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The Ritual Magic Manual
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A Complete Course
in Practical Magic
e-lesson edition
exclusively for students of the
Golden Dawn School
of Magic and Alchemy
DAVID GRIFFIN
Magical Evocation of the Averse Forces
by David Griffin
Archon Basileus, A.+O., Chief Adept, R.R. et A.C., Imperator,
H.O.G.D.
Hermetic Order of the Golden Dawn
Outer Order of the
Rosicrucian Order of Alpha et Omega®
www.golden-dawn.com
Copyright © 1999 &2008. All Rights Reserved.
David Griffin
Magical Evocation of the Averse Forces
Copyright 1999, David Griffin
Reprinted by permission of the author from
The Ritual Magic Manual
Introduction
Magical Evocation
Magical Evocation of the Averse Forces is the most feared, maligned, and
misunderstood aspect of Ceremonial Magic. Interestingly, it is one of the
most potentially valuable as well. Many readers will wonder what, if
anything, Demonic Evocation has to do with the Golden Dawn or with
Rosicrucian Magic. Indeed, many Rosicrucian Adepts have no idea how
or where this aspect of Magic fits into the System, even though they have
stood upon the Names of the Qlippoth on the floor of the Vault of the
Adepti. The knowledge that follows in this chapter was once reserved
exclusively for Rosicrucian Adepts who not merely had attained the
Knowledge and Conversation of the Holy Guardian Angel but had risen
with Osiris in the Tomb of Frater CRC as well, thus attaining the strength
of Gevurah.1 Indeed, the work of the Sword is the work of the Major
Adept, and all others should fear, shun, and avoid it. Let the unprepared
turn back in self-righteousness and terror to the innocence and safety of
the light, lest they fall unwary into the pit and be lost forever to the dog-
faced denizens of darkness.
Evocation to Visible Appearance is an extremely powerful form of
Ritual, designed primarily for working with the Averse Forces in a safe
and sane fashion. S. L. MacGregor Mathers spent a great deal of time
studying and translating Magical Grimoires including the Greater Key of
Solomon,2 the Lesser Key of Solomon3 (also known as the Lemegeton), the
Grimoire of Armadel,4 and the Book of the Sacred Magic of Abra-Melin the
Mage.5 Israel Regardie contended that the Magical Grimoires contain the
remnants of an ancient form of Psychology, although in a greatly
corrupted form. This corruption is likely due to the official
condemnation of Magic in all its forms by the Christian Church during
the Middle Ages. Thus the repressive paradigm prevalent in Europe
during the Middle Ages degraded the ancient and sacred science of
Theurgy into the vulgar Sorcery of the Grimoires and corrupted its
sublime aims into the puerile desires of its guilt-instilled and greedy
practitioners.6
1
Herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see."
2
Clavicula Solomonis, The Key of Solomon the King [1456?], trans. and ed. S.L. MacGregor Mathers, 1st paper ed. (York Beach: Weiser, 1989).
3
Goetia, The Lesser Key of Solomon, trans. S. L. MacGregor Mathers and ed. Aleister Crowley (Chicago: The Occult Publishing House, 1903).
4
The Grimoire of Armadel [17th century], trans. S.L. MacGregor Mathers, new ed. (York Beach: Weiser, 1995).
5
The Book of the Sacred Magic of Abra Melin the Mage [1458?], trans. and intro. S.L. MacGregor Mathers (Chicago: De Laurence, 1932).
6
Norman Cohn, Europe's Inner Demons, The Demonization of Christians in Medieval Christendom (Pimlico: London, 1975) provides an excellent
historical analysis of this phenomenon.
1
At the close of the Twentieth Century, as well as of the Millennium,
we live under very different conditions than did the Magicians of earlier
times. Science has greatly diminished the power of Dogma to determine
how we see the world, and Psychology has emerged to fill the role once
played by Theurgy. We live in an age of religious tolerance, wherein
Christians may again begin to embrace the value of Magic. Indeed,
Christ the Magus is the ideal of Christian Magicians. Let the intolerant
and the self-righteous remember that the religious leaders of his day
accused Christ himself of evil magic, of commanding demons by the
power of the Prince of Demons.
Hierarchies of Demons
An important obstacle to overcome in the practice of Magical Evocation
is the difficulty to find a suitable Hierarchy of Averse Forces. The Hi-
erarchies in most of the Grimoires are hopelessly corrupt, largely due to
the practice of young religions to demonize Gods and Angels from the
pantheons of pre-existing and contemporaneous spiritual traditions. For
example, Baal and Astarte, the great God and Goddess of the Caananites,
appear diabolized in the infernal Hierarchy of the Goetia, in the
Lemegeton, as the demons Beelzebub and Asteroth. Other Grimoires even
include Isis, the sublime Mother Goddess of Egypt, as one of the
denizens of Hell.
Fortunately, however, the Hierarchies of Forces attributed to the
Qabalistic Tree of Life by the Hermetic Order of the Golden Dawn
provide a perfect vehicle for Magical Evocation. These Hierarchies
descend through all four of the Qabalistic Worlds and onward into the
Realm of the Averse Forces. Unto Aziluth, the Highest of the four Qa-
balistic Worlds corresponds a Divine Name attributed unto each
Sephirothic, Zodiacal, Planetary, and Elemental Force. Likewise, unto
Briah, the next descending World, corresponds the Name of an
Archangel, and unto Yetzirah, the name of an Angel or Choir of Angels
presiding over each of the Forces. Unto Assiah, the lowest Qabalistic
World corresponds a Name for the Sphere of the operation of each Force,
and in the Infernal realm beyond Assiah corresponds the Name of an
Averse Force. Thus we find in the Tree of Life an excellent model and
vehicle for use in Magical Evocation.
Preparation for Evocation
Magical Evocation of the Averse Forces is one of the most perilous tasks
an Adept must undertake. Within the initiatic framework of the R. R. et
A. C., the Initiate should not undertake work of Evocation until the 6=5
Grade of Adeptus Major. As a Minor Adept, the Magician at length
achieves the Knowledge and Conversation with his or her Holy
Guardian Angel (also known as Divine Genius) and progressively
invokes the Forces of the Tree of Life through the Subgrades. Only then,
2
having grown into the full consciousness of Tiphareth and contact with
the Divine and Angelical Forces, is the Adept ready to strive to achieve
the strength of Gevurah. The Magical Weapon attributed to Gevurah is
the Magic Sword, and the primary magical task of the Adeptus Major is
the confrontation with the Averse Forces.
Before advancing to the Compassion and Love of Chesed, the Adept
must first fully integrate the Strength of Gevurah by reworking the
Forces of the Tree of Life, Sephirah by Sephirah through Gevurah in the
6=5 Subgrades of Adeptus Major. The Major Adept must therewith
evoke, constrain, and subdue each of the Averse Forces. In the R. R. et A.
C., the initiatic Rites of the Order, a rigid regimen of Magical Invocation,
and significant self-abnegation together prepare the Adept for this
perilous undertaking.
Without such formal preparation, the solitary practitioner should by
some means or another first have come into the fullness of the
Knowledge and Conversation with his or her Holy Guardian Angel. The
student should have additionally successfully invoked and banished
each of the Divine, Archangelical, and Angelical Forces in the Rituals of
this book before setting out to evoke, constrain, and subdue any of the
Averse Forces. Should this not be the case, the solitary practitioner
should leave Magical Evocation strictly alone. Evocation is not a game to
toy with, but a dangerous undertaking even for a Major Adept. The
result of ignoring this warning could be spiritual disaster, ruin,
obsession, or even psychosis.
Psychology and Evocation
One may best understand the function of Magical Evocation within
Rosicrucian Magic from a psychological perspective. Modern psychology
offers the Magician important insight into processes known to Theurgists
for thousands of years. The notion of the Unconscious, an aspect of the
psyche lying beneath the threshold of conscious awareness, provides
new insight into the nature of the Entities previously understood as
Demons. Israel Regardie suggested that: "The term 'complex' has
achieved a fairly wide notoriety during the last quarter century since the
circulation of the ideas of Freud and Jung. It means an aggregation or
group of ideas in the mind with a strong emotional charge, capable of
affecting conscious thought and behavior."7 Living in the dark realm
beyond the light of consciousness, the complexes enjoy a sort of semi-
autonomy within the psyche.
Whether the Magical Forces, Angels, and Demons exist objectively or
rather merely subjectively within the psyche of the Magician is an
epistemological question that goes beyond the scope of the present dis-
cussion. For practical purposes, it is quite useful to consider the Forces at
7
Israel Regardie, The Art and Meaning of Magic (Toddington: Helios, 1964), p. 32.
3
times as though they were objective and in other instances to treat them
as though they were purely subjective psychic contents of the Magician.
This is not dissimilar to the scientific understanding of light. We may
best understand certain properties of light by considering it as a wave
and others by considering light as a particle.
We may thus gain new insight into the nature of Demons by consid-
ering the Averse Forces as subjective Forces within the Psyche of the
Magician. These complexes exist beyond the threshold of consciousness,
beyond the light of reason so to speak, in the darkness of the psyche. In
Qabalistic terms, the four Worlds of Aziluth, Briah, Yetzirah, and Assiah,
with their corresponding Gods, Archangels, and Angels are Forces of
Light. They exist in the Light of consciousness. The Averse Forces,
Qlippoth, Spirits, and Demons are unconscious Forces, which exist in the
dark realm beyond our conscious awareness.
Indeed, the Demons are but the "Shadows of the Gods." A lotus flower
opens gracefully in the light, but its root grows in the dark slime beneath
the water. Each of the Forces attributed the Tree of Life may be likened
to a lotus flower. The Divine Names, Archangels, Angels, and Spheres
corresponding to each Force are like the petals of the lotus, bathing in the
light of consciousness. The corresponding Qlippoth, Spirits, and Demons
are the root of the lotus growing in the dark slime. The Gods,
Archangels, and Angels are rational or conscious Forces. The Averse
Forces comprise the dark, non-rational, frequently repressed, instinctual,
and emotive counterparts of the same.
These Dark Forces exert a great power over consciousness. They move
us instinctually, emotionally, and frequently completely unobserved and
unnoticed. Who has not experienced being "carried away" by a strong
emotion, like anger, which colors consciousness temporarily with nearly
irresistible power? Who has not said, at one time or another, "I just don't
know what came over me?" Indeed, unconscious Forces play a far more
active and fundamental role in day-to-day life then we are normally
aware. They manifest autonomously, in response to stimuli in the
environment, and independently of our will and awareness. It is the task
of the Major Adept to grow in awareness of, to make conscious, and to
master these Forces.
From this perspective, Magical Evocation bears a certain resemblance
to the process of psychotherapy, since it involves the bringing of
unconscious contents to light. By evoking the Averse Forces into the
Triangle of Art, the Magician brings them into the light of consciousness,
virtually comes to see them, and attempts learn about their nature,
function, and mode of operation in the process.
Before the Evocation, this had remained completely unconscious or, so
to speak, in the darkness. With time, the Adept learns to quickly
recognize these Forces whenever they manifest in his or her day-to-day
life and to direct their operation to the service of greater psychic unity
4
and harmony. As Israel Regardie put it: "No longer are they [the
Demons] independent spirits roaming the astral world, or partial sys-
tems roaming the unconscious, disrupting the individual's conscious life.
They are brought back once more into the personality where they
become useful citizens so to speak, integral parts of the psyche, instead
of outlaws and gangsters, grievous and dangerous enemies threatening
psychic unity and integrity."8
It is frequently easier to recognize the manifestation of these Forces in
retrospect rather than during their manifestation moment-to-moment.
These processes are very subtle and extremely easy to overlook. The
Magical Diary or Journal is therefore an important tool in becoming
conscious of these Forces, as we frequently notice them first during the
process of reflection.
Thus we have seen that modern psychology illuminates processes
underlying Ceremonial Magic. It would behoove psychologists and
psychotherapists as well, however, to pay closer attention to Ceremonial
Magic. Through Rituals like Magical Evocation, Ceremonial Magic has a
great deal to offer psychology as well, especially regarding technique
and methodology.
Safety in Evocation Rituals
Until this point, every Ritual in the present book has appeared so that
the solitary practitioner may easily and readily invoke and banish each
Magical Force without the aid of a Magical Order. This chapter includes
only one Ritual, however. The solitary practitioner, if he or she has
performed each of the preceding Rituals in this book, should have no
problem in adapting the following Ritual to work, in turn, with each of
the Averse Forces, by employing the Hierarchies given within each of the
Invocation Rituals, together with the corresponding Names and Sigils
from the Infernal Hierarchies listed in appendix II, "Magical
Correspondences." These precautions are necessary to attempt to avoid
the catastrophe that would doubtlessly ensue, should the casual reader
skip the rest of the work and attempt to begin directly with Magical
Evocation.
It remains to clarify how to perform Magical Evocation in safety. The
Averse Forces are indeed Unbalanced Forces whose Energy is highly
unstable and dangerous. Proper insulation is the most important key to
relating to them in a safe fashion. For example, by way of analogy,
electricity in itself is neither good nor evil. Although guaranteed to kill
you, should you grab a live wire with enough current flowing through it,
with proper insulation electricity may nonetheless light up an entire city.
Likewise, although they are extremely dangerous, the Magician with
proper insulation may safely handle the Averse Forces.
8
Ibid., p. 36.
5
In a Ritual of Magical Evocation, the Magician organizes his or her
defenses to provide sufficient insulation for complete safety. The Ma-
gician's first line of defense is the Triangle of Art. This is the space
wherein to evoke the Demon to visible appearance and to constrain it
during the Ritual. According to Rosicrucian Tradition, another alterna-
tive instead of a triangle is to employ polygons whose numbers of angles
correspond to the nature of the Force. For example, the Evocation of the
Qlippoth of Hod could employ an octagon, that of the Spirit of Jupiter, a
square, and so forth. In practice, however, the traditional Triangle of Art,
specially prepared for the Ritual, is generally quite sufficient. The Adept
may nonetheless wish to experiment with polygons other than a triangle
for use as constrainment devices, since there exists historical precedent
in the Rosicrucian Tradition for this variation.
Place the Triangle of Art in the East of the Temple or in the Direction
usually associated with the Force. For example, to evoke the Demon of
Air, set up the Triangle of Art in the West, the Quarter toward which the
Magician should face to skry to the Plane of Air. One line of Tradition
then suggests the use of vast amounts of thick, smoky incense for the
Entity to use as a material basis to appear. In recent decades, however,
research has suggested that the smoke method is but a blind, or "smoke-
screen," for the actual procedure, which is to place a mirror inside the
Triangle of Art.9 For the latter method, arrange the Triangle vertically so
that the Magician can easily see his or her reflection therein. Although
the Adept should experiment with both methods, research reveals the
latter to be more effective. There is a distinct advantage to using a mirror
in the Triangle instead of smoke, since the Entity appears together with
the reflection of the seer, thus facilitating the projection of psychic
contents into the Triangle.
Construct the Triangle of Art of plywood, and paint it white. Paint a
black triangle outline about two inches inside the edge, and glue a round
mirror in the center. Then add the Names and Sigil in crayon or in any
other easily removable material before each Ritual. In the following
illustration, the Triangle of Art bears the Names and Sigil appropriate for
the Evocation of Zazel, the Demonic Spirit of the Planet Saturn, which
follows in this chapter. The Divine name, Archangel, Angel, Intelligence,
and Sphere appear in Hebrew in the outer triangle. The inner triangle
contains the Name and the Sigil of the Demon. The Names in the outer
section constrain the Spirit within the Inner Triangle. For the Spirit to
escape, it must first pass by all the Divine and Angelical Forces of Saturn
that constrain it.
The Magician's second line of defense is the Magic Circle. The R. R. et A.
C. Magic Circle shown below is suitable to evoke any Averse Force from
9
This method was apparently rediscovered by "Poke" Runyon of the Ordo Templi Astarte.
6
the Tree of Life. The outer ring contains the Divine Names that
correspond to the Signs of the Zodiac in the same arrangement in which
they appear on the Rose Cross Lamen and in the correct colors. The
second ring contains the Divine Names attributed to the Planets and to
the corresponding Sephiroth in the order of the Vault of the Adepti's
planetary walls. The inner ring contains the Names of the Archangels of
the Elements as well as the Divine Names of the Sephiroth that are the
root of each Element. Thus the Magic Circle contains all the Divine
Names in balanced disposition attributed to the Sephiroth, Zodiac,
Planets, and Elements.
The Magic Circle may be on the floor with chalk, if necessary, but it is
far more versatile and effective to construct it of round piece of white
fabric about seven feet in diameter. The Names corresponding to the
Forces should be painted on the fabric in the appropriate colors, as
shown in the following table.
Force Name Color
a Hwhy Red
b wHhy Red-
orange
c hHwy Orange
d yHwh Yellow-
orange
e Hywh Yellow
f wyHh Yellow-
green
g hyHw Green
h yhHw Blue-green
i Hhyw Blue
j whyH Blue-violet
k hwyH Violet
l ywhH Red-violet
L µyhiløa‘ Hwhy Blue-violet
K la´ Violet
F r/BGI µyhiløa‘ Red
A t['D"w“ H'/la‘ Orange
Hwhy
B t/ab;x] µyhiløa‘ Yellow
C t/ab;x] Hwhy Green
Y yj' lae yD"v' Blue
7
Kether hy


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