angels in the dna - vincent bridges

8/6/2019 Angels in the DNA - Vincent Bridges

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Journal of the Western Mystery TraditionNo. 15, Vol. 2. Autumnal Equinox 2008

Angels in the DNA:The Emerald Modem and Dr. Dees Ophanic

Language

by Vincent Bridges

Language, the instrument of the spirit, has a

life of its own - even though it is only areflection of the universal Idea. - Fulcanelli,Le Mystere des cathedrals

In a previous article for this journal,[1] I proposed that atype of meta-linguistic programming was at the core of

mystical illumination. Our DNA emits a weak form ofcoherent light that works like a communication systembetween cells and even between larger organisms, formingthe mechanism, or framework, that allows Mind to exist inthe universe. This language of light emitted and receivedby the DNA may be the original of all languages, and theultimate language of initiation in that only one who has the

skin of the dragon, or has become one with the cosmicserpent of DNA, can understand this symbolic language oflight.

In that article, I examined two attempts to reconstruct thisdragon's speech, this green language of light's syntax,grammar and vocabulary: that of the ancient Chinese IChing and the more modern Tarot symbolism, based in


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part on the Renaissance understanding of the ChristianKabbalah. As I noted in the article, the I Ching provides uswith an alphabet and a way to spell out meaningful

"words," the 64 codons,[2] but it fails to provide a grammarand syntax that would allow us to use these "words" in

sentences and metaphors, in other words, to turn the imagesinto a discrete form of communication. The Tree of Life, ofthe Kabbalah and the Tarot, is also a way to organize theinformation of the DNA. We can see these two greatinformation theories as emblematic of the eastern andwestern approaches: The Ladder-like approach of the Treeof Life complements the structural elements of the I Ching,

and, by comparing these approaches to the architecture andprocesses of DNA, we can assemble a complex of photo-linguistic meanings that brings us closer to the ultimategoal of reading the divine language.

However, even the most in-depth explication of thesecomparisons fails to conclusively make the case for aninnate connection between the DNAs language of lightand the nature of language itself. For that, one would needa very unique kind of experimental situation: one in whicha small group with shamanic abilities actually projecteda language from the spirit realms. Fortunately, historyprovides us just such a situation: the Angeliccommunications of John Dee and Edward Kelley.

John Dee was born in 1527 and his formative years werecolored by the religious turmoil brought on by theReformation. Dee's family, through which he would laterclaim distant kinship with Queen Elizabeth, arrived inLondon in the wake of Henry Tudor's coronation as HenryVII. His father was a gentlemen's gentleman for HenryVIII, and John Dee's character was molded in a climate of


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re g ous pro es an reac on. y e me e wen up oCambridge at fifteen, he was searching for a resolution tothe problem of religious authority, seeking a type ofspiritual science that could supply insight into the workings

of nature by infusing the natural world with mystical

meaning.[3]

After studying at Cambridge and Louvain, Dee achievedthe status of Renaissance celebrity in 1550 with a lectureon mathematics and the spiritual aspect of number at theUniversity of Paris. During the reign of Edward VI, Deebecame involved in the political maneuverings around the

throne and by the summer of 1555 found himself in prisonon an unspecified ecclesiastical charge. Catholic Mary,"Bloody Mary," had succeeded the young Edward andtimes were tough for Protestant mathematicians andmagicians, especially for those known to have casthoroscopes of the Queen. Dee spent three months in prison.His cellmate went to the stake, as did over six hundred

others, for witchcraft and heresy.Dee survived his trial and lived to joke about it with hisnew patron, Queen Elizabeth I, who was also accused inthe plot. Soon after her coronation, he was proclaimed theRoyal Astrologer and given, specifically, freedom fromecclesiastical harassment. Dee settled in at his mothershome, Mortlake, which would eventually house the largestlibrary of its time in all of Europe. Only the great nationalcollections of the next century surpassed it. In the early1580's Dee listed over four thousand volumes, threethousand printed books and over one thousand inmanuscript. The libraries of Oxford and Cambridgetogether numbered less than a quarter of that total.

Mortlake acted as the Elizabethan equivalent of a


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university research center, and it was said that the librarycontained the whole of Renaissance thought.

At the end of 1562, Dee departed on an expedition to thecontinent proposed by Lord Burleigh, Queen Elizabeth's

chief minister, and Sir Francis Walsingham, the head ofElizabeth's intelligence service. The exact reason for thisintelligence-gathering venture remains unknown, but in a

previous article,[4] my co-author and I speculated that Deediscovered during his travels several critically importantmanuscripts; texts that would shape the rest of his life andrevive, through the resulting Rosicrucian movement, the

esoteric traditions of the west. One of those texts was theSteganographica of Trithemius, the Abbot of Sponheim.He spent ten days copying a manuscript of this work andcrowed to Lord Burleigh about its value. TheSteganographica appears to be a textbook on codes andciphers, all very valuable to spies and intelligencenetworks, but is really a hermetic text on angelic

communication. Designed so that the codes and ciphersdescribed in the first section of the book must be used toread the second section on angelic magick, Trithemius'masterpiece works like our modern interactive games. Thereader has absorbed the mind-set or worldview of the bookby the time the important information is reached.

In the winter of 1564, after almost a year of traveling andbook buying, Dee wrote the Monas Hieroglyphica in onelong twelve-day explosion of insight. In spite of itsintentional obscurity, the Monas Hieroglyphica becamethe Renaissance equivalent of a best seller and attractedcomment from the best minds of the next century and ahalf. Dee had many agendas for his trip to the continent,from espionage to book buying and publishing his own


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works, but after his discovery of Trithemius, his focusseems to have shifted. Dr. John Dee, secret agent andscholar, embarked on his search for the secret knowledge.The Monas is proof enough that he found it, but we are leftwondering just what was the spark that kindled Dees flash

of intuitive knowledge? In the article cited above, wespeculated that it was the nascent grasp of higherdimensional geometry found in the seals of Anael in theConsecrated Little Book of Black Venus:

In a few months, this growing awarenesswould result in the Hieroglyphic Monad, and

a few decades after, in the corpus of theEnochian material. All of these works hingeupon an understanding of sacred geometry,taken to an extraordinary level of insight. Deegained that insight through an understandingof, and perhaps an interaction with, thestructure of the Black Venus ritual. By

visualizing the complex concept of a cubewithin a cube, that also unfolds into six cubesattached to the faces of a seventh cube, Deehad stumbled onto the key concept of the

mathematical 4th dimension.[5]

After 1564, Dee published only mathematical and

scientific works. His edition of Euclid, with the"Mathematical Preface," appeared in 1570, and in 1577his "Perfect Arte of Navigation" was published. Virtuallynothing else appeared in print in his lifetime. From 1563on, Dee had the tools and the basic understanding toembark on an exploration of angelic communication, theidea that had led him to copy Trithemius with such

excitement but he lacked the enthusiasm. The lo ic of


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turning to supernatural forces for knowledge about theuniverse seems strange to our modern scientificsensibilities. This is a category of experience that "science"has labeled subjective and therefore suspect. To Dee'scontemporaries it seemed less unusual. The possibility of

acquiring knowledge by revelation or inspiration was avital component of the Renaissance paradigm. In the"Mathematical Preface" to his edition of Euclid, Deeasserts that man "participates with Spirits, and Angels: andis made to the Image and Similitude of God." He also notesthat there are powerful precedents for angeliccommunication, the traditions of Enoch and Esdras,

Abraham and Elijah and Moses, and "sundry others thygood angels were sent (to) by thy disposition, to Instruct

them."[6]

During the spring of 1581, John Dee had his enthusiasmreawakened by a close encounter with just such an angel.He was praying in the chapel of his Mortlake home when a

sharp rapping sound drew him to the curtained windows.Throwing aside the drapes, John Dee came face to facewith a shining being floating a full 12 feet off the ground.The being gestured for Dee to open the window, and whenhe did, the shining figure handed him a smoky quartz egg.Dee took the egg, and the figure vanished.

It is easy, from a modern perspective, to dismiss thisincident as a superstitious legend, but the crystal stillexists, on display in the Manuscript Room of the BritishMuseum. Dr. Dee kept careful records and made notesalmost obsessively. We have notes on the construction ofhis other scrying glasses, as these types of crystals wereknown, but nothing, except the above incident, about thesmoky quartz egg. Even Dee's first biographer, Meric


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Causabon, who was anything but sympathetic, simplyreports the origin of the crystal without comment.

John Dee's encounter with the angel was the definingmoment in his life. As if he had been waiting for just such a

sign, some token of divine favor perhaps, Dee launchedinto a search for a way to use the quartz egg as a means ofcommunication with the shining angelic beings. His firstserious attempt, on December 22, 1581, involved a man bythe curious name of Barnabus Saul, one of Dee's servants,who acted as a medium or seer. Apparently, he was a betterfootman than a medium, for after a few sessions we hear no

more about him.

By March 1582, however, Dee's seer had located him.

***"Mortlake: In the Name of Jesus Christ, Amen. In the year1582, on the 10th day of March, before noon, Saturday.

"One Mr. Edward Talbot came to my house and he beingwilling and desirous to see or show some thing in spiritualpractice. . ."

So begins Dee's notes of his first scrying session with hisnew seer, Edward "Talbot" Kelly. At first, Dee wassuspicious of the young man, and rightly so. He appearedvirtually unannounced, offering a fake name -- he mighthave been a spy seeking information on Dee's spiritconjurations -- and even when identified proved to have anunsavory reputation. Dee soon resolved his doubtshowever; and so, on an early spring morning roughly ayear after Dee's angelic visitation, they sat down to a trialrun with the scrying stone. It is hard not to be impressed bythe vivid quality of the quickly written notes of the


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procee ngs. e y e to s nees e ore ees es anbegan to pray over the stone; surprised, Dee took Kelly and

the stone into his chapel, or oratory.

Within a quarter of an hour, Kelly began to see an angelic

shape in the crystal. This being identified itself as theArchangel Uriel, accompanied by Raphael and Michael.Dee was hooked by this immediate success; and so began along strange relationship between these two men and theangels. For the next seven years, they conducted almostdaily sessions. Dee of course wrote everything down in his"Spiritual Diaries," and reading them becomes after a

while an exercise in applied surrealism. As an example of adialogue with the deep unconscious Other, they areunparalleled.

At this first session, the Archangel Uriel revealed his sigil,a rather stylized energy signature, and gave preliminaryinstructions for a powerful talisman called the Sigil of

Truth. Fashioned of wax, it was to be used in all futuresessions as the base for the scrying crystal. This seal orsigil is at first glance similar to earlier ones by Aggripa andReuchlin, but the version the spirits produced for Dee andKelly is more detailed and aesthetically satisfying.Designed as an embedded heptagram/heptagon with apentagram in the center, the Sigil of Truth theoretically

acted as a template or pattern buffer for truthfulcommunication.

The Sigil of Truth also functioned as a geometric

foundation on which the rest of the angelic system grew.[7]

Around the outer edge of the Sigil is a series of letters andnumbers. From these, the angels derived a series of great


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,ruling each elemental tablet. The names of the angelicbeings within the heptagon/heptagram were transmitted inthe form of letters arranged in squares. These squares werethen read in different directions to produce even moreangelic names. This gives the impression of a vast fractal

universe in which the nature of the intelligence consulteddepends on the angle of symmetry of your approach.

On March 26, 1582, Kelly was shown a great book withthe leaves filled with squares. For the next 13 months, Deeand Kelly struggled to copy the contents of this angelicvolume, despite interruptions and interference from the

spirits. The vision of the book marked the first appearanceof material concerned with the angelic language. Therehave been recorded something like seven thousand naturallanguages in human history. Human ingenuity has createdperhaps another thousand languages, mostly for religious

and magickal uses.[8] But we have no record of anylanguage stranger than the one that emerged from these

scrying sessions: Dee and Kelly's Angelic or Enochianlanguage is unique.

The alphabet appeared first; twenty-one special characterseach with its own title. The titles are odd, with littlerelationship between title and the phonetic value of thecharacter. Dee and Kelly were instructed to draw the

characters they saw in an eight by eight square held up bythe angel Ave. A faint yellow outline of an alphabeticcharacter appeared on the page in front of Dee, which hethen filled in with ink. The characters were somewhatsimilar to several magickal scripts, including that describedby Pantheus in his Voarchadumia, but more refined. Theyare also vaguely reminiscent of Ethiopian characters.


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The titles of the twenty-one letters emerged in three groupsof seven; twenty characters spell seven titles in the firstgroup, twenty-one in the second and twenty-three in thethird, for a total of 64 characters. Since each letter isasymmetrical, the complete group of twenty-one forms

three variations on the seven-fold symmetry set. Onlyeighteen letters are used to spell out the titles of the letters;the three left out letters, B, Q, and Z, one from each of thethree symmetry groups, are the mother letters used tomark the three directions of space. The missing or hidden22nd letter, corresponding to the Greek Theta, is theinvisible center point of the cube, formed as in the Hebrew

language. These characters or letters were then used todictate the first texts in the angelic language.

On Good Friday, March 29, 1582, the angels began with aslow deliberate method -- the angel spelled each word,letter by letter, and then Dee wrote out the English andread it back -- to fill in a large 49 x 49 square, where each

square was a word and each line a text. After two lines oftext, Dee expressed a desire for a simpler method. Annoyedat the request, the angel departed. By the followingTuesday, when the session reconvened, the angels wereprepared with a completed square from which Kelly couldread off the text. Kelly however had not memorized theletters given the previous week.

Annoyed again, the angel intervened.

A voyce -- Read. E.K. -- I cannot.

: You should haue lerned the characters perfectlyand theyr names, that you mowght now haue redily namedthem to me as you shold see them.

-- -


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.E.K.)E.K. My hed is on fire.A voyce -- What thow thinkest, euery word that speak.E.K. I can read all, now, most perfectly, and in the Thirdrow this I see to be red.

Palce duxma ge na dem oh elog. . .(Sloane MS 3188, April 2, 1582)

What happened here? The angel said "What thou thinkest,every word, that speak," and Kelly miraculously began toread. Perhaps he had notes hidden from Dee, but that "Myhead is on fire" comment suggests something very strange

happened that afternoon. Did the angels, those non-earthly,non-local intelligences, force Kelly's consciousness intoresonance with a language pattern coded into our veryDNA? Or are these non-local intelligences actually aprojection from the DNA?

The answer seems to be yes to both. The tables shown to

Kelley by the angels resemble the vast literary mandalas ofTibet, and like them are full of phonetic patterning,repetition, rhyme and alliteration. This type of verbalpatterning is not found in normal speech, but ischaracteristic of poetry and magickal charms as well as"speaking in tongues," or glossolalia, that is languageproduced under trance conditions.

There is no question that Kelly was in some kind of tranceduring these sessions. Dee notes many occasions indicativeof a deep trance state on Kelly's part. However, this doesnot mean that the "language" produced in these sessionswas meaningless gibberish. The phonetic patterning is alsosimilar to verb tense and other grammatical drills. Perhaps

Kell was constructin in a trance state the lin uistic


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links his unconscious needed in order to receive a morecomplete form of the angelic language, one that developedfrom these original text-filled squares.

The squares of theLiber Logaeth, or the "Book of the

Speech from God" as Kelly called the great book of hisvision, did indeed form the basis of a new series of 49invocations or Calls dictated in the spring of 1584, whileDee and Kelly were in Cracow, Poland. Unfortunately, thedetails of how this version of the Enochian language

developed from the squares is very unclear. All we can besure of is that it was generated somehow out of the

previous tables and squares, and this time a translation wasprovided right from the start. With these translations, webegin to find a real language emerging. The Keys or Callscontain the purest example of the Ophanic Language thatwe have, and they provide a literary structure, the grammarand syntax of a real language. These are similar to English,perhaps because of Kelly's unconscious linguistic

processes, but vocabulary elements, roots and prefixes andcase endings, are not directly derivable from English,Greek, Latin or Hebrew. Some words suggest Sanskrit andancient Egyptian roots, languages completely unknown toeither Dee or Kelly.

The sessions continued until 1589, when Dee returned to

England. They produced a vast quantity of material,including the Elemental Tablets ruled by the Great Kingsnamed on the rim of the Sigil of Truth. Kelly remained inEurope and died in 1595 while trying to make his escapeafter a failed alchemical career. Dee survived until 1608.

And that, in a somewhat abbreviated form, is the story ofour experiential situation. Dee and Kelley tapped into


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something deep within the structure of Mind, the Speechof God indeed, and perhaps even the original languagematrix. In their work with the angels, we see an almostperfect example of language extruding itself intoconsciousness. The uniqueness of the experiment can be

found in its growth and progression from an alphabeticmatrix, through a transitional period of fractal-like chaosuntil finally resolving into a formal language in whichcomplex ideas can be expressed. All of which makes it thebest test case possible for our thesis.


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At the beginning of the angelic sessions, Dee and Kelleyreceived information on how to produce a seal of truthbased on the idea of organization by means of seven-foldsymmetry. This symmetry organization continued into thealphabetic grid, with its grouping of the letter titles,

producing an eight by eight, 64 square, grid and a 21/22letter/title pattern within it. This approach combines both

the component codons or alphabetic packets, the 64codons, of three nucleotide units each, used by DNA andRNA to specify the amino acids needed for proteinsynthesis, as well as the ladder-like phrasing of theletter/titles, which correspond to the 20 amino acids and

the two punctuation marks formed by t-RNA. As these areformed of words made of base pairs, we might think ofthem as possible sentence structures, or varieties of syntax,that allow for the "metaphor" of a physical body to be"written" or constructed. Like the Kabbalah/Tarot, theOphanic language has the same possibility of syntax andgrammar, one that matches innately with the structure of

RNA/DNA.


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Ophanic also exhibits a triplet-like three-fold quality withits three groups of seven letter/titles, which functions likethe triplet code at the heart of transfer RNA, which creates

proteins according to the DNA's blueprint.[9] As we saw in

the earlier analysis of the I Ching,[10] each ordering oftrigrams/triplets can be used to generate a sequence of the64 hexagrams/codons, which describes the changes, or

relationships, within that level of reality. Thus, the linearor binary sequence describes the diversity of life producedthrough the action of tRNA, the celestial sequencedescribes the quality of time as the evolution of the resultsof action, what the Hindus call karma, and the temporalsequence describes the unfolding of the life force, the Chi,through the year and the landscape. By referring to all

three, a total picture of reality emerges.


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One can read the Ophanic alphabetic matrix in the sameway: three different organizational patterns with theaddition of a fourth to include all corners of the grid. This

results in a 4 by 4, or 16 different symmetry sets orpatterns. Each pattern, or way of reading the letter titles,produces 32 different sub-domains, that is eight "names" orfrequency signatures in each of the four directions. Thisgives us a grand total of 512, or eight cubed, individualsymmetry set domains.

The 16-cell 4D figure, a 4D octahedron, or a pyramidwithin a pyramid, has the same relationship to the hyper-cube as a 3D octahedron has to a cube. Just as the verticesof the octahedron form the faces of the cube, so do the

- -


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the hyper-cube. Each of the basic sixteen symmetrypatterns of the 64 square Ophanic alphabetic structureforms a cell of the 4D octahedron. The eight patternsformed on the horizontal or the vertical are the eightsurface faces that show in a 3D octahedron. The eight

diagonal patterns form the inside cells of the 4Doctahedron. Within each cell, the 32 sub-domains form thefaces of the 4D figure; the 16 directions and the eight

categories of sub-domain form the 24 edges of the 16-cellfigure. The eight vertices are formed by the same rankingas the categories of sub-domain, that is either eight across,eight down, eight names with one to eight letters, etc.


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If we think of the three I Ching sequences as being

biological/linear, temporal/karmic and local/chi flow, thenthe additions of a fourth ordering pattern takes us to a newlevel, one that be seen as that of the DNAintelligence/communication, or basically that of a higherdimensional quality. The Ophanic alphabetic grid takes theI Chings realization of a gnomic or geometric view of theuniverse's expansion from first cause to the reality event

horizon symbolized by the 64 hexagrams, into newterritory, 4D space.


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In a very basic and direct way, Ophanic positively answersour original question: Does the experiential situationconclusively make the case for an innate connectionbetween the DNAs language of light and the nature oflanguage itself? It seems that there really is a verysophisticated meme for transformation and gnosis that runsthrough all religions and spiritual traditions, all sacredlanguages, and the source of that meme can be found in theform of weak laser pulses from our DNA. Could thepattern itself, represented by the yin/yang polarity of the 64hexagrams/codons and the syntax of the 22 amino acids,reveal the ultimate secrets of life, time and fate?

It indeed is possible to think of the Ophanic 4D octahedronalphabetic grid as a seed containing all possible DNAderived probability waves; in other words, a model of the

literal matrix of creation. Index

References

Bridges, V 2003, "Reading the Green Language of Light",Journal of the Western Mystery Tradition, vol. 1, no. 4.

Available: Available:http://jwmt.org/v1n4/readlight.html.

Bridges, V and Burns, T 2007, "Olympic Spirits, the Cultof the Dark Goddess, & the Seal of Ameth" in TheConsecrated Little Book of Black Venus attributed to

John Dee, ed. Burns, T. and Turner, N., Waning Moon


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, ., , . .available: http://jwmt.org/v2n13/book.html.

Crowley, A. Originally a two part article inEquinox I;7,and I;8 by By Fr.: A.'. A.'. [Sol in Gemini, An. 88],LiberLXXXIV vel Chanokh: A Brief bstract of the Symbolic

Representation of the Universe Derived by Doctor John

Dee through the Skrying of Sir Edward Kelley. Available:Available:http://www.hermetic.com/crowley/libers/liber084.pdf.

Crowley, A 1909,Liber trigrammaton : sub figuraXXVII, being the book of the trigrams of the mutations of

the Tao with the yin and the yang ; Liber DCCCXIII vel

ararita : sub figura DLXX, London.

Crowley, A DuQuette, L.M. & Hyatt, C.S. 1991,Enochian World of Aleister Crowley, 1st edn, New FalconPublications, Scottsdale, AZ.

Crowley, A, Regardie, I 1988, Gems From the Equinox:Instructions by Aleister Crowley for his own Magical

order, New Falcon Publications, Scottsdale, AZ.

Dee, J 1570.Intro. to The Elements of Geometrie of theMost Ancient Philosopher Euclide of Megara, J.Billingsley, trans. London: John Daye. Available:

available: http://www.gutenberg.org/ebooks/22062.

Dee, J, Peterson, JH 2003,John Dee's Five Books ofMystery: Original Sourcebook of Enochian magic : from

the collected works known as Mysteriorum libri quinque,Weiser Books, Boston, MA.


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enn ng, , ps, , ys er a mag ca :fundamental techniques of high magick, 3rd edn,Llewellyn Publications, St. Paul, MN.

Fenton, E, (ed.) 1998, John Dees diaries. Day Books,Oxfordshire, UK.

French, PJ 1972, John Dee: the world of an Elizabethanmagus, Routledge and K. Paul, London.

Fulcanelli 1964,Le Mystre des cathdrales etl'interprtation sotrique des symboles hermtiques du

grand oeuvre, 3. d. augm., avec 3 prfaces de Eugne

Canseliet. 49 illus. photographiques nouvelles, la plupartde Pierre Jahan, et un front. de Julien Champagne edn, J.-J.Pauvert, Paris.

Hulse, DA 1994, The Key of It All: An EncyclopedicGuide to the Sacred Languages & Magickal Systems of

the World, 1st edn, Llewellyn Publications, St. Paul, MN.

Trithemius, J, Browne, D 1685, Cryptomenysispatefacta:, or, The art of secret information disclosed

without a key. : Containing, plain and demonstrative

rules, for decyphering all manner of secret writing with

exact methods, for resolving secret intimations by signs

or gestures, or in speech. : As also an inquiry into the

secret ways of conveying written messages, and the

several mysterious proposals for secret information,

mentioned by Trithemius, &c. Printed for Daniel Brown,at the black Swan and Bible, without Temple-Bar, London.

Regardie, I1984, The Complete Golden Dawn System ofMagic, 1st edn, Falcon Press, Phoenix, AZ.


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Regardie, I, Monnastre, C, Weschcke, CL 1989, TheGolden Dawn: A Complete Course in Practical

Ceremonial Magic: The Original Account of the

Teachings, Rites, and Ceremonies of the Hermetic Order

of the Golden Dawn (Stella Matutina)

, 6th ed., Rev. andenl. / complete index compiled by David Godwin edn,Llewellyn Publications, St. Paul, MN.

Walter, KM 1996, Tao of Chaos: Merging East andWest, Element, Shaftesbury, Dorset England] ; Rockport,MA.

Watson, JD, Crick, F 1953, "Molecular structure ofnucleic acids : a structure for deoxyribose nucleic acid",Nature, no. 4356, pp. 737-738.

Watson, JD, Crick, F, Wilkins, MHF, Stokes, AR, Wilson,HR, Franklin, R, Gosling, RG 2003,Double helix 50thanniversary collection : the molecular structure of

nucleic acids : the classic papers from Nature, 25 April1953, Nature, London.

Woolley, B 2001, The Queen's Conjurer: The Scienceand Magic of Dr. John Dee, Adviser to Queen Elizabeth

I, 1st edn, Henry Holt, NY.

Yan, JF 1991,DNA and the I Ching: The Tao of Life,North Alantic Books, Berkeley, CA.

Zalewski, P 1990, Golden Dawn Enochian Magic, 1st.

Llewellyn edn, Llewellyn Publications, St. Paul, MN.Index

[1] Bridges, available: http://jwmt.org/v1n4/readlight.html.


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[2] Crick defined the codon as a group of bases that codefor one amino acid. In simple codes a codon is a fixednumber of consecutive bases, e.g., in a triplet code it isthree consecutive bases, but it is possible to conceive codesin which, for example, some codons consist of two bases

and others of three. Again it is not certain that the basesmaking up a codon are adjacent on the polynucleotidechain. For more on the molecular structure of nucleicacids, see Watson & Crick, especially the Double Helix50th anniversary collection. For recent comparisonsbetween the I-Ching and DNA, see Yan or Walter.

[3] For more on Dees biography, see French or Woolley;for Dees own account, see Fenton.

[4] Burns and Bridges 121-134; earlier version available:http://jwmt.org/v2n13/book.html.

[5] Ibid. 157-161.

[6] Dee, Preface, available:http://www.gutenberg.org/ebooks/22062.

[7] For a more detailed analysis of this process, seeCrowley Liber LXXXIV vel chanokh. available:http://www.hermetic.com/crowley/libers/liber084.pdf. Fora modern transcription of Dees original notes, see

Peterson.

[8] Hulse.

[9] Unfortunately only few since Crowley have attemptedto map out the sacred geometry in any comprehensive way,and much of the mathematics used to describe symmetry


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.understanding the subject at all requires, for most, otherinitiatory knowledge in sacred languages such as Hebrew,see the building blocks presented by Regardie and others inthe bibliography. Also note Crowleys discussion of the IChing in Liber trigrammaton: Sub figura XXVII; available

on-line http://lib.oto-usa.org/libri/liber0027.html.

[10] Bridges, op. cit.

Index

angels in the dna - vincent bridges

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