’s somewhat clumsy attempts at keeping it running.» — el contexto de sus iniciaciones.

«exchanged in the early 1920s, it appears that Moina was concerned with some of Case’s teachings, especially on what she termed “the Sex Theory” and “sex matters.”» — el motivo declarado del conflicto según la correspondencia; el tramo empieza ahí porque la frase abre en la plana anterior.

«The lack of any defi nite evidence may be reason enough to doubt that there ever was a Golden Dawn sexual magic.» — la abstención de Asprem sobre la existencia de una magia sexual en la orden.

«At any rate, as the dispute continued and increased in gravity, Case declared his resignation from the order in 1922, while Moina, on her part, threw him out.» — las dos versiones de la salida de Case, consignadas juntas y sin arbitrar.

«Interesting insights into Case’s thoughts on the Golden Dawn teachings and tradition is found in a letter correspondence between him and Israel Regardie dating from 1933.» — la fuente principal del apartado, con su fecha.

«This correspondence is also of great importance since it shows Regardie’s search for answers about the Golden Dawn one year prior to his admittance into the Stella Matutina.» — el valor añadido de esas cartas: muestran a Regardie buscando antes de entrar.

«Case’s letters to Regardie spell out the view of the former on the legitimacy of the original Golden Dawn, and defend the most drastic changes done by his own American B.O.T.A.» — qué contienen las cartas.

«Particularly, his defense involved a stronger focus on the Rosicrucian heritage, the Kabbalah, and the Tarot, while the Enochian symbolism so present in the original G.D. had been removed entirely.» — la reforma de Case: quitar lo enoquiano y reforzar lo rosacruz.

«Case’s arguments for removing the Enochian system and magic altogether were several, ranging from the fear of metaphysical devastation to a curious stance of purism.» — los dos extremos de su argumentación.

«I submit that “orthodoxy” simply means “correct teaching” and that the burden of my criticism is that MacGregor (and nobody else) introduced alien elements into the stream which seems to have come to us through Mackenzie, Levi and their contemporaries. In eliminating the Enochian elements, we in America have lost nothing of practical effectiveness.» — el argumento purista de Case en sus propias palabras: lo enoquiano es elemento ajeno introducido por Mathers.

«It seems that Case either did not know, or did not consider, that the Enochian elements of the Golden Dawn actually came through the allegedly Rosicrucian Cipher MS; unless he was happy to contend that the MS was fraudulent.» — la objeción de Asprem, con las tres alternativas abiertas.

«For the original Golden Dawn the Enochian material was very much a part of the Rosicrucian heritage, playing for instance a major role in the Vault and Adeptus Minor ceremonies, with all their emphasis on the Rosicrucian theme. There, the candidate was told that the Enochian language was part of the knowledge collected by Christian Rosenkreutz, thus preceding Dee and Kelley by several centuries.» — el dato que la propia tradición invocada por Case opone a su premisa.

«Today it may of course also be added that blaming Mathers for eclecticism while regarding Mackenzie and Lévi as representing a “pure” current is somewhat ironic; we now know that it was probably Mackenzie himself who was responsible for introducing the “alien element” of Enochian into modern occultism through the Cipher MS, and certainly Lévi can be attributed with the role of initiating the mode of “programmatic syncretism” so prominent in modern occultism, including the Golden Dawn.» — la ironía que Asprem señala: los dos autores que Case tiene por puros son los que introdujeron lo que rechaza.

«On the contrary; Case warned Regardie that he personally believed the performance of G.D. Enochian magic was responsible for “serious disintegrations of mind or body” in as many as twenty-fi ve or more magicians that he had known.» — la advertencia de Case, con su cifra y su alcance.

«The most famous example of this unfortunate consequence Case found in Aleister Crowley; the “personal shipwreck” and “disintegration of that great genius” he attributed to the practice of Enochian magic.» — el caso que Case pone de ejemplo, en sus propios términos.

«Perhaps contradictorily, Case did most certainly assert the magical effi cacy of Enochian, even though in other places he hinted toward the possible artifi ciality of the Enochian language by stating that “it is not beyond the power of man to invent a coherent language.”» — la contradicción que Asprem consigna sin resolverla: Case afirma la eficacia y a la vez insinúa la invención.

«Case does seem to go in somewhat diverging directions in his criticism of Enochian, sometimes insinuating that it may be a fraudulent fi ction produced by Edward Kelley and reintroduced by Mathers, and other times accentuating the spiritual danger he associated with working it.» — el desacuerdo interno de Case, dicho como divergencia y no como error.

«If the Order’s method of evoking the elementals were purely Enochian, then I should have nothing to say. But since it is a mixture of the Enochian language and tablets with other, and probably older, materials, it seems not unlikely to me that such success as attends the use of the rituals is due to the real effectiveness of the various pentagrams, etc., than to anything else.» — Case en sus propias palabras: el peligro no está en lo enoquiano sino en la mezcla.

«The B.O.T.A., which still exists today with headquarter in Los Angeles and groups in Europe, New Zealand, and the United States, still adheres considerably to Case’s teachings, and does not endorse Enochian magic in any form.» — la persistencia de esa posición hasta hoy.

«when Anton Szandor LaVey (born Howard Stanton Levey; 1930–1997) published the Satanic Bible at the close of 1969, the Enochian calls, taken from the version published by Crowley in The Equinox, occupied its closing section.» — el hecho que abre el capítulo satánico, y de qué versión salen las llamadas; el tramo empieza ahí porque la frase arranca en la cláusula anterior.

«In LaVey’s satanic version of the Enochian calls, every reference to “God” or “Heaven” in the English translations had been substituted for the suitable infernal counterparts, “Satan” and “Hell.”» — en qué consiste exactamente la satanización de las llamadas.

«A consequence of this perennialism has been that interpretations of the material that were close to the original Renaissance meaning became way too mundane to meet the occultists’ expectations of profound, perennial wisdom.» — el efecto del perennialismo sobre la lectura de las fuentes: lo original resulta demasiado mundano.

«This stance was not directly compatible with an emphasis on the actual historical origin of the material in John Dee’s diaries; thus, in addition to the case of Regardie’s editing, we also fi nd that information on the provenance itself is completely left out of the Golden Dawn initiation rituals, in favor of more esoteric historiographies.» — la incompatibilidad que obliga a callar el origen.

«One particularly esoteric response has been to set “clairvoyants” on the case, to scry the “correct” history of the Angelic system. In his publication of Stella Matutina material in 1937–1940 Regardie included the results of one such approach.26 Here, the Order’s clairvoyants claimed that Dee and Kelley had gained access to the Enochian system only when they were in Central Europe, through contact with alleged Rosicrucian centers in Germany, Austria, and Bohemia.» — la salida clarividente al problema de la fecha: la historia correcta se obtiene por visión.

«Of course, this claim does not convince the historian, nor a purist with a good overview of the original sources, since it clearly leaves out the accounts given by Dee and Kelley themselves (the reception of the Enochian material started already in London, for instance).» — la objeción de Asprem, apoyada en el dato que la propia fuente da.

«In addition, historically there was no Rosicrucianism before the seventeeth century, even though the emic historiography of modern esoteric movements commonly takes the claims of the Fama Fraternitatis at face value, and hence dates the foundation of Rosicrucianism to the legendary frater Christian Rosenkreutz in the fi fteenth century.» — la segunda objeción cronológica, con la escritura *seventeeth* tal como la imprime el volumen.

«The claim made by still other clairvoyants referenced by Regardie—that Enochian magic is part of a system originally practiced in Atlantis—is no more sober.» — la variante atlante de la misma estrategia.

«Another strategy was to emphasize the importance of the Enochian language, with the claim that it really was a genuine, “natural language.”» — la segunda estrategia perennialista: sostener la antigüedad por la lengua.

«In the lecture, Brodie-Innes explained that the letters on the tablet they had seen had been transliterated from another script, “one of the most ancient symbols in the world.”» — la conferencia de Brodie-Innes a los Zelatores, y la antigüedad que le atribuye al alfabeto.

«He continued to reveal that the language in question was “a great curiosity merely from the linguistic point of view,” because he claimed it was a real language, with real syntax, grammar, and semantics, but yet one that was not proved to have been spoken “by mortal man.”» — el argumento de Brodie-Innes: lengua real que ningún mortal habló.

«We fi nd traces of it on rock-cut pillars and on temples, apparently as old as the world. We fi nd traces of it in the sacred mysteries of some of the oldest religions in the world, but we fi nd no trace of it ever having been used as a living language, and we hold the tradition that it is the Angelic secret language.» — el pasaje de Brodie-Innes citado literalmente.

«The implication is that the language has been known and used by the angels since creation, while drops of it have become known to humanity through history and distorted through time.» — la implicación que Asprem extrae del pasaje.

«The high priest of Jupiter in the earliest days of Rome was called Flamen Dialis, and you will fi nd that the most learned are utterly ignorant as to whence came the word Dialis. They will tell you that it is ancient Etruscan, but beyond that they can tell you nothing. It is not the genitive of any known nominative. On that Tablet (Earth) you will see that the second of the Three Holy Secret Names of God is Dial.» — el argumento etimológico que Brodie-Innes ofrece, del *Flamen Dialis* romano al nombre *Dial* de la tabla.

«By insinuating that Etruscan words are derived from Enochian, one holds on to the idea that the genealogy of the Enochian language itself is the best evidence for its primordial provenance.» — la operación que Asprem describe: invertir la genealogía para sostener la antigüedad.

«Crowley held the same position in his Confessions,35 and Israel Regardie elaborated on the idea by providing what he considered to be further evidence.» — la continuidad del argumento en Crowley y su desarrollo en Regardie.

«In Regardie’s view, an Enochian word could be found that bears a resemblance to a Sanskrit word of similar meaning.» — la base del argumento de Regardie: una sola palabra.

«Linking this with linguistic theories prominent at the time, of a proto-Indo-European language, he found himself able to corroborate one of the more imaginative speculations made by the Order’s clairvoyants. If there is a language “which lies behind Sanskrit,” Regardie reasoned, then, “according to the philosophy of the Ancient Wisdom” it has to be “that of Atlantis.”» — el encadenamiento de Regardie: del indoeuropeo a la Atlántida por vía de la Sabiduría Antigua.

«With one single word sounding similar to a Sanskrit term, Regardie argued that “the Enochian or Angelical language bears several strong points of resemblance to”37 the assumed Atlantean language.» — la desproporción que Asprem señala entre la base y la conclusión.

«How “strong” and convincing such evidence really is can obviously be disputed; at any rate the line of argumentation and the strategy for defending “the primordial language thesis” is well worth noting.» — la abstención de Asprem sobre el valor probatorio, y lo que sí retiene: la forma del argumento.

«In their structure, these arguments, whether they hold the Enochian language to be “the hidden Angelic language,” of which a few words have been “leaked” to humanity, or whether they, like Regardie’s, advance an esoteric historiography in the guise of a scientifi c linguistic theory,» — el rasgo común de todos esos argumentos; el tramo se corta en el cambio de plana.

«of descent and gradual corruption from Atlantis, through ancient languages such as Sanskrit and Etruscan, all seem to agree on one thing: that Enochian did not really originate with Dee and Kelley, but remains part of a most arcane system of perennial philosophy.» — el punto en que todos coinciden: negar el origen en Dee y Kelley.

«With recourse to Olav Hammer’s mode of analysis, this can easily be seen as a variety of a “rhetoric of rationality.” With this line of argumentation, there is an attempt to sidestep the authenticity problem posed by the purist approach, by arguing for a much more ancient provenance than Dee and Kelley.» — la clasificación de esa maniobra dentro del aparato de Hammer.

«On the one hand, modern Satanism, with all “Left-Hand Path” splinter groups, is clearly indebted to ideas fl ourishing in nineteenth- and early-twentieth-century occultism. The emphasis on ritual magic ultimately follows in the current from Lévi, the Golden Dawn, and Crowley. However, it is an infl uence that has partially sparked a need for differentiation and opposition to its source.» — la deuda del satanismo con el ocultismo, y la necesidad de diferenciarse que esa misma deuda produce.

«On a broad scale the whole phenomenon of modern Satanism should be viewed as a part of the “secularization of esotericism,”40 and the emergence of “occulture,”41 as discussed in chapter 4. In this sense it has become commonplace to view modern Satanism as a “Self-religion,” the “dark cousin” of modern spiritualities such as New Age religion and the Human Potential Movement.» — el marco general en que Asprem inscribe el satanismo moderno.

«This is notably the case in LaVey’s writings, where we fi nd numerous passages preoccupied with attacking various “witchcraft and magical groups” and other “occultisms of the past.”» — la forma que toma esa diferenciación en LaVey.

«esoterica” of previous occult systems LaVey emphasizes the importance of a robust materialistic philosophy, a Darwinian anthropology, utilitymaximizing rationality inspired by Ayn Rand’s Objectivist philosophy, and the realization of carnal desire.» — lo que LaVey pone en lugar de la esotérica santa; la fuente parte *utility-maximizing* en dos renglones y la herramienta lo devuelve unido, y el tramo empieza ahí porque la frase abre en la plana anterior.

«As a rule of thumb LaVey interprets what he borrows from esoteric systems in the light of, and with appeal to, this rational-materialist worldview.» — la regla de lectura que Asprem le atribuye a LaVey.

«But then we fi nd Michael Aquino, the spokesperson of the schismatic Temple of Set, speculating on such esoteric matters as the procession of “Aeons,” “Secret Chiefs,” and even claiming that the foundational document of his group, The Book of Coming Forth by Night, is in some way “channelled” from the Egyptian god Set.» — el contraste con Aquino, que reintroduce todo lo que LaVey descarta.

«The similarity to the esoteric claims Crowley made for his Liber Legis of 1904 is clear.» — el paralelo que Asprem señala entre el libro de Aquino y el de Crowley.

«These two categories roughly coincide with the two major organizations, with LaVey’s Church of Satan representing “rational Satanism” while Aquino’s Temple of Set embody a more “esoteric” approach.» — cómo se reparten las dos categorías entre las dos organizaciones.

«The fi rst category is to be viewed as the more secularized and rationalistic variety, viewing Satan largely as symbolic of the self and of egoistical, carnal virtues, that is, as a symbol of mundane things.» — la definición del satanismo racional.

«With the rationalist outlook comes an understanding of ritual magic as emotional psychodrama, only seldom and somewhat ambiguously as a supernatural practice.» — qué es la magia en esa posición: psicodrama emocional.

«Esoteric Satanism, on the other hand, tends to fi t better with other currents in the history of Western esotericism, seeing Satan as a metaphysical entity or force, present in nature, humanity, or the intellect.» — la definición del satanismo esotérico.

«The satanic rationalist generally comes out in favour of secularism, while the satanic or “Left-Hand Path” esotericist tends to validate the esoteric sources and traditions to a much greater extent.» — la diferencia práctica entre ambas posiciones.

«Anton LaVey assimilated the Enochian calls to various Satanic ceremonial and magical purposes, but tended to view their effi cacy in purely pragmatic or psychological terms.» — la lectura que LaVey hace de las llamadas.

«For Aquino, on the other hand, the Enochian keys were indeed exactly that: magical keys imbued with metaphysical qualities to access esoteric realms, disjoined from ordinary» — la lectura contraria de Aquino; el tramo se corta en el cambio de plana.

«Anton LaVey founded the Church of Satan in California in 1966 more or less by accident.» — la fundación de la Iglesia de Satán, y el modo en que Asprem la califica.

«Springing out of a small occultist circle with eclectic interests, the church was not founded on any consistent philosophy, religious creed, or cultic activity.» — el estado inicial de la organización: sin doctrina ni culto.

«In the text, LaVey already makes sure to keep aloof from “other witchcraft or magical groups,” which he antagonistically denotes as “white magical groups.”» — el gesto de deslinde desde el primer texto de LaVey.

«However, there was not enough material to fi ll a full volume. Instead, LaVey copied material from other sources and pasted it to the front and end of what became the Satanic Bible.» — el origen material de los dos apéndices de la *Satanic Bible*.

«The fi rst text, added at the front under the title “The Book of Satan,” was an adaptation of the social Darwinist tract Might Is Right, written by the New Zealander Arthur Desmond under the pseudonym Ragnar Redbeard, at the turn of the century.» — la procedencia del primer añadido, con el nombre real detrás del seudónimo.

«The second text was the Enochian keys or calls, borrowed from the version published by Aleister Crowley in The Equinox.» — la procedencia del segundo: la versión de Crowley, no las fuentes.

«The randomness of the process leading up to the Enochian calls becoming an authorized part of Satanic discourse is at fi rst sight striking.» — el rasgo que Asprem subraya antes de matizarlo: el azar del proceso.

«not LaVey’s own initiative; the project was conceived by the editor of the publishing house Avon Books, Peter Mayer, who saw that his market would crave a Satanic bible after the grand popularity of Roman Polanski’s 1968 movie adaptation of Rosemary’s Baby.» — de quién fue la idea del libro: de un editor que leyó el mercado tras *Rosemary’s Baby*; el tramo empieza ahí porque la frase abre en la plana anterior.

«The Enochian material was only included when Mayer’s deadline loomed over the project and the book was still not suffi ciently voluminous.» — la razón inmediata de la inclusión: falta de páginas ante la fecha de entrega.

«By choosing these two, LaVey makes a statement: a sociopolitical and moral statement in the case of Might Is Right,58 but one regarding legitimacy toward the esoteric community with the Enochian material.» — el matiz de Asprem contra la explicación por el azar: la elección de esos dos textos dice algo.

«The reembedding of such utterly unrelated individual elements creates a bricolage with a uniquely LaVeyian edge.» — cómo llama Asprem al procedimiento: bricolaje.

«The inclusion of an altered version of the Enochian keys in The Satanic Bible may, in the fi rst place, be seen as a slightly tongue-in-cheek attempt to situate oneself between the preexisting esoteric traditions Satanism drew upon and the anti-esoteric characteristic of rational Satanism.» — la función de posicionamiento que Asprem le atribuye a la inclusión.

«between “lesser” and “greater” forms of magic.» — la distinción básica del sistema de LaVey; el tramo es corto porque la frase abre en la plana anterior.

«These are to be seen in a continuum where the main difference is that the lower form approximates completely “mundane” manipulative actions in social reality, while the higher forms consist of a practice of ritual magic.» — qué separa a una de otra: manipulación social frente a rito.

«“Greater” ritual magic on the other hand is said to have the aim of accomplishing “something which, by other means, could not be done.”» — la definición de la magia mayor en palabras de LaVey.

«The defi nition of magic bases itself on Crowley’s famous statement in Magic in Theory and Practice (i.e., “the Science and Art of causing Change to occur in conformity with Will”), but somewhat qualifi es it by adding that acts of magic exclude “normally accepted methods.”» — la deuda con Crowley y la acotación que LaVey le añade.

«One should nevertheless be careful about inferring from this assertion that LaVey is advocating supernaturalism; on the same page he employs the notion that magic thus understood is effective through hitherto unknown forces in nature.» — la cautela de Asprem: la excepción a los métodos aceptados no es sobrenaturalismo sino naturaleza no conocida.

«This strategy, of naturalizing the purportedly supernatural, is however not new with LaVey, but rather a common strategy in occultism from the middle of the nineteenth century.» — el precedente que le quita novedad a esa maniobra.

«In continuation, this interpretation holds true for LaVey’s presentation of Enochian magic as well, which in his system is mainly restricted to the Enochian calls and the use of its language.» — qué parte del sistema enoquiano usa LaVey: solo las llamadas y la lengua.

«Contrary to what we saw in the Golden Dawn groups, LaVey did not see the language of the calls as really “angelic,” or indeed as having anything to do with any metaphysical concept of “angels.”» — la ruptura con la lectura de la orden.

«LaVey asserts that the angels “are only “angels” because occultists to this day have lain ill with “metaphysical constipation.”» — la fórmula con que LaVey desecha la angelología; las comillas dobles anidadas son de la fuente.

«Rather, the Enochian language was to be employed in satanic rituals for perceived psychological benefi ts; it was thought to be a particularly evocative language.» — la función que le queda a la lengua en el sistema de LaVey.

«The magical language used in Satanic ritual is Enochian. Enochian is a language which is thought to be older than Sanskrit, with a sound grammatical and syntactical basis. . . . In Enochian the meaning of the words, combined with the quality of the words, unite to create a pattern of sound which can cause tremendous reaction in the» — LaVey sobre la lengua enoquiana, repitiendo el argumento de la antigüedad y desplazándolo al sonido; el tramo se corta en el cambio de plana.

«atmosphere. The barbaric tonal qualities of this language give it a truly magical effect which cannot be described.» — el cierre de esa cita, donde el efecto se adjudica a la cualidad tonal.

«Although we see LaVey echoing Brodie-Innes, Regardie, and Crowley, it is worth noting that the main focus for LaVey is on the sonic qualities of the language. Enochian is to be employed chiefl y because of the “truly magical effect” that its tonal qualities are said to possess.» — el desplazamiento que Asprem señala: la misma frase heredada, con el peso puesto en otro lugar.

«This is further emphasized in a short essay LaVey wrote on the pronunciation of Enochian in Cloven Hoof: “[T]he importance should be placed upon the rhythmic and sequential delivery of the words, rather than a scholarly attempt to pronounce them properly.”» — la instrucción de LaVey sobre cómo pronunciar, que descarta expresamente el criterio erudito.

«The emphasis is again on the pragmatic effect rather than the scholarly “authenticity,” or metaphysical correspondence, of the language.» — la adjudicación de Asprem dentro de su tipología.

«LaVey’s Satanic reception of the Enochian “Angelic” calls is presented in a “secularized,” or “disenchanted” tone. Acting well in concert with LaVey’s sometimes anti-esoteric stance we see a move away from earlier perennialist legitimizations of Enochian, toward a predominantly pragmatic line of argumentation.» — el balance del apartado: del perennialismo al pragmatismo.

«Purist considerations about the historicity of the language are also largely ignored; the point of the matter for LaVey is the effect and evocative sound of the language, not its provenance.» — lo que LaVey deja fuera: la cuestión purista entera.

«When Israel Regardie in 1972 published an edition of Crowley’s 1909 Enochian experiments in the Algerian desert, he attacked The Satanic Bible in his introduction, calling it a “debased volume,” which presented a “perverted edition” of Enochian.» — la reacción de Regardie, con sus términos y su fecha.

«Regardie’s attack referred specifi cally to the satanic revisions of the translated calls, and “several other pieces of similar stupidity.”» — a qué apuntaba exactamente el ataque.

«In an article published in the CoS newsletter Cloven Hoof entitled “Caucus Race,” Michael Aquino, still with the Church at that time, answered Regardie’s attack from a historical perspective.» — quién responde, dónde y con qué clase de argumento.

«By documenting how the Golden Dawn and Crowley receptions of Enochian, which Regardie defended against the satanic “perverted edition,” were themselves reinterpretations and decontextualized versions of the original sixteenth-century work of Dee and Kelley, he attacked the very premises of Regardie’s argument.» — el argumento de Aquino: quien acusa de adulterar también adulteró.

«From a scholarly point of view, Aquino was entirely right; rather than presenting a sound historical argument Regardie was himself defending an esoteric position against the new dissenting Satanism, just as we have seen him do in the face of P. F. Case’s attacks in the 1930s.» — el juicio de Asprem sobre el intercambio, y el paralelo con la polémica de los treinta.

«article was sent to Regardie personally who, in Aquino’s words, “probably found it as palatable as Anton had found his introduction.”75 After this initial skirmish, Regardie and Aquino later became good friends.» — el desenlace personal de la polémica; el tramo empieza ahí porque la frase abre en la plana anterior.

«Although in a common sense he is indeed often seen as a “charismatic” leader, he did not claim charismatic authority in the technical sense Weber implied.» — la distinción que Asprem sostiene sobre LaVey entre carisma en sentido común y en sentido weberiano.

«LaVey would never claim that texts like The Satanic Bible were “received” or “inspired” works, or that he was “touched by Satan” in any prophetic way.» — el dato que sostiene esa distinción, y que separa a LaVey de Crowley y de Aquino.

«Neither did he offer supernatural ailments to adherents through his magic; rather he appealed to a rational-humanistic and egoistical ethos by which each has to save himself.» — la otra cara de esa posición; la fuente imprime *ailments* donde el sentido pide *attainments*.

«Lewis also observed that the legitimizing strategy of the CoS itself changed over the years, especially around the schismatic year 1975.» — el cambio de estrategia que Lewis fecha en el año del cisma.

«Coinciding with this, LaVey had started to tire of his offi cial persona as the “Black Pope,” and gradually started to cut off contact with these distant bodies.» — la causa personal que Asprem le adjudica al desmantelamiento.

«This culminated in his “Phase IV” policy of the Church in 1974, which aimed at making it more like an informal movement.» — la política que formaliza ese repliegue.

«By early 1975 the Church’s structure faced disintegration and a series of schismatic Satanist groups emerged from the institutional chaos.» — el resultado inmediato.

«Similar in a way to what happened upon the breakup of the Golden Dawn, this led to several new takes on Satanism and its various doctrines and practices.» — el paralelo que Asprem traza con la ruptura de la Golden Dawn.

«However much LaVey himself would stress rational authority, it was unavoidable that he was perceived as a charismatic leader as well.» — la tensión entre lo que LaVey reclamaba y lo que se le atribuía.

«the original CoS, moved toward a traditional approach in which LaVey’s texts formed a sort of canonized corpus, which enables one to distinguish between “real” (i.e., “LaVeyian”) Satanists and “pseudo-Satanists.”» — el desplazamiento posterior hacia la autoridad tradicional, con un canon y una frontera; el tramo empieza ahí porque la frase abre en la plana anterior.

«Michael Aquino was one of those who saw LaVey and the original CoS as “authentic” in a more than conventional way.» — la posición de Aquino sobre la iglesia de la que se separa.

«had never regarded [the CoS] as “just another organization” alongside which other, similar Satanic churches could just as validly exist. Correspondingly I did not consider Anton LaVey as simply a charismatic individual or even genius, but as the anointed personal deputy of Satan himself.» — Aquino en primera persona sobre la autoridad de LaVey; el corchete es de Asprem.

«One should not be led astray by Aquino’s use of “charismatic” in this sentence; what Aquino is actually saying is that he saw LaVey and his organization as having charismatic legitimacy in Weber’s technical sense.» — la lectura de Asprem, que rescata el sentido técnico bajo el uso corriente.

«When other rebelling members of the CoS looked to Aquino for somebody to build a new institution, he therefore felt that such a “second Church” could not be formed without some extraordinary legitimacy endowed from “above” (or, per Satanic parlance, “below”). Since Satan had, according to Aquino, in a very real way “anointed” both LaVey and the CoS, a new church body would only be legitimate if the infernal Lord again stepped in and chose someone, bestowing his authority anew.» — el razonamiento por el que la crisis institucional exige un acto mágico.

«As the Church of Satan’s 1975 crisis began to unfold, I attempted to comprehend and address it reasonably and practically through correspondence and discussion. But as the situation worsened, I felt increasingly the need to seek guidance from the authority of the Church’s very existence, Satan himself. It seemed to me that if the Church were authentic—and, for that matter, ultimately so beyond Anton LaVey’s current representation of it as merely his personal creation and vehicle, the Prince of Darkness would have to step in. As the senior Master next to Anton himself, I concluded that the responsibility to seek such a G[reater] B[lack] M[agic] resolution fell on me.» — Aquino contando cómo pasó de la gestión a la magia; los corchetes que desarrollan las siglas son de la fuente.

«Aquino sought to renew this charismatic legitimacy through ritual magical means in which, borrowing heavily from the legacy of Crowley, exploration» — el método elegido, con su deuda declarada con Crowley; el tramo se corta en el cambio de plana.

«It was a series of experiments with this system that led to the writing of The Book of Coming Forth by Night, the foundation document of the ToS, which itself contains certain references to Enochian and Aquino’s own take on it.» — el enlace directo entre los experimentos enoquianos y el documento fundacional del Temple of Set.

«Aquino testifi es that he began experimenting with the Enochian system at the time when the crisis of the CoS started to unfold, early in 1975.» — la coincidencia de fechas entre crisis y experimento, según el propio Aquino.

«Having been tipped by the Washington, D.C.–based Satanist Robert Ethel about a recently published facsimile edition of Casaubon’s 1659 account of Dee’s angel conversations, Aquino tracked down a copy in a local occult bookstore.» — cómo llega Aquino a la fuente de 1659: por un aviso y un facsímil.

«Once he got hold of it, he found the section containing the Enochian calls, and found that these differed from those used by LaVey.» — el hallazgo que pone en marcha todo lo demás: la versión de LaVey no coincide con la de Casaubon.

«That same evening he went out to some old artillery batteries outside Fort MacArthur, where he had previously “conducted many a Call to Cthulhu during Army Reserve weekends with the infamous 306th Psychological Operations Battalion» — el lugar de los experimentos, en palabras de Aquino; el tramo se corta antes del cierre de comillas.

«Aquino’s fi rst experiments with the Casaubon keys took place on March 8, 1975. The model was Crowley’s method, as discussed earlier.» — la fecha del primer experimento y el modelo seguido.

«I recall coming, under hazy circumstances, to a large wooden-beamed hall in which were seated a number of men around a table. I knew them to be the “Secret Chiefs” of the “White” tradition of whom Aleister Crowley and others have spoken. I suggested that I might be allowed to join them, sensing that they did not immediately perceive my identity as a Magister Templi of the Left-Hand Path. But there was some dissent, as though some of them were wary of me. Finally I revealed myself as a Magister Templi. They reacted more negatively than before, donning robes of various colors. I responded by donning my own black/blue robe, whereupon there was a reaction by them of even stronger dislike. I responded with anger in turn. There was a violent confl agration, the hall collapsed, and I recall nothing further.» — la visión del decimotercer Aethyr en palabras de Aquino, con los Jefes Secretos de la tradición *blanca* rechazando a un maestro de la mano izquierda.

«Already from this fi rst experiment it is clear that Aquino felt he had stumbled upon a potent key to unlock certain esoteric regions of the universe in which he could expect to meet such supra-human authorities as the “Secret Chiefs,” so important in the Golden Dawn current.» — lo que Asprem lee en ese primer resultado.

«volume had ensured its overwhelming success, in spite of its being a fi rst shot.» — la conclusión que Aquino saca: el éxito se debe a la versión más antigua de las llaves; el tramo empieza ahí porque la frase abre en la plana anterior.

«On this occasion Aquino apparently wanted help with his studies, and used the Enochian calls to conjure up a sphinx and a chimera to discuss some magical importance of the dialogues of Plato.» — el segundo experimento, con su objeto declarado.

«Immediately following this rather bizarre colloquium, the events began that would lead up to the formation of the ToS: “[I]n the fi rst week of June, something quite unexpected happened. I began to write a text in instalments of one or two hours per night. . . . [I]t declared the Enochian Keys to be a remote corruption of something called the Word of Set.”» — el momento en que las llaves enoquianas quedan declaradas corrupción de otra cosa, en palabras de Aquino.

«The next month Aquino would be preoccupied with “recovering” (i.e., writing) this Word of Set, which turned out to be an entirely new English translation of the nineteen Enochian calls.» — qué es la Palabra de Set: una traducción inglesa nueva, con el paréntesis con que Asprem marca el verbo.

«The reliance on new revelation instead of historically verifi able fact seems perhaps curious taking into account the somewhat purist criticism Aquino himself had leveled against Regardie a few years earlier.» — la contradicción que Asprem señala en Aquino, entre su crítica purista y su propia revelación.

«First, Aquino writes how he had gone through all the Enochian sources he knew, equipped with a familiarity with cryptography and a mind to unravel the linguistic “lineage.” “After some weeks of work, I concluded that Enochian is not a true language,” Aquino writes. “Rather it is an artifi cial jargon, i.e. arbitrary words placed together in roughly consistent sequences to simulate a true language.”» — el primer tramo de la defensa de Aquino: la lengua no es lengua.

«He continued by comparing it to another language that possesses the same feature: the pseudo-Lovecraftian language “Yuggothic,” which had featured in two rituals based on H. P. Lovecraft’s “Cthulhu mythos,” published in The Satanic Rituals.» — la comparación con una lengua ritual de origen literario.

«In fact, it was Aquino himself who ghostwrote the whole section of The Satanic Rituals dealing with the Lovecraftian theme, and indeed it was he who had invented the language that features there:» — el dato que da fuerza a la comparación: la lengua comparada la inventó él.

«It was about the work of two months to develop the “nameless language” of the Ceremony of the Nine Angles and the Call to Cthulhu. A word that sounded properly “Lovecraftian” would be constructed arbitrarily: El-aka = world, gryenn’h = [of] horrors. Then the word would be used consistently throughout the text for both rituals.» — Aquino explicando cómo se fabrica una lengua ritual, con dos ejemplos de vocabulario.

«Slight modifi cations of endings would suffi ce for different sentence constructions, and there you have a “language” every bit as fl exible as Enochian!» — el cierre del método de Aquino para fabricar una lengua ritual, y la equivalencia que reclama con el enoquiano.

«The second part of the argument against the Enochian purist easily follows: since the language is not a real language, the “translation” is really arbitrary.» — la consecuencia que Aquino extrae: sin lengua real no hay traducción correcta.

«Thus, he notes that what LaVey had done with his “falsifi cation” of the original translations was to put in words that felt more prudent.» — cómo queda reinterpretada la satanización de LaVey bajo ese argumento.

«Rather than wrecking the effi cacy of the magic utilizing these calls, Aquino claimed that the CoS produced far better results with LaVey’s than with the original keys.» — la afirmación de eficacia con que Aquino remata el argumento.

«Aquino’s own approach with the Word of Set should therefore be seen in the same way: “seeking words to express what I [Aquino] seemed to sense the Keys were actually intended to say.”» — cómo describe Aquino su propia traducción; el corchete es de Asprem.

«The fi rst two calls, or “parts of the Word of Set,” which were the only ones to be written down at this time,98 are cast as speeches from the Egyptian god Set.» — qué forma tienen las dos primeras partes de la Palabra de Set.

«The fi rst one seems to be addressed to a human magus of the Left-Hand Path, and tells how Set has created man and endowed him with intellect and ability to know “all lesser things.”» — el contenido de la primera.

«It calls ultimately for the human being to ascend to his “divine” nature, through discovery and pride in one’s capabilities.» — su exhortación final.

«The second part of “the Word” similarly calls for self-gratifi cation, and the discovery of “the fl ame within” that gives “the strength to live forever.”» — el contenido de la segunda.

«In these verses, Set has already conquered the role Satan possessed in LaVey’s keys. He also speaks in a much more exalted, veiled, or mystical language than any text LaVey would have approved of.» — la doble sustitución que Asprem señala: cambia el dios y cambia el registro.

«The importance of Set was to reach its point of no return on the night of the summer Solstice, June 20–21, 1975. This was when Aquino performed the Greater Black Magic working (i.e., “ritual”) that would be known as the “North Solstice working.”» — la fecha y el nombre del rito decisivo.

«The time was come to take on the responsibility and prerogative of a Magister Templi to call forth the Devil, in an attempt to renew the pact that, in Aquino’s eyes, had secured the legitimacy of the CoS.» — el objeto declarado del rito: renovar el pacto que legitimaba la iglesia.

«My altar was located in the living room of the house. I opened the working in the traditional Satanic Mass, then spoke aloud the First Part of the Word of Set. I felt an impulse to enter my study» — Aquino narrando el rito; el tramo se corta en el cambio de plana.

«Sanctum” as I nicknamed it—and with Brandy [his dog] curled up at my feet, sat down at my desk and took up pen and paper. Then, over the next four hours, I wrote down the words of The Book of Coming» — la continuación del relato, con el corchete aclaratorio de Asprem sobre el perro; el tramo se corta antes del salto de renglón.

«This book would be for Aquino what Liber Legis had been for Crowley. Its message can mainly be summed up as a call for Aquino to take up his position as prophet of the new Aeon of Set, and usher in it through the foundation of a new Temple, with new rituals and holy names.103 In effect, this book is a statement that polemically defends Aquino’s newly found esoteric authority against his two most important infl uences: Aleister Crowley and Anton LaVey.» — la función del libro: fundar un templo y a la vez deslindarse de sus dos maestros.

«And the key to it all had been the Enochian keys.» — la frase con que Asprem cierra el episodio y devuelve el asunto a su tema.

«LaVey’s rationalist take on Enochian was a highly psychologized and secularized one. The system was freed of its “angelic” association by stating that this was merely the outcome of the false consciousness of generations» — el resumen comparativo de la posición de LaVey; el tramo se corta antes del salto de renglón.

«The potency of the language did not hinge on its “divine,” angelic origin, but rather on the particular qualities of its sounds.» — dónde queda la potencia de la lengua en esa lectura.

«Whether this relies implicitly on a speculative metaphysics of phonetics remains an unanswered question. What is certain is that the terms used to describe its effi cacy are mostly pragmatic.» — la abstención de Asprem sobre lo que hay detrás, y lo único que afirma.

«With Aquino’s esoteric turn of the satanic discourse, which may perhaps more accurately be seen as a move away from Satanism per se to a broader “Left-Hand Path,” the interpretation differs in important respects.» — el contraste con Aquino, con la corrección de nombre incluida.

«Opposite from LaVey, Aquino largely lacks the psychologizing language used to legitimize magic generally. Rather, it is clear that Aquino sees the need to engage with the esoteric sources in a much more sincere way.» — la diferencia de fondo entre los dos.

«He seems predisposed to fi nding the presumably more “authentic” calls in Casaubon’s edition more effi cient than later renderings.» — la expectativa que Asprem le atribuye, y que explica el resultado del experimento.

«This also led him to compare all extant sources he knew—Casaubon, Golden Dawn, Crowley, LaVey—in order to outline the “linguistic lineage” and determine authenticity.» — el trabajo de cotejo que Aquino emprende, con su lista de fuentes.

«Although he concluded that no such authenticity existed, it is clear that an evocative sound alone was not enough for him.» — el resultado y su límite: negó la autenticidad y no se conformó con el sonido.

«Rather than merely being utilized as psychological instruments in the frame of LaVeyian “intellectual decompression chambers,” the calls seem to be understood as possessing an esoteric power of their own.» — qué son las llamadas para Aquino.

«In this practice he found a key to higher sources of authority, as Crowley had claimed before him, encountering the veritable “Secret Chiefs” in his very fi rst attempt.» — la función de la práctica: acceso a una autoridad superior.

«For instance, while the source of the powerful nature of the Enochian calls cannot be merely pragmatic, they cannot be “angelical” either.» — el problema que la posición de Aquino le crea.

«The solution is the revelation that they are in fact corruptions of the presumably perennial Word of Set.» — la salida: una revelación nueva que reordena las anteriores.

«The new interpretation he gives to them is conceptualized as a revelation of their true, esoteric essence, rather than simply a more prudent rendering.» — la diferencia que Aquino reclama frente a LaVey.

«From these considerations it seems that Aquino presents a new sort of Enochian perennialism, which curiously employs pragmatic arguments as well as more scholarly linguistic analyses to ward off purist attacks.» — la adjudicación final de Asprem: un perennialismo enoquiano nuevo, que se defiende de los puristas con argumentos pragmáticos y con análisis lingüístico.

«I t is not entirely without justification to say that the advent of modern Satanism put an end to the Golden Dawn era.» — la tesis con que abre el capítulo del giro purista; la capitular *I* queda suelta en la capa de texto.

«This implied a fundamental distrust of the occultist “master narrative” that the Golden Dawn system had really provided, something that has led to the not uncommon assertion that Satanism was a precursor to the development of Chaos Magic in Britain in the 1970s.» — el efecto de fondo del satanismo sobre la autoridad del sistema heredado, y su enlace con la magia del caos.

«In a way, it was with Satanism that occultism entered the postmodern age.» — la fórmula con que Asprem lo resume.

«Curiously perhaps, the advent of the “postmodern condition”2 in occultism may have provided a rationale not only for radically relativistic approaches, as associated with Chaos Magic, but also for a search for lost “authenticity.” In the postmodern development of Enochiana, this gives rise to what I term the “purist turn”: the development of an approach to Enochian magic that rests on systematic and scholarly examination of original sources.» — la paradoja central del capítulo: la misma condición produce el relativismo y el purismo.

«Although it seems perhaps surprising at fi rst, this development was really to be expected, since a common trend of postmodernism’s “incredulity toward metanarratives” has been, especially in the academic context, a (re)turn to the particular at the expense of the universal.» — el paralelo con la erudición académica que explica la paradoja.

«The great system builders have been replaced by the myopic examiners of the unique.» — la fórmula con que Asprem cierra ese paralelo.

«With the G.D. synthesis considered as the master narrative of occultism, what we see with the purist turn, as here defi ned, is a change in the conditions of the discourse community of Enochian magicians in favor of a legitimacy based on diligent research of the particulars of the “original” Enochian system.» — la definición operativa del giro purista, y lo que lo distingue de la mera existencia de puristas.

«The inauthentic remnants of previous system builders must be eradicated to preserve the uniqueness of the Enochian system.» — el programa que ese giro impone.

«One of the background conditions for the purist turn in Enochian magic was a rapidly growing interest in the system, and especially its language, throughout the 1970s.» — la condición previa: el crecimiento del interés en los setenta.

«Despite its idiosyncrasies, the publication and wide distribution of the book greatly popularized an interest in the Enochian calls.» — el papel que Asprem le adjudica a la *Satanic Bible* en esa difusión.

«Together with the publication of Llewellyn’s new editions of Regardie’s Golden Dawn in 1969 and 1971, the stage was set for a new generation of occultists to explore Enochiana.» — el otro factor editorial, con fechas.

«In 1974 Stephen Skinner published a facsimile edition of Casaubon’s True and Faithful» — la primera de las herramientas del giro purista; el tramo se corta en el cambio de plana.

«Relation under the title John Dee’s Action with Spirits.8 Although this was a limited and expensive hardcover edition, it soon attracted interest among dedicated magicians.» — el título con que sale ese facsímil y su circulación.

«As we saw in the previous chapter, it was this edition that sparked Aquino’s research into the “linguistic genealogy” of the Enochian keys.» — el enlace con el capítulo anterior: esa edición es la que Aquino compró.

«It even infl uenced him to acquire microfi lm copies of the material in the Bodleian Library, which he later incorporated into his own Word of Set translation of the calls.» — hasta dónde llegó esa investigación de fuentes.

«Another indication of the renewed interest in Enochian and its language is evident from the publication of two dictionaries, in 1976 and 1978.» — las dos herramientas siguientes, con sus fechas.

«The fi rst one was Leo Vinci’s Gmicalzoma.10 Although providing a systematic overview of the language, this edition rested emphatically on occultist premises stemming from the Golden Dawn.» — el primer diccionario y su filiación.

«In contrast, The Complete Enochian Dictionary published by the Australian linguist, anthropologist, and skeptic Donald Laycock in 1978 presents something quite different.» — el segundo diccionario y la posición de su autor.

«In the introductory essay published with the dictionary, entitled “Angelic language or mortal folly?” Laycock aimed to give a scholarly and linguistic analysis of the language.» — el ensayo introductorio y su propósito.

«His conclusion was that the language exhibits structural and phonetic patterns that rule out the possibility of it being a natural language, that is, a real language with independent grammar and syntax.» — la conclusión de Laycock.

«Even though Laycock’s work has become a classic of skeptical linguistics, his dictionary is still popular with many magicians.» — la paradoja de su recepción.

«In his preface, Skinner, who was a personal friend of Laycock’s, even manages to recast him as a practicing magician, without mention of the thoroughly skeptical tone of his article on Enochian language.» — la operación de reencuadre que Asprem señala en el prefacio de Skinner.

«I will now call attention to a little-known group of ritual magicians which deserves serious attention in the modern history of Enochian magic: the Order of the Cubic Stone (O.C.S.).» — el grupo que Asprem rescata como pieza central del giro purista.

«As it evolved, this group acquired a vanguard position in the purist turn of Enochiana.» — la posición que le adjudica dentro de la corriente.

«Based in Wolverhampton and the Midlands, UK, the group fi rst emerged in the mid-sixties, founded by the elderly occultist Theodore Howard. Howard resigned quickly, and left the actual running of the order to two young scientifi c technicians, David Edwards and Robert Turner.» — el lugar, la fecha y los nombres de la fundación.

«By the seventies the O.C.S. had earned reputation as a particularly practically minded magical order. Writing in 1970, Francis King commented about the O.C.S. that “its Chiefs are both competent and sincere—they have themselves done what they teach.”» — el juicio contemporáneo de Francis King sobre el grupo.

«In the leafl ets that the O.C.S. would send to interested enquirers in its early years, the stated aim of the Order was to “train the student in our approach to Ceremonial Magic.” Furthermore, it was stated that “the system we use is based on the Qabalah and our teachings stem from the Golden Dawn and other similar sources.”» — el programa declarado del grupo en sus primeros años, todavía dentro de la herencia de la Golden Dawn.

«From a self-initiation ritual published in the O.C.S. journal, The Monolith, and later reproduced by Francis King, it seems evident that the “other sources” included Crowley. His “Mass of the Phoenix” ritual is made a part of the initiation, as is a use of the thirty Enochian Aethyrs seemingly based on Crowley’s theory about these entities, and their initiatory potential.» — qué se esconde tras esas *otras fuentes*: Crowley, hasta en el uso iniciático de los Aethyrs.

«At this point in the O.C.S.’s history, their aim was not so much to work a novel and innovative framework of magic, but rather to encourage actual practical work in a tradition that was already established.» — el propósito del grupo antes del giro.

«The occult and magical lore compiled in his Dare to Make Magic (1971) bases itself on Kabbalistic correspondences and techniques for scrying deriving ultimately from the Golden Dawn.» — el libro de David Edwards y su filiación.

«The main point of the book confi rms King’s comment on the O.C.S.’s practical approach: in occultism it is not enough to read and memorize; one must also dare to do the practical work and exercises required to become an accomplished magician.» — la tesis de ese libro, que es la del grupo en su primera fase.

«The change of perspective in the O.C.S. coincided with David Edwards’s resignation from the Order in or around 1970, which left Robert Turner in sole command.» — el cambio de mando que coincide con el cambio de rumbo.

«Turner seems to have been particularly fascinated with Enochiana. Through the 1970s he developed an increasingly stricter focus on this particular system of magic.» — el estrechamiento del foco bajo Turner.

«What makes Turner’s approach stand out from the various trends discussed earlier is his strict insistence on a scholarly return to the source materials.» — el rasgo que lo distingue de todo lo anterior.

«According to a previous member of the O.C.S., Steven Ashe, his “academic approach” led to a gradual rejection of the Golden Dawn and Crowley approaches to magic generally and Enochian magic particularly.» — el testimonio de un antiguo miembro sobre el efecto de ese enfoque.

«Under Turner, “the sole focus hinged upon what could be reconstructed from the Dee material.”23 This makes him the earliest clear-cut example of a consistent purist.» — la adjudicación de Asprem: Turner es el primer purista consistente.

«Turner’s diligent research of the original manuscripts at the British Library and the Bodleian in Oxford later resulted in the publication of the books The Heptarchia Mystica of John Dee (1983) and Elizabethan Magic (1989).» — las dos ediciones que salen de ese trabajo de archivo.

«These are often considered, even from a scholarly perspective, some of the best editions of original Dee material available; certainly, The Heptarchia Mystica was the fi rst publication of the Heptarchic system ever to appear in print.» — el juicio que Asprem emite sobre ellas y la primicia que reconoce a una.

«In the introduction to his edition of The Heptarchia Mystica, for instance, Turner expresses his baffl ed amazement over the neglect of the Heptarchic system.» — la objeción de Turner al ocultismo de su tiempo.

«In Turner’s view, this is really “the only true example of a complete magical system to be found in the Dee papers,”25 and yet he could fi nd no trace of its use by modern occultists.» — el argumento de Turner: el único sistema completo es el que nadie usa.

«According to Steven Ashe, an increasing gap started to appear between the scholarly and the practical work in the Order, which frustrated many of its members.» — el costo interno del giro erudito.

«The discontent peaked at the beginning of the 1980s, when a series of core members left the group due to controversies with the leadership over practical work.» — el desenlace de ese descontento.

«This was the beginning of the end for the O.C.S., which nevertheless seems to have been more infl uential through the publications of Turner.» — el balance: el grupo se deshace y sus libros pesan más que él.

«Robert Turner was part of another curious publishing project, which deserves to be mentioned briefly here, namely, the edition of The Necronomicon that appeared at the publishing house Neville Spearman in 1978.» — el otro proyecto de Turner, con su editorial y su fecha.

«In Lovecraft’s horror universe, this ancient tome was said to have been written down in Damascus by Abdul Alhazred, a mad Arabian poet, just before his mysterious and sudden disappearance in 738.» — la ficción de origen del grimorio, tal como la fija Lovecraft.

«The grimoire was said to have survived in a manuscript tradition continuing into the early Modern period, when John Dee had made a personal copy. However, this was “never printed, & exists only in fragments recovered from the original MS.”» — el eslabón ficticio que enlaza a Lovecraft con Dee, y que abre la puerta a Turner.

«The 1978 Neville Spearman Necronomicon edition was published in collaboration between Colin Wilson, George Hay, and Robert Turner.» — los tres nombres del proyecto.

«In the collaboration with Hay and Wilson, however, Turner put his knowledge and familiarity with the Dee material in the British Library to the task of creating an intriguing origin myth to the new Necronomicon edition.» — qué aportó Turner: su competencia documental puesta a fabricar una procedencia.

«According to Wilson’s introduction, Turner copied the elaborate and mysterious letter squares, sent them to the computer programmer and» — el relato de la introducción de Wilson; el tramo se corta en el cambio de plana.

«cryptographer David Langford, who “deciphered” the manuscript. The surprising result was the appearance of the text of the true Necronomicon, apparently coded in by Dee.» — el desenlace de ese relato: el *Loagaeth* descifrado da el *Necronomicon*.

«As is often the case with esoteric provenances, this astonishing story never happened. The truth behind the book was revealed by Wilson himself only a few years after it was published.» — la desmentida, y de quién vino.

«In that version, Turner had not so much played the role of researcher as that of author.» — el cambio de papel que la desmentida implica.

«The actual history of the volume was that George Hay had been given the task of creating an authentic-looking Necronomicon by the head of Neville Spearman. Wilson had later been contacted to look at the material that had been gathered for the volume. He was unimpressed, and contacted Turner to write the actual text of the grimoire.» — la historia editorial que Asprem reconstruye, encargo por encargo.

«Given Turner’s competence as a ritual magician and knowledge of the sources the result is a text that borrows much from actual grimoires, especially the Goetia. Any actual link with John Dee, however, remains spurious.» — qué hay de real en el texto resultante y qué no.

«Here, the same Turner lends his credibility to the claim that there is a connection between Dee’s magic squares and Lovecraft’s Necronomicon.» — la ironía en una línea: el purista presta su crédito a una filiación inventada.

«In this respect it is interesting to note that senior members of the O.C.S. seem to agree that Turner’s involvement with the Necronomicon volume seriously damaged the work of the Order, probably on several levels.» — el efecto interno del episodio, según los propios miembros.

«Some time that year, the remaining members of the O.C.S. rented the Tixall Lodge Gatehouse in Staffordshire, originally raised in 1555 by Sir Edward Aston.» — el escenario del trabajo práctico de 1983, con su fecha de construcción.

«Led by Turner himself, the magicians conducted a rite of Elizabethan magic in these historically authentic surroundings.» — el rito, y el criterio de autenticidad aplicado hasta al local.

«Although it is not certain what the actual purpose and outcome of the rite was, it has been suggested that it was based on the magical writings of the Elizabethan physician and magician Simon Forman (1552–1611).» — la abstención de Asprem sobre el contenido del rito y la conjetura que recoge.

«A Midlands based occult group have recently reconstructed the Holy Table, wax discs and other necessary equipment and shortly hope to perform the Heptarchical rite, publishing their fi ndings in due course. Whether or not the spirits will welcome this invasion of their four hundred year repose remains uncertain.» — la nota de Turner en su edición de 1983, que Asprem propone leer junto al rito de Tixall.

«Although the evidence remains painfully circumstantial, this indicates that at least a major Enochian working was being planned.» — la conclusión, con la reserva documental por delante.

«The Aurum Solis is an esoteric order that claims to represent “the Ogdoadic tradition.”41 It fi rst appeared in a series of occult books published from 1974 to 1981, The Magical Philosophy I–V by Melita Denning and Osbourne Phillips—the pen names of Vivian Godfrey and Leon Barcynski—but claims to have roots back to 1890s England.» — la orden, sus libros, los seudónimos y el linaje que reclama.

«Although I cannot at present enter into a detailed examination of this claimed lineage, it will suffi ce to say that it seems likely to be yet another spurious and invented historiography. No documentary evidence has been presented by the authors, and attempts to verify some of the named predecessors have met with no success.» — la posición de Asprem sobre ese linaje, con la abstención y la búsqueda negativa declaradas.

«Thus, the fi ve volumes of The Magical Philosophy can be considered the real foundation of the Aurum Solis, and their content is generally equated with the teachings of the Order.» — dónde sitúa Asprem el origen real de la orden.

«The Aurum Solis does not qualify as a squarely purist movement. For reasons I will soon explain, I nevertheless hold that its Enochian teachings should be considered in the context of it. I will suggest that the Aurum Solis Enochiana exist at an interesting junction between the Golden Dawn tradition and the impact of the purist turn.» — por qué entra en el capítulo pese a no ser purista: ocupa un cruce.

«Another reason that justifi es its inclusion here is that the Aurum Solis’ related publications have had a considerable impact on later Enochian magic, including that of a more explicitly purist bent.» — la segunda razón: su influencia posterior.

«When reissued by Llewellyn in 1982, book one of The Magical Philosophy series came with an appendix containing some Enochian material.» — dónde aparece por primera vez lo enoquiano en el corpus de la Aurum Solis.

«material seems predominantly taken from Golden Dawn sources, without providing much new in way of interpretation.» — la filiación de ese apéndice; el tramo empieza ahí porque la frase abre en la plana anterior.

«[A] modern expert on linguistics has expressed a considered opinion that Kelley “invented” [the Enochian language]. The arguments put forward are so irrational, that we cannot and need not rationally refute them: they are furthermore based on theories devoid of all psychological understanding of the role of the natural faculties of the seer, and devoid too of any magical discernment or experience. Any who are disturbed by such arguments need only refl ect that this sonorous barbaric language is of extreme magical potency, as many true occultists have proved.» — la respuesta de la Aurum Solis a la crítica lingüística, que declara innecesario responderla; los corchetes son de la fuente.

«The passage seems to refer to Laycock’s work, indicating that the appendix on Enochian was written after 1978.» — la datación que Asprem infiere del propio pasaje.

«Rather, the authors are anxious to expel the “irrational” criticism provided by linguistic analysis, in order to assert the language’s “extreme magical potency.”» — la lectura de Asprem: no es pragmatismo sino realismo sobre la lengua.

«When the authors include a section on the system of the thirty Aires or Aethyrs, they recognize its original geopolitical signifi cance.» — el rasgo purista dentro de una obra que no lo es: reconocen el sentido geopolítico original.

«This is quite signifi cant in connection with the purist turn, since the Aurum Solis thereby seems to be the fi rst modern occultist group to do this.» — la primicia que Asprem les reconoce.

«Mysteria Magica contains two major sections on Enochian, entitled “De Rebus Enochianis” 1 and 2, in addition to an appendix on the pronunciation of the language.» — la estructura del quinto libro de la serie.

«This work clearly reveals familiarity and respect for the original sources. For instance, most of the content of MS Sloane 3191 is reproduced, including the 48 Claves Angelicae and the Liber scientiae.» — la base documental que reproduce, por signatura.

«Here, diligent notes and comments on the spelling of Enochian words, and the exact reproduction of the Aires corresponding to geographical regions shows that the authors have taken pains going through the original documents.» — la señal del trabajo con los manuscritos.

«But even so, one should note that the presentation of the Aires adds completely new functions to the ninety-one “Good Ministers” of the thirty Aires, seemingly complementary to their original function.» — el añadido que rompe el purismo: funciones nuevas para los noventa y un ministros.

«Although the functions listed are somewhat reminiscent of the offi ces of the seventy-two spirits of the Goetia, the origins of these attributions are not clear. The resulting system is unique to the Aurum Solis.» — la abstención de Asprem sobre el origen de esas funciones.

«For instance, while the system of the Great Table has been expanded and explained in greater detail, the basic framework of elemental and Kabbalistic magic is still preferred at the expense of the original system.» — lo que la Aurum Solis conserva de la Golden Dawn.

«Thus, although we see a partial return to the sources in the Aurum Solis’ system of Enochian magic, the synthetic approach of the Golden Dawn still seems to have a strong grip.» — el balance del apartado: vuelta parcial, síntesis intacta.

«Despite this, the material published in the fi fth book of the Magical Philosophy series is at the core of the purist turn, simply because it provided access again to parts of Dee’s material that had not been given much consideration in modern occultism.» — por qué cuenta igual para el giro purista: por lo que puso a disposición.

«Returning again to the stronger purist position, we have to consider the author Geoffrey James and his Enochian Evocation of Dr. John Dee (1984).» — la segunda pieza mayor del giro purista.

«The book is really a thoroughly edited version of original material taken from various Dee sources, including unpublished manuscripts and Casaubon’s True and Faithful Relation, with a prefatory article and appendixes.» — qué es el libro de James.

«In James’s own words, “The Enochian Evocation is intended to present the essential core of Dee’s evocation system arranged in a fashion similar to other renaissance evocation texts.”» — el propósito declarado por el propio editor.

«This means that material has been extracted from their original place in various documents and reorganized such as to give a coherent presentation of a magical system, with the fi rst chapter giving the “sacred history” of Enochian as narrated to Dee at various times by the angels.56 Then follows the various parts of Dee’s magical system in order: the Heptarchic system, the Claves Angelicae, Liber scientiae, and the magic of the Great Table.» — la operación editorial que ese propósito exige: reordenar lo disperso en un sistema.

«As with Turner’s edition, James’s work is not primarily intended for a scholarly audience. His aims are magical and operational, something that is clear from the introduction and the appendices. I will consider two aspects of this: fi rst, James feels the same need as Denning and Phillips to defend the authenticity of the Enochian language from Laycock’s criticism; secondly, he makes an effort to fi ll in some of the blanks of Dee’s magical manuscripts, in order to put the system into practice.» — el destinatario real del libro y los dos rasgos que Asprem va a examinar.

«In the introduction James spends several pages in an attempt to discard the criticisms and suspicions raised by Laycock. This takes the form of a search for passages in the Dee material that can be considered, in James’s own words, “evidence for the presence of the supernatural.”» — la forma que toma la defensa de James.

«James’s response is curious, and goes contra Laycock from the presupposition that angelic beings are real:» — la premisa desde la que responde.

«[T]he Angelical language. . . .exhibits characteristics that would seem to indicate that it was designed to be a non-spoken language. As Da Vinci had pointed out nearly 100 years before the keys were dictated, spirits would be unable to make audible sounds on their own, due to the lack of vocal chords with which to vibrate air.» — el argumento de James: lo que Laycock lee como defecto fonético es señal de una lengua no hablada, porque los espíritus no tienen cuerdas vocales.

«Interestingly, we should note that this seems to be a preferred tendency in the purist approach to Enochian. We saw hints of it as well in the Aurum Solis above, and we will see it again in the currents infl uenced by purism.» — la regularidad que Asprem observa: el purismo tiende al realismo sobre los ángeles.

«However, it seems that James’s approach was slightly modifi ed over the years. In the introduction to the second edition of his book, we fi nd the following statement on the reality of angels:» — el cambio de posición entre ediciones.

«As best I understand it, Enochian angels are unlikely to be “real” in the sense of being composed out of atoms, particle waves, or quantifi able material. On the other hand, I believe that angels may represent aspects of the human consciousness that all of us share. In that way, they exist in collective unconscious, which is, in some ways at least, more “real” than the physical world.» — la posición posterior de James, entre el realismo y el inconsciente colectivo.

«Now, a psychological interpretation is allowed for, albeit one that is just as much a sacralization of the psyche as a psychologization of the sacred.» — la distinción que Asprem introduce aquí, y que corrige la tesis del desencantamiento.

«An interesting aspect of this section is the way the author seeks to reconstruct the use of the Aires in Liber scientiae by drawing upon procedures in Renaissance manuals of talismanic magic.» — cómo llena James los huecos operativos: con la magia talismánica renacentista.

«Infl uenced by Agrippa in particular, James argues that the spirit of each geographical location should be engraved on a circular disc, together with the name of the region and the name of the Aire ruling it.» — la reconstrucción concreta que propone.

«In addition, he notes the sigils of each spirit, which also appear in Dee’s diaries, but were given no attention before.» — el elemento de los diarios que James rescata.

«These actually correspond to the letter squares of the Great Table, in a way similar to the famous sigils of the planets in Agrippa’s De Occulta philosophia.» — el paralelo técnico que sostiene la reconstrucción.

«For this reason, James argues that the sigil and letter square where it is found should also be engraved on the disc, making a talisman in the Renaissance magical fashion.» — la pieza resultante.

«In this way we see how a purist still needs to put his creativity to make the magical system coherent, but applies that creativity with a stricter focus on what would have been plausible in the original historical context, rather than on the discourses most prevalent in his own days.» — la conclusión del apartado: el purista también inventa, pero con otro criterio de verosimilitud.

«Revisionists in this sense care less for keeping it close to the originals, favoring and encouraging additions, syntheses, and new interpretations instead.» — la definición de la corriente revisionista, opuesta a la purista.

«In the case of the former, the revisionism only consists in that these authors accept the earlier revisions, done by the Golden Dawn and Crowley.» — el matiz de Asprem sobre DuQuette y Hyatt: revisan poco, aceptan las revisiones ajenas.

«DuQuette and Hyatt’s book may be viewed as a document of the continued infl uence of Crowley’s rendition of the Golden Dawn interpretation; the bulk of the book consists of a new edition of Crowley’s Liber Chanokh and an exegesis of that text.» — qué es ese libro en realidad.

«The only further revision is found in a scant nineteen pages at the end of the book, where an attempt is made to apply Enochian elements from the G.D./Crowley tradition to “Tantric” sex magic.» — la única innovación del volumen, medida en páginas.

«Some [other recent books] I feel are of less value. While perhaps informative as examples of the “findings” of one magician’s experimentation, the distinction is not always made clear as to what is the author’s speculation and innovation and what actually are the procedures suggested in the original documents.» — la objeción de DuQuette a otros autores, y que Asprem lee como efecto del giro purista; el corchete es suyo.

«It could of course be brought in against DuQuette that Crowley and Regardie hardly classify as “original sources” in the strict sense either; however, the quote suggests that the approach of the authors was not dominated by wholesale “revisionism.”» — la réplica que Asprem le hace a DuQuette y el matiz que aun así le concede.

«It seems that a far clearer example of a revisionist current is found in what may well have been the authors DuQuette referred to in the passage above: Gerald and Betty Schueler.» — el caso que Asprem propone como revisionismo pleno.

«The aim has been to construct a new spiritual worldview by fusing the available versions of Enochian magic (the original Dee material, and the G.D. and Crowley syntheses) with other sources, including Theosophy and transpersonal psychology.» — el programa de los Schueler.

«Enochian Physics (1988) resembles a pseudoscientifi c, “New Age science” cosmology, fusing Enochian magic with nomenclature borrowed from modern physics; Enochian Tarot (1989) recasts the Tarot based on Enochian entities and symbolism; while Enochian Yoga (1995) introduces yogic techniques to an Enochian ritual context.» — el catálogo de sus fusiones, con fechas.

«Given the impact of the purist turn, this has unavoidably led to criticisms from other voices in the Enochian milieu, especially online, as will be shown in the last chapter of this book.» — la reacción que ese eclecticismo provoca, y que ocupará el capítulo final.

«Following largely in the footprints of the Golden Dawn and Crowley, most of the Schuelers’ Enochian system is based upon speculations on the Great Table and the Aethyrs.» — sobre qué se construye el sistema de los Schueler.

«The fi rst one lays out the cosmos as a “map” detailing the different “planes” attributed to the four elements and the element of spirit, and (following the G.D. tradition) the elemental tablets of the Enochian Great Table.» — la primera de sus dos cosmologías, bidimensional.

«The second cosmology is different, in that it constructs an “Enochian cube” from the tablets (or “Enochian mandalas,” in the Schuelers’ terminology) of the Great Table, presented as a three-dimensional, cubic model of the universe.» — la segunda, tridimensional, con su terminología propia.

«Since 1998 the Schuelers have run a Web site which features a section (situated between the sections on “Schueler’s Gnosticism” and “Norwegian Forest Cats”) synthesizing the essentials of the Enochian system presented in their published works.71 Here, we also fi nd published other parts of the original Dee material, namely, Liber scientiae, De heptarchia mystica, and the Enochian language of the Claves.72 But little is done to actually incorporate these sets of data into the general system presented in the Schuelers’ books.» — el sitio web y su vecindario, y el material de Dee que publican sin integrarlo.

«Instead, there is a cautionary remark that the system of the heptarchia mystica, for instance, should not be taken literally when it speaks about entities that can be exploited to fi nd precious metals: [T]his does not mean that we can invoke a deity such as Bornogo and have him tell us where we can fi nd gold for ourselves, for example. Such self-centered goals are laden with karmic pitfalls, and seldom work the way we would want. What we can gain, however, is information, usually in the form of experience (e.g., altered states of consciousness), of our entire universe both visible and invisible.» — la advertencia de los Schueler contra el uso literal del sistema heptárquico, con el karma como argumento.

«What emerges here is an apparent ethical divergence between the magical systems of the Renaissance and that of the Schuelers. The latter seeks to overcome the former by presenting a “spiritualized” interpretation of the magical practice that originally had rather mundane goals.» — la divergencia ética que Asprem señala, y que repite el gesto de Regardie.

«In the Schuelers’ view, Enochian magic “focuses on the Great Work of spiritual evolutionary development and its ultimate goal is ego-trancendence [sic] or what is commonly called enlightenment.”75 For the Schuelers, Enochian magic is a framework for self-realization, and not a mere manipulative tool.» — el fin que los Schueler le asignan al sistema; el *[sic]* sobre *trancendence* es de Asprem.

«We view the practice of Enochian Magic, or any type of magic, for personal gain as Black Magic. We view the practice of Enochian Magic, or any type of magic, for selfl ess devotion to the welfare of others as White Magic.» — la definición de magia negra y blanca por el fin y no por el medio.

«Only altruistic “white magic” is perceived as licit, as in the example of “Enochian healing.”77 This subdiscipline is one of the innovations of the Schuelers, dealing with the construction of new letter squares from words in the Enochian language, to be used with mantras and visualizations to cure sickness.» — la subdisciplina que inventan y en qué consiste.

«The main strategy consists of simply acknowledging that there are different “schools” in Enochian magic, rather than one unifying» — su estrategia de legitimación; el tramo se corta en el cambio de plana.

«paradigm by which legitimacy can be measured. There is an attempt to relativize by stating simply that “Schueler’s Enochian Magic is Enochian Magic as defi ned and used by Gerald and Betty Schueler.”» — la fórmula con que eluden el problema de autenticidad: definiendo el objeto por sí mismos.

«In a note included in Angels’ Message to Humanity, the Schuelers admit “borrowing heavily” from John Dee, the Golden Dawn, and Crowley, and furthermore explain the relationship between their own approach and these other “schools”:» — la declaración de deudas que anteceden a esa fórmula.

«We make no claims to present Enochian Magic, as taught by John Dee or the Golden Dawn or Crowley, per se; rather, we have blended together the best of these magical pioneers into an integral, workable system. We have also added new material, including our own interpretations and fi ndings, to the available and often confl icting source material. Our system of Enochian Magic will agree in many areas with the source material but will disagree elsewhere.» — los Schueler declarando de antemano que discreparán de sus fuentes.

«This is, in short, a legitimization of creative innovation. Contrary to both the strict purists and perennialists, it is not believed that any of the previous schools possessed “the truth” in Enochian matters. There is no appeal to primordial tradition, or “scholarly” authenticity. Rather, there is a certain progressive attitude, implying that individual parts can be disembedded and re-embedded in new systems as one sees fi t, constructing pragmatically more useful systems.» — la adjudicación de Asprem: es la tercera estrategia de su tipología.

«Referring to my previous discussion of the authenticity problem this is a clear example of the pragmatic/progressive strategy, placing the Schuelers’ approach closer to LaVey and (to a certain extent) Aquino as far as the structure of the legitimizing rhetoric goes.» — la vecindad estructural que resulta: los Schueler junto a LaVey, pese a todo lo demás.

«Like John Dee, we view the Angels, Kings, Seniors, and others as inhabitants, and in some cases rulers, of those vast planes and subplanes of invisible worlds that surround our Earth. They are the emissaries, children if you will, of God, however you chose to defi ne Him. In one sense they are real external living beings. In another sense, they are personifi ed projections from our own personal and collective unconscious.» — la ontología de los Schueler, que sostiene las dos cosas a la vez.

«To a certain extent, a realistic interpretation is alluded to, which involves a cosmology where the totality of the world consists of several “planes” and “subplanes,” of which our material reality is the lowest one.» — la mitad realista de esa posición.

«However, the latter statement seems just as much to be an expression of an esoteric psychology rather than a psychologized esotericism, implying that there is no real distinction between the “collective unconscious” and the supra-material “planes.”» — la lectura de Asprem, que invierte la tesis del desencantamiento: no es psicologización de lo sagrado sino psicología esotérica.

«We recognized a touch of this in Geoffrey James as well—which here has become a thoroughgoing framework for countering the semantic questions of magic whenever they arise.» — la regularidad que enlaza a James con los Schueler.

«Another central player on the post–purist turn Enochiana scene of the 1990s is Donald Tyson.» — la tercera figura del capítulo.

«Tyson won fame in the contemporary occult community in 1993 with his erudite edition of Cornelius Agrippa’s Three Books of Occult Philosophy, based on the 1651 English translation by James Freake.» — la credencial erudita de Tyson.

«Additionally, he is the author of a couple of dozen books on occult topics, ranging from rune magic to the Necronomicon.» — la amplitud de su producción.

«Even in that book, Tyson possesses a desire to push on the boundaries of the actual material and make novel interpretations, although, admittedly, he is tidy enough to clearly tell the reader when he is making subjective statements.» — lo que Asprem le concede: innova, pero marca dónde.

«The most signifi cant point he brings to the material is the reconstruction of an “eighteen-day working,” which, in Tyson’s opinion, is to be performed to make contact with the spirits of the Great Table in the fi rst place,88 together with his fi rm belief that there is a dark secret to Enochian magic. According to Tyson, Enochian carries within its corpus the magical key to set off the Apocalypse as described in Revelations.» — las dos aportaciones de Tyson: un trabajo de dieciocho días y una clave apocalíptica.

«The argument of this more spectacular idea is that there exists at the core of the Enochian system a hitherto unpronounced “Apocalypse Working,” which especially relate to the use of the Angelic calls.» — en qué consiste esa clave, según Tyson.

«The same idea was expressed in his much-discussed 1996 article in Gnosis Magazine, entitled “The Enochian Apocalypse.”» — dónde formula Tyson por primera vez la tesis apocalíptica.

«[I]t is also my opinion that the forty-eight expressed Keys. . . .are intended by the angels to be used in a great working, probably of fi fty days duration, designed to initiate the period of destructive transformation that is generally known as the apocalypse. This may be linked with the eighteen-day invocation of the angels of the Great Table91. . . .or it may be a separate working.» — la tesis en palabras de Tyson, marcada por él mismo como opinión y con las dos alternativas abiertas.

«Still, Tyson’s book is certainly infl uenced by the purist turn. It is written with the expressed intention of making available all aspects of Dee’s original system, and does indeed give a very systematic treatment of both the Heptarchic system, the Great Table material, the Aires, and the» — lo que Asprem le reconoce a Tyson del lado purista; el tramo se corta en el cambio de plana.

«Claves Angelicae, all based on research of original sources. It also includes a precise and accurate debunking of the Golden Dawn and Crowley syntheses in light of what is actually present in the primary sources.» — el otro mérito que le reconoce: el cotejo con las fuentes contra las síntesis heredadas.

«The idiosyncrasies of Tyson’s work stem rather from his reconstructions, which are far more spectacular and imaginative than that of the earlier purists, such as Robert Turner and Geoffrey James.» — dónde localiza Asprem la diferencia con los puristas anteriores: en la reconstrucción, no en la edición.

«Most signifi cantly, he wrote a foreword to the Schuelers’ book Angels’ Message to Humanity, published in 1996.» — el vínculo entre Tyson y los Schueler.

«Here it is revealed that it was actually Tyson who came up with the idea of making an inverted version of the “Tablet of Union” of the Great Table—named the “Tablet of Chaos”—to construct the “Enochian Cube” cosmology mentioned above.» — el dato que reasigna la autoría de la Tabla del Caos y del Cubo Enoquiano.

«According to Tyson, it was the collaboration on this project that eventually turned him toward the apocalyptic interpretations of Enochian which he incorporated in his Tetragrammaton and Enochian Magic for Beginners.» — el origen que el propio Tyson le da a su tesis apocalíptica.

«Although he does not seem to involve himself much with the contemporary community of Enochian magicians, the publication of Tetragrammaton and Enochian Magic for Beginners has acquired for Tyson a position in it, and, as we will see in the last chapter, his work is often discussed by magicians.» — la posición de Tyson en la comunidad: influyente sin participar.

«T he core publications of the purist turn have greatly influenced the reception and conceptualization of Enochian magic in the last two decades.» — el balance con que abre el capítulo final; la capitular *T* queda suelta en la capa de texto.

«However, while the purist current has remained very much alive in the 1990s and the new millennium, there is a variety of interpretations on the market.» — el matiz inmediato: el purismo no desplazó a lo demás.

«The Golden Dawn interpretation still has wide currency, Crowley’s use of the Aethyrs is taken as exemplum by Thelemites and non-Thelemites alike, while some seek to build further on these occultist classics, and others even claim new revelations from Dee’s and Kelley’s angels.» — el inventario de posiciones vivas al cerrar el siglo.

«With the mass-popularization of esoteric discourse of the late twentieth century, the Enochian discourse has been imported to other countries as well, including non-English speaking countries such as France and Norway.» — la salida del ámbito anglófono, con los dos países que Asprem seguirá.

«Meanwhile, the full-blown emergence of the Internet by the mid-1990s has provided for a rapidly growing occult community online, spawning new occult fascination with Enochian in what seems an exponential growth curve.» — el hecho que ordena el capítulo.

«The massive migration of occultism online toward the end of the previous century resulted in a radically democratized situation, marked more by endless discussions and negotiations between individual practitioners with unlike views, than by asserted, normative positions.» — el efecto de esa migración sobre la forma del discurso.

«Also, with the blurred boundaries between private and public knowledge that follows online publication, the many debates, uncertainties, and polemics have become even more open and apparent.» — el segundo efecto: lo que antes era interno queda a la vista.

«Competing for survival in the marketplace is not as easy as it was before, given the omnipresence of differing views and products.» — la consecuencia para quien reclama autoridad.

«The Internet laid the foundation for an explosive growth of such networks, by largely sidestepping geographical boundaries.» — el rasgo técnico del que todo depende.

«It was only in 1995–96 that the Internet entered a period of explosive growth; during that period the Internet gained the full attention of the general public, and we also saw the distribution of user-friendly software, resulting in millions of new users.» — la datación del fenómeno.

«such as Usenet, it was in this period of growth, toward the end of 1996, that a number of occultists established the “Enochian-L” mailing list.» — la fundación de la lista, con fecha; el tramo empieza ahí porque la frase abre en la plana anterior.

«In fact, most of the notable scholars, authors, and magicians currently working with Enochian participated in this list, including such names as Benjamin Rowe, David R. Jones, Al Billings, Clay Holden, Darcy Küntz, Chris Feldman (a.k.a. Christeos Pir), Runar Karlsen, and others.» — la nómina de la lista, tal como el volumen la imprime.

«The Internet, shortly put, empowered and gave a voice to a new class of Enochian specialists, previously without the means of uttering their ideas to a broader public of likeminded individuals.» — el cambio social que Asprem señala: una clase nueva de especialistas sin editorial.

«For the Enochian community, the most notable one is the Yahoo! group “Enochian,” established in January 2002 and still growing rapidly.» — el foro que sucede a la lista, con fecha.

«As of spring 2008 the group has more than 550 members, who have published more than 5,200 posts in total.» — la medida del foro en el momento en que Asprem lo estudia.

«The resource portal hermetic.com, established by Al Billings in 1996, holds much Enochian material. Here we find both original sources and the essays of modern and contemporary magicians.» — el primero de los sitios de recursos.

«Another important site is “Norton’s Imperium,” which was run by the late Benjamin Rowe. Now relocated to hermetic.com, this site still contains Rowe’s collected works on Enochian, which have been much discussed by the online Enochianites.» — el segundo, y el destino de la obra de Rowe.

«Perhaps most notable is the online Magickal Review, run by Ian Rons, which has secured rights from collections in order to publish electronic scans of the original Sloane and Cotton manuscripts, in addition to more essays and contemporary theories on the practice of Enochian magic.» — el sitio que pone los manuscritos originales al alcance de cualquiera, y que es el mismo que suministró los caracteres enoquianos del libro.

«A wooden Great Table, a “ring of Solomon” in gold, or a Sigillum Emeth carved in beeswax can all be obtained online and shipped to magicians who have a few hundred U.S. dollars to spend.» — el lado material de la descentralización: el instrumental ritual, por catálogo.

«It should be remarked that before the Internet revolution, what existed of Enochian material and discussions of it came out of a small handful of publishers.» — el estado anterior del mercado.

«Llewellyn was certainly the main actor, publishing Regardie and the Golden Dawn material, as well as the works of Tyson and the Schuelers. The alternatives, especially the vanguard publications of the purist turn, came out of smaller publishing houses, mostly in Britain, such as Adam McLean’s Magnum Opus Hermetic Sourcework series, Askin Publishers, Element, and Aquarian Press.» — el mapa editorial, con la casa grande de un lado y las pequeñas del purismo del otro.

«In the 1990s, Weiser Books and New Falcon also entered the scene, most notably representing the Thelemic school of Enochian magic.» — los dos sellos que entran después, y a quién representan.

«With the advent of the Internet, and the means of networking and publication that it provided, the access to both production and consumption of Enochian lore was largely decentralized. Consequently, a host of new voices was empowered.» — el cambio que la red introduce en ese mapa.

«Rowe was already a respected Enochian magician, operating in California, who had written several (unpublished) essays and articles on the topic, now published online.» — quién es Benjamin Rowe y por qué su obra circula en línea.

«He had been experimenting with Enochian magic since 1985, when he engaged in what he termed extensive “tourism” of the tablet of Earth according to the Golden Dawn attribu» — su trayectoria y el término con que la nombra; el tramo se corta en el cambio de plana.

«Rowe’s various articles reveal an innovative and practical take on Enochian magic, operating primarily from the basis of Golden Dawn and Crowley systems, but also with a sensibility tuned toward the attitude of the purists.» — la posición mixta de Rowe dentro de la tipología.

«Rowe was one of the most emphatic and defining voices on the Enochian-L e-list. Although he does not qualify as a strict purist himself, he was highly critical of the eclectic approach of Gerald Schueler, and also to the more imaginative aspects of Donald Tyson’s work.» — el papel de Rowe en la lista y sus dos blancos.

«When Rowe learned that Tyson had collaborated with Schueler on Angels’ Message, he headshakingly commented that “Between Jerry’s theosophy and Tyson’s apocalyptics, there’s gonna be some mighty confused readers out there.”» — el comentario de Rowe sobre la colaboración, en su propio registro coloquial.

«Meanwhile, two others, Michael Lynch and Charla Williams, proposed featuring Tyson in the humor section.» — la reacción del resto del foro.

«Tyson combines the Enochian material with Fundamentalist millennialism and Lovecraftian horror fiction, to paint a picture of the Angelic Calls as the means by which the apocalypse will be brought about. In the process, he twists facts to suit his thesis, selectively interprets the Calls, and blithely dismisses contrary portions of the record as “not what was intended.”» — la entrada de Tyson en el *Hall of Shame* de Rowe, con la acusación de método.

«But Rowe’s “Hall of Shame” was nevertheless dominated by the works of Gerald Schueler. One of the highlights of the Enochian-L discussions occurred when Schueler himself joined the list, and engaged in a polemical exchange with Rowe.» — el paso a la polémica principal de la lista.

«Before he entered the discussion, Rowe had been criticizing Schueler’s books, especially what he saw as unaccredited borrowing from other sources, overly imaginative changes to» — los tres reproches de Rowe; el tramo se corta en el cambio de plana.

«the system, and a low standard of scholarship.» — el cierre de esa lista.

«As Rowe quickly pointed out to Schueler on the list, he had an “extreme bias” against his books: “This bias started to build with Enochian Magick, and that marvelous piece of semantic nullity, Enochian Physics, drove a spike through the heart of my few remaining doubts about my judgment.”» — Rowe declarando su propio sesgo, en su registro.

«The “semantic nullity” of Enochian Physics referred especially to what Rowe identified as a rhetorical, inconsistent, and nonsensical use of scientific-sounding terminology.» — a qué apuntaba la objeción.

«Schueler had defended his eclectic take on magical theory by saying that his work was intended to “put the Enochian material into a framework that is (1) useful and practical, and (2) founded on a solid theoretical basis.”» — la defensa de Schueler, en sus propios términos numerados.

«[i]t would take me at least a couple of months to catalog and explain all the errors of logic, undefined and multiply-defined terms, contradictory statements and other messes I found in the book. Doing so would be as tedious as finding all the logical fallacies in Aquinas, and would take us far from the purpose of this e-list.» — la respuesta de Rowe, que declina el cotejo detallado.

«In his view, Schueler’s paralleling of Einstein’s famous mass-energy equation of special relativity, E = mc², with his own “equation of Enochian physics,” S = Fv² (where S is “Spirit,” F is “Form,” and v is “the speed of thought”),27 constitutes “a sort of “authority by propinquity,” giving the aura of meaningfulness to nonsense by mentioning it in the same breath as something that is meaningful.”» — la ecuación de Schueler con sus tres términos, y el nombre que Rowe le da al recurso: autoridad por proximidad.

«Schueler’s response to the claims that his theoretical expounding qualifi es as gibberish is summed up in his statement: “Not for me it doesn’t. It actually makes a whole lot of sense.”» — la réplica de Schueler, y el punto donde Asprem dice que se detuvo el argumento.

«Faced with Rowe’s resentful criticism, Schueler further tries to explain that he does not accept any definite and universal mode of interpretation of the Enochian system—even though Rowe surely criticizes him for doing exactly this with his theosophical, scientizing model presented by definite and absolutist figures of speech (e.g., “Enochian magic teaches,” “Enochian physics teaches,” etc.). Instead, Schueler insisted on being fully aware that “[t]hose whom I would label ‘Dee purists’ are never going to accept my interpretations, nor did I ever expect them to. I assume that you are a ‘Dee purist’ and that is fine.”» — la salida relativista de Schueler y la contradicción que Asprem le señala dentro de la misma frase.

«Interestingly, Rowe did not consider himself to be a purist, as he stated explicitly in his response. However, he added, he did “believe in maintaining a sharp distinction between information that comes from the original material, and information that comes by other means.”» — el deslinde de Rowe: no purista, pero partidario de marcar la procedencia.

«The reason for this, Rowe makes clear, is that he agrees with one central point Schueler makes, namely that Dee’s diaries and magical manuscripts have significant gaps, such that they do not present a fully functional magical system: “A certain amount of improvisation has always been necessary, and the angels took this into account in their (admittedly brief) instructions on how to use them.”» — el punto en que los dos coinciden: la fuente tiene huecos y hay que improvisar.

«Adding to this, with another clear sting against Schueler, Rowe expressed being “not at all certain that an ‘overall theoretical foundation’ [of Enochian magic] is in any way necessary, or even possible.”» — la duda de Rowe sobre la necesidad misma de una teoría.

«On a broad level of analysis, both Rowe and Schueler have a pragmatic approach to Enochian magic; they are both opposed to the strict perennialism, or appeal to tradition, of previous occultist syntheses, and at the same time aware of the operational flaws of the strictly original Dee material. Both arrive at the conclusion that a certain amount of creativity is necessary.» — lo que los une, contra lo que la polémica hace parecer.

«Their main difference is, rather, found on a somewhat deeper level of analysis, where it stems from a differing choice of discursive strategies.» — dónde está entonces la diferencia real.

«With reference to this, Rowe was an experimentalist, and his language of choice in legitimizing his claims on Enochian magic is found in an appeal to experience.» — la estrategia de Rowe dentro del esquema de Hammer.

«His fi nal word in objection to Schueler is not actually purist, but rather experiential. As Rowe put it, to prove his innovations were legitimate, Schueler would “have to publish a hell of a lot of his own magickal records to convince me he got his stuff from actually using the magick.”» — el requisito que Rowe exige: registros de práctica, no argumentos.

«In the course of his own work, Rowe published extensive amounts of personal experiences and dealings with the Enochian entities, from the angels of the Great Table, to scrying of the Aethyrs and the ninety-one parts of the earth presented therein.» — lo que Rowe hizo por su parte, consistente con esa exigencia.

«While an appeal to experience seems to be the main discursive strategy taken by Rowe, the polemical exchange surrounding Schueler’s Enochian Physics illustrates a clash with what can be discerned as “terminological scientism.”» — el choque de estrategias que Asprem lee bajo la polémica.

«Rowe’s suspicions about the use of scientific nomenclature constructing an “authority by propinquity” does not seem totally off target; certainly, Schueler himself seems to argue that he is merely “updating” Enochiana by making “a synthesis of Blavatsky, Crowley, Dee, and modern science.”» — la concesión de Asprem a Rowe, apoyada en las palabras del propio Schueler.

«Meanwhile, the experiential dimension is not as emphatic in his writing; although when confronted, Schueler had to defend himself on experiential terms as well, by affirming that he had undertaken practical work.» — el matiz: puesto a ello, Schueler también apela a la experiencia.

«But his final word, contrary to that of Rowe, was that a “theoretical framework” explaining how Enochian magic might work is necessary “if you want a worldview that accepts Enochian material as fact. . . . Else it all rests on faith, and you may as well go to church.”» — la última palabra de Schueler, donde la teoría se opone a la fe.

«Together with the question of “who decides the right way” in Enochiana, this very question seems to attract most interest, at least from newcomers that join the online e-lists or discussion groups.» — las dos preguntas que dominan los foros.

«As one commentator online put it in 2005, “The two opposing schools of thought is [sic!]: spirit contact is either a psychological manifestation, or . . . spirits are real and have their own external abodes.”» — cómo formula la disyuntiva un participante de los foros; el *[sic!]* es de Asprem.

«This broad divide frequently shows up in discussions on the reality of the angels; certainly the psychologized version does not have monopoly.» — el dato que Asprem opone a la tesis del desencantamiento.

«After discussing a technical point concerning occult attributions in the Enochian Great Table, Rowe was asked by an eager student, signing interchangeably as “V. H.” and “Tim,” whether he believed that Enochian was, in fact, delivered by angels, and if he perceived validity (i.e., legitimacy) in Enochian matters to hinge on reconstructing the motivations of the angels.» — la pregunta que abre el hilo sobre la naturaleza de los ángeles, con los dos seudónimos del preguntante.

«put the word “angels” in quotes, to show that I was using it as a convenience rather than as a statement of belief about the nature of the phenomena observed.» — la posición inicial de Rowe sobre la naturaleza de las entidades; el tramo empieza ahí porque la cita abre en la plana anterior.

«Such seemingly agnostic, or rather conventionalist, expressions seem to be quite widespread among present day magicians.» — la extensión que Asprem le atribuye a esa fórmula.

«Revisited from the viewpoint of a discursive analysis, this seems to be a strategic agnosticism; a convenient way for magicians to remain ontologically noncommittal, suspending their judgment when confronted by critical or skeptical voices, while still being able to retain the basic point that there is “something going on.”» — la categoría que Asprem propone: agnosticismo estratégico.

«However, the magicians’ evaluation seldom stops there, and Rowe is no exception.» — el límite de ese agnosticismo.

«After asserting this initial bracketing of the ontological question, Rowe claims that the evidence of Dee’s diaries provides a picture of independent, sapient beings: “In the absence of strong evidence to the contrary,” he goes on to write, “it is simplest to deal with the material in the terms in which it presents itself, and to see where that leads.”» — el paso siguiente de Rowe: tomar el material en sus propios términos por economía.

«The evidence I have for the existence of these “angels” as separate beings is of exactly the same sort as I have for the existence of “V. H.” [i.e., the person he is responding to]. In some ways the evidence in their favor is a bit stronger; the angels I contact using the Calls frequently surprise me, while “Tim” is fairly predictable. Perhaps “Tim” is just a clever AI program running on a MacIntosh somewhere in the bowels of Apple Corp; or perhaps “Tim” is a bit of online theater, maintained over the years by a group of scriptwriters. ;-) Still, most of the time it is simpler to act as if Tim is an intelligent, individual being. The same for these “angels.”» — la analogía de Rowe, con el emoticón y el corchete aclaratorio de Asprem dentro del tramo.

«The essence of the argument, then, is in one sense “pragmatic,” but in another sense “realistic”; given the way things seem, the reality of the angels may be perceived as an inference to the best explanation.» — cómo clasifica Asprem el argumento: inferencia a la mejor explicación.

«Interestingly, the noncommittal, agnostic position seems to be merely an early stage in a broader argument which goes in the direction of asserting the reality of the angels in some more-than-mundane sense.» — la función del agnosticismo dentro del argumento: etapa, no conclusión.

«In the thread mentioned, Rowe quickly got a response from someone signing as “nigris (333),”48 apparently a Satanist, opening most of his posts with “Hail Satan!”» — quién replica a Rowe en el foro, y cómo firma.

«First of all, Nigris contests Rowe’s alleged agnosticism, or bracketing, which is at the basis of his argument, by saying that taking alternative models than those presented in the diaries themselves into account actually is relevant from the beginning, as he puts it, “if one is attempting to discover precisely what is going on in the process of communication (as reflective or investigative inquiry during or prior to engagement of the art/science).”» — la primera objeción de nigris: el paréntesis ontológico no es neutral.

«In a later post Nigris advocates a psychologized interpretation instead, and, when actually working the magic, employing a quite conscious suspension of disbelief.» — la posición que propone en su lugar.

«In addition Nigris attacks the validity of Rowe’s abductive inference: the analogy he constructed is not really analogous, Nigris claims, since the inference that “Tim is real” is based on the knowledge that Rowe himself appears in the same manner (i.e., as words on a screen) via the medium of computer and Internet, whereas he has presumably no such experience of ever having appeared to someone as an angel in visions.» — la segunda objeción, sobre la analogía misma.

«The point made is that the inference of the reality of the angels is not grounded in the same type of trivial experience; the inference of Tim’s existence is based on a background knowledge of how humans generally behave, a trivial, tacit knowledge which he does not have of angels.» — el nervio de esa objeción.

«In the end, Nigris proclaims that “I’m not sure I understand what is being called ‘real’ and would bypass the question of ‘reality’ for an analysis of possibilities as regards what it is that is *happening* in the Calls and what or who it might be that becomes involved with them.”» — la posición final de nigris: cambiar la pregunta; los asteriscos de énfasis son de la fuente.

«As an effect of these criticisms, Rowe defends his position by bringing in more of what he considers evidence supporting the hypothesis that the angels are real and independent beings.» — el efecto de la objeción: Rowe abandona el agnosticismo y aporta indicios.

«For instance, Rowe points to the somewhat perplexing fact that the names of the “91 parts of the earth” in Liber scientiae, and the sigils belonging to each of the ninety-one» — la anomalía cronológica que Rowe aduce; el tramo se corta en el cambio de plana.

«spirits, are extracted from the letter squares of the Great Table, but that the Table itself actually appears to have been constructed or received only a month later than the former.» — el cierre de esa anomalía: los nombres salen de una tabla que aún no existía.

«He acknowledges that skeptics have suggested, for this and other reasons, that Kelley must have been something of “a con-man with an IQ above genius level and an eidetic memory, who planned the whole thing out ahead of time, memorized all the data, and leaked it out through the ‘visions’ over the course of four years.”» — la alternativa escéptica que Rowe consigna antes de rechazarla.

«However, Rowe added, “I personally do not find this alternative credible.”» — el rechazo, marcado por él mismo como juicio personal.

«Finally, Rowe also indicates that he is conscious of the seemingly fluctuating “nature” of the angels as they present themselves to different people:» — la última pieza del argumento de Rowe.

«If you read over the available records of people’s contacts with these beings, it is clear that the way in which they appear depends a lot on the nature of the magician they are contacting. To Dee and Kelly they appeared as imperious Christian angels; to Crowley they were theatrical thelemites; to the Aurum Solis they were bands of goetialike spirits; and to me they are friendly, laid-back metaphysicians.» — el catálogo de apariciones según el mago que las recibe, en palabras de Rowe; la fuente parte *goetia-like* en dos renglones y la herramienta lo devuelve unido, y el volumen imprime *Kelly*.

«Although this could have been taken straight out of scholarly discussions of the historical and cultural contingency of “mystical experience,” as discussed by, for instance, Steven Katz and Wayne Proudfoot,58 Rowe goes on to assert that the one stable and universal feature, in his opinion, is that the angels act in all cases as “initiators par excellence, who aren’t restricted by any human religion or world-view.”» — el paralelo académico que Asprem señala, y el rasgo invariable que Rowe sostiene pese a la variación.

«It seems fairly unambiguous in the end that Benjamin Rowe, for one, considered the angels to be real in a more than psychological sense.» — la conclusión del apartado.

«What most distinguishes the Enochian magickal system is that it is an artifact, a made thing. . . . It is equally clear to those who have used the system extensively that it is not the product of human creativity, but of a being or beings possessing a much higher order of perception and a much greater scope of action. The magickal beings who are bound into this system are all (except the cacodemons) of at least the human level of development. Each has a nature as deep and complex as any man, and each has an individual will as strong. Further, the system appears to touch on every part of the magickal universe; no magician has yet found any limit to its connections.» — la apertura del tratado más leído de Rowe, donde el sistema es artefacto de un fabricante no humano.

«Both of these facts demonstrate that the origin of this magick must have been truly divine. No lesser source could possibly have bound together the elements it contains; no lesser source could have made those elements so instantly and perfectly responsive to the will of the user.» — el cierre de ese razonamiento.

«At the turn of the new millennium we fi nd an Enochian milieu that places emphasis on new revelation. Roughly coinciding with Benjamin Rowe’s illness and death, the focus of the online discussions shifted from being centered on technical points of interpreting original data and evaluating the Golden Dawn and Aurum Solis, to extensive comparison of notes, reports on newly discovered Enochian words, or entire verses and newly received letter tablets. In Cyberspace, the angels spoke again.» — el giro de los foros hacia la revelación nueva, con la frase con que Asprem lo resume.

«The most central, or at least the most illustrative, fi gure of this movement is Runar Karlsen. Karlsen (b. 1963) is a Norwegian magician based in Oslo, where he graduated at the Academy of Fine Arts.» — la identificación del personaje con que abrió el libro.

«He has a fi rm background in Thelema, having run one of the competing thelmeic groups, “Balt Oasis” of the Caliphate O.T.O., in Oslo in the early 1990s.» — su procedencia thelémica; la fuente imprime *thelmeic*.

«There is also evidence that he had at some point read the literature concerning Michael Aquino and the revelation of his Book of Coming Forth by Night.62 This seems a relevant fact considering Karlsen’s own Enochian endeavors.» — el precedente que Asprem considera pertinente para lo que vendrá.

«When he joined the Enochian-L mailing list in September 1997, Karlsen testified of having been interested in Enochiana since 1988, when he had become absorbed by the Enochian keys.» — la fecha de entrada al foro y la trayectoria que declara.

«Subsequently he had introduced Enochian workshops and rituals into his O.T.O. group.» — el uso previo que le daba.

«The name of that group itself betrays an interest in Enochian magic, as “Balt” is the Angelic for “Justice”; associated in the Enochian calls with “Iad Balt”: “God of Justice.”» — el dato onomástico que va en el mismo sentido, con la palabra enoquiana y su traducción.

«When he joined Enochian-L in 1997 Karlsen for a long time held a relatively low profile, making the occasional comment to queries, and posting some of his own experiences with Enochian scrying.» — el arranque discreto de Karlsen en la lista.

«His first contribution was a post on “The Elements,” which argued that the elemental attributions assigned to pentagrams used in the Golden Dawn did not make sense, and had to be revised, especially by incorporating certain Enochian spirit names into the equation.» — su primera intervención de fondo, ya revisionista.

«Responding to a discussion on certain unexplained numbers that appear in the text of the nineteen Enochian calls, Karlsen revealed for the first time his quite novel interpretation. In Karlsen’s view, “The numbers in the calls refer to independent spirits; a pantheon within the system.”» — la tesis con que Karlsen entra en la historia: los números de las llamadas son nombres de espíritus.

«He immediately followed up by giving the names of twenty-eight spirits from “the table of NI.”66 “NI” is an Enochian word appearing in the seventh call, where it is rendered as the number 28.» — el ejemplo con que la ilustra, con la palabra enoquiana y su valor numérico.

«The spirit names that Karlsen lists, however, are not to be found anywhere in the original Enochian corpus. In fact, it soon surfaces that “the table of NI” is an entirely new letter table communicated to Karlsen, as some latter-day Edward Kelley, together with several other new calls and spirit names.» — el hallazgo de Asprem: no es exégesis sino revelación nueva.

«Karlsen’s main work, it seems, had been to chart out the spirits allegedly “masked” behind mysterious numbers in the Enochian calls and devise methods to call them forth.» — el programa de Karlsen.

«As he explained, he had been performing some elemental magical work unrelated to Enochian, when nine spirits intruded into his visionary experience. The spirits started speaking in “soft voices at a very loud volume,” dictating a book to him in a language he would later identify as Enochian.» — el episodio de 1991 contado desde Karlsen, con la fórmula que describe las voces.

«The book would become known as Dor OS zol ma thil, which Karlsen later translated as “The falling seats of the twelve black hands.”» — el título del libro dictado y la traducción que su receptor le da.

«It contained three chapters that “explained” the works of “the nine fire spirits of EM” (a word meaning “nine” in Enochian, appearing in the sixth call) and revealed their names.70 This event took place in January 1991.» — el contenido del libro y su fecha, la misma con que abre el volumen.

«This was not the only “received work” Karlsen got. Over the years to come, he tried to communicate with the angels in order to have the Dor OS zol ma thil translated, but with only partial success.» — la continuación del trabajo y su límite declarado.

«In addition, however, another series of Enochian texts were revealed to him from 1992 and onward.72 This corpus, consisting of verses in Enochian and a series of new letter tablets, bears the name I Ged (translated as “Is falling”).» — el segundo corpus recibido, con su nombre y su traducción.

«The corpus has later been described as “an Enochian grimoire,” in that it tabulates entirely new letter squares and spirit names for the groups of spirits that Karlsen has discovered behind the numbers in the original calls. It also gives entirely new Enochian calls to be used for working with them.» — qué contiene ese corpus.

«Together with the Dor OS zol ma thil this new material makes up a whole new subsection of Enochian magic; or, as Karlsen described it to Enochian-L subscribers in 1998, “a pantheon within the system.”» — el resultado, en la fórmula del propio Karlsen.

«Despite the somewhat extraordinary-sounding character of his work, Karlsen was not given too much attention on Enochian-L at first. His early posts gave the impression of a slightly unpredictable character, with unusual and strange ideas, often formulated in less than waterproof English.» — la recepción inicial, y el papel que Asprem le adjudica al idioma.

«During his first months at Enochian-L, there was really just one other person, Dean Hildebrandt, who seemed genuinely intrigued by Karlsen’s work, and encouraged him by asking clearly interested questions.» — el único interlocutor de los primeros meses.

«But as time progressed, Karlsen’s presence on the Internet facilitated a growing interest in his work. In Spring 2001 several people posted reports on Enochian-L about their attempts to work with Karlsen’s spirits and calls.» — el punto en que otros empiezan a practicar el material nuevo.

«In the summer of 2002, Paul Joseph Rovelli (writing under the name Zephyros93) uploaded his analysis of Karlsen’s trans» — el siguiente paso, un análisis en clave thelémica; el tramo se corta porque *transmission* queda partido y sigue tras el corte de chunk.

«mission as a Thelemic prophetic work to the Enochian Yahoo! group, connecting it with Crowley’s Liber Legis.» — el cierre de esa frase: la revelación de Karlsen leída como obra profética thelémica.

«When the discussions moved into the Yahoo! group, it seems that Karlsen’s revelations were gradually incorporated and recognized as a new part of the Enochian system.» — el momento de la canonización, según Asprem.

«He was the first to seriously embrace Karlsen’s ideas, and started collaborating with him. In 1997 they started e-mailing and comparing notes as Hildebrandt begun exploring Karlsen’s newly received material.» — el papel de Hildebrandt, con fecha; la fuente imprime *begun*.

«Around 1999 they created a Web site together, entitled Ored Dhagia—The Infinite Ways, which is dedicated to exploring Karlsen’s system.» — el sitio conjunto, con su título enoquiano y su traducción.

«The site features all the newly received material, indexed and commented on by both Karlsen and Hildebrandt, and also a collection of various essays (and links to external essays) written by others who have become associated with this current.» — qué aloja el sitio.

«Especially worthy of mention are Patricia Shaffer and Marid Audran. Shaffer’s claim to fame in contemporary Enochiana was her theory of “letter essences,” which she published in its first form on the Enochian-L list in 1998.» — las dos figuras asociadas, y la aportación de la primera.

«Operating from a theory that each letter and its corresponding sound expresses some meaning that is universal (although hidden) “to the mind of man,” Shaffer constructed a list of such essences for the Enochian letters.» — el supuesto de la teoría de Shaffer.

«O: Root of Being-Becoming: being, becoming; existence L: Root of Primacy: fi rst, primary, one; providence S: Root of Possession: have, acquire, gather; together N: Root of Interiority: within, inside, self-hood.» — cuatro entradas de la lista de esencias de Shaffer, tal como las imprime el volumen.

«Already after Shaffer’s initial posting of it on Enochian-L Karlsen showed great interest in the theory, which he found resonant with his own ideas.» — el encuentro entre las dos líneas.

«His positive response led to an exchange of ideas between the two. In his later work Karlsen frequently incorporates Shaffer’s method of letter analysis in order to translate new Enochian words.» — el uso que Karlsen le da a esa teoría: traducir lo recibido.

«Marid Audran is another magician who has followed up on Karlsen’s track, and has received more material in the same way. A section of Audran’s work is included on Karlsen’s Web site; this work combines Karlsen’s revelations and Shaffer’s letter essence theory, while exploring new and uncharted territories, such as the entity Caosgo—an Enochian name allegedly belonging to “the spirit of the Earth.”» — la tercera figura y la entidad nueva que aporta.

«In 2006 someone asked the Enochian Yahoo! group whether or not it was true that Enochiana consisted of several, rather than one, magical systems. The response given by a member calling himself Ima Pseudonym is quite illustrative of what seems to have happened in contemporary Enochiana after Runar Karlsen’s entry:» — la pregunta de foro que Asprem usa para medir el estado del campo.

«[O]n a gross level, there are at least three official systems: Watchtower, Heptarchy, and Loagaeth. Patricia [Shaffer]’s Letter Essences are perhaps best seen as an expansion of Loagaeth material, but can be considered on their own. Dean [Hildebrandt] and Runar [Karlsen] have added the I Ged material. Others have added smaller, but still relevant, works.» — la respuesta, que pone lo recibido en los años noventa al lado de lo recibido en el siglo XVI; los corchetes que desarrollan los nombres son de Asprem.

«At least in the minds of some Enochian magicians, there is no defi nite distinction of authority or legitimacy between the revelations of Kelley and those of the latter-day spirit seer Runar Karlsen. After all, the real authors of the material are the Enochian angels—or so it is claimed.» — la consecuencia que Asprem extrae, con la reserva final marcada.

«In recent years there has been a growing understanding in the milieu that what has happened» — la conciencia que el propio medio adquiere del fenómeno; el tramo se corta en el cambio de plana.

«during the last decade or so, starting with Enochian-L and Benjamin Rowe, onward to the Yahoo! group and Karlsen, Hildebrandt, Shaffer, Audran et al., is in fact the emergence of a “New Flow” of Enochian material.» — la genealogía del *New Flow*, nombre por nombre.

«The term “New Flow” was fi rst used by Karlsen, but was soon picked up by others.» — quién acuña el término y cómo se difunde.

«That the tendency was reifi ed by being given its own term is not without signifi cance. It signifi es that legitimacy can now rightly reside in claims to a specifi c sort of revelatory experience; such experiential claims are intersubjectively validated by participants in the Enochian discourse.» — lo que Asprem lee en el nombre: la legitimidad se traslada a la experiencia revelatoria validada entre pares.

«that will present what Runar once referred to as “the New Flow” of Enochian work, starting most likely with Ben Rowe and continuing, with permission of course, with the stupendous amount of work accomplished by Runar and Dean, et. al. The emphasis will be on Enochiana as a spiritual practice path, rather than on scholarship per se.» — el anuncio de un libro del propio medio, citado del foro.

«The book has yet to appear. Meanwhile, it is my hope that the present work, although certainly a work of scholarship and not of practice, may have made a contribution toward presenting this interesting new development in a way that does justice to its position within the modern history of Enochian angel magic.» — la última frase del capítulo, donde Asprem deslinda su libro del que el medio esperaba.

«This is in part a result of the kind of religious innovation that was present in fi n de siècle occultism: with the dawning of a more complete historical consciousness some modern occultists reached the conclusion that the Golden Dawn system was an innovative synthesis, and not necessarily a legitimate one.» — la causa que Asprem le da a la disputa: la conciencia histórica dentro del propio ocultismo.

«In the aftermath of the Golden Dawn we saw a developing contest for the legitimate interpretation of the Order’s heritage between various competing groups.» — el marco de la segunda parte, resumido.

«According to Case the use of Enochiana delegitimized the competing Golden Dawn groups, since it had nothing to do with Rosicrucianism.» — el primer uso del material como arma: deslegitimar al rival.

«For others who placed importance on Enochiana, however, it was mostly the other way around: Regardie could refer to Enochian as proof that the Order was really arcane, whether stemming from Atlantis or the heavenly angels, while Crowley could appeal to the system of the Aethyrs and his exploration of those entities as confi rmation of his prophetic quest.» — el uso inverso, con dos ejemplos: el mismo material sirve para lo contrario.

«The same theme showed up again in the context of Satanism, where Crowley’s strategy was taken over and imitated by Aquino.» — la repetición del patrón en el satanismo.

«Until the dawn of LaVey’s “Age of Satan,” occultists nevertheless largely stayed within the G.D. framework of interpretation. With LaVey, a breach with the “occultism of the past” was attempted, resulting in further strategies to delegitimize the Golden Dawn’s perennial and esoteric conceptions, and instead construct other frameworks for understanding the legitimacy and effi cacy of Enochian magic.» — el corte que LaVey introduce en la serie.

«Here we see a full-blown appeal to pragmatic groundings: Enochian works because it is a particularly sonorous and evocative language, not because it is “divine.”» — la fórmula del pragmatismo pleno.

«These developments coincide with the emergence of a culture in the West of questioning all authority, questioning all claims to truth, questioning all master narratives.» — el marco cultural más amplio en que Asprem lo inscribe.

«In this respect, LaVeyian Satanism represents the emergence of the postmodern condition in occultism, a development that would become most felt in Chaos Magic.» — la tesis del capítulo 7, repetida en la conclusión.

«By questioning the occultist master narrative of the Golden Dawn one was in need of new foundations for legitimate practice.» — la necesidad que abre el giro purista.

«As more students started exploring Enochiana from the available textbooks, some, such as Robert Turner and Geoffrey James, took to the original sources. The strategy of using the original Dee manuscripts to both attack and delegitimize prior positions, and to pose a positive framework for doing Enochian magic “correctly” became a central feature of what I have termed the purist turn of the Enochian discourse.» — el doble uso del purismo: arma contra los otros y programa propio.

«The late 1980s and early 1990s witnessed an explosion of interest in Enochiana. In addition to the new standard works of the purist turn Llewellyn signed Gerald and Betty Schueler, whose books contributed to the popularization of the system.» — el otro polo del mismo momento editorial.

«As suggested, they tended to cloth their discourse in the scientizing language of a “rhetoric of rationality,” while continuing the synthesizing trend, adding new elements including Theosophy and transpersonal psychology.» — la estrategia de los Schueler, resumida.

«The coexistence of these two approaches to Enochian has given rise to a persistent fi eld of confl ict and polemical exchange, especially after the migration of Enochiana online.» — el conflicto que esa coexistencia produce, y que la red intensifica.

«The vast criticism Gerald Schueler received on the Enochian-L list, and his attempt to defend himself, is indicative of the hardening competition faced especially by those wishing to do something more eclectic with Enochian after the purist turn.» — lo que Asprem lee en la polémica de la lista.

«In Cyberspace the Enochian milieu took another turn as well, with the “New Flow” associated with the circle around Runar Karlsen.» — el tercer desarrollo del último capítulo.

«Adding to the multiplicity of views and approaches, and the contested issue of “What is Enochian?” the last decade has seen an increasing interest in and acceptance of new revealed Enochian material.» — el estado del campo al cerrar el libro.

«I believe this to be a development that was facilitated by the way knowledge is produced, disseminated, and consumed after the emergence of the Internet.» — la causa que Asprem le atribuye, marcada como creencia suya.

«As discussion forums and online networks of likeminded people complement and to a certain extent even replace the centrality of published books, a picture of Enochian magic as being less stable and fi xed seems to have emerged.» — el mecanismo: el foro desplaza al libro y con ello se afloja la fijeza del sistema.

«When some of the results include entirely new calls, letter tablets, and instructions from the angels, this has presented a picture of Enochian magic that is more dynamic, fl uctuating, and in continual development.» — el efecto de la revelación continua sobre la imagen del sistema.

«When this picture is established, the purist criticism is no longer seen as threatening.» — la consecuencia final: el purismo pierde filo cuando el objeto deja de tener origen fijo.

«As with the question of the nature of Enochiana the tendency is not toward a broad consensus on all points of interpretation of what magic is, how it works, and what the reality of its entities consists of.» — la conclusión general sobre las concepciones de la magia: no hay consenso.

«Rather we do see a great variety, from LaVey’s notion that the angels “are only ‘angels’ because occultists to this day have lain ill with metaphysical constipation,” to theories depending on the collective unconscious, the more “traditional” understandings present in parts of the purist movement, and “realistic” understandings reinforced with (purportedly) rational arguments, such as the abductive inference of Benjamin Rowe and others.» — el abanico completo, de un extremo al otro.

«There is a wealth of positions, a wealth of argumentative strategies to defend them, and a wealth of reasons to produce them.» — la formulación de la polifocalidad anunciada en la introducción.

«One should especially remember LaVey’s polemical stance toward traditional esotericists—a clear example of how a position and the line of argumentation it is presented in is embedded in a social context.» — la advertencia metodológica que Asprem repite al cerrar: la posición se lee con su contexto polémico.

«Especially one should revisit briefl y the “psychologization of magic” thesis postulated perhaps most forcefully by Wouter Hanegraaff. While it seems to me that it does not hold in its strongest formulation, there are still other observations that seem to point to a more stable phenomenon.» — la posición final de Asprem ante la tesis de Hanegraaff: no en su forma fuerte, sí en otra.

«On an ontological level, that is, understood as “internalization” of entities such as “demons” and “angels,” or the evacuation of magic to the psyche as described by Hanegraaff, psychologization seems to be not a rule, but rather one strategy, sometimes employed, among several others.» — lo que Asprem no concede: la psicologización como regla.

«But Hanegraaff also observed something else, which I think is a tendency with some more permanence: the prevailing conception that magic is ultimately about personal spiritual development.» — lo que sí concede, y que juzga más estable.

«This seems to have been a lasting inheritance from the Golden Dawn, with its focus on the “higher self,” through Crowley’s “True Will” of Thelema, and further reinforced by the self-religionists of the 1960s counterculture.» — la genealogía de esa tendencia.

«In Enochian magic this focus on spiritual development manifests in interesting ways, such as Regardie’s exclusion of the Golden Dawn Book “H”, which consisted of an» — el caso que la ilustra; el tramo se corta en el cambio de plana.

«interpretation of the Enochian Great Table that was close to that of Dee and Kelley. The use of angels and demons to procure precious metals, heal or cause wounds, and transporting people from country to country, although the function clearly stated in the original sources, was deemed “mediaeval, and defi nitely unsound from a spiritual viewpoint.”2 A similar remark was found in the contemporary writings of Schueler, this time with reference to the Heptarchic system.» — el cierre del caso, con el paralelo entre Regardie y los Schueler a sesenta años de distancia.

«In both cases, it seems, there is a view of magic as more spiritually sublime than what a close reading of the early modern sources they base themselves on allows for.» — el rasgo común de los dos casos.

«Interestingly, when it comes to modern Enochian discourse, it seems that the only current that really does allow a return to the less lofty motivations of magic is found among the purists.» — la excepción: solo el purismo readmite los fines mundanos.

«At large, however, the Aethyrs remain initiatory astral spheres and sources for prophecy instead of geographical entities and a magical system for geopolitical manipulation, while the Great Table remains a tool for exploring subtle aspects of the astral world and the four elements, instead of a system for evocation of angels and cacodaemons for practical purposes.» — el balance del libro entero en dos pares: lo que cada pieza era y en qué se convirtió.

«There is still a question of whether this could be labeled a psychologization of magic. There is an obvious emphasis on individual development, but it could just as well be framed as an aspect of a modern culture more generally, where individualism, personal expression, and development continue to be ideological focal points.» — la duda que Asprem deja abierta sobre el nombre del fenómeno.

«In the end, modern magicians tend to have a more spiritualized understanding of magic than their medieval and early modern predecessors. Magic has lost some of its utility, and gained instead in religious or even mystical validation.» — la última frase del cuerpo del libro: la magia pierde utilidad y gana validación religiosa.

«This appendix contains the most central text alleged to have been received from the Enochian angels by the Norwegian magician Runar Karlsen in 1991. The three chapters, which are given here both in Enochian and Karlsen’s own English translations, purport to introduce the names and functions of the nine “Spirits of EM.” These are spirit entities that have not appeared in the earlier Enochian corpus.» — la nota de Asprem sobre el apéndice: qué es, en qué lenguas va y qué tiene de nuevo.

«With regard to the language of these new calls, it consists of a combination of “old” Enochian words and new ones, which, again, appear for the fi rst time in Karlsen’s work.» — la composición de la lengua del texto: mitad heredada, mitad nueva.

«As Karlsen states in his introduction below, the translations are sometimes quite rough. They appear to include several grammatical errors; however, I have decided to leave the translation pretty much in its original form.» — la decisión editorial de Asprem: conservar la traducción con sus faltas.

«I have also included an introductory note provided by Karlsen himself, kindly supplied for the occasion of this publication. In it, he gives some glimpses of his own interpretation of the work and its signifi cance.» — la segunda pieza del apéndice, escrita para este libro.

«This text is dictated by the three fi rst spirits of the EM, the Nine Fire spirits, who speak out on their nature, how things look from their perspective and how the spirits may be used.» — según Karlsen, quién dicta el texto y de qué habla.

«other groups that are mentioned by numbers in the Calls received by Dee and Kelly.» — cómo sitúa Karlsen a los EM dentro del corpus heredado: uno más entre los grupos cifrados por números; el tramo empieza ahí porque la frase abre en la plana anterior, donde la capa de texto le pega el encabezado corrido.

«The title Dor OS zol ma thil.. connects it with the grimoire . . I ged. Combined and translated, they read: “The twelve black hands [and their] falling seats . . . are falling.”» — la lectura que Karlsen hace de sus dos títulos como una sola frase; los puntos sueltos que preceden a *I ged* son de la fuente.

«From this we can understand that it is in . . I ged (“are falling”) that the processes spoken of are carried out.» — el reparto de funciones que Karlsen deduce de esa lectura.