“The Devil has become a totally alien force, not to be assimilated but to be destroyed. We are not to recognize the evil in ourselves and consciously suppress it; rather, we are to deny that it is in us, insist that it lies somewhere outside us, and therefore strive for the perfection that will come when we have driven off its assaults. Whatever the merits of this theodicy, its psychological difficulties are manifest.”

— Jeffrey Burton Russell, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity (pg. 111)

Disclaimer: the purpose of this article is to present a condensed and formulated analysis of the use of Goetic ritual, primarily based on the early Hermetic Order of the Golden Dawn system (1892-1900). I also briefly address ‘spirit conjuring’ and the western esoteric perspective on so-called paranormal phenomena (i.e., the parapsychological, ghosts, poltergeists, hauntings, and related manifestations) in relation to the philosophical traditions dating back to early Greek and Egyptian traditions. This is intended to be a basic philosophical and practical introduction; historical associations and academic sources will be limited (as there are plenty of other well-documented articles on the matter).

Introduction

As anyone in the sciences can tell you, the human will, in itself, is capable of achieving unbounded potential. The history of Goetic evocations date back, according to legend, to King Solomon. In King Solomon’s temple he was able to contain 72 demon spirits within a brass vessel with each of their names inscribed. Likewise, he was able to maintain control over them through a series of magical instruments ranging from his ring to metallic seal inscriptions. Jerusalem later fell to Babylonian forces in 586 BCE under the leadership of Nebuchadnezzar. According to legend, this was when the Babylonian forces, hoping to find a treasure within Solomon’s brass vessel, unleashed the demon spirits into the world once again. Fragments of King Solomon’s teachings were supposedly then passed in secrecy and transcribed from Hebrew to Greek, Greek to Arabic, Arabic to Latin, and lastly, into English.

It is truly a mystery as to who really might have written these strange passages and techniques. The most well-known of these magical manuscripts, containing what is known as the Lesser Key of Solomon, consists of five books (Ars Goetia, Ars Theurgia-Goetia, Ars Paulina, Ars Almadel, and Ars Notoria) dates back to the 17 th century, however, other pieces of manuscript containing similar rituals date as far back as the 13th century. It is perhaps an unknown individual who first made these inscriptions and who decided to remain humble in an anonymous effort later publishing it under the name of King Solomon himself. These manuscripts tell of ways to evoke specific demons, that once controlled, can be used to obtain special powers in return. Once a person conjures up a demon for instance, they must be able to control it, and make it perform a specific task, ability or even exchange a piece knowledge or information. However, if not properly controlled, they will strike back at you with great force.

There have been many reported cases of this going wrong, leading to horrible poltergeist-like activity to even deaths. It is considered dangerous, and proper study must be met before even thinking of attempting anything from its passages. These spirits deceit, trick and do everything in their power to hurt you. They have been known to give correct answers, but slowly overtime, will begin to mislead you and leave you weak and dependent on them. The two main tools for the person evoking, according to the Goetia, are simple; a Magical Circle (whereby one becomes fully protected from any malicious attacks by setting the boundaries) and the Triangle of Solomon (whereby the person is able to call forth the demon/spirit and hold them bound within the triangle). Proper mastery of meditation and use of one’s will must be adhered to before engaging with or summoning from the Goetia.

Like anything else, much of this is greatly exaggerated upon by Hollywood movies and internet rumors. Yes, it is extremely dangerous, but it does have its benefits. The art of evocation is not of conjuring up actual pre-existing forces or entities that exist in the world. Quite the contrary, evocations imply the manifestation of archetypal forces that exist within an individual. To gain mastery over this magical art does in part induce, according to some, a state of temporary psychosis. This is nothing new or amazing. In psychological terms, as an example, a person suffering from a negative memory from his/her past may create problematic manifestations within their current state. While undergoing psychoanalytic procedures, the psychologist might suggest hypnotherapy as a form of remedy. Under hypnotherapy the person is then able to focus on the specific memory and begin to face the problem gradually (face on), until the person comes to terms and gains control over the thought that causes the issue or manifestation (e.g., social anxiety, depression, etc). In the art of evocation, however, the person is able to physically manifest a specific representation of that traumatic memory, issue, habit, or problem and is able to tangibly confront the ‘inner demon’ that is causing damage. Because we all have ‘inner demons,’ through this method we are able to confront them and gain control over them and hopefully gain something positive from it. Addictions, bad habits, etc have always been around, and it is through these teachings one is able to subdue each archetypal demon that plagues us from within.

Before proceeding I suggest checking out my two previous posts on scrying and the cleansing of sanctum or habitation.

“The rationale of the powers conferred by Evocation and the reality of the spirits is not very far to seek, if one glances at pathological psychology for a brief moment. The phenomenon of Evocation may be compared to a subtle neurosis or complex present in our minds, which we find ourselves unable to throw off or dispose of unless by some means we are enabled to define it clearly and ascertain its cause. This knowledge gives it a precise conscious and rational form, which may then be frankly faced and banished for ever from the mind as a persecuting and troublesome impulse. The psycho-analyst is unable to assist a particularly bad neurotic patient suffering from a severe neurosis until he has delved into the Unconscious by means of his technique, and discovered the cause for the existence of the conflicts typified by those neuroses. This examination of the contents of the mind, or of some portion of the mind and memory, gives clarity and coherence to the underlying neurotic cause, and the patient seeing clearly the form and cause of the evoked psychosis is thus able to dispel and banish it. So long as the complex is a hidden subconscious impulse, lurking without shape or form in the Unconscious of the patient, yet possessing sufficient force to disrupt conscious unity, it cannot be properly confronted and handled.” –Israel Regardie, Tree of Life, pg. 196

What to know about malicious forces

The following are principal guidelines regarding supposed malicious forces:

Many believe in the dualistic nature of reality (i.e., both good and evil will always exist). This is simply not true. The dualistic nature of reality is based on two energies, regardless of pre-existing connotations. In other words, both positive and negative electricity is neither good nor bad, but rather, both are reflective of a guiding principle and both are needed to make things work. Same goes for men and women. The dualistic nature of humans is neither representative of good or bad, they both are essential for the progression of our reality. We associate many dualistic representations as either good or bad, this is just not true.

Evil does not exist. Evil is ignorance. The analogy may be drawn upon darkness and light. Many believe that darkness and light are always in opposition with each other, this is simply not true. Darkness is only the absence of light. The color black, to use as an example, is not scientifically a color; it is the absence of color (or light). In many ways, darkness is symbolic of ignorance, for where there is darkness there is only lack of light. The only thing that exists is light, and where there seems to be darkness, there is only lack of light.

The cosmic forces in the universe function on the principle of light. If any negative or malicious forces were to exist, it would be contrary to the evolutionary development of the universe. Many people culturally speaking, for an example, associate death as a symbol of evil. Death, in this sense, is merely a vehicle for other creative processes to take place.

No person can do harm unto you…unless you allow them to. By even so much as having a shred of doubt that somebody may be causing you harm, subconsciously you open a door to potential malicious intent. You must maintain a pure belief that nobody can do you harm unto you regardless of their motive or ability. Do not allow any doubt to enter your conscious mind. Superstitions are ignorant beliefs once held in old times and do not have any validity within a mystical context.

Tools

Ceremonial rituals and theurgical incantations have been around for centuries. What little survives of the secret mystery cults dating back to Greco-Roman times (and prior), such as the Mithraic and Eleusinian Mysteries, maintain ritualistic practices whereby initiates would be encouraged to undergo various forms of purification in order to transcend their spiritual selves above the material plane. Afterwards, the initiate, in their progression, would fully begin to understand the principles and symbolic representations by which all things are governed within nature and overall, the universe. Furthermore, early practices of theurgy began to emerge around the same time, beyond mere God worship, the evocation of a god (or gods) into a ritualistic space became more widespread. The idea of uniting oneself with the divine became widely accepted by the time early christianity began adopting ideas of theurgy for the purpose of angelic protection or protection against malicious forces in general. These esoteric beliefs, in contrast to later goetic practices, were used as a way to bring about the ‘god within’ or the divine knowledge one could attain by subduing their physical selves in order to bring about higher truths.

It has been theorized that these later notions on subduing the lower parts of the self directly, in order to obtain higher truths, were those that later developed into early goetic practices. Various representations (beyond angelic manifestations or invocations) were used as symbolic counterparts of the lower self dealing directly with various aspects of the human psyche in order to pursue or obtain a specific purpose, e.g., mathematical knowledge, finding lost items, obtaining wealth, medicinal wisdom, etc. Tools, as one would assume, began to expand as the complexity of the rituals in themselves began to develop.

The tools as mentioned by the Lesser Key of Solomon are the Circle, Triangle, parchment, seal, ring as well as brass vessel. Variations of these tools can be substituted, as seen in variations later Goetic rituals. The most important tools that are necessary for any Goetic ritual are the circle (which establishes a boundary), the triangle (which establishes a medium), and seal (which directs the focus or attention). I have seen Golden Dawn groups use wands/swords/daggers during the preliminary invocations in addition to the ritual. These tools can be used to transfer the entities from the Triangle, and into the Circle and into a medium, such as Ouija Board, etc. The belief is that the dagger or sword is the only item capable of penetrating or transferring back and forth between the Triangle and Circle.

The Circle of Solomon “is to be made 9 feet across and the divine names are to be written around it, from Eheye to Levanah…made for to preserve himself from the malice of those evil spirits” Peterson, Joseph H. Lemegeton Clavicula Salomonis (The Lesser Key of Solomon), pg.41. This can vary in size, as some Golden Dawn groups maintain massive circles able to hold up to 20 people inside. I have also seen people use string or other items (including salt), to maintain a stable perimeter in which to work.

It was written that the Triangle that Solomon “commanded the disobedient spirits into; it is to be made two [feet] of [out] from the Circle and 3 [feet] over [across]. Note this triangle is to be places upon [towards] that Coast [quarter] [that] the spirit belongeth [to]. Observe the moon in working” Peterson, Joseph H. Lemegeton Clavicula Salomonis (The Lesser Key of Solomon), pg.42-3. It is the medium in which the entity summoned inhabits. The original Triangle, as drawn, maintains a black spot in the center which is where the entity enters into. Various practitioners believe that the empty space is really occupied by black mirror or dark reflective surface. There have been several citations relating to such a mirror occupying the triangle, however, it is mere speculation. In all practicality, I do believe a mirror is the best medium to be used along with the Triangle of Solomon for the purpose of conjuration.

Next is the the Hexagram of Solomon (or Seal of Solomon) which is used as a means of protection against the spirits. In the Goetia, “this figure is to be made on parchment made of calfes skin and worne at the skirtt of ye white vestment, and covered with a lennen [linen] cloath to ye which is to be shewed to the spirits when they are appeared that they may be compelled to be obedient and take a humane shape” Ibid., pg.43. The origin of the Seal of Solomon is said to be King Solomon himself, used as a talisman, to control the demons and jinns (genies). In most likelihood, the seal itself traces back to Arabic traditions in the 14th century and was later adopted into European traditions proceeding the crusades. This seal can also be found on the ring mentioned in the Goetia used to command the spirits directly.

Most importantly than the ring is a “figure is to be made in [gold or silver] and worne upon the breast with the seal of the spirit on one [the other] side of it. It is for to preserve [the Exorcist] from danger, and also to command by.” Ibid., pg.44.

Additional tools are likewise mentioned, such brass vessel used to contain the spirits. Long white robes, and incense are also needed.

“Invocation implies above all else the calling into the Circle of the human sphere of consciousness, which is the definition of the Magical Circle, of a God or the Holy Guardian Angel. In this higher form of Magic no exterior triangle is needed, for the Magician, both Circle and Triangle in one being, is desirous of mingling his own life with and surrendering his own being to the greater life of a God. The Triangle implies manifestation and duality, the separation of a lesser being from the Theurgist. In Invocation duality is an unmitigated curse ; the purpose of that aspect of Theurgy being to eliminate duality. The Evocation, on the other hand, is the deliberate conjuration or the calling forth of an incomplete or lesser entity into the Triangle of manifestation which is placed away from the circumference of the Circle. The definitions of the two major figures are very important and useful, and should, I think, always be remembered. The Circle is the sphere of consciousness; one, integral and complete. The Triangle represents manifestation and separation, and it is therein that a being of darkness is brought into light from the hidden confines of the inner circle. A God may be presumed to be a complete and harmonious idea ; coherent and absolute within its own sphere, an all-encompassing macrocosm to which the Magician, who is a microcosm, unites himself within the protected limits of the Circle. On the other hand, a spirit or an intelligence is a lesser being, and although by definition it is a semi- intelligent force of Nature, it is an idea which is neither complete nor well-developed, and comprises but a limited and partitive consciousness. In the case of Evocation, the spirit is evoked into a Triangle bounded and protected by divine names, placed on the outside of the sacred Circle, and the Magician within the Circle stands in relation to the spirit as a Macrocosm and a superior being. Just as the invocation of a God floods the human consciousness with an ecstatic surge of the divine light and life, so does the Theurgist stand as a God and energizer to the spirit. The purpose of the evocation is, in short, that some portion of the human soul which is deficient in a more or less important quality is made intentionally to stand out, as it were. Given body and form by the power of the imagination and will, it is, to use metaphor, specially nourished by the warmth and sustenance of the sun and given water and food that it may grow and flourish. The technique is the assimilation of a particular spirit into the consciousness of the Theurgist, not by love and surrender as is the case in the Invocation of a God, but by superior command and imperious gesture of Will. By this assimilation, the wound of Amfortas is healed, the deficiency is remedied, and the soul of the Theurgist is stimulated in a special way, according to the nature of the spirit.” –Israel Regardie, Tree of Life

How to make your own Triangle of Solomon (PDF)

Hebrew lettering for the Circle of Solomon (PDF) & Making of the magical Circle of Solomon (PDF)

How to Make and Use Talismans by Israel Regardie (PDF)

The Book of Ceremonial Magic by A.E. Waite (PDF)

Variations and Historical influence

Grimoires, a derivative from the old French word for ‘grammar’, are books of spells and incantations dating as far back as Mesopotamia. There are countless grimoires in existence and some of which contain everything from using ‘natural spirits’ or fairies for the use of healing to selling your soul to Satan himself. The books themselves can be very imaginative from a superstitious period when medicine and science were still in their infancy. There are however, a few books worth mentioning that later were incorporated within the Golden Dawn’s belief system. Likewise, some of these obscure traditions outside the written structure made its way into Golden Dawn and vise-versa. Needless to say, some of these followers had subsequential influence that later played little-known critical roles within the evolution of our history.

A well-regarded manuscript that had influenced a lot of the Golden Dawn scholars of the time was that of The Book of Abramelin, dating back to around the 1300’s. According to the book, the author, Abraham of Worms, a Jew living in Germany, travelled to Egypt where he had encountered Abramelin the Mage. There, living in isolation he possessed Kabbalistic knowledge and magical abilities. The book is written addressed to the author’s son, Lamech, in which it is hoped that he could learn the secrets in which he was taught. The book gives specific instructions including the use of Magic Squares (described later here), the conjuration of guardian angels and demons, magical incantations such as finding lost treasure, love spells, invisibility and flight. Most importantly, it has an elaborate 18 month long ritual for the purpose of establishing contact with the divine. This ritual consists of remaining in isolation, daily prayers, abstinence from alcohol and sexual activities among other things. The book was first translated into English by Samuel Liddell MacGregor Mathers, one of the original founders of the Hermetic Order of the Golden Dawn, in late 1800’s. Many Golden Dawn practitioners tried abiding by this ritual, most with little success, including Aleister Crowley–labeled the most wicked man alive (who notably attempted this ritual several times).

Well-known physician Peter de Abano (1250-1316) is said to have written a grimoire known as the Heptameron. It was highly cited and referred to by occult scholars including alchemist and magician Heinrich Cornelius Agrippa von Nettesheim. The detailed rites for summoning angels for each day of the week has also been attributed to influencing later works such as the Lesser Key of Solomon (or Lemegeton). As has been suggested, Abano did not come up with its contents yet transcribed them from earlier works, just as the goetic/theurgical works have always been passed down in secret during this time. The book in itself puts the art of conjuration within a mathematical and scientific framework, as primitive as it may seem by modern standards, however, it serves as an invaluable look into the continuum of these practices over the centuries.

Another form of conjuration is ascribed to Martinez de Pasqually, a French mystic and Freemason who lived in the 1700’s and who founded the l’Ordre de Chevaliers Maçons Élus Coëns de l’Univers, or Elus Coën (or Elite Priests) for short. Pasqually is most known for his book the Treatise on the Reintegration of Beings, where he believed in the reintegration of all human beings back to their original state which consists of a unification with the divine. It was therefore the obligation of each of of the mystics to help further humanity on its eventual quest to reunify itself with God. With his treatise along with his formation of original Elus Coën, he believed the only way of reintegration was through theurgy, the act of conjuring or exorcising entities. The overall goal was to purify or exorcise the world of evil through theurgy. Within the degrees of the Elus Coën there was what was known as the ‘Secret Class’, a higher grade reserved for the few successful initiates:

“The purpose of this class, through its esoteric teachings, was to place the dignitaries in communion with the worlds of the Beyond, those of the Celestial Powers, and this by means of the Evocations of High Magic. Whereas the grade of “Grand-Architect” taught how to chase Demoniacal Powers from the Earth’s aura by means of magical exorcisms, the grade of” Réau-Croix taught the means of evoking Celestial Powers and attracting them “sympathetically” to this same terrestrial aura. Moreover, by their apparent manifestations (auditory or visual), they allowed the Réau-Croix to judge the degree of progress which the evoker had achieved, and to see if he had been ”reintegrated into his original powers”, according to the Master’s phrase.”

–R. Ambelain Le Martinisme (Martinism), pg. 17 (trans. Piers A. Vaughan)

Louis Claude de Saint-Martin, also known as the Unknown Philosopher, later broke from away from the theurgical practices inscribed by the Pasqually’s Elus Coën. Saint-Martin went on to form Martinism, which still maintains minor underlying key elements for the purpose of theurgic ritual. It has been suggested that once Pasqually entered into Haiti before his death in 1774, the Elus Coën established a new branch in Port-au-Prince. In Haiti theurgical practices and voodoo traditions came together for the first time. The similarities between both traditions is quite irrefutable, none the less, the last of the Elus Coën died in 1868 so we may never know to what degree each may have influenced one another. However, there are speculations that perpetuations of the Elus Coën may have been incorporated within Haitian Freemasonry and may still practice a few of the combined rituals in secret.

During the 1860’s a secretive Rosicrucian branch within Freemasonry was formed in England, called the Societas Rosicruciana in Anglia (S.R.I.A.). The academic and scholarly basis of the organization drew in prominent members such as William Robert Woodman, William Wynn Westcott, and Samuel Liddell MacGregor Mathers who later went on to form the Hermetic Order of the Golden Dawn due to membership restrictions. Within the Golden Dawn, non-Freemason individuals were allowed membership, including women and non-Christians (which was a requirement for being within the S.R.I.A.). This drew in a few famous academics, and writers of the time such as Aleister Crowley (who had just parted ways with Cambridge University), W. B. Yeats, Sir Arthur Conan Doyle, Sir Arthur Conan Doyle, A. E. Waite, Bram Stoker, and Theodor Reuss (who later went on to create the Ordo Templi Orientis) just to name a few. Theurgy became a centralized part within the Golden Dawn system of study, and furthermore, they were putting it into practice. Mathers was among the first to translate many of these original goetic works into English and then apply it within the Golden Dawn system. Despite the original Golden Dawn only lasting a few years, o this day its teachings have still maintained a wide following despite the many offshoots and splinter of groups claiming lineage to the original group in England.

Gérard Encausse, simply known as Papus, was born in 1865 in Spain and later became a well-known physician, occult scholar, and original Paris-body member of the Hermetic Order of the Golden Dawn. After the original Martinist members had spread across Europe by the 1880’s Martinism was considered extinct, however, Papus, along with another, who it had turned out were both the last of Martinist initiates, revived the Martinist Order in 1884. In 1905 Papus was invited to Russia by Tsar Nicholas II to consulate him and his family as a physician and as a well-known occult scholar. During one of these visits he was urged to summon the Tsar’s father, Alexander III, who died in 1894. The Tsar asked his father what he should do regarding taking military action, however, his dead father left them with a dark prophecy that he and his family would succumb to the revolutionaries. Papus reassured the Tsar that no harm would befall him or his family so long as he was alive. Consequently, World War 1 broke out and Papus enlisted in the French military as a medic where he died of tuberculosis in 1916. Some time later the Tsar and his family were massacred at the hands of the Bolsheviks, the prophecy had come true. It is interesting to note that Papus, during his consultations with the Tsar, urged him not to put faith into conjuration especially when it came to military or governmental matters. Just as Papus warned against Rasputin’s ‘abilities’, he exclaimed that his own conjuration rituals were something not to be relied on.

The failed attempts, like Crowley along with so many others, should serve as a warning. One’s own aspirations must be held accountable. With people’s desperate need for answers and resorting to conjurations for them usually results in disillusionment. Even to escape or to view the method as a quick means to avoid confrontational solutions is not fixing the problem, but avoiding it (which makes one more susceptible to negative influences). The original intended purpose of conjuration was to help attain higher aspirations by purifying oneself of egocentric aspects. Likewise, group ritual and conjurations, should be abided by properly with the proper aspirations or else one might fall into the danger of hysteria. As suggested, these conjurations are likely a result of of one’s own subconscious proven manifest, in physical form. It exists only because of you, you are the medium, it lives off of what you feed it. So remain cautious of deception, is it really what you want to hear? or something that needs to be heard?

Sigils

The most important key element for conjurations are the symbols by which the entity is summoned. Sigils, as they are referred to, are used to make talismans or for the use of conjurations/evocations. The sigils are taken from the grimoires or created using the following two methods and then traced onto parchment paper or on metals, most of the time. Using the corresponding metals for different entities they can intensify the connection between the magician and entity they wish to summon. For protection, the various sigils are traced on silver or gold amulets and carried around the neck. In most instances it is highly recommended to trace the sigils on paper so that it may be burned after the ritual. There have been cases I’ve heard where people have found metallic sigils made by others and have had the serious misfortunes associated with their wrath. The brass vessel, as mentioned in the Lesser Key of Solomon, is representative of the containment that must be undertaken for each of the sigils, for when they are unleashed can cause havoc. Just like King Solomon’s attempt to keep all 72 demons locked away, there will always be one fool to unleash them once again into the world.



Though the goetia maintains it’s own symbols, or seals, associated with the 72 demons, there are other ways of creating symbols for the purpose of conjuration. The original Hermetic Order of the Golden Dawn used the Rosy Cross symbol with its layers of rose petals symbolizing various elemental spheres represented through Hebrew letters. The innermost layer represents the worldly sphere with Air, Fire, and Water. The following layer represents the seven planets, and lastly the final layer representing the 12 signs of the zodiac. The Rosy Cross, dates back to the Rosicrucian mystics of the 1600’s, whose manifestos helped spark the enlightenment. By connecting a line in between the Hebrew letters, spelling out the name of the entity one wishes to establish contact with an individual can create a seal, or sigil for the use of conjuration (or even protection).

Similarly, there is another form of creating sigils using what are known as ‘Magic Squares’ which uses the same concept, however, the numbering of which is divided into astronomical associations. For example, the spirit Hagiel, from the Kabbalah, who’s associated with the planet Venus. Using the Magic Square for the planet venus you trace out the numbers associated with the Hebrew letters, as Hebrew letters have numerical associations (e.g., Aleph=1, Bet=2, Gimmel=3, etc). Thus, the end result is a simple sigil which can be used for either protection on a talisman, or conjuration.

Importance of Ritual Space

In theory, the ritual s rather simple and powerful, however, each step must be adhered to properly as negative consequences have been known to happen. As previously mentioned, the entity is known for deception, and will do everything in its power to lure you in. Therefore, it is important to maintain a proper distance and consecrated space for the purpose of this ritual.

The Lemegeton Clavicula Salomonis (The Lesser Key of Solomon) and several other manuscripts, including the Heptameron, make mention of the use of prayer during the concentration of the temple or workspace. I offer the following suggestions based on past experiences. Before proceeding it would be wise to undergo some form of meditation or the Lesser Banishing Ritual of the Pentagram (LBRP) as a means for mental preparation. The following is a prayer in Latin used while sprinkling water (or washing oneself) along with the use of oils for anointment. which serves as a means of purifying the ritual space. As previously mentioned in my Cleansing of Sanctum or Habitation article,

Asperges me, Domine, hyssopo et mundabor,

Lavabis me, et super nivem dealbabor.

(Thou wilt sprinkle me, O Lord, with hyssop and I shall be cleansed

Thou wilt wash me, and I shall be washed whiter than snow)

After the water purification, the incense ritual should commence using the following:

Incensum istud a te benedictum ascendat ad te,

Domine, et descendat super nos misericordia tua.

(May this incense which thou hast blessed,

O Lord, ascend to thee, and may thy mercy descend upon us)

The Bornless Ritual

Never the spirit was born,

The Spirit shall cease to be never.

Never was time it was not.

End and beginning are dreams.

Birthless and deathless and changeless

Remaineth the Spirit forever;

Death hath not touched it at all,

Dead though the house of it seems.”

The Bornless Ritual was first translated from Greek and published in 1852 by the Cambridge Antiquarian Society in a monograph entitled, A Fragment of Graeco-Egyptian Ritual. An additional version emerged a few years later by E.A. Budge of the British Museum. Before the year 1899, it was once again translated but this time from Latin by S.L. MacGregor Mathers. This Latin translation was commissioned by none other than Aleister Crowley and was later interpreted by him for his version of the Goetia (published in 1903).

The Bornless Ritual was originally intended to be performed during exorcisms. The ritual was then adapted from the original intended exorcism rite, briefly by the Golden Dawn, “to open the mind of the aspirant by continuous and concentrated application, that he becomes conscious of –or, if you like, possessed by –another spirit, Holy Guardian Angel.” Crowley’s later interpretation, consisting of overly butchered names and phallic emphasis, was to become the most popular version of the ritual until Israel Regardie later re-interpreted the ritual from earlier versions. The use of the names themselves have been analyzed and reanalyzed by scholars, and there are several interpretations as to their scattered origins (including Egyptian, Greek, and Hebrew).

Though I do not agree with a lot of Aleister Crowley’s beliefs or works, I do believe his addition of the Bornless Ritual into his Goetia was an invaluable tool for the purpose of evocation/invocation. If done properly, it should serve as a meaningful passageway into the goetic ritual that follows.

Comparison on the three stages in the development of the bornless ritual (PDF)

“Thee I invoke, the Bornless one.

Thee, that didst create the Earth and the Heavens:

Thee, that didst create the Night and the day.

Thee, that didst create the darkness and the Light.

Thou art Osorronophris: Whom no man hath seen at any time.

Thou art Iabos:

Thou art Iapos:

Thou hast distinguished between the just and the Unjust.

Thou didst make the female and the Male.

Thou didst produce the Seed and the Fruit.

Thou didst form Men to love one another, and to hate one another.

I am _________ Thy Prophet, unto Whom Thou didst commit Thy Mysteries, the Ceremonies of _________:

Thou didst produce the moist and the dry, and that which nourisheth all created Life.

Hear Thou Me, for I am the Angel of Apophrasz Osorronophris: this is Thy True Name, handed down to the Prophets of _________.

Hear Me: Ar: Thiao: Reibet: Atheleberseth: A: Blatha: Abeu: Eben: Phi: Chitasoe: Ib: Thiao.

Hear Me, and make all Spirits subject unto Me: so that every Spirit of the Firmament and of the Ether: upon the Earth and under the Earth: on dry Land and in the Water: of Whirling Air, and of rushing Fire: and every Spell and Scourge of God may be obedient unto Me.

I invoke Thee, the Terrible and Invisible God: Who dwellest in the Void Place of the Spirit: Arogogorobrao: Sochou: Modorio: Phalarchao: Ooo: Ape, The Bornless One: Hear Me!

Hear Me: Roubriao: Mariodam: Balbnabaoth: Assalonai: Aphniao: I: Tholeth: Abrasax: Qeoou: Ischur, Mighty and Bornless One! Hear Me!

I invoke Thee: Ma: Barraio: Ioel: Kotha: Athorebalo: Abraoth: Hear Me!

Hear me! Aoth: Aboth: Basum: Isak: Sabaoth: Iao:

This is the Lord of the Gods:

This is the Lord of the Universe:

This is He Whom the Winds fear.

This is He, Who having made Voice by His Commandment, is Lord of All Things; King, Ruler, and Helper. Hear Me!

Hear Me: Ieou: Pur: Iou: Pur: Iaot: Iaeo: Ioou: Abrasax: Sabriam: Oo: Uu: Ede: Edu: Angelos tou theou: Lai: Gaia: Apa: Diachanna: Chorun.

I am He! the Bornless Spirit! having sight in the Feet: Strong, and the Immortal Fire!

I am He! the Truth!

I am He! Who hate that evil should be wrought in the World!

I am He, that lightningeth and thundereth.

I am He, from whom is the Shower of the Life of Earth:

I am He, whose mouth flameth:

I am He, the Begetter and Manifester unto the Light:

I am He, the Grace of the World:

“The Heart Girt with a Serpent” is My Name!

Come Thou forth, and follow Me: and make all Spirits subject unto Me so that every Spirit of the Firmament, and of the Ether: upon the Earth and under the Earth: on dry land, or in the Water: of whirling Air or of rushing Fire: and every Spell and Scourge of God, may be obedient unto me! Iao: Sabao: Such are the Words!”

The Command and Dispersing

The commands for conjuration within the Goetia consists of the following passages:

First conjuration Second conjuration Constraining the spirit A third conjuration if the spirit does not appear Constraining if the spirit begins to rebel Conjuration of fire (forcing the spirit to appear using fire) Cursing the spirit (if it does not appear) Addressing the spirit once they manifest Welcoming the spirit Departing the spirit

As each section consists of a lengthy paragraph and is too long for read for the purpose of this article, you may read it in complete form here: ‘Of The Arte Goetia’ by Joseph H. Peterson

As previously suggested it is best to transcribe the sigil onto parchment paper so that after the spirit’s departure they may not be linked back to you. Commands are always given precisely and straight to the point. As with other ceremonial rituals, avoid using the word ‘no’ or ‘don’t’ as the spirit usually tends to avoid the phrasing and focuses on the actual focal point you are trying to address. Visualize the command and keep it simple, transfer the visualization directly without distraction. In some instances there may be other distractions from spectral manifestations to even annoying neighbors, however, do your best to keep your mind focused. If you are distracted by a loud noise or visual manifestation outside your area, simply shift your attention back and do not allow your emotions or mind to pursue or rationalize beyond the ritual at hand.

Keep in mind these are just guidelines which can be creatively re-worded to suit your needs. The ritual in itself must be adhered to, however, the vocabulary or phrasing can be adjusted! Remember that the focal point will always be the Triangle of Solomon (in this case), keep your attention focused there. Additionally, nonverbal communication has also been noted, if you are having a hard time communicating with the spirits I have personally seen the use of the talking board (i.e., Ouija board) to serve as a direct form of communication after it has manifested within the Triangle of Solomon. In that case, always remember that the wand, sword or dagger are the only tools that can penetrate freely between inside the circle and outside. Lastly, always end with the same ‘banishing’ or ‘cleansing’ techniques done in the beginning.

“For the actual evocation of beings no spells or similar nonsense is necessary. Since, during the whole time of the evocation, the magician is in an elevated state, in a true relationship with God, he places himself with his consciousness into the sphere of the chosen being and, after having called out its name, asks the being to appear to him. The being hears the magician, at once reacts to his call, and quite willingly comes near him. A true magician will never be obliged to threaten a being or do anything of that sort in order to make the being obedient to his will. This may only happen with stubborn demons to whom the magician demonstrates the power of his relationship to God. In the case of a true relationship to God, hardly any being, no matter what rank it may have, will ever dare to place itself in opposition to the divinity, for the divinity is the power by which the being was created, and therefore it must be respected.”

–Franz Bardon The Practice of Magical Evocation, pg 99-100

Final thoughts

To end I will quickly address the nature of both spectral encounters (or ghosts) in contrast to spirit conjuration. There are only two forms of spiritual manifestations, yours and theirs, and both can be projected into the designated ritual space (Triangle). What you manifest, in terms of conjuring, manifests only because you have allowed your subconscious to project itself into physicality. Everything else is independent and relies on someone else for its existence. That is why it is important to disperse the spirit energy (negative or otherwise) from whence it came, namely from within you. However, there are cases where the spirit is moving freely within an environment due to the spiritual energy/residue being left intact either after an event or death. This second scenario is solely based on what is referred to as the ‘shell’. This energetic ‘shell’ is the residue of a person, not a spirit or soul of an individual but rather the leftover ‘radiation’ of the individual. In some cases it is known to take on various monstrous/vile shapes. In cases where the individual has led a positive life and has maintained positive vibratory attributes, that positive energy generally disperses quickly or leaves a short lasting ‘good feeling’ within that environment. However, for those that succumbed to their lower emotions or ego, such as jealousy, hatred, etc, that energy general tries to continue on as it did during its lifespan. That undispersed energy will do everything in its power to manipulate, scare, or deceive people in order to feed off that energy that they give off. Even so much as giving it attention is enough to sustain itself for a little while longer. Proper ‘banishing’ rituals should be practiced regularly to rid the environment of any residual energy that might still exist.

I’ve received more messages on this subject than any other. Perhaps in part due to television and movies and the magical allure to wreak havoc on a nemesis or for the purpose of obtaining riches, I can only guess. As previously mentioned, the purpose is to attain higher states of being, so what harm you wish to do on another you will only do unto yourself. The overall practice of conjuration has both pros and cons, and simply put, the cons overweigh the pros. There are other ways to address the notion of reaching or purifying oneself to a divine state as we once were. Would I recommend this to practicing mystics, occultists, or magicians? probably not. The historical aspect in itself is significant enough for close academic study, however, it does not warrant any practical application outside the purpose of one’s personal amusement. The imaginative and invaluable aspects of this ritual can, however, be used creatively to help people under certain circumstances. Nonetheless, I would never consider myself to be a conjurer, exorcist or anything else despite having given it plenty of study over the years. It took me about 2-3 years studying all aspects of the ritual before even considering attempting it. Hopefully, others will be able to take the ritual a step further and creatively implement it for a higher purpose in reflecting and aiding others.

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