Tag Archives: grimoire

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 safeguards described in the Goetia – the Circle, Triangle, the prescribed preparations and conjurations, etc – are all 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 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 personally 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 are 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 personally 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, would, 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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Review: The Sworn Book of Honorius (Liber Iuratus Honorii) – by Joseph H Peterson

The Sworn Book of Honorius / Joseph Peterson

(First published on Amazon):

Joseph H Peterson always produces high quality versions of classic grimoires so I was very pleased to be able to get hold of this, which I did with the aid of a gift voucher I manifested from the universe (there’s magic for you! 😉 ). Anyway, so here is my analysis of “The Sworn Book of Honorius” which I will hereinafter abbreviate as TSBOH:

TSBOH dates from the 14th century (i.e. 1300s). Now at that time in Europe there were only two types of men – and unfortunately they were men, not women – who could get an education and hence be able to read a grimoire: Religious (monks and priests); and the sons of Royalty and Nobility. Correspondingly, if you survey the various grimoires dating from the pre-Renaissance era, you will find that they fall into one of two types, which I term Sacerdotal and Royal – reflecting the assumptions that the grimoire-writer makes about his intended audience.

TSBOH is a -Sacerdotal- grimoire – it not only assumes that the operator has the willing assistance of a Christian priest, but that he will also lead a life identical to that of a cloistered monk and be familiar with the daily office as a man in monastic orders would be. (Another example of a Sacerdotal grimoire would be the Heptameron of Peter Abano – but TSBOH is *far* more intense in the preparation it prescribes, and far more ambitious in what it sets out to achieve). Examples of what I would term “Royal” grimoires would include the Keys of Solomon both Lesser and Greater, which do not seem to require such a dependence on priests, but do promise to confer magical powers especially useful to princes and noblemen.

Like other pre-renaissance grimoires such as the Heptameron and Greater Key of Solomon, TSBOH assumes that the spirits manifest to visible appearance in the air before the circle, without the aid of a particular skrying medium.

The actual structure of TSBOH is as follows: first, the Operator should consecrate the “Seal of God” (actually the prototype of the Sigillum Dei Aemeth) and complete a forty-day operation to attain the Beatific Vision. In this sense it is akin to a shortened version of Abramelin, except that the required prayers are more sophisticated. This being achieved, the Operator can then progress on to an elaborate series of conjurations of Planetary and Elemental Spirits of both an Angelic and Demonic nature – for achieving more conventional “low-magic” goals.

Regarding Peterson’s edition itself, this contains both the Latin and English editions (newly translated) as well as the relevant diagrams, and a scholarly introduction which makes the point that many of the barbarous words of evocation which crop up in later well-known grimoires come from Byzantine sources, which I personally find fascinating. Peterson’s text does a good job of making clear that TSBOH directly inspired several Solomonic grimoires such as the Greater Key and multiple parts of the Lesser Key (Goetia, Ars Notoria) as well.

IMHO, there are two main difficulties to turning TSBOH into a working grimoire for the modern grimoire magician. Firstly, the number and complexity of the various prayers and invocations, and their need to be compiled and collated before use (but – thanks to Peterson’s edition – at least this can now be done!). Secondly and more unfortunately is the need for a monastic lifestyle, and more specifically a Christian monastic lifestyle – the operations in TSBOH are closely connected with the theology of the Christian religion to separate them.

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