Tag Archives: evocation

Pacts With Spirits – and How Not To Make Them

This is a Spiritual successor (!) to a blog post I wrote almost two years ago (Review: Angels of Wrath by Gordon Winterfield), in which I would like to focus specifically on the subject of making Pacts with Spirits, and how to avoid the problems associated in the popular mind therewith. In so doing I hope that I can demonstrate that Ceremonial Magick when performed responsibly can be a rewarding and uplifting experience, whilst avoiding all types of unpleasantness.

Within the past day or so, there has been news that the murderer of two young women in London was in fact a Satanist supposedly carrying out a pact he had made with a demon, based upon information he had found on the internet. NB: I too spotted the irony of the BBC just so happening to come up with a story about a Satanic killer on Friday the 13th … but I digress. The information in question emanated from an American occultist who up to now had been notorious in the occult community for the egregious manner in which he hawked the magical services he had to offer. On the one hand, the teaching he puts out is based upon well-known grimoires dating back over a hundred years, but on the other, these same grimoires pander to a salacious and lurid interpretation of magick which reinforces popular prejudices against the subject – and which ought to be discredited nowadays in the light of modern scholarship.

In short: the pact that this killer downloaded off the internet is the wrong way to go about making a Pact with a Spirit. Later in this post, I will give you an example of how to create a Real Pact – but suffice to say, if any occult teaching tells you that you need to sell your soul, or harm any person or harm yourself, or commit any act which goes against the law of the land, or against your own conscience – you can confidently reject it as bogus.

Instead, I would invite you to consider the following – this is excerpted from The Book of Treasure Spirits, a grimoire dating from 1649. In relation to an evocation of the spirit Agares, who in some places is also referred to as a demon or fallen angel – the grimoire prescribes first conjuring Agares to visible appearance by the Holy names of God, including Jesus Christ, which done, the Magician compels the Spirit to “sign” the following:

I Agares, the first Captain under the King of the East, not Compelled by Command or Dread, but willingly and on my own accord, do Especially bind my Self by these Presents firmly, to Obey at all times & in Every place [INSERT NAME OF MAGICIAN HERE] to Do his Command In all things, appertaining to my Duty, & Especially by these words, the most powerful In this Magick Art, Lay, Alyzm, Mura, Syron, Walgava, Ryshin, Layganum, Layarazin, Lasai: And by that Virtue wherewith the Sun & moon were Darkened, before that terrible Day of the Lord (as in the Gospel) and shall be turned into Blood, And by the head of my Prince, & by his Circles & Characters: and Chiefly by this Seal firmly binding, In Witness of which Guilty Person, I have Signed this Obligation, with mine one Seal the Commanding one, to which I Always Stick Close.

This is the Pact with the Spirit Agares. Note how the wording of this Pact does not mention anything about selling one’s soul, or doing anything evil, or even getting the magician to make any kind of offering or sacrifice. This Pact is simply an agreement in written form that Spirit acknowledges the authority of the magician, that the magician has validly called it forth, and that it agrees to carry out the magician’s requests. That Agares would consent to this depends purely on the magician having evoked it in the proper manner in the first place, and nothing else.

By taking this as a template one can see that it ought to be possible to take the concept of making this sort of Pact and integrate it into the practice of responsible Ceremonial Magick. One could even turn this into a ritual like this:

Example: A Pact with Bethor to gain Wealth and Riches

Firstly: in advance of your ceremony, write out two copies of the following. One is for you to read from and so can just be printed on regular paper, but the other you should go to town on by compositing in Calligraphy script on fancy vellum which you can get from an Art supply shop.

PACT between Bethor, and Frater (vel Soror) Utpay Ouryay Amenay Erehay

I, Bethor, Olympic Spirit of Jupiter, of my own free will and accord, swear as follows:

I recognise the authority of the divine and angelic names of the sphere of Tzedeq: EL, Tzadqiel, Iophiel and Hismael; as well as the Holy Guardian Angel of Frater Utpay Ouryay Amenay Erehay; and that the said Frater has validly and properly evoked and exorcised me;

I promise to fulfil the said Frater’s commands in general insofar as they relate to the sphere of Tzedeq, including the increase of his wealth, good fortune, and power and influence, and knowledge of all things astrologically and qabalistically associated with the planet Jupiter;

I shall always speak truthfully to the said Frater;

I shall always keep safe the said Frater, his loved ones, and the place in which he resides;

When manifesting to visible appearance I shall always appear if a fair shape before him;

I shall only depart when licenced to do so, which I shall do promptly and quickly;

I shall send the said Frater a familiar spirit who shall act as trusty and reliable Spirit-guide in all matters Jovial;

And finally, in the future I agree to appear to the said Frater without the need for a full ceremony, but instead when he chants my name four times.

In witness whereof I cause my Spirit-Signature to appear magically upon this Pact document.

Secondly: perform a ceremony of Evocation of the spirit Bethor along traditional lines, but placing the fancy copy of the pact within the Triangle of Art. When you are satisfied that Bethor has manifested, conjure the spirit with the appropriate divine and angelic names, and tell him you want him to agree to the pact you have prepared: whereupon you read out what you have written. When you “see” Bethor’s spirit-signature appear on the fancy version of the Pact which you have placed in the Triangle, you may take this as an indication that Bethor has agreed and that your ceremony has been successful – in which case you may then address Bethor on any specific Jupiter-request that you have on your mind at that moment. After which you may conclude the ceremony in the appropriate manner.

Afterwards, take the fancy version of the Pact document and put it carefully away for safe-keeping – this is now a magical object, and should be treated with the utmost of respect. Do not damage it in any way, because that would be an insult to the spirit. Ideally a specially prepared document holder should be prepared, so you can preserve it safely.

In this manner you have created a Pact with a Spirit – in this case Bethor – without any of the nastiness associated with the vile practices that the deluded Satanist got himself involved in, and instead maintained the integrity of a real ceremonial magician throughout. It ought to be obvious that by changing the names and associations in this Pact as appropriate, one could use the same approach for any spirit that you might care to work with.

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What spell do I use to summon demons that show up whenever they want? – Quora

You do not want this demon turning up uninvited.

(a2a) Summoning demons to show up whenever they want is an incredibly bad idea.

Instead, a real magician aspires to summon demons whenever the magician wants.

Really it’s just a case of Setting Boundaries in a relationship. If you’re the boss of a company, you want your employees to turn up when they’re supposed to, and do they job that they’re paid to do. You don’t want them to be bad timekeepers, or make unreasonable demands of your time or your good nature, or stalk you at your home.

Same with demons: you are meant to be their boss and they are your employees. A lot of people with superiority complexes feel bad about commanding demons, but if a Manager can give an instruction to his / her team-member and still be respectful to them, it’s really not that different.


Source: Alex Sumner’s answer to What spell do I use to summon demons that show up whenever they want? – Quora

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How can somebody summon a succubus? – Quora

A Succubus. Note that in real-life, Succubi tend to appear without horns, wings, tails, and indeed clothes!

In a novel I wrote, The Magus, one of the characters has an authentic experience with a “Succubus.” Whilst trying to evoke a demon and get it to do its bidding, the demon tries to get out of the pact by distracting him with sex in the form of a beautiful woman. Whilst the experience is highly erotic, the man realises that if he is to succeed with his magic he needs to refuse sex with the Succubus and instead force it to agree to do his Will.

In other words, despite the fact that a Succubus might seem attractive to a lonely but horny teenager who is not getting enough in real life, such a demon only manifests when an evocation goes wrong. One cannot deliberately summon a Succubus, as that would entail deliberately failing at an Evocation – but if you set out with the intent to fail, it wouldn’t work to begin with.

The Magus, by Alex Sumner


Source: Alex Sumner’s answer to How can somebody summon a succubus? – Quora

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666-step Reframing: NLP and Goetic Evocation

Re-blogging this post from 2009, as it reflects some of the thoughts I am having whilst doing my current Abramelin challenge. Speaking of which, if you enjoy reading this article, please consider making a donation to my Just Giving page – raising money for poor and vulnerable families affected by the Covid 19 lockdown. (All thanks to God and my HGA for being able to participate in the Sacred Magic.)


In this blog post I shall be discussing the Dark Side, and attempting to argue that that which is commonly called “black magic” may in fact be turned to a wholesome end.

The Goetia of the Lesser Key of Solomon

“Goetia” as a general term refers to magic which deals with “evil” spirits. More specifically it also refers to a portion of the mediæval grimoire The Lesser Key of Solomon, which was made famous in modern times by being a favourite of Aleister Crowley (1875 – 1947). The term “goetia” derives from a Greek word for “howling spirits,” and is thus a direct translation of the Arabic Djinni (Geni), who were the howling desert spirits of middle-eastern folk-lore.

I have heard some people try to claim that the spirits of the Goetia are somehow not evil. However I disapprove of this notion: because denying they are evil is one step away from denying they are powerful. The fact of the matter is that they are dangerous. Somewhat like electricity is dangerous. But if properly handled, Goetic spirits – also like electricity – can be made to do remarkable things.

Also, going from past experience, I would say that all of the well-known horror stories – of bizarre creatures appearing, of succubi, of demons trying various schemes whereby to trick the magician, etc – are in fact all true. There is a saying in the occult: “it does not matter whether the gods exist or not, because the Universe behaves as if they do.” Unfortunately, the same can be said for Goetic spirits as well.

The only qualification I would make to the statement that they are all true, is that these phenomena do not appear physically, but to the psychic consciousness of the magician – before the “mind’s eye” as it were. Nevertheless, these visions do produce actual effects in the real world.

I have also discovered that, during my researches into Lucid Dreaming I noticed that such magical operations also affect one’s dream-life as well. To illustrate this I will give an example of a Goetic operation which I did badly: I offer it to my readers so that they can learn from my mistakes. The night after performing a goetic operation I retired to bed and had a vivid but non-lucid dream of a highly erotic or pornographic nature. This I went along with, stupidly not thinking anything of it. Many days later it transpired that the intended result of the operation had not come to pass, thereby indicating that it had ended in failure. It was only later that the penny-dropped: the dream I had experienced was in fact the spirit I had evoked, appearing as a Succubus! Clearly, what I should have done was: (a) recognise it for what it was; (b) become lucid; (c) astrally use the techniques of ceremonial magick to compel it to do my bidding, e.g. force it into a Triangle of Art, command it by the various Divine Names, etc. Since then, with the benefit of experience I have performed operations which were more fruitful.

The fundamental point to understand is that the person who follows the path of pure Theurgy is seeking after something that is good, is trying to make contact with beings (e.g angels) who are more than willing to assist the individual, and who are inherently beneficial to him or her. Goetia however is a completely different technique: the Goetic magician has to do the magical equivalent of wearing protective clothing and using force to conjure a spirit, because of its troublesome nature. I write all this not to encourage the reader to practice Goetic magic, but to give you fair warning. None of this should be taken as implying that one should treat the subject with superstitious terror, but rather with a sense of due caution.

Now some people may balk at the idea of actually wanting to deal with a supposedly-evil spirit (whilst others might embrace the idea a little too readily), but I say this: qualitatively, what is the real difference between this and, say, working on re-integrating the Shadow Persona, as C G Jung would describe it? Or, to adopt a Freudian idiom, the abreaction of psychoneuroses contained within the unconscious? Mental problems, emotional problems, behavioural problems – mankind has suffered from them since antiquity, the only difference being that in ancient times they were demonised and given names like “Paimon,” “Buer,” etc, but nowadays they are called “Repression,” “Neurosis” and all the rest.

Therefore, if I am correct in my suspicion that Goetic-magick is really ancient man’s attempt to confront the demons of his unconscious (by taking the metaphorical for the literal), how much more would it be improved if it were re-interpreted in the light of what is known about psychology?

With this in mind, I have been working on a particular method of Goetic-Magick-As-Therapy, by incorporating some of the principles of neurolinguistic programming therein. Specifically the NLP technique of “6 Step Re-framing.” The rationale for this is that supposed problems are assumed to be caused by parts of the psyche which are in fact well-meaning, but which apply their powers in methods which are incongruent and thereby cause disharmony. Hence, by confronting these parts of the psyche, the technique aims to persuade them to fulfil their objectives by abandoning their old, unhelpful, and incongruent methodologies with harmonious new congruent ones.

I immediately saw the parallel with Goetic Magick. The parts of the psyche which “6 Step Re-framing” attempts to address are analogous to the spirits of the Goetia, whilst the actual process of confrontation, negotiation and re-framing is akin to the kind of interaction with a spirit which takes place in an evocation ceremony. I have thus sketched out a structure which attempts to show how one would indeed incorporate 6-Step Re-framing into an actual Goetic operation, below. In the method I refer to the actual Goetia of the Lesser Key of Solomon itself.

1. Determine the cause of the problem – probe in depth to see the underlying characteristics. Compare to astrological chart if necessary.
The Goetia of the Lesser Key of Solomon is a grimoire which is closely based on astrology. Hence by relating the perceived problem to an astrological basis, one will be able to translate it more easily into the Goetia’s idiom, and that of ceremonial magick generally.

2. Identify which Goetic spirit most “personifies” the cause of the problem identified in step 1 above.
This can be done in two ways. By following the astrological method, one will notice that the spirits of the Goetia are associated with certain parts of the Zodiac, and with certain planets. Hence, by noting the position of the planets in one’s own astrological chart and comparing with the Goetia, one may work out which of the 72 spirits are likely to be most relevant to oneself.

3. Prepare for and proceed with evocation in the normal manner. In my personal work I try to be as authentic as possible, with regard to temple furnishings, preparations, etc. Once everything is in place and I am ensconced within my magic circle, the order of the ritual would go like this:

a. Banishings – i.e. with Lesser Banishing Rituals of the Pentagram and Hexagram.
b. The Preliminary Invocation (otherwise known as the “Bornless Ritual.”)
c. Specific pentagram and / or hexagram rituals as appropriate. These will be determined by the astrological sign with which the Spirit is associated, and also the Spirit’s planet.
d. Evocation – the “First Conjuration of the Goetia.”
I usually only use the First Conjuration, as the subsequent ones sound less and less like forcefully commanding the Spirit, and increasingly like plain old whining.
e. The “Welcome to the Spirit” (from the Goetia) on its manifestation.
Note that, as I have explained elsewhere, this refers to manifestation to the psychic consciousness or within the skrying medium (e.g. dark mirror), not literally appearing out of thin air.
f. Negotium – this is the actual Reframing. I describe it in detail below.
g. “Licence to Depart,” followed by final Banishings to close the ceremony.

4. The Negotium follows this specific structure:

a. Identify Spirit; identify problem to be changed; express appreciation for what the Spirit has done so far (i.e. for the intention, not how it has done it); reassure Spirit that you are not going to get rid of it.
b. Go inside and ask “Will N. communicate with me in consciousness now?” Be alert for internal sights, sounds, feelings. If signal occurs, try to repeat consciously; ask again until signal occurs which cannot be controlled consciously.
Ask Spirit to increase the signal to indicate “Yes,” and to decrease it for “No.” When it does –
c. Thank Spirit for co-operating. Ask: “Will N let me know what it is trying to do?”
On “Yes” signal and revelation, thank for information and for doing this. If there is a “No” signal, explore circumstances in which Spirit would be willing to reveal its intentions. (Otherwise assume positive intentions).
Ask: “If you were given ways to accomplish this intention at least as well if not better than what you are doing now, would you be willing to try them out?”
If “Yes” – proceed to next step. If “No,” the Evocation is flawed. Go back to step 4(b) or start the whole thing again.
d. Ask the Spirit to communicate its positive intention to your own Higher Genius.
Ask your Higher Genius to generate ways that will accomplish the same purpose.
Ask Spirit to choose only those it considers good or better than original behaviour, which are immediate and available. Ask it to give “Yes” signal when it makes choice. Do this three times. Then thank your Higher Genius when finished.
e. Ask Spirit if it will agree to do new choices rather than old behaviour in next (e.g.) two weeks? (NB: this is an arbitrary figure – choose a time-frame to suit if more appropriate).
On “Yes,” proceed to next step.
On “No,” tell Spirit it can still use old behaviour but you would like it to use the new choices first. If it now gives “Yes,” proceed to next step.
If however it still gives a “No,” reframe the objecting part and take it through the 6 steps again.
f. Ecology. Ask: “Do any other spirits object to these new choices?”
Be alert to signals.
If there are no signals, thank Spirit and proceed to Licence to Depart.
If there is a signal, ask the new Spirit to intensify it if it really objects.
If not, proceed as before to Licence to Depart.
Otherwise, either go back to step 4(b) with regard to new Spirit, or ask your Higher Genius to come up with new choices in consulting with the new objecting part. (Submit these to Ecology Check as well).

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Conjuring Demons for Love

The Goetia of the Lesser Key of Solomon the King

Romance is in the air. Something is in the air, at any rate, because several unusual things have been happening in the world lately. Anywho, by careful analysis of the traffic to my website I have come to the conclusion that most people who are interested in Black Magick are looking for LOVE (see my remarks on Zepar below). I have therefore decided to go through my notes on my favourite grimoire, the Goetia, and compile a list of all the Demons who are said to procure love in one form or another.

I should point out that over the years I have evoked all 72 of the spirits at one time or another, if for no other reason than to investigate what the spirit was all about. I do not work with all 72 spirits, because as a result of my investigations I have realised that I have an affinity with a small number but not with the rest. However, the small number that I do work with are satisfying enough for me to be getting on with.

It would be irresponsible of me not to point out that the elaborate manner of workng described in the Goetia – the Circle, Triangle, the prescribed preparations and conjurations, etc – is a set of safeguards for ensuring that ceremonial magick is conducted safely and responsibly. However, the biggest safeguard is one not mentioned in the grimoire itself, and that is the Intent of the Magician. Goetic spirits are powerful. And dangerous. They are dangerous because they are powerful. If a magician went into a ceremony with a Bad Intention – or worse, a Badly-formed Intention – the results could be disastrous, and causing much evil as well.

As you read the notes below, you ought to realise that magick is not simply about getting laid. There are four words for Love in Greek – Agape (charitable love), Philia (love between friends and equals), Storge (love between parents and children), and Eros (romantic or sexual love): the spirits of the Goetia assist in procuring all four kinds, not just the last one. According to my own work with these spirits, they do not just indulge the capricious whims of the individual, but also help procuring love between peoples and nations as well.

Finally I should point out that I present these notes for information only. I personally have never resorted to any of these spirits for amatory purposes. I personally believe that the Law of Attraction pure and simple is far and away the most effective, especially if you are trying to cosmically order a romantic partner at the same time that the romantic partner is cosmically ordering you.


Amon

7 Amon

‘…[H]e tells of all things past & to come, and procures love, and reconciles controversies between friends & foes…’

I noted that Amon’s imagery is primarily Mercurial, e.g. the Wolf and the Raven, even though a Marquis Amon would supposedly by associated with Luna. I would suggest that Amon be evoked in order to facilitate love through communication, or to put it another way, ‘gaming’ on the object of one’s affections.

12 Sitri

‘…[H]e puts on a humane shape very Beautiful, Inflaming Men with women’s Love, and women with men’s love, and causes them to shew themselves Naked, if it be desired…’

Unfortunately I haven’t got much or indeed any notes for working with Sitri, so for me this spirit didn’t create much of an impression.

13 Beleth

“This king Beleth causes all the love that possible may be, both of Men and women till the Master Exorcist hath had his mind fulfilled…”

I should advise caution when dealing with Beleth in regards to love. On the one hand Beleth’s influence can make one feel positive, and has a definite erotic tone to it as well. However: I also noted that Beleth has a dark side, being responsible for obsessive love, or the kind which is not real but an illusion or glamour.

15 Eligor

[H]e causes the love of Lords and great persons…’

I.e. probably more relevant to gaining power and influence than for Eros, per se. A ritual for evoking Eligor appears in Shall We Kill The President?

16 Zepar

‘… [H]is office is to cause women to love Men and to bring them together in love; he also makes them barren…’

Another post on my website mentioning Zepar seems to get an unhealthy amount of clicks on it, although it is not about Zepar per se but Goetia in general. I must assume that there are a goodly amount of perverts visiting this site who want to get laid but do not want the hassle of fathering children. Guys, the magic word you’re really looking for is ‘contraception’ – look it up some time, you will also be helping to stop the spread of sexually-transmitted diseases.

‘Well, hello! Is that a crocodile you’re sitting on, or are you just pleased to see me?’

19 Saleos

‘He causes the love of women to men & men to women…’

I noted when evoking him that I could psychically detect Saleos’ erotic influence, which to my mind make him potentially a powerful demon to conjure.

25 Glasya-Labolas

‘He … tells all Things past & to come, if desired, & causes love of friends and foes…”

Glasya-Labolas is a formidable demon: I noted that when I evoked him I experienced several spontaneous Out-of-Body-Experiences afterwards. However, Glasya-Labolas is also feted as ‘an author of bloodshed and manslaughter,’ so clearly all is not sweetness and light with this Spirit.

‘…[H]e makes men to be beloved of their foes as well as they be by their Friends…’

30 Forneus

‘…[H]e makes men to be beloved of their foes as well as they be by their Friends…’

Forneus is actually said to appear in the form of a ‘sea-monster’ – in my magical record I noted that he is the real-life inspiration behind stories of Great Cthulhu, so perhaps not one to be evoked to visible appearance on a regular basis.

33 Gaap

‘..[H]e can cause love or hatred…’

One for the highschool sweethearts out there. Gaap appeared to my mental vision as a mediaeval doctor, which is not dissimilar to the garb that doctors of learning still wear at graduation ceremonies at modern universities. Although the evocation was pleasant at the time, I note that in my dream-life it stirred up memories of my own thoughts and feelings regarding my time at school – suggesting that Gaap can lead one to resolve issues relating to that time in one’s life.

Furfur

34 Furfur

‘He … will willingly make love between man & wife…’

I.e. in the sense of causing love – if one were in any doubt. I myself noted that Furfur’s main power is that of raising Thunder, Lightning, Blasts and great Tempestuous storms.’ My main experience of this was in the form of psychic Lightning etc – not to be weaponised against others, but to explode one’s own Ego in a great blast of self-transformation.

40 Raum

‘[H]is office is … to cause Love between friends & foes…’

Raum is a powerful spirit. His reputed powers, which include stealing treasure out of kings’ houses, along with his ability, have caused many to invest him with their hopes and thus their collective energy. I noted when evoking him that he is in fact not just some spirit to help people get laid, but has great potential to cause social change – help make the world a better place, and so forth.

Vual

47 Vuall

‘[H]is office is to procure the love of women…’

In my magical record I appear to have written VUALL IS POWERFUL in underlined capitals (which would normally mean that I got a strong psychic contact when first evoking him). So powerful in fact that Vual could potentially bring about world peace!

Gemory

56 Gemory

‘She*… procures the love of women, both young & old…’

* Although in the original text Gemory is described with masculine terminology, this demon is also described as appearing in the form of a ‘beautiful woman.’ One must remember that this inelegance of language is due to the fact that this grimoire was written over four hundred years before political correctness, when there were only four Genders, Sociology was not considered a subject, and being described as ‘home-schooled’ implied that you were of noble birth and had received a decent education in your father’s castle or palace.

But I digress.

The powers of the spirits of the Goetia often seem to be removed from reality as regards ordinary men and women in the street – e.g. blasting cities with lightning bolts, raising armies – what good is that? This has led some to believe that these are metaphorical – however, this is not the case. They are meant literally – they are powers which would have proved useful to a King or nobleman, who, at the time the grimoire was written, apart from those educated in a monastery, would have been the only people capable of being able to read such a grimoire! This is why when one reads old grimoires, one can discern that they fall into one of two camps – either ‘Royal’ or ‘Sacerdotal’ i.e. they assume that the intended reader is either of royal or noble birth (such as the Goetia of the Lesser Key of Solomon), or that they have a priestly or clerical background (such as the Heptameron or Sworn Book of Honorius).

In this sense, a nobleman would turn to Gemory to seek help in finding a woman of noble birth, fit to be a princess – this being a major concern of the nobility at the time.

On a more prosaic level, I note that I had vivid astral phenomena of a not-unpleasant nature occur to me after I evoked Gemory, so I rather suspect him – or her – to be a powerful spirit.

71 Dantalion

‘[H]e can cause love…’

While this may be true, I noted that Dantalion’s power of thought control to be more significant. On the benign side one might be able to direct that power inwards upon oneself, in order to achieve perfect mastery of concentration. On the less attractive side it would suggest that Dantalion tends to cause love by unpalatable means.

 

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How can I summon Zepar?

My answer to How can I summon Zepar?

The original poster added by way of details:

I tried many times to summon Zepar but failed every time ! I know Goetic demons are human friendly. I also did dedication ritual.

Answer by Alex Sumner:

First of all, Goetic demons, like Zepar, are not human friendly. They are in fact very dangerous. It is because they are dangerous that they are powerful.

This does not mean that one should be terrified of them. The elaborate procedures laid down in the Lesser Key of Solomon for evoking Demons are safety precautions for dealing with spirits properly.

Perhaps the reason for your apparent failure to summon is Zepar is unrealistic expectations of what happens when Goetic spirits manifest? If so, I recommend reading the accounts of what other magicians have experienced when working with the Goetia, e.g. Lon Milo Duquette’s My Life With The Spirits.

How can I summon Zepar?

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Making A Goetia Floorcloth

New video: in which I record my efforts at making a full-size Goetia floor cloth, a la Lesser Key of Solomon the King.

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August 7, 2015 · 9:19 pm

Prayers and Invocations…

Selfie!

Selfie!

This is in response to an interesting question posted on Facebook, which I decided merited a lengthier response than can normally be fitted in to the usual reply box.

Celina Huezo wrote:

Just curious, do you guys use prayers invocations and hymns taken from books and the internet or do you write your own?

My initial response was a glib “Yes.”  However, a fuller explanation would go something like this:

I have performed a large number of rituals in my time, so I have had the opportunity to both use adapted resources and compose my own. When I first read The Golden Dawn by Regardie, I noticed that he had no qualms about copying and pasting from various sources, so I thought: “Hell! Why don’t I do the same?”

What I tend to do is use the Golden Dawn’s Z2 formula, which because it is a skeleton outline only, actively requires the composer to incorporate ritualistic passages which they have acquired from somewhere, whether that be a pre-existing source or from their own devising.

Fortunately, all of the classic grimoires are now in the public domain, and freely available on the internet, so I often use large chunks lifted from them. Resources which I would recommend include:

I do not claim to be a purist. As I suggested with the Lesser Key of Solomon above, on occasions I have made slight though not radical alterations to the words in their various forms to suit my particular purpose. For example, in regard to the Greek Magical Papyri, I took an invocation of Aphrodite for the purpose of Divination, changed about half a dozen words, and thereby turned it into an invocation of Aphrodite generally. I have published the results here – from memory I believe the words I inserted were “the knowledge of Thy divine self.”

On other occasions I have attempted to compose my own – some of which have been spectacularly successful. I have fond memories of a Mercurial ceremony I performed several years ago in which the main conjuration was an eight-line poem I had written specifically for the purpose.

Apas (i.e. Water) tattva

Apas (i.e. Water) tattva

Another method I have found effective is to ask an appropriate spirit-guide for assistance when composing an invocation. So, for example, weeks or months in advance of invoking Water, one might clairvoyantly go on a tattva-journey into the realm of Elemental Water and ask the beings one meets there to help compose a suitable invocation for your ceremony – likewise with other Elemental etc forces.  This can be particularly effective as then one will automatically know that the invocation is linked to the forces one has already experienced psychically.

Regarding Hyms per se, I have recently been experimenting… though not in the field of ceremonial magick. At the request of the Worshipful Master of a certain Masonic lodge, who asked not to be named, I re-wrote the lyrics of the Opening & Closing Odes for their meetings, to reflect the kind of spiritual forces envisaged by Walter Wilmshurst – a masonic writer whom Israel Regardie admired. Wilmshurst is known today as a writer on the spiritual dimension of Freemasonry: although what is less well-known is that he attempted to compose variations to the Masonic ritual which would have made them comparable in efficacy to the Golden Dawn. Needless to say, because UGLE does not deal with spirituality, according to its Deputy Grand Master, I have full confidence that my attempts at lyric-writing may yet get banned – I shall report back if this happens.

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Ask A Wizard: Is Magic Real?

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… but then we shall see face to face.

John Dee, the famous Elizabethan Mathematician, Scholar and Occultist, continues to exercise a powerful hold over the British imagination. So much so that British newspaper The Guardian this weekend featured a nice article this weekend about Dee’s “Shewstone” or black-obsidian disc with which he got Edmund Kelly to skry all the wonders of what we nowadays call Enochian Magic.

The article in question was about a new exhibition at the Tate St Ives (Cornwall, not Cambridgeshire) about magic and modernity. This proved to be somewhat ironic as according to the article, the exhibition neither featured the work of a modern magic practitioner, nor did it feature John Dee’s Shewstone. Ah well, serves me right for reading such a miserable excuse for a paper. Back to The Daily Telegraph for me in future!

But this got me thinking that I should take this opportunity to write a blog piece about Dark Mirrors and their use in magic generally.

A “dark mirror” or Speculum (not to be confused with the medical instrument of the same name) is not so much a conventional mirror but a black shiny surface in which one’s reflection may be perceived. It is used in magic for evocations.

Now a number of magicians seem to think that when performing an evocation, the spirit somehow materialises within the Triangle of Art out of thin air – but a survey of both classic magic texts and modern sources suggests that this is not the case. A great many texts suggest that the object of evocation is to make a given spirit appear in some sort of skrying medium: the most famous example of which would be the classic Crystal Ball.

However a number of other media have also been described as being used – e.g. Dee’s black-obsidian disc, or a bowl of water (a technique favoured by the Ancient Egyptians) or a small quantity of black ink held in the palm of one’s hand. Anything in fact which is black and shiny.

Paschal Beverly Randolph (1825 – 1875) advocated the use of dark mirrors for skrying purposes. He recommended using two sheets of glass, one flat and the other (the skrying surface) concave: the space between the two sheets of glass was to be filled with black ink. Randolph also wrote down practical instructions for getting started in dark-mirror skrying. (See his book Sexual Magic).

Eliphas Lévi (1810 – 1875) famously attempted to evoke the spirit of Appolonius of Tyana into a mirror. Technically he succeeded (he claimed that an apparition of Appolonius appeared) but for all the good it did him he might have just as well tried reading the tea-leaves.

Franz Bardon (1909 – 1958) in his book Initiation Into Hermetics also describes how to create magic mirrors for the purpose of skrying. According to Bardon there are several methods – such a mirror can be made from an actual mirror or glass bowl, a concave glass disc (such as can be obtained from clock-makers), or bowl which has been made by oneself out of plaster-of-paris. Knowledge of what Bardon calls “fluid condensers” – substances which attract magical influences in a kind of very simplified alchemy – is necessary to render the mirror effective. Once prepared – and assuming that one undergoes all of the other steps required for magical training – the magic mirror can be used for skrying the various planes of existence, contacting dead people, contacting magical entities, and numerous other magical effects.

The most famous practitioner of dark-mirror skrying today is Carroll “Poke” Runyon, founder of the Ordo Templi Astarte. Runyon has stated that he re-discovered the practice all by himself in the early seventies, and uses it to contact the seventy-two spirits of the Goetia of the Lesser Key of Solomon (whilst using a crystal ball for contacting angelic beings). See The Magick of Solomon.

What is being observed when one looks into a dark mirror? The reductionist-materialist would say that it is merely a dim reflection of oneself. However, in every case of evocation with which I am familiar, the magician does not just sit down in front of the object, but prepares himself with a great deal of magic ritual, which involves concentration and entering into an ecstatic or visionary state of consciousness. Runyon for example explicitly states that both raja yoga and self-hypnosis are necessary requisites for proper skrying in the dark mirror. Therefore although the physical cause of the apparition is the dim reflection of the skryer, what the skryer perceives is in fact the sum total of the influences at work on his or her mind at that particular moment, due to the magical ceremony in progress.

There is a description of a dark mirror skrying operation in my novel which I do not recommend readers carry out literally – it is meant to be the direct opposite of what a normal respectable magician would do in real life. On the other hand it is meant to convey an authentic flavour of what a vile, degenerate luciferian ceremony would consist.

Finally I should point out that several magicians claim that it is not necessary to “see” a spirit in order to evoke it properly. Lon Milo Duquette for example has claimed success with Goetic operations, but readily admits that when he evokes a spirit he feels its presence rather than seeing it. In Chaos Magick, an evocation refers to evoking the effects of a magical force to physical manifestation, not necessarily to evoking a visible appearance of the force itself.

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