Chaos magician Dave Lee discovers Andromalius from the Lesser Key of Solomon:
Tag Archives: Lesser Key of Solomon
My answer to How can I summon Zepar?
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 thefor 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.
New video: in which I record my efforts at making a full-size Goetia floor cloth, a la Lesser Key of Solomon the King.
But who prays for Satan? Who, in eighteen centuries, has had the common humanity to pray for the one sinner that needed it most?
It takes a certain amount of experience in evocatory magick to realise that not all “evil spirits” are either the same, or indeed “evil” per se – it is a philosophically redundant term anyway.
For example: take the spirits of the Goetia, and contrast them with (e.g.) the Qlippoth.
The raison d’etre of the latter is that they are unbalanced forces left over from the creation of the universe – but the former are “fallen angels” (at least – that is how they are described in the Lesser Key of Solomon). In practice this is a huge difference – the Spirits of the Goetia were once in Heaven, but now are not: but the Qlippoth were never in Heaven to begin with.
In other words, the Goetic spirits are the same sort of “creatures” as Angels – but in exile from the main body of the Angelic host. Moreover, despite being fallen, they are theoretically capable of redemption – which is to what, in fact, many of them aspire.
(NB: in the foregoing description, Heaven should really be thought of as “what humans believe to be heaven.” When one analyses their origin – as primordial deities – it becomes clear that their “fall” was not caused by their own disobediance, but by Humans’ increasing inability to relate to them.)
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:
- The Key of Solomon;
- The Lesser Key of Solomon. Although this is primarily known for evocatory magic, some of the conjurations, with only a few slight alterations in the words, can be used for talismanic magic as well. All of the parts of the Lesser Key are worthy of consideration, not just the Goetia (e.g. I have found the Pauline Art useful as well).
- Trithemius’ The Art of Drawing Spirits into Crystals.
- The various conjurations of John Dee – not just the Enochian keys themselves.
- The Greek Magical Papyri. Very good for Graeco-Egyptian magic.
- The Hymns of Orpheus. Very good for Greek magic generally.
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.
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.
Often I find that, when I am facing a new challenge, perhaps one that I find daunting for some reason, the simplest solution is to apply basic principles. This is especially true in magick. In the Golden Dawn the most important rule of thumb is referred to as “invoke the highest first,” which is a reference to one of the clauses of the Adeptus Minor obligation: “I furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest Divine Names connected therewith.”
The Highest First Principle ensures that no real magick – certainly no real GD magick – can be performed without first aligning one’s will and intentions to God. Even if the spirit that is ultimately low-down on the hierarchy of such things – a supposed “goetic” (with a small “g”) spirit, the Highest First principle – invoking first the God-name qabalistically associated with such a demon – ensures that such an operation still fits in elegantly with the transcendentalist paradigm.
This incidentally is also how to tell, in grimoire magick, the difference in quality between grimoires. The Keys of Solomon both Lesser and Greater (for example) are both clear on the point that spirits are to be commanded only by first making invocations to the Almighty.
But I digress. In my experience (and this is what I mean by simple solutions) the mere act of aspiring to the Highest First is often enough to cure you of what ails you, even without having to go through the whole rigmarole of going through a full ceremonial magickal operation. For example, the Middle Pillar Ritual – especially when performed on the astral, where the currents of energy can be experienced immediately and directly. Invoking the Highest First is really an essential principle of spiritual and psychic integration in its own right.
So there I was, thinking, “What can I, Alex Sumner, the world’s greatest expert on the occult, do to help the people of London who have been affected by the riots recently? I know: I’ll evoke the demon Andromalius to get all the looters to return the property they have stolen!” So I decided to cast a Horary figure to see whether this was a good idea or not.
And what do you know? The Moon – which, in Horary astrology indicates the circumstances in which the question arises, would not form a major aspect with another planet until after it left the current sign (Capricorn). It would however form several minor aspects, i.e. be inconjunct to a retrograde Mercury, and semi-sextile to Neptune and Caput Draconis.
So here is my dilemma. According to one definition, if the Moon does not form a major aspect to another planet before it leaves the sign it is in, it is said to be “Void of Course” (VOC). If a Horary figure is drawn when the Moon is VOC, the only information it provides is that “Nothing will come of this question” (NB: not “the whole chart is meaningless” – the chart has a meaning, just not a very helpful one). So unless VOC is defined as “any aspect” instead of “any major aspect,” it would appear that the looters have been spared the wrath of Sumner by a Void of Course moon.
(If however the chart is not VOC, I would still be put off because the Lord of the Ascendant – Mercury is not only retrograde, but opposed to retrograde Neptune. Deceit, deception and illusion (retrograde Neptune) are likely to cause my project to go awry (retrograde Mercury)!)
More generally though, when looking at the chart for the day, one notices that there is a Grand Cross featuring four Malefic planets – Mars, Saturn, Pluto (r) and Uranus (r). At the height of the trouble several days ago, the Moon transitted retrograde Pluto!
This could of course be a coincidence … or it could mean that THERE WILL BE FRESH TROUBLE NEXT WEEK – when the Moon transits Uranus. There will also probably be a new development in the phone hacking scandal when it transits the Mercury-Neptune (both retrograde) opposition.