A Primer to The Solomonic

Method: Modern Fusions

To the Reader and Acknowledgements:
First and foremost, I hope you find this primer on Solomonic evocation
methods to be of use to your ritual practice. I have only really come to Solomonic
Evocation myself in the last 4-5 months, but I have always been captivated by the
Goetia Spirits and the magick that surrounds them. As a now a budding occultist, the
Solomonic tradition is one of rich depth and great potential. There is artistry in the
path, but it is also a path that a good majority of occultists would call difficult to
follow, for many reasons. With all the books on Goetia, from the old Ars Goetia all
the way to modern Gallery of Magick (GoM) and demonolatry methods, I appreciate
how difficult it is to choose which angle to take. There are hundreds of opinions,
many contradicting and truthfully, this is harmful to the practice. While still
technically a beginner, I have dipped my toes into several of the paths, from
traditional to modern in one flavor or another. What follows is an attempt to bring
together the common ideas and principles behind some of the methods I know. It is
my hope that I present something that is of use to you, the reader.

In this primer, I will try to deconstruct the ideas that operate behind traditional
Solomonic evocation, from the Ars Goetia. For brevity and clarity, I attempt to omit
the deeper philosophical theory behind this method, but sometimes there will be just
a little theory given to allow you to appreciate the how and the why of the method.
As a person passioned by scientific thinking and artistic creativity, I firmly believe
that a balance between practicality and mysticism can portray and paint the picture
that this noble tradition deserves.

As of today, it is fair game to say that the Goetia has left a profound and
powerful mark on modern western occultism. For this, we have Aleister Crowley and
Samuel Macgregor Mathers to thank for reintroducing us to the Ars Goetia, albeit in a
flawed form. Further on, we have Poke Carroll Runyon to thank for retooling the
method with some of the components we know so well today, like the dark mirror. In
the modern day (1990s onward), we have access to a wealth of accurate portrayals of
the Goetia thanks to the academic efforts of individuals like Joseph H. Peterson,
Stephen Skinner, and David Rankine for giving us accurate copies of the Goetia to
work with. However, this doesn't even touch what the Goetia has evolved into by
now, as of this writing in August 2019.

The Gallery of Magick and other modern authors, like Theodore Rose and
Corwin Hargrove, have worked tirelessly to bring us modern day renditions of these
spirits and their working procedures. As the reader, you no doubt know of such
modern day magnum opuses like “Demons of Magick” by Gordon Winterfield and
“Lucifer and the Hidden Demons” by Theodore Rose, which are routinely considered
game changers in the field of demonic and goetic magick. Further works, like the
demonolatry works of S. Connolly leave us much in alternative workings if we prefer
the worship of these powerful and noble spirits as opposed to normal evocative
workings.

At the end, over this summer, I have had the honor to consult all of these works
in order to bring modernism into the traditional workings of Solomonic Magick. My
method is not perfect and it is not a completely new thing. I don't seek profit for it
and it is more of a mish-mash than a genuinely new approach, especially compared to
our local genius occultists like Tristan Butler and Jareth Tempest, all of whom I hold
great admiration for. Instead, this is an exploration of the tradition and a reworking,
to include GoM and other modern workings into a Solomonic framework. So I hope
this helps you in your spiritual path. What follows is how I see the art of Solomonic
Magick, accompanied by my thoughts and experiences with the system's many
flavors.

Introduction: Solomonic in Brief

Illustration 1: The traditional brass vessel of Solomon

The tradition of Goetic magick, in a surface perspective is one that is thought

to originate with the biblical King Solomon. Who is said to have, with the help of
God and his attendant angels, to have bound up the 72 fabled demons of the Ars
Goetia into the brass vessel pictured above. As with most myths, it would be easy to
assume that this tradition is of a Hebrew origin, but the reality is quite a bit more
nuanced. Stephen Skinner actually shows that much of the Goetic tradition has its
roots in the Greek Magical Papyri (PGM) and that the Solomonic tradition is actually
very much Graeco-Egyptian in origin. Notions of this tradition have filtered through
from B.C. Times to a A.D. Times, where we find texts like “The Testament of
Solomon” and “The Greater Key of Solomon” being hailed as precursors to texts
existing in a more 'medieval era. The text I am referring to as 'medieval' is exactly
the Lemegeton or more famously the “Lesser Key of Solomon”. It is here that we
find the traditional book, “The Ars Goetia”, which is the centerpiece of this primer.

In the traditional vein, the Ars Goetia remains a beast to actually work for all
but the serious occultists. Important components, like the circle and the triangle,
remain difficult to construct or purchase because of the absurd level of detail and
complexity needed to make them. Other items, especially the lion skin belt, can be
seen as next to impossible to get for your average practicioner. Even beyond that, the
grimoire's actual traditional practice demands rigorous fasting and abstention from
'sinful acts' for a period of 9 days before the operation starts. The operation itself, our
main concern, is also quite complex, requiring detailed knowledge of high ceremonial
magick in order to perform in a way deemed 'safe'. Of course, 'safe' is a relative
term, as it will differ from one practicioner to the next.

A modern, but dated take on the method is found accessible primarily through
the methods of the Golden Dawn and also cobbled together manuscripts from earlier
times. But if taken at face value, I would summarize the method roughly as follows:

1. A preparation of the operator (practicioner) for 9 days as specified by the

grimoire.
2. A thorough cleansing of the working space through banishings like the
Lesser Banishing Ritual of the Pentagram/Hexagram (LBRP / LBRH).
3. An invocation to the highest deity of the operator, such a prayer to god
or more popularly, the Bornless One Invocation.
4. An invocation to the demon's 'thwarting' angel.
5. The conjurations are read inside of the circle until the demon manifests
and is contained into the triangle.
6. A welcoming of the spirit and presenting the crafted request (this step
being referred to as 'ligatio' by Skinner.
7. License to Depart
8. Cleansing of the area, via banishing or other methods.

As I present it here, this is what I have distilled to be the 'traditional' method

today, which has heavy elements of Graeco-Egyptian magick (Bornless One) and
Hebrew magick. While seemingly simple, this method comes with the necessity of
knowing each step to a high degree and can properly take a minimum of several
months to assimilate. Modern methods, like those present in Gordon Winterfield's
Demons of Magick (DoM) and even Corwin Hargroves “The Magick of Influence”
contain elements of these steps in one variation or another. Even demonolatry
methods will hold many parallels to the above mentioned steps.
 In reality, what can actually be seen here is that these steps are actually general
steps in many ways. The above version is a method of Solomonic Evocation that
simply consists of the following phases:

1. Preparation and Opening of the Temple ('Consecretio')

2. Invocations ('Invocatio')
3. Evocation and interaction ('Ligatio').
4. License to Depart
5. Cleansing and closing of the Temple.

These 5 phases are what I see as the principles behind Solomonic evocation.
While not every modern day author will use every single phase, the general order and
structure is still largely followed. A full solomonic operation will need to, in my
eyes, include all 5 of these phases to make it complete. The good news, however, is
that since modern methods obey this method in majority, that means that the methods
of many modern Goetic grimoires can be dissected like puzzle pieces and
reconstructed to create your own personal approach. Within the armory of modern
grimoires, like the GoM and Corwin Hargrove, there exists an abundance of puzzle
pieces that we can use to construct a new method. This new method will still
conform to the steps of a 'Solomonic Evocation' as we will see. What follows is an
explanation on the tools needed and then a breakdown of the 5 phases.

Preparation of the Operator

It goes without saying that a Solomonic operation is a big undertaking and the
operation requires serious investment. Truthfully, we are in an era of modern
occultism where much of this investment is removed in favor of practicality and
timely effectiveness. I appreciate the raw efficiency that the modern grimoire genre
brings, but a lot of the lead up preparation to the magickal operation is what gives
Solomonic magick its great potential. Much of this preparation will resemble what
priests and other shamanic or religious figures did in anticipation of great events; that
is to say it was a combination of fasting, prayer, and abstinence from sin. Within the
Ars Goetia, the following requirements were vital to the success of the operation:

• 9 days of fasting and abstention from sexual activity

• Prayers and orison recitations on each day
• Preparation of the proper evocation equipment

9 days of such thorough preparation certainly gives the operator a great and
sharp intent that is focused into the ritual. The purification that comes with this
process renders the operator ready to conduct evocation with spirits in an optimal
way, on a mental, physical, and emotional level. The prayers and orisons act to
connect the operator with whatever divine source they believe in, which in traditional
Abrahamic contexts, is absolutely essential to work safely with the infernal spirits.
Tradition, while beautiful in its dedication to the art, is highly impractical in the
modern context. I won't repeat what is already said by other modern occultists, but
rather I will provide a shortcut to this prep work. Corwin Hargrove, in his work “The
Magick of Influence”, adovcates the following:

• 3 days abstention from sexual activity (masturbatory included)

• 6 hours fasting before the ritual

In my operations Solomonic operations, I have used anywhere from 0-3 days

of this preparation window and I have experienced results regardless of how this
preaparation was carried out. But in brief, my results tended to manifest quicker
when I obeyed these 2 above preparation points. Again the theory is quite simple:
Abstention from sexual activity builds up 'spiritual energy'. That is to say, it builds
up focus and desire for the ritual. This is different from a 'lust for results' that so
commonly plagues our practices in practical occultism. I feel that if the operator
spends these 3 days holding themselves back in anticipation of the ritual, the
importance of the ritual will psychologically 'build up' in the mind. We naturally
reserve time and invest our energies into things we find important, it is no different
here. The more time and energy we devote to the ritual's build up, through our
abstention, the more signficant the ritual is in our minds. This is 'intent' and we
channel it through our preparation, which then feeds into our actual operation.

Fasting in traditional terms is simply another term for 'cleansing'. The

cleansing here is simply a purification of the body. The classical view is that
consuming the meat of other living beings is what creates an impurity inside of the
physical body. In personal terms, I liken this to a 'smell' or a 'stench' that spirits can
detect. An evoked spirit will be less likely to be receptive to a stench that comes
from the consumption of meat. The validity for this reason is honestly ambiguous, as
we likely carry out ritual all the time whilst eating meat. But it is common maxim of
grimoiric tradtion that does not hurt to consider. I myself have had no real difference
in my practical results when it comes to this, but your own personal experience may
be different.

In the end, I try to present a very basic psychological justification for why we
do preparation for a Solomonic operation. There are many different perspectives on
why we do these preparations ahead of the ritual, but the end result is that it always
comes down to 'intent'. We prepare ourselves to do something we find of great
importance to our lives and this is the emotional context that we need to approach the
ritual. So, I propose a minimum of 3 days abstention of sexual activity and 6
hours of fasting prior to ritual as prepwork to the ritual proper.
Evocation Apparatus

I. Overview
Grimoiric ritual is known for its tedious amount of regalia and equipment.
This is especially true for the Ars Goetia, which requires the following pieces of
equipment:

1. A Circle of 9 feet in diameter

2. A triangle of 3 feet to each side
3. The Pentacle of Solomon
4. The Hexagram of Solomon
5. The Spirit's Sigil on a lamen (necklace)
6. A brass vessel with an accompanying seal
7. A magick ring or disc
8. A sword or dagger
9. Clothes: A cap, a lionskin belt, and a white linen robe

This list is mind boggling to assemble and prohibitively expensive for all but
the well off practicioners. Some call some of the items on this list 'blinds' in the
grimoire to weed out the uninitiated and the dangerous, but I feel otherwise. Each
item has its specific purpose. I will going over each essential item to the evocation
properly within this section, but for now let's chop out some things so we can make
the list more simple:

1. A circle
2. A triangle
3. The Pentacle of Solomon
4. The Hexagram of Solomon
5. The Spirit's sigil on the lamen
6. A dagger

In this list, you may notice I removed the measurements. These, in my

experience are not needed; the circle and the triangle must be as big as you need them
to be in order to fulfill your purposes in the ritual, nothing more, nothing less. But in
short, these items are what I would call either 'essential' or 'important'. The circle, the
triangle, and the lamen are 'essential'. These are vital points to make the ritual work
properly if you intend on practicing in the Solomonic Framework. The Pentacle,
Hexagram, and dagger are 'important'. You don't need them in ritual, but they each
hold their functions accordinig to the ritual theory. I narrowed this list down also
based on the ease of construction for the item. Trust me, it's not back breaking!

II. Consecration
Consecration is a strange topic; some think it's necessary and others don't care
at all for it. But as a serious practictioner, this point should be considered.
Consecration is just a way of saying “This is the purpose of item A” or less casually,
you give a purpose to the item you consecrate. There are quite literally a million
ways to carry this out and sadly the Ars Goetia is rather ambigious on how this is
done. Yet, the pattern is usually something like the following:

1. You construct the item

2. Cleanse the item of foreign energies or influences

3. Bless the item with a consecretory prayer

Let's mull over these steps just a little. The item should ideally be constructed
and there is good reason for this. One, once you construct it you know how to make
replacements. Two, and most importantly, your construction of the item links it to
you. It gives the piece your 'identity' or even energy if you will. The cleansing step
is seen as a precaution, especially when the item is bought, that is used to ensure that
the equipment's purpose has nothing to interfere with its function. Cleansing is
typically done using something like fumigation (Sage or Frankincense are great
choices for this) or asperging (blessed water dissolved with salt sprinkled on the
item). Finally, the most important part is the blessing. Blessing the item is the step
where the item is given purpose. You effectively declare to the universe “this is the
role of this equipment”. This is usually done either by direct declaration or by use of
a prayer provided in the grimoire.

For here, unfortunarely, the consecretory prayers of the Ars Goetia are
curiously not included directly in the actual grimoire. To find the consecretory
prayers for our equipment, another book called the “Ars Nova” is needed. These
prayers are found in the appendices of two sources:

• “Lemegeton: The Lesser Key of Solomon” by Joseph H. Peterson

• “The Goetia of Dr. Rudd” by Stephen Skinner and David Rankine

Both editions use these prayers and both editions are excellent resources for
actual grimoiric practice of the Solomonic operation. I personally opt for “The
Goetia of Dr. Rudd”, but both work marveously as resources. Now, I will be
modifying the consecration procedures for each item where it is relevant.
Sometimes, the cleansing step might be skipped over, because in some cases it
truthfully is not needed, unless if buy the item. I will present consecrations of each
item in brief detail, but unique detail.
III. The Circle
Purpose: The circle is commonly seen as a protective measure; it is a physical and
astral barrier against dangerous spirits. It is also the boundary that the operator
imposes in order to say “This is my space” and that is your space” to the spirit. This
interpretation is perfectly valid, but it is more than that. The circle is a way to center
yourself in ritual; it is a way to draw in and collect the ritual's energy into one space.
This energy, whether divine or personal, is what helps drive to the ritual. Think about
it as the space where the energies of the ritual are concentrated and used; so it acts
like a 'container' for things, rather than just a 'boundary' or 'barrier'.

Illustration 2: A salt circle. The most basic circle ever.

Implementation: A circle can be made in many ways. Technically, the design on the
cover of this primer shows the circle prescribed by the Ars Goetia and this
monstrosity is 9 feet long. It's beautiful, but horrifying to make. So I instead will
provide an alternative method, based on two very well known modern occultists:
Jason Miller and Corwin Hargrove:

1. Sprinkle salt counterclockwise and intonate 'EEEEEEEE AHHHHH

OHHHHHH' (IAO) as if you singing and humming at the same time.

2. For the second turn, take your dagger and roughly trace out the circle
that you created with salt. I suggest to exhale while doing this.
 3. To consecrate, say the following:

“I seize the circle. I consecrate and bless this circle in the name of the
most powerful god IAO” (intonate IAO as before in 1 exhalation)

Theory and Practical Thoughts: A salt circle is the most basic magickal circle for
ritual, used in pagan practices the world over. Salt has an 'occult property' to it, in
that is absorbs the subtle spiritual energies of the astral world, so it acts like a cushion
against such energies. In this consecration, the permutation of letters IAO is used in
step 1 to effectively imbue the circle with the name of 'god', which gives the circle a
sense of divine authority to it. Step 2 involves pushing your own energy into the
circle through the ritual dagger. It is common hermetic rituals to 'push' energy out of
you via exhalation; so I integrate this into the step. Step 3 finsihes this consecration
by declaring your ownership over the circle and fully endowing it with divine
authority in the name of a powerful deity or god. I have used this circle creation
method in my own freelance Solomonic operations and I have yet to have issues with
it.

Final Remarks: It is 100% true that the full consecration of the actual goetic circle is
far more powerful than this, but I think salt is far easier to use than carving or
painting over 100 hebrew characters in the floor. Remember this, it is up to you to be
sure that your circle works. By using your energy and the name of a supreme deity,
you have effectively connected yourself to the divine in this space. This is your
territory now and you should feel free to own it!

IV. The Triangle

Purpose: If the circle is your space, then the triangle is the spirit's space. In
ceremonial tradition, this triangle is called “The Triangle of Manifestation”. It is
where the grimoire's conjurations will direct the spirit to manifest and to remain
during the evocation itself. The triangle is seen overleaf:
 Illustration 3: The triangle of manifestation

In this picture, the outer borders of the triangle are inscribed with the names of
“Tetragrammaton”, “Primeumaton”, and “Anaphexaton”. These are names of “god”
of Hebrew or Graeco-Egyptian origin. Like the circle being imbued with the name of
IAO, these names act as 'walls' of containment to the spirit. The spirit is obiliged to
stay inside these names and not cross them, unless they wish to disobey the being that
created them. At each corner of the triangle is a portion of the Archangelic name
“Michael”, the general of god's heavenly armies. Like the god names, this again is
used to focus and contain the spirit into the circle, operating on the same ideas that I
mentioned before. The circle itself is the focal point of the spirit's manifestation.

Implementation: The triangle is usually made of wood with sides of 3 feet long.
The central circle is popularly fixed with a blackened mirror (blackened on one side)
or an incense censer, both for the purpose of viewing the spirit. This version of the
triangle is perfectly acceptable, but moderately difficult to make. My suggestion is
very simple: Take a sharpie and trace it out on paper! There, done! Use
whatever size paper and triangle you want, I don't feel it needs to be 3 feet long.
Now, there is no official consecration for this, so I made one up in short that I feel
should work.

1. Light a smudge stick of sage or frankincense and lightly pass the paper
through the smoke (Don't let the paper catch fire).

2. Draw the triangle on the paper.

3. Say the following consecretory prayer:

“Thou great god of all the heavenly host. Thou god of almighty power be ever
present with us to guard us and protect us and let thy holy presence be now and
always with us. Thou art the first and the last. Let all spirits be subject to us and let
the spirit be bound in this triangle that disturbs this place by thy holy angel Michael
until I shall discharge him. Thou god of almighty power be ever present with us to
guard and protect us, and let thy holy presence be now and always with us. To be a
light to our understandings and attend us now in our undertakings and defend us from
all evil and danger, both of soul and body”.

4. Intonate / vibrate the names “Tetragrammaton”, Primeumaton”,

“Anaphexaton”, and “MEE-CHAH-ELL”

Practical Thoughts: You will see this prayer is LONGER than the previous one for
the triangle. This consecretory prayer comes from the Lemegeton and is the official
prayer for the triangle. I included this because the length is generally quite
manageable. You can omit the vibration of the god names and Michael at the end,
but I feel the vibration adds extra energy to the whole construct, which never hurts.
Within this triangle, the spirit will manifest and it is good to have a medium of
manifestation set up. A good recommendation is either the black mirror (or polished
obsidian) or incense smoke. The mirror is used to view and talk to the spirit
('scrying') while the smoke may adopt interesting patterns or shapes by the spirit's
power. Either way, this triangle will be ready for use and should ideally be flanked
by 2 candles. You may keep the triangle again for future use, but it is ideal to cleanse
the triangle paper before doing another evocation with it.

Final Remarks: I suggest that the triangle be thought of as a dignified space for the
spirit to reside in. Demonolators and many other practicioners will argue that the
triangle is disrespectful, but that's just a matter of perspective. It is simply a focal
point for the spirit's energy, just as the circle is a focal point for the ritual's energy (ie
the operator's energy). In my eyes, the spirit's energy is better focused rather than
dispersed, but again you may disagree and that's fine. I will touch on this later, but
the triangle should never be thought of as a way to lord over the spirit and the circle
should never truly be thought of as a defensive wall. This is disrespectful to the spirit
and the fear of this approach will not reflect well to the spirit you summon. I will be
touching on some thoughts about this in a later section, but the best attitude is one of
a formal business associate, respect as equals but stand for yourself if needed.
IV. The Pentacle and Hexagram of Solomon.

Illustration 5: The Hexagram

Illustration 4: The Pentacle

Purpose: Now we get to the first two 'non-essential' items of the Solomonic
operation. The pentacle and hexagram are two symbols that the operator uses to
assert himself over the spirit, in case of the spirit is unruly. Both use two very
important occult symbolisms: the pentagram and the hexagram:

• Pentagram: This is symbolic of the microcosm. In ceremonial magick, the

microcosm represents man being created in god's image. This gives man a lot
of 'spiritual leverage' over other spirits. The pentacle basically says that we are
directly connected to the divine and we can act in its stead.

• Hexagram: This is symbolic of the macrocosm. The macrocosm is

representative of the divine itself. This is an even more exalted symbol than
the pentagram and it is used as additional 'proof of authority' in ritual.

The pentacle is used on the backside of the Lamen, which I will explain in the next
section. The hexagram functions as its own item. The pentacle is only used to
command the spirit to obey IF AND ONLY IF IT IS ACTING LIKE A
DOUCHE. In this case, you must show the pentacle to the spirit to make it behave.
The hexagram is more of an interesting case. If you have clairvoyance and can
actually see the spirit, it will may adopt a shape that you consider terrifying or
unpleasant. In case of unpleasant manifestation, you use the hexagram to
command the spirit to adopt a more pleasing shape. In both cases, these two
symbols should be used sparingly. I stress the importance of treating the spirit
respectfully, but firmly if needed. These two items are the 'firmly' bit.
Implementation: The Ars Goetia insists that the pentacle be engraved on a gold or
silver medallion and that the hexagram be inscribed on specifically prepared
parchment made of calf skin. I doubt you want to spend money on silver or gold and
I HIGHLY doubt you want to kill a baby cow. So, I again advice you to make the
two symbols on paper. The creation and consecration is proposed as follows:

1. Fumigate two pieces of paper with sage or frankincense smudging sticks.

2. On two papers draw the pentacle and the hexagram according to the
above designs. Both should be drawn in gold or yellow ink to really
simulate 'gold' and the symbolism of the macrocosm. The pentacle is
best drawn enclosed in a circle that is traced to the size of the lamen
medallion.

3. Placing one hand on each pentacle, close your eyes and exhale. Imagine
or feel yourself pushing divine white energy through your hands and into
the two symbols.

4. Keeping your hands over each symbol, recite the following consecretory
prayer:

“Thou, O great God, Who art the beginning and the end. Thou God of Almighty
power, be ever present with us to guard and protect us, and let Thy Holy Spirit and
presence be now and always with us. Thou God of Almighty power, be ever present
with us to guard and protect us, and let Thy Holy Spirit and presence be now and
always with us. I command thee, thou Spirit, of whatsoever region thou art, to come
unto this circle. And appear in human shape And speak unto us audibly in our mother-
tongue. And show, and discover unto us all treasure that thou knowest of, or that is in
thy keeping, and deliver it unto us quietly. And answer all such questions as we may
demand without any defect now at this time.”

Theory Thoughts: The pentacle has tetragrammaton wirtten on it in pieces. This is

symbolizing God's connection to man in the background of creation. The symbols
and names like “Soluzen, Halliza, etc” are likely sigils and names to angelic beings
who play important functions to the pentacle's symbolism. The hexagram has the Tau
cross in its center and the symbols “Alpha” and “Omega”. The Tau cross is something
of a complex subject beyond what I know, but “Alpha” and “Omega” are references
to god again. Finally the phrase “Agla”, standing for “Atah Gibor L'Olam” is written
on the hexagram, which is yet another divine name of importance in ceremonial
magick. These references cement the macrocosmic symbology that the hexagram
represents.
Final Remarks: I included these two items inside of the list in order to really give a
sense of completion to the method I am going to suggest. Honeslty, I have never seen
a use for either symbol because I have yet to encounter trouble in ritual. Truthfully,
unless you can actually SEE these spirits with clairvoyant senses, then at least the
hexagram is useless. The pentacle, however, could be useful for two situations: if
you have a more risky spirit on your hands or if you feel or see poltergeist /
dangerous spiritual activity in the ritual space. Then the pentacle is used to force the
spirit to calm down. But again, most of these issues can be properly avoided by
proper defensive measures and above all, a respectful attitude.

V. The Sigil and The Lamen

Purpose. The lamen is another vital piece of equipment that is required for
Solomonic operations. In brief, it is simply a medalion inscribed with the spirit's sigil
on one end and a protective symbol on the other end. It is worn like a necklace over
the operator's chest and is meant to confer protection to the ritualist. The lamen itself
usually comes in two varieties:

1. Traditional Lamen: The spirit's sigil is inscribed on one end and the
Pentacle of Solomon is inscribed on the other end as the protective
symbol. See the previous section for the theory of the pentacle.

2. Rudd Lamen: Again the spirit's sigil is inscribed on one end, but the
protective symbol is different. The invocation psalm of the spirit's
'thwarting angel' is inscribed on the other side as shown:

Illustration 6: (Left) The spirit's sigil. (Right) Angelic Pslam. Hebrew names are on
top and english names on the bottom.

The angel is invoked by vibrating the name of the angel and reading its invocation
psalm repeatedly. The angel's primary function is to oversee the operation, guide the
goetic spirit in fulfilling its task with angelic oversight, and to offer protection to the
operator where needed. In this sense, it is equivalent to the Pentacle in function.
Implementation: The Ars Goetia provides a rather expensive and probably
inaccessible way to make the lamens. Each spirit has a rank and the rank determines
the metal the medallion is made out of. These metals range from cheap ones, like
copper or tin, to expensive ones, like gold and silver. It is up to you if you want to
use metals, but I still recommend paper. You will want a medallion or a medal of
some sort to make the lamen:

1. Fumigate the medal and paper with sage or frankincense smudging

sticks.

2. Take the medal and trace out two circles with a sharpie.

3. Trace in the sigil of the spirit on one circle and the invocation psalm of
the spirit's counterpart angel on the other circle. Alternatively, you may
place a consecrated Pentacle of Solomon for the other circle.

4. Cut out both circles and tape each circle to one side of the medal. Make
sure the sigil and the angel's psalm are right side up and fitted well to the
shape of the medal.

5. You are done! No need for a consecration prayer!

Theory and Practical Thoughts: I have yet to observe a difference between the
traditional lamen and the Rudd lamen in terms of performance in ritual. What I say
next is based on theory and interpretation. I personally feel the Rudd Lamen is a
better lamen to use compared to the traditional lamen. Other occultists have noted
that the spirit's contain a certain disdain for the pentacle and that is evident from the
way it is used to compel the spirit's obedience. According to GoM's Gordern
Winterfield, the thwarting angel (also called “Shem Angel”) is simply a manager that
oversees the spirit's activities, like a stern but well meaning manager. The angel
provides a wise hand in guiding the spirit to channel its powers intelligently and
effectively. Additionally, the angel will constrain the spirit as needed if there is a
need, so the role of the Pentacle is fulfilled in a gentler way.

In terms of practical results, angelic oversight is quite an advantage to have if

you want gradual change. Demonic energy has a tendency to be quite explosive in
occultist experiences and the results very powerful, but very intimidating sometimes.
In hermeticism, the popular axiom of “As above and so below” talks about balance
and the Shem angel provides this balance. Angelic power is usually more subtle and
nuanced by comparison to demonic power. The Shem angel's energy and oversight is
called in to counter the demon's energy so that the result you seek manifests in a way
that will not totally screw you ever. But remember this, everyone's experience is
subjective. Angelic power can be explosive and demonic power subtle.
Final Remarks: The lamen is crucial to the operation; I mark it on the same level of
importance as the triangle and the circle. Without it the operation truthfully doesn't
work as well because you need the sigil on the lamen to actually contact the spirit.
The spirit's sigil should also be placed into the triangle, but having the sigil on the
same object as the protective symbol will help bind and constrain the spirit more
effectively. Also a brief word on the demonic sigils. The sigils are reactive. I have
called daemons mentally with one simple conjuration and a request with just a
sigil and they have responded before. This isn't to scare you, as there is a lot of
scare mongering going on regarding the Goetic spirits, but it is worth considering that
these sigils do work and with sobering effectiveness. So take care around these.

VI. The Dagger (Athame)

Illustration 7: A typical dagger with Hebrew inscribed on it.

Purpose. Out of all the tools, the dagger or Athame, is probably the least necessary,
but still nonetheless useful. In Golden Dawn based ritual, the Athame is commonly
used in the LBRP and LBRH to trace out astral lines of energy for ritual constructs.
Remember what I said about 'pushing' energy with exhalations? The Athame helps to
do this by acting as a medium to carry the energy through itself to the outside world
as you push your energy through. This makes it a great choice for circle casting, as I
described earlier, by physically tracing and pushing the energy via the Athame. This
is the purpose for which the dagger will be used and nothing more in this method.

However, for completions sake, I will also explain its potential use as outlined in the
Ars Goetia. Sometimes the Athame is used the 'sword' described in the Ars Goetia,
which is further used as a weapon of intimidation to bully the spirit into subjugation.
With the word 'AGLA' written on it, the sword / dagger could be used to transfer the
spirit from the triangle to something else. A process that I would imagine is either
annoying or downright shitty for the spirit. Either way, this is not the intended use.
Implementation: There is no true consecration that I know of for the Athame and
quite frankly there is no need for consecration. Our use here is simply for the transfer
of energy from you to the circle on the floor. But, it is wise to use it in banishings
such as the LBRP or any other applications where you push your own energy through
it often. I have heard others say that this method tends to be like an 'auto-
consecration'. Of course, a good asperging or fumigation for routine cleansing can
also help too.

Final Remarks. The theory on this has already been said, so there isn't really much I
feel I need to add. The only remark I add is that, under no circumstances, should you
use the Athame to intimidate the spirit or show 'authority' over it. That's why you
have the Shem angel, or the Pentacle. There are even conjurations in the grimoire
that help to establish control if you truly feel the need to. I am not forcing anyone to
follow this warning, but I feel it deserves mention.

Of all the coercive methods in the Ars Goetia, the sword is probably second
only to the curses in the book when it comes to intimidation factor. While it is true
that the spirits don't think like humans, they certainly do understand and appreciate
the notion of respect. I will be writing in detail about this later, but the basic notion is
the same. Don't use the athame for intimidation. If you piss off the spirit, you will
find yourself getting no results or bad results. Not to mention you have a damaged
relationship with a powerful spirit who could otherwise be a great ally to have in life.
So it is wise to consider this.

Deconstructing the Method

An Overview.

Dear reader, you and I finally arrive to the part that I am happiest to write: the
method of Solomonic evocation. I hope you enjoy reading and practicing this as
much I enjoy writing it. If you are ready to implement the method, then I will guess
that the tools and the preparations have been accounted for. If not, that's not an issue;
it is your ritual after all and I personally don't follow all my own advices everytime.
For a brief reminder, here are the phases I outlined before:

• Preparation and Temple Opening ('Consecretio')

• Invocations ('Invocatio')
• Evocation and interaction ('Ligatio').
• License to Depart
• Cleansing and closing of the Temple.
 I will spend a section each analysing and breaking down each phase as I see it.
There will be some occult theory added in for your understanding and some accounts
of my own personal experiences with each phases methods in order to give a
theoretical and a practical view of everything. In accordance with this primer's title, I
will not only breakdown the phases by analysis, but also suggest individual working
from the Gallery of Magick and other modern grimoire authors like Corwin
Hargrove. I will summarize these additions to the method in each section, in bold, in
case if you wish to get straight to the practice application of this powerful set of
magick.

Of course, I am just a newbie in essence mashing togeher a bunch of methods

that I think will only work together, based on theory. I have my own method, but it
does not rely on the GoM or associated methods too much. It is far more Golden
Dawn based, with some additions from “Demons of Magick” and, in rare cases,
“Lucifer and the Hidden Demons”. To my own method, I have added things like
evocation keys and pathworkings, where possible, in order to definitively call the
spirit, rather than some sort of Egregore or imposter spirit. Sadly, this is an issue in
evocation based magick, but modern authors have come up with consistent
innovations to help ensure the real spirit is more likely to be evoked. I happily devote
further sections to explore these ideas in depth, namely the evocation keys and the
pathworkings. Furthermore, I will outline my own method in an appendix should you
want to test it out and have knowledge of Golden Dawn traditions.

Finally, I am a great and passionate fan of occult theory, so I will devote some
time later to dicussing a few relevant points, which mainly are:

• The nature and responsiveness of demonic sigils

• A brief discussion of the nature of goetic spirits I worked with frequently
• A good code of conduct with spirits
• The use of body fluids for offerings
• The foundational skills needed in Solomonic evocation

These final sections are just musings on my part. Think about the essays of
Aleister Crowley and you'll get where I'm going with these, just minus the ego. You
are free to skip these, but I feel that perhaps these sections will be of great use in
refining or thinking about whatever practice you choose with Daemonic spirits. But
for now let's begin.
I. Preparation and Temple Opening (Consecretio)
I admit I must thank Stephen Skinner in his introduction in “The Goetia of Dr.
Rudd” for giving me these fancy latin terms. “Consecretio” or more specifically
“Consecretio Dei” can be thought of as the initial preparation in the ritual space or
temple before opening the gates of evocation. In a more war-like sense, this can be
thought of as preparing your first lines of defense in evocation. In the most
traditional sense, this is usually cleaning, cleansing and purifying the space for the
operation. This is followed by fervent prayer to the highest power you believe in.
For some, its Zeus and for others, perhaps Hecate. But in the context of the Ars
Goetia, it is the Abrahamic god YHVH or Yahweh or EE-AH-OH-EH. This prayer is
done for protection and authority for the rite to come.

In a 19th-20th century context, Consecretio Dei takes on a much more

interesting and familiar format. A lot of us dispensed with formal prayer and replaced
them with ritual instead. It is not shocking to see a format like this in more recent
Solomonic evocation:

1. LBRP + LBRH banishings

2. The Middle Pillar (MP)

3. An invocation ritual: The Bornless One (or Headless One)

This is a ceremonial magick opening that is quite popular with Golden Dawn
practicioners and perhaps Thelemites (followers of Alesiter Crowley's philosophies).
The purposes of the rituals are quite simple. You have two banishings: the LBRP to
banish lingering elemental energies and the LBRH to banish planerary energies. It is
important to start with a clean slate in any major Solomonic operation. Any
disturbances can cause disruptions to the ritual flow or to your attempts to evoke the
goetic spirit. The Middle Pillar, created by Israel Regardie, is a ritual that activates
your energy flow in the body and helps orient your energies to a ritual environment.
Most important here is the Bornless One invocation, which is our equivalent to the
prayers to god existing in tradition. While divisive in its use, this invocation is meant
to grant authority to you to command the spirits you will be invoking and evoking. It
is mostly for authority, atmosphere, and less for protection. That comes later.

I and many others personally find some meditation to be helpful to quiet the
mind, activate the senses, and settle into the ritual mood before even starting the first
steps of Consecretio. Only 10-15 minutes of just observing your thoughts and letting
flow out in silence is enough I feel; it does the job well enough. So a bigger question
is, how do we translate older material into newer? We generalize the format.
 We see the following:

1. Meditation to enter 'ritual mode'

2. Banishing for a sterile space
3. Activation of our personal energies
4. An Invocation / Appeal to Divine Authority

Steps 1-3 are easily achievable by the operator's own authority, but the
invocation and appeal to authority in step 4 is tricky. The GoM thankfully provides a
great array of tools to fill in these generic roles:

1. Banishing: The Sword Banishing (Magickal Protection) or The Circle of

Power (Archangels of Magick
2. Energetic Activation: The Pillar of Energy (The Masterworks of Chaos
Magick)
3. Invocation to the divine: The Ritual to Wield Power (Demons of
Magick)

The sword banishing is the main banishing ritual of the GoM. Involving the
angels Kalach and Yohach, it will likely achieve the aim of banishing the space of
most unwanted influences. The circle of power is my prefered choice in this portion,
as it creates an astral circle of protection and invokes the archangels for further
measures. The energetic activation is done using the Pillar of Energy ritual from
Adam Blackthornes work. I am not personally familiar with this ritual, but from all
appearances it is based on the MP in concept. So it may fulfill the role. Finally, we
replace the Bornless One invocation with the Ritual to Wield Power from Demon's of
Magick. If you decide to use the Opening Ritual of DoM, then you will bring
together the Circle of Power and the Ritual to Wield power in one go. Either way,
this will fulfill the general steps in Consecretio.

In addition, it is important to touch upon the importance of magickal trance. It

is something that is used time and again for actual spiritual contact. Poke Runyon
was among one of the earlier practicioners to use trance induction for Goetic
evocation through Tatraka (Gaze) yoga and self-hypnosis while staring into the black
mirror. Thankfully, you don't have to use those methods if you don't wish to. DoM
offers a great way to get a trance going through the use of 4 words of power, which
are found in the book.

These words, when intonated / vibrated, these words will produce a hypnotic
shift. The full detail of these effects are found given by Gordon Winterfield in DoM,
but here I will give a practical explanation and sensations behind using these words.
It is important to chant these words while staring at black surface, ideally the obsidian
mirror inside the triangle. At 5 minutes per word, try to keep your gaze softly
focused on the black surface, but try not to focus on the surface. Just simply an
unfocused gaze should do. Keep attention to the sound of your vibration rather than
the visual. In due course, during this chanting, you may feel sense of lightheadness
or perhaps your peripheral vision will blur. This is usually how I feel, but your
experience could be different. Feel free to proceed for 20 minutes. Ideally, this will
be used after your meditation and before your banishing. So the structure becomes:

1. 10-15 min of meditation

2. 20 minutes of chanting (5 min per word of power)
3. Sword Banishing
4. Pillar of Energy
5. The Ritual to Wield Power or The DoM Opening Ritual

It is important to note, that your lamen should not have the demonic sigil
showing. The angelic / pentacle side should be face up and the demonic sigil face
down. It is not time to contact the spirit yet and you want to make sure to set up the
proper protective measures in ritual. I always it is important to obey the logical flow
of the ritual. The goal of the Consecretio phase is always preparing the operator's
perception, environment, and authority as a foundation for the ritual.

Summary:

With your lamen turned to the angelic / pentacle side, your candles lit, and
all your tools laid out as necessary, you may perform the following sequence:

1. 10 -15 minutes of relaxation and mind clearing meditation

2. 20 minutes chanting words of power at 5 minutes per word to induce
mild trance
3. The Sword Banishing ritual to clear away energies
4. The Pillar of Energy to raise your own magickal power
5. The Ritual Opening of DoM to call on the Archangels and to invoke
divine authority

Using these steps, it is now possible to proceed to the next stage of

Solomonic evocation, Invocatio. In this step, you will invoke the Shem Angel
and prepare the astral space for the demon to arrive, much like DoM. But
additionally, you will do a few extra things that are optional.
II. Invocations ('Invocatio').

This is the second stage of the Solomonic evocation and perhaps the most
important in my eyes. Stephen Skinner mentions that it is at this stage the Shem
Angel is invoked in order to oversee the operation and to provide possible safety.
Going back to the Golden Dawn and ceremonial approach, it is fairly typical to use
the following sequence of rituals:

1. The Supreme Invoking Ritual of the Pentagram (SIRP)

2. The Supreme Invoking Ritual of the Hexagram (SIRH) or The Planetary
Septagram Ritual (Poke Runyon)
3. The Shem Angel Invocation
4. Casting of the Physical Circle (if not already present)

Prior to this phase, we have a ritual space that is now clean of interfering
energies and an operator endowed with divinely established authority. So, the first
portion is to balance the elemental energies, which is done via the SIRP, and to
provide the relevant planetary energies via the SIRH or the Planetary Septagram
Ritual. These energies are needed to create the initial astral energies that spirits are
used to and to power the ritual like a battery. The Shem angel invocation then comes
via reading the invocation psalm and the angels name, and then requesting its help in
the operation. Finally, the physical circle could be cast to form the operator's
working space.

Before I continue, I will be tapping into some occult theory. Our material
world is quite different in many ways to the astral realm, especially with regards to
energy and atmosphere. Energetically, a spirit takes a great effort to manifest into the
physical world, which is why physical manifestation is such a holy grail in evocation.
It's putting a person used to the desert into the South Pole or taking a fish out of
water; it's going to want to return it's home quickly. That is unless we change the
atmosphere of our world to match their's more. Furthermore, we often need to thin
the barrier between our world and the astral world (the 'veil') in order to provide a
doorway for the Goetic Spirit to enter through. A so called spiritual 'portal'. This is
done via Poke Runyon's Planetary Septagram ritual, which opens a door to the
relevant part of the Goetic's world. It isn't necessary to do this, but we are
commanding the spirit to appear, so it would be best to make their journey as simple
as possible for both parties involved.

Let's take a moment to 'visit' the home of the Goetic spirits, as told by Poke
Runyon. If you do GoM exclusively, chances are you may not be acquainted with the
Tree of Life from Hermetic Kaballah and that's fine, it isn't truly necessary to perform
magick. But it does give us an explanation for where exactly the Goetic spirit's are
called from. According to Runyon, the spirit's exist within the 'sphere of the moon',
which is why we evoke during the waxing moon, when the moon is becoming strong.
 Illustration 8: The Tree of Life. For now Focus on Yesod near
the base

Kaballah attributes the sphere of the moon to sphere of 'Yesod' in the tree of
life. This is called the 'foundation' for higher realms and it is commonly referred to as
the astral plane, or at least a major part of it. This is where the Goetic spirits lie and
where we must target our attention. Now, the planetary septagram ritual requires an
intimate understanding of basic Golden Dawn theory to implement so we won't do
that here. Instead I will try to provide a simpler way of opening the 'gateway', but I
can't promise it will work. The archangel of Yesod is Gabriel and we will be working
with him to open the doorway. So here is my proposed ritual:

1. Face west and visualize Gabriel's evocation traits: A fullmoon, orange

shards of energy, and a midnight ocean under stars. Keep focus
especially on the moon.
2. While doing this visualization, vibrate the name 'GAH-BREE-ELL' 3
times.
3. Keep the evocation traits in mind and request the following: “Oh
Archangel Gabriel, I ask you to use your power to hermetically unseal
the gateway to the sphere of YEH-SODE and open the portal between
worlds”
4. Say “I thank you Archangel Gabriel” and feel gratitude for their
assistance.
 With this, you can at least invoke the opennig of the gateway to the lunar
sphere of the Goetic spirits and perhaps flood your environment with some lunar
energy. With that in mind, I now propose the following generalized format based off
of this phase of Consecretio:

1. Balance the space with elemental energy

2. Open the gateway to Yesod and invoke lunar energies
3. Shem Angel Invocation
4. Casting the Circle

This is the primary sequence of ritual events for Consecretio and it is my

apologies for saying that the GoM is generally quite lacking in this. Balancing the
space with elemental energy is a bit difficult, but we can improvise too. I am basing
this technique on 'breathing' the energy of the elements into the room. The technique
is simple:

1. Visualize imagery associated with the element and feel its qualities using
whatever senses you deem appropriate (touch and sight are the best).
2. Inhale and imagine yourself breathing these sensations out (like a
colored breathe into the room).
3. Repeat with the other 3 elements.

Ideally, you want to correspond with the directions associated with each
element. So if you did the circle of power in Consecretio, you would use the
following: east for fire, north for earth, south for air, and west for water. Simply
breathe the element out in the direction it matches. I believe this set up to be best
because you will also be matching the elements with their archangels in the directions
you called them in.

After elementally balancing the space and opening the doorway to Yesod, you
will now call the Shem Angel. You may use the following method or perhaps invoke
it through the method used in DoM. I prefer the following for the Shem angel
invocation:

1. For 3 minutes, vibrate the angel's name and chant its invocation psalm
(either latin or hebrew) while looking at the lamen.
2. If you feel a change in the atmosphere (candle flickers, temperature
changes, or energetic tinglings) or if 3 minutes pass, stop the chant.
3. Say with humility: “Oh [Shem Angel Name], I ask you to oversee this
operation as I call on [Spirit Name]. Please provide protection and
guidance in this operation and to its results”

Angels are quite responsive when called in the right way. Usually, this consists
of choice name vibrations and, in the case of Shem angels, the use of invocation
psalms. The request is just simply to direct the invocation to the right area that the
angel should attend to, which is the ritual's flow of events and the results manifesting.
I personally never had a knack for feeling angelic presences; sometimes I feel them
and others I don't. But you can always improve the result by adding the sigils of the
Shem angels to the lamen front. Simply add it above the invocation psalm and do the
same process as above but while contemplating the sigil. Adding a sigil and name
calling will likely enhance the angelic connection.

This has been a lot of theory and quite frankly I can assure you that the rest of
the method will be less heavy in that area. But first, I will now touch upon the use of
DoM's evocation keys. I will explain these in some detail later, but they are
important and I have noticed they make the process far, far easier for the demons to
appear. The method is in DoM and you will find it there, so I will skip that part. Just
know that I would suggest working the evocation keys of the spirit for 20 minutes (so
around 4-5 minutes for each key, adding them sequentially on to each other). By
doing this, you will find that you will speed up your conjuration speed. Trust me
when I say that the conjuration from the Ars Goetia are VERY long and it isn't
unusual to need to read them 4-6 times to get a noticeable response. This can take
20-30 minutes, which is time well saved. As of writing, working the evocation keys
for 10 minutes reduced that to 1-2 readings. So I leave those numbers for you to
decide if you wish to use this.

Before casting the circle, I recommend some incense to further sweeten the
atmosphere for the spirit and make your space 'more like home'. Each demon has it's
specific preferred incense based on its rank. This I will cover later, but it is helpful to
know. I reccomend you do this just before casting the circle, because you are in a
Solomonic operation. Inside this, you don't break the circle until the spirit has left.
In lighting the incense, also place a copy of the demon's sigil in the center of the
triangle. This will further provide a focal point to aid in manifestation. With these
tasks done, the atmosphere set up to provide a welcoming environment for the spirit,
and the shem angel invoked, you should now cast the circle. So here ends Invocatio.

Summary. I apologize to you for the lack of GoM based rituals for this part. I
had to come up with some improvised rituals to provide the components for the
invocatio phase. You will need DoM for this part, for the spirit's evocation keys
should you decide to use them. So here are the steps:

1. Visualize, feel, and then breathe out the elements into the ritual
space towards their appropriate directions.
2. Call upon Archangel Gabriel to open the gateway to Yesod and to
invoke lunar energies into the space.
3. Invoke the Shem Angel and request its help as described.
4. Work the evocation keys for 10-20 minutes.
5. Light the appropriate incense and place a copy of the spirit's sigil in
the triangle's center.
 6. Cast your circle of salt and consecreate it.
III. Evocation and Interaction ('Ligatio')

Here we are, finally in the evocation proper. The term ligatio is basically
meaning to litigate, which is precisely what you will be doing with the spirit you call.
Depending on your psychic senses, this is either the most boring part of the operation
or the most exciting. You may actually see something in the triangle or mirror or you
may up talking to your own reflection. I always feel like a dumbass since I belong to
the former, but it's part of the trade! So in this portion we shall use the conjurations
from the actual Ars Goetia, as they are truthfully the strongest ones in my experience.
I always get powerful reactions upon reciting them enough times. In Poke Runyon's
method, after all the initial preparations, it is very typical to see the following
sequence of events unfold:

1. The operator or seer turns the lamen over to the demonic sigil and
contemplates it for a time (usually 3-4 minutes).
2. The operator then recites the conjuration, vibrating the appropriate key
words.
3. The operator waits and observes the scrying mirror or incense smoke in
the triangle for a sign of manifestation.
4. If no manifestation is observed, then the operator recites the conjuration
again. This process repeats until enough physical signs are observed.

The purpose of the sigil contemplation is merely to alert the spirit's attention
and to form an initial connection. Some notable practicioners, including Gordon
Winterfield, advocate mentally chanting the name to get its attention and in my
experience I find that to be solid advice. In my evocations, the mere mental chanting
of the name while looking at the sigil produces some initial signs, mostly candle
flickering, which happens for in ritual especially without a tangible air current. This
is important for getting the spirit's attention, but not sufficient for the level of
evocation you should aim for in a Solomonic operation.

The reading of the conjuration is perhaps the most frightening part for many
new practicioners. I admit I didn't shit myself, but I was nervous, I didn't know what
to expect. Unless you take a psychedelic substance like LSD or unless you have
properly trained astral senses, you will not likely glimpse a full visible manifestation
of the spirit in a black mirror. It is possible that you will habe some luck seeing
specific smoke patterns within incense smoke in the triangle, but this is certainly not
the best way to tell. Not even Aleister Crowley, as accomplished of a ritualist as he
was, managed to get proper manifestation in incense smoke. Instead if you are like
me and many other practicioners you will want to look for the physical signs. The
most common is what I call an “electrifying rush” in your spine and back. It will feel
like something between adrenaline and nervous tingling. Another sign to watch for is
candle flame changes. Flickering, high flame heights, and so on, in the absence of
external disturbances (like air currents), are telltale signs of spiritual presence.
Finally, you may observe temperature changes. I usually feel them around my legs
and lower body, but you will feel something like cold or hot when you clearly
shouldn't. This will alert you to a presence.

Now at this point is where you will recite a conjuration from the Ars Goetia.
The initial conjuration looks like this:

“ I do invocate and conjure thee, Spirit N.; and being with power armed from
the Supreme Majesty, I do invocate and conjure you spirit N. and being armed with
power from the supreame Majesty, I thoroughly command you by Beralanensis,
Baldachiensis, Paumachiæ & Apologiæ-Sedes and the most powerful princes Genio
Liachidi ministers of the Tartarean seat, Chief princes of the seat of Apologia, in the
Ninth Region; I exorcise & powerfully command you spirit N, in and by him that said
the word, and it was done.

And by all the holy and most glorious Names of the most holy and true God,
and by these his most holy Names Adonai, El, Elohim, ElO-HEH, TZA-BAH-
OHT, El-EE-ON, Eserchie, Yah, Tetragrammaton SHAD-DAI That you forthwith
appear and show yourself here unto me before this Circle, in a fair and human shape,
without any deformity or ugly shew and without delay, do come, from all parts of the
world to make rational answers unto all Things which I shall ask of you; and come
you peacebly, visibly and affably without delay, manifesting which I desire, being
conjured by the Name of the Eternal living and true God Helioren.

I conjure you by the special and true Name of your God that you owe
obedience unto and by the Name of your king, which beareth rule over you, That
forthwith you come without tarrying, and fullfill my desires, and command, and
persist unto the End, & according to my Intentions and I conjure you by him to whom
all Creatures are obediant unto and by this ineffeble name Tetragrammaton
Jehovah, which being heard, the Elements are overthrown; the air is shaken, the sea
runs back, the fire is quenched, the Earth Trembles and all the hosts of Celestials,
terrestrials & Infernals do Tremble, and are troubled and confounded togather. that
you come visibly and affably, speak unto me with a Clear voice Intelligible, and
without any ambiguity, Therefore come ye in the Name Adonay TZAH-BAH-OHT;
Adonay, Amiorem. Come come why stay you? hasten: Adonay SHAD-DAI, the
Kinge of kings commands you”

Long isn't it? Inside of DoM, you will find the main call to the demon to be
VERY short by comparison. However, in my practical experiences, this conjuration
is far more potent than any modern conjuration that exists. Notice the bolded words
for a second here; these are divine names or the names of powerful 'boss' infernal
spirits that the Goetic spirit answers to. These bolded names are where the power to
call the spirit comes from. It is best that you vibrate these names for the maximum
effect. Most are phonetically pronouncable in englishe except for the ones in the first
paragraph.
However, the call to the spirit may not work the first time. Even if you read it
out, it is best to read with authority, determination, and emotion, as if you are in a
theater performance. This is what the spirit will likely respond to. But one reading
might not be enough to draw the spirit out, especially if you do not feel the physical
sensations I described previously. If this is the case, feel free to repeat the
conjuration with more emotion 1-2 more times. If this doesn't work you will move
onto the following conjurations (full text in the appendices):

1. The 2nd conjuration

2. The Conjuration of Kings

The 2nd conjuration is merely a more commanding version of the 1st with
different divine names. I find this one to be more powerful than the 1st one, but you
should try 2-3 times before moving to the conjuration of kings. The conjuration of
kings is a very special one; it commands the spirit's directional king to compel the
spirit to appear. This can be quite important to do, for it is this very King that may be
preventing the spirit from manifesting to your triangle. Here are the directional
associations you should use:

1. East is Amaymon
2. West is Corson
3. North is Ziminiar
4. South is Goap (or Gaap)

These names will vary from source to source, but these are the
correspondences of the Ars Goetia and this is the system we will stick to. Feel free to
research further, but then you will bring yourself outside of this Solomonic system we
are using. Again, it might be good to repeat the conjuration of kings twice. By now,
however, especially if you worked the spirit's evocation keys, you should have felt a
physical sign of some sort. Even if not, it is best to assume the spirit is there and
proceed with the welcoming address to the spirit:

“Welcome oh spirit N. Oh most noble [rank of spirit] I say you are welcome unto
me because I called you through him who created both heaven & Earth & Hell and all
that is contained therein and you have obeyed allso by the same power that I called you
forth by I bind you that you remaine affably and visibly here before this circle and in this
triangle so constant and so long as I have occasion for you and not to depart without my
licence untill you have faithfully and truely performed my will without any falsity.”

This welcome address is recommended for use because it will compel the spirit
to your triangle and bind it your word so that you are able to license its departure. By
this point, you should have the lamen turned to the spirits sigil when in interaction
with it. It is again important to remember a few points. First always be courteous
and highly respectful; this thing has the power to alter reality. Two, only ever
command it when absolutely necessary and that is when: it misbehaves or when
issuing a pact or request. Even then, do this in a proper tone befitting of a well
controlled business meeting. It here where, you should also ask the spirit for a sign it
is the spirit you want. If you have astral senses, then you would ask it to sign its sigil
into the mirror (an 'astal' imprint') or to provide a physical sign via candle or incense
smoke. In my experience, even if it is ideal to do this, you may not get a direct
confirmation. Even so, proceed with the ligatio and assume that the process has
called the right spirit (with this many filtering measures, you most likely did).

It is here where I will now tell you how you may go about ligatio. It is
essentially a contract proposal and discussion session. If you can hear the spirit, then
you will likely give it a command and discuss the 'hows' and 'whats' of the request.
Remember this, you are commanding the spirit, so it will fulfill its charge, but it may
try to ask for more detail to complete the task or find roundabout methods to
complete it; methods unexpected by you. This is why you have to prepare your
command ahead of time, so that all the big and potentially dangerous loophooles are
eliminated. There is a way to do this efficiently with pacts, but I will first give you
the format that I use for assigning a command or request:

1. Explain the circumstances surrounding the task and why you summoed
the spirit.
2. When done, ask the spirit if it has any questions.
3. Assign the command as follows: “In the name of and by the power of
EE-AH-OH-EH Tetragrammaton, I command and bind you, Spirit N, to
fulfill the following task: [detail task]”
4. Ask the spirit if it has any questions.

If you are not clairvoyant or have good astral senses then the questioning phase
is nothing more than a formality. You could try to scan your thoughts and see if the
spirit communicates there, but that can be quite difficult to do. Instead, you should
assume the spirit has accepted the task and move on. But before we proceed to the
next step of Ligatio, I would like to advocate the use of a formal pact. It is similar to
the idea of Faustian deal, but you are not selling your soul and you are not working
with evil. It is a business deal; it is a transaction. Basically, you provide a charge to
bind the spirit to, you detail the points you want fulfilled, the means you want it to be
fulfilled in and what you will offer in return upon task completion. So I will propose
a very simple format for this:

1. Issue the command, as detailed above. But this time list PRECISELY
WHAT YOU WANT as a list.
2. Using the same command format, bind the spirit to a number of methods
or ways you wish for it to manifest your result.
3. Bind yourself to the terms that you offer to the spirit. Ie bind yourself to
the offerings promise.
 4. Specify a timeframe for the task.
5. Sign your name and the spirit's sigil.

It is important that before detailing the list of things you want, the method you
want, and your offerings to use the command format to bind the spirit to its terms and
you to yours. This will ensure the spirit is duty bound to carry out what you want and
how you want it. Binding yourself is merely an act of solidarity show your integrity
to the deal and that your intentions are genuine. Inside of your 'methods' list, be sure
to include two things:

1. A clause that says “Only methods that will do no harm or death of any
type unto me or my loved ones”.
2. A clause that says “Any other method deemed appropriate by Spirit N,
within the terms of this pact”

Point 1 is straightforward. Spirits will not run by the same moral or ethical
codes as humans, so their work could harm others even if you don't want them to.
This clause prevents that. The second clause is to give the spirit some room for
creativity, while respecting the pact's terms, in manifesting the result you want. This
increases the chances of obtaining a successful result. But this is up to you, it is your
pact.

Now, the next point is the services you will provide in return for the spirit's
help. Goetics typically will prefer offerings, while angels don't. In the Solomonic
context, you are the operator and you are technically in charge, but its better to give
offerings for establishing a good working relationship with the spirit and for a better
outcome. The offerings don't have to be elaborate, but they should scale with what
you ask. If you ask for 100k a year, don't just offer public recognition, write a poem
for the spirit and share it. How you go about this is up to you, but you must keep
your end of the pact, otherwise your result may collapse or the spirit won't work with
you in the future. Some offerings are more powerful than others and I will dicuss
some of this later.

Finally, you specify a timeframe for the spirit to complete its task. If you want
a new job, or a girlfriend, don't give the spirit a week. Give it 2-3 months. It is
important to be logical with your time. I usually feel a good rule of thumb is to give
a timeframe that you think it would take YOU to do the same task. This will give the
result a good window to manifest. Now to end the pact, you simply sign your name
and the spirit's sigil. Your contract is drawn up. From this point you ask the spirit if
it has anything else to add. If not, I would recommend you burn the contract paper,
which is an act that 'sends' the contract to the spirit and consecrates the deal.

By now, you have reached the end of ligatio. You have presented your pact or
command, and negotiated and discussed with the spirit (or your reflection). There is
little left to do except thank the spirit sincerely for its time and to issue the license to
depart. The following is the license found in the Ars Goetia:
“O Thou spirit N. Because thou hast very dilligently answered my demands and
was ready and willing to come at my first call I doe hear licence thee to depart unto thy
proper place without doeing any Injury or danger to any man or beast depart I say and
be ever reddy to come at my call being duly Exorcised and conjured by ye sacred rites of
Magicke. I charge thee to withdraw peacebly and quiet1y, and the peace of God be ever
continued between me and thee. Amen.”

This will give the spirit its chance to leave and it will probably do so readily. You
may also use the simpler license to depart found in DoM; that will work just as well. It
is here that ligatio ends. You have just completed your evocation here. Before
proceeding to the temple closing phase and banishing the space, I suggest you wait 5-10
minutes and ask if the spirit is still present. There may not be a response, but it is best to
do this, as a premature banishing is commonly thought of as rude to the spirit after it has
already been commanded to come to you. After this duration, feel free to close the
temple.

Summary: Ligatio is the phase of the Solomonic operation where you conjure
the spirit to your triangle and present your request to it. There could be a
negotiation or just a straightforward command. It is always done with
reverence, respect, and dignity towards your guest. The following represents a
format that I recommend for use in the Ligatio phase:

1. Read the 1st conjuration 2-3 times, followed by the 2nd and the
conjuration of kings.
2. Between each reading observe for physical signs. If you observe
enough signs stop and proceed, if not continue 2-3 times with the
next conjuration.
3. When the spirit manifests, perform the welcome address to guide it
to the triangle.
4. Present your command, as detailed above, or your pact. If it is a
pact, have the pact written.
5. Burn your pact to send it to the spirit.
6. Thank the spirit for coming, maybe offer it a libation and give it the
license to depart.
7. Wait 5-10 minutes before closing the Temple.
IV. Cleansing and closing of the Temple.
The evocation is now over and the Goetic spirit has now left, with your request
to be implemented. The Solomonic operation is concluded and all that remains is to
close the space. In traditional ceremonial format, a typical ending would probably
include a brief thank you and dismissal of the attending Shem angel, followed by a
thorough banishing of the temple:

1. Dismissal of the Shem Angel

2. LBRP to banish elemental energies.
3. LBRH to banish planetary energies.
4. Declaring the end of the operation.

It is highly likely that with all the activity the operator does during Consecretio,
Invocatio, and Ligatio, a lot of energy flooded into the space. We are talking about a
wide array of elemental energies from you or the spirit, planetary energies from
angelic forces and even uninvited spirits outside of the circle. This is a lot of left over
stuff that isn't very great to have around for a later ritual, so the point is to banish it in
order to clean the space up. In Poke Runyon's system, there is also a closing of the
gateway to Yesod by the Planetary Septagram Lunar Banishing Ritual. Of course, I
will be retooling our modified version in order to do the same thing. So here is our
'lunar banishing ritual':

1. Face west and visualize Gabriel's evocation traits: A fullmoon, orange shards of
energy, and a midnight ocean under stars. Keep focus especially on the moon.

2. While doing this visualization, vibrate the name 'GAH-BREE-ELL' 3 times.

3. Keep the evocation traits in mind and request the following: “Oh Archangel
Gabriel, I ask you to use your power to hermetically seal the gateway to the
sphere of YEH-SODE and close the portal between worlds”

4. Say “I thank you Archangel Gabriel” and feel gratitude for their assistance.

Within the GoM armory we will once again pull in the sword banishing ritual
in order to complete the banishing of other energies inside of the space. Once, this is
done, and if you chose to do the circle of power from Archangels of Magick, you may
also dismiss the archangels and thank them for their help. When dismissing the
angels, whether archangel, or Shem angel, be sure to be truly thankful for their help.
The emotional transmutation technique used by the GoM is truthfully quite good for
this. So simply imagine the result having been achieved and the happiness that
comes with it. Channel that happiness and that gratitude towards the angel(s). For
the Shem angel, this can be done while looking at the proper side of the Rudd lamen.
Summary: This is probably the simplest phase of all in the entire operation.
The steps are listed out as follows:

1. Dismiss the Shem angel by emotional transmutation, while looking at its

side of the lamen.
2. Ask Archangel Gabriel to seal the portal to Yesod.
3. Perform the sword banishing or dismiss the archangels from the circle of
power.
4. Break the circle and declare the end of the Ritual.

V. An Overview of the Operation.

I present to you here the primary steps in each phase of the Solomonic
operation. If you want to go straight to the ritual side, then you may use this as a
succinct guide to perform this variation of the Solomonic operation. Mind you, if
you specifically use the techniques I have described here, it will be necessary to look
up the previous sections for the 'improv' rituals in order to do this evocation properly.
And so here is the keys to the Solomonic ritual:

Consecretio:

1. 10 -15 minutes of relaxation and mind clearing meditation

2. 20 minutes chanting words of power at 5 minutes per word to induce mild
trance
3. The Sword Banishing ritual to clear away energies
4. The Pillar of Energy to raise your own magickal power
5. The Ritual Opening of DoM to call on the Archangels and to invoke
divine authority

Invocatio:

1. Visualize, feel, and then breathe out the elements into the ritual space
towards their appropriate directions.
2. Call upon Archangel Gabriel to open the gateway to Yesod and to invoke
lunar energies into the space.
3. Invoke the Shem Angel and request its help as described.
4. Work the evocation keys for 10-20 minutes.
5. Light the appropriate incense and place a copy of the spirit's sigil in the
triangle's center.
6. Cast your circle of salt and consecreate it.
Ligatio:

1. Read the 1st conjuration 2-3 times, followed by the 2nd and the conjuration
of kings.
2. Between each reading observe for physical signs. If you observe enough
signs stop and proceed, if not continue 2-3 times with the next conjuration.
3. When the spirit manifests, perform the welcome address to guide it to the
triangle.
4. Present your command, as detailed above, or your pact. If it is a pact,
have the pact written.
5. Burn your pact to send it to the spirit.
6. Thank the spirit for coming, maybe offer it a libation and give it the
license to depart.
7. Wait 5-10 minutes before closing the Temple.

Temple Closing:

1. Dismiss the Shem angel by emotional transmutation, while looking at its

side of the lamen.
2. Ask Archangel Gabriel to seal the portal to Yesod.
3. Perform the sword banishing or dismiss the archangels from the circle of
power.
4. Break the circle and declare the end of the Ritual.

Going Further: Speculations and Ideas

This part of the book will go a little further on the theoretical side of things, but
also we'll explore a few ideas that can be used for further refinements to the basic
method that we have explored. I do not, however, claim ownership over the ideas
that others have used in this section, but I merely analyze and give my own thoughts
on them. It is always important to me that I also give some practical experience
coming out of this, even though mine is fairly limited. Either way, I do hope that you
find use out of this section. The speculative topics we will be going through are:

• Filtering for the right spirit: evocation keys and pathworking

• The nature and responsiveness of demonic sigils
• A brief discussion of the nature of goetic spirits I worked with frequently
• Codes of Conduct with the Spirits
• My Thoughts on Offerings
 • The foundational skills needed in Solomonic evocation
I. Filtering for the Right Spirit: Evocation Keys and
Pathworking.

A. Evocation Keys

Earlier on in the method, I touched upon the use of evocation keys for
preparing an environment that is welcoming to the spirit. The evocation keys are an
element of evocation that is unique to the method proposed by Gordon Winterfield in
DoM. He describes them as being sensory ideas associated with the demon. More
specifically, they are sights, sounds, smells, tastes, and feelings associated with the
spirit, but honestly it goes a little further than that. I can't analyze the evocation keys
of DoM right here because of copy right issue, but I will present common evocation
imagery associated with Archangel Gabriel. These evocation keys are used
prominently in the LBRP and visualizations of the archangels. They are:

1. The colors of blue and orange

2. A feeling of moisture
3. A full moon

Each of these keys are representative of Gabriel. Blue and orange are colors
that are often associated to Gabriel's clothing upon doing any visualization work
associated with him. A feeling of moisture is associated with water and Gabriel is the
archangel of the west, the direction associated with water. Finally, the sphere of
Yesod is the sphere of the moon and lunar energies, which is the sphere that is
overseen by Gabriel on the Hermetic tree of life. All of these sensory keys are
symbolically tied to the direct manifestation of Gabriel. Some of these are physical
associations, like the colors to the clothing. Some are symbolic like the fullmoon.
But these keys could be viewed as being as close as we get to physical elements of a
non-physical being.

In DoM, we use the evocation keys in a similar fashion to the 'breathing' the
elements into the room. We imagine the sensation of the key and exhale that thought
out into the room, imagining that sensation to be a 'mist' that covers the ritual space.
What we are actually doing is breathing out the characteristics of the spirit into the
ritual space. Not only does this perhaps represent the spirit's home realm but it also
represents the spirit itself. In astral terms, it is almost like we are creating a container
for the spirit to inhabit inside of the space. When we evoke, we help to give a more
defined astral form within the ritual space and I feel this makes it less demanding for
the spirit to manifest. It has to pull less of itself over because we already provided
something very similar to itself on our side of reality.
 Now, in practical use this is very helpful. I mentioned earlier that just 10
minutes of breathing out evocation keys cut the number of conjurations I used in half.
It speeds up manifestation, but you can take this further. If you are up to it, you can
imagine each evocation key in sequence as you read the conjuration. For whatever,
reason I have find this to enhance the physical sensations I feel when I feel the spirit's
manifestation. Perhaps by imagining the keys while calling the spirit actually sends a
mental signal to the spirit that we are specifically calling it. It is difficult to say. So
in practice:

1. Evocation keys speed up the manifestation of the spirit.

2. They make a unique mental connection to the spirit.
3. They create a container for the spirit to inhabit and a welcoming
environment for them

Each and every spirit has unique evocation keys that are representative of it. In
Solomonic evocation, it is so easy to run into the issue of imposter spirits or even
egregores (collective thought forms), which try to pretend to be the Goetic spirit you
call. If your astral sight isn't developed like mine, you have little way to test the spirit
using typical methods like sigil signing because you can't even see the thing. In this
situation, the only real solution is simply to create a method that will filter out the
spirits that come to us. The sigil is one thing, but the evocation keys are the big
innovation for doing this filtering. But what if we could go one step further?

B. Pathworking

If you are an enthusiast of the modern grimoire genre, you will no doubt know
the smash hit “Lucifer and The Hidden Demons” (LHD) by Theodore Rose. It uses a
technique called pathworking to contact the spirit or demon of choice. In the Golden
Dawn tradition, pathworking was used as a way to 'walk' the tree of life and all the
paths that exist on it, for the sake of spiritual ascent. Regardless of the context,
pathworking is just a guided meditation based on a series of images, or even a mental
journey through different sceneries. In LHD, it is a series of images that are
associated with the demon. Theodore Rose explains it as a sort of 'reverse evocation',
where you use the series of images to make your way to the home of the demon and
then you present your request to it. It is a refreshing and completely new angle on
demonic work.

For our Solomonic method, we are going to use this as a final filtering method
to evoke the correct spirit. Now, before we get into the 'how', I want to make a few
disclaimers. First, I have barely experimented with this, except in a few freelance
operations, so I will not have much to back this up beyond theoretical speculation.
Second, this method is limited if you use this with the Goetia spirits. LHD is sadly
based on a set of demons that are provided in “The Book of Abramehlin the Mage.
This set of spirits has some overlap with the Goetia spirits, but not enough to make
use of all 72 found in the Ars Goetia. The spirits that have an overlap is:
• Paimon (known as Paymon in LHD)
• Belial
• Asmodai
• Astaroth

Yup, we only have 4. But the good news is that 4 is enough when you consider
who these spirits are. 3 of these spirits are 'Kings' in the Ars Goetia with a stunningly
high range of abilities to access. Astaroth, even though labeled as a 'Duke' in the
grimoire, is actually a spirit who has many faces. These include the goddess Astarte,
and several other attributions like Persephone, Artemis and Isis. For a detailed
discussion of the identities of Astaroth, see Jake Stratton Kent's book “The True
Grimoire”. In short Astaroth is a being capable of operating in love, spiritual matters,
wealth, and more. These 4 spirits exist right at the top of the hierarchy, and so using
this pathworking with them as a filtering criteria is worthwhile in my eyes.

The how is easy. You may choose to do this just after the circle is casted and
before reading the conjurations. Use the pathworking method to make a call to the
spirit and make the following request “Spirit N I ask you humbly to answer my call
when I evoke you and to appear in my ritual space for my operation. Thank you”.
And that's it. If you do it right before the conjuration readings, you will have alerted
the spirit to your direct intentions to evoke it and I believe it will be more likely to
answer your call. If you are a demonolator, you might ask yourself “Why should I do
this when A. Evocation is rude to the spirit and B. I can just make the request like
LHD says?”. The answer lies in the possibilites with evocation.

I am not a pathworking expert, but evocation offers a chance for direct contact
with the spirit on the material plane. The LHD pathworking method is not going to
produce the connection that evocation has; the strengths of the two connections are
like night and day. If you seek direct interaction and detailed communion with the
spirit, I advise evocation. The pathworking method is fine for small requests, but the
whole point of spending 2 hours on Solomonic evocation is to break out the big
spiritual guns, so LHD is really only suitable for smaller requests.

The other question a person may ask is “how will I know if the demon will
answer my call?”. Objectively, I can't promise a certain answer, but I can confidently
say that you should trust Theodore Rose's method. He mentions that LHD uses a
hierarchal approach where the method obtains sequential permissions from Lucifer
down to the chosen demon. By working this method, you have naturally obtained
permission from all the big bosses of the infernal realm for your request. It is
possible that the spirit may not answer the call, but it is FAR MORE likely that the
spirit will answer simply because its boss told it to. This is similar in concept to the
conjuration of the king.
 Overall, this direct call to the demon will almost certainly give a massive boost
to calling up the correct spirit. In practice:

• The pathworking method makes a direct appeal to the correct spirit in

their home so that it will answer your call.
• Used with the evocation keys, and you will have a filtering process that
doesn't require astral senses.
• This means you don't need to make a confirmation with the spirit after it
manifests, should you lack the skills to confirm it astrally.

One caveat that I must mention though is that I would not reccommend the use
of Corwin Hargrove's book “Goetia Pathworking” as a replacement for LHD when it
comes to this filtering method. The reason is because the pathworking images in
Hargrove's book correspond to elemental imagery that is associated with the spirit
while the images in LHD are like a 'path' to the demon's home. The elemental
imagery plays a similar role to the evocation keys of DoM by creating a favorable
environment for the demon to manifest into. We already have that function met with
the evocation keys. Our goal in pathworking is to contact the spirit 'on the other side'
so that we can let it know we want it to come over here.

In summary: As the final step of the invocatio phase, you may add in the
pathworkings of LHD for Belial, Asmodai, Paimon, and Astaroth in order to
increase the odds you will contact them properly. Remember, these are high
ranking beings and immensely powerful. Treat them especially with reverence
when contacting them and have offerings ready. They will be powerful allies to
have for gaining practical results.

II. The nature and responsiveness of demonic sigils

Let's now take a moment to observe a Goetic sigil:
 Illustration 9: A sigil for King
Bael

Pretty right? Also very reactive. I did mention in brief that the sigils are quite
sensitive. I mean sure they are drawings, but they are also the direct essence of the
spirit's we are choosing to evoke. In fact, I'll tell you a story about this sigil. A close
family member had been harassing me for ages about something (just nagging), and
in annoyance I turned to Bael's page in DoM with his sigil. For shits and giggles, I
recited the conjuration given in DoM and 'called' Bael to whom I stated my request. I
honestly didn't think anything would happen and I had never contacted him before.
Within 2 days, this person left me alone for several days. The effect wasn't long and
the connection nearly non-existent, but this person just stopped bugging me about
things. King Bael is known for the power of 'invisivility', which is a fancy way of
saying he can make people pay less attention to you. Funny coincidence huh?

The point of this anecdote is simple: these sigils are responsive. A sigil is not
only the spirit's essence, but also a gateway to where they are. They are, as
Konstantino's puts in his book “The Art of Summoning Spirits” psychic transmitters.
Or more like a walkie talkie that allows you to communicate with the spirit. You may
think of them as inactive or unactivated before ritual, but my experience has led me
to believe otherwise. Other people report often that simply saying the spirits name
mentally in front of the sigil is enough to make a request or get the spirit's attention.
If you look back in the method, on the Ligatio phase, you will see I mention chanting
the name of the spirit to the sigil for 3-4 minutes. This is why, because you get the
spirit's attention like that. This means that if you have an entire grimoire of these
sigils inside your house, you have 72 reactive gateways to 72 very powerful spirits.

This isn't necessarily a bad thing, but it also isn't a good thing. It depends on
how aware you are of the nature of these sigils. There are some spirits that you
certainly would never joke around with and deserve the utmost caution and respect
when you contact them. They CAN be dangeorus if you screw around with them and
you have access to them by their sigils. If you, by some chance, mutter or think
something while those sigils are open or around you may end up getting a Goetic to
carry out one of your thoughts. These guys carry things out to the letter, almost
automatically in some cases. My point in this section is to provide some cautionary
advice: be careful with these sigils. If you are irresponsible with them and think or
say things around them that you DON'T WANT to happen when you are calm, but do
want to happen when you are pissed off. You may find yourself getting a very rude
awakening. That or nothing may happen. Nothing is a guarantee in the occult world.
Just know that this advice is something I would recommend you follow, especially
when engaging in the Solomonic art.

III. Goetics I Work with Frequently

This section could get quite lengthy if I decided to list EVERY spirit I have
worked with, but instead I would like to share a few key spirits I have worked with
on several requests and gotten results on. A lot of these will be inner transformation
or seduction/love magick. But I feel, that after witnessing some of these results and
correlating them to what others have described, I have witnessed somethings about
the nature of these spirits that will give you a taste of what they are like and what
they are capable of. The spirits I will dicuss are:

• Prince Sitri
• Duke Sallos
• King Paimon
• King Asmodai
• Duke Dantalion
• Duke Zepar

A. Prince Sitri
 Illustration 10: Sitri\s Sigil

I have a lot of interesting things to say about Prince Sitri, nothing bad per se,
but some ideas on this spirit's nature. I am almost 90% sure you know of this guy as
the spirit that people go to in order to get laid. He's good for that, I should know. His
nature is 'ironic' or perhaps a little 'tricky' in a lot of senses. He does certainly grant
requests and certainly with the speed you would expect from a powerful Goetic spirit.
But all the requests that did get granted always had some ironic twist in it. I'll give
you a few examples.

My first request to him was using a petition ritual found in DoM, asking for an
'aura of lustful power'. This was my first ever ritual with a Goetic, so I didn't quite
know what to expect. However, despite it all, I did get whiffs of a result. People did
start noticing me. Funnily enough, an ice queen I knew went from giving me the
'cold shoulder' to being all warm and cuddly during this timeframe. No hook ups
though, but attention nonetheless, so a result.

Another request, done via Solomonic evocation, was a pact that I made for a
sexual relationship. This was one I used body fluid for in order to give this pact a lot
of juice. The flames on the candles danced like crazy, so I assume he liked that
offering. The result? I went on to Tinder and in 2 weeks I got a beautiful Indian girl
who I am still going on dates with (this is recent). The pact specifies 5 hook ups to
count as 'a sexual relationship' and we are at 3. The girl still appears interested, but
there was a catch; she has Borderline Personality Disorder (BPD), a personality
disorder which is known for inducing horrendous mood swings in people and a bunch
of other issues. I am not perfect myself and I do accept her with this regardless, but
this is that 'ironic twist' I mentioned. Sitri likes throwing curve balls.

Verdict: Prince Sitri is definitely a powerful spirit to work with, but he can be
a little unexpected at times. His powers for inducing seduction are straight to the
point and very potent. If you approach him the right way, you will certainly be in for
an interesting time. Keep an open mind and you will find working with Sitri to be
pleasant if not fascinating. Some say he is also good for things like communications
skills and charisma; so he is varied in his abilities beyond what the old grimoire says.
B. Duke Sallos

Illustration 11: The sigil of Sallos

Duke Sallos is yet another spirit of the 'love' and 'seduction' variety. Unlike
Sitri, however, Sallos is more on the 'love' side while Sitri is more the 'let's find
someone to do some kinky stuff with tonight' variety. I found a good description of
Sallos once where he is described as 'painting in broad strokes'. He works and sees
thing like an angel basically. He works on the long term and he is a spirit whose
powers, according to DoM, make it likely to meet people who have the potential to
deeply fall in love with you. Or perhaps to affect people in such a way that real love
forms.

But let's take a moment to appreciate his angelic perspective. He is a rare

example of a Goetic spirit who will work for your betterment as opposed to what you
want. I know this from personal experience, where I used the petition ritual from
DoM to work a love spell on a girl I had fallen out with. Did I get the girl ? Nope.
Actually, a day after working the ritual, I get a text from her asking to meet up and
the next thing that happens is basically a series of events where our entire bond is
burned in flames. Horrific right? Actually no. I had reached a point where I had too
many feelings for this girl, and my anger and feelings were internally destroying me.
It took a while to see this, but Duke Sallos freed me from that cycle, gave me room to
breathe, and helped me learn the lessons I needed to learn from that break up. Other
stories like this exist of him too.

Verdict: Sallos can help you find love, but he works to help find love that is
right for you. Love is fickle and sometimes selfish, it comes in many flavors, some
more destructive than others. Duke Sallos finds the love that comes in the best
flavors, the types of love that change you for the better. But in the same measure, he
will break you out of love that doesn't work for your betterment and he will not
respond to love that comes from a selfish place. So choose him only if you are
prepared to work with the right intention in mind.

C. King Paimon

Illustration 12: King Paimon's Sigil

Text 1: Illustration 11: King Paimon's

King Paimon is aSigil.
great spirit to work with. As a King in the Goetic hierarchy
he is incredibly powerful, with many different powers. His domain, however, tends
to focused on 3 areas: influence by direct interaction, music, and reputation in
industry/commerce. All these are his powers in DoM. Personally, I can't say much
about his nature other than that he responds fast and well. Other's might say he is a
bit indifferent or perhaps quite detached, but I will leave that up to you to see.
I have used rituals with King Paimon on 3 different occasions, including 1
Solomonic evocation. Two of these rituals were very short off petition rituals to
influence the decisions of people, through DoM. One was asking for a favor from a
family member that I really needed at the time, but who was being extremely
stubborn in her position. The day after the ritual, she agreed to the favor with little
issue. I even got an email about 'rosewater' from Amazon, and rosewater is one of
Paimon's evocation keys. This type of synchronicity was a communication from
Paimon, showing he is very communicative. The next one was a similar petition
ritual, but that one is my secret. Needless to say it was successful!

The Solomonic evocation, however, was a bit different. I had asked King
Paimon to help influence 3-5 people at work to alter a decision in favor of a loved
one. Now, I can't tell concretely if it were a failure, but right now it seems like it
didn't work. But Paimon did as much as he could in that situation. For 3-4 weeks, I
got confirmations by word of mouth and by email evidence, that these people were
subtly being influenced towards the decision I wanted for my loved one, to the point
where people were actively trying to vouch for the decision, but ultimately this was
against the rules of the organization. Here is an important lesson, 3-5 people, not
directly related to you are hard to influence by magick, even by Goetic magick.
Furthermore, if the situation is an impossibility, the outcome will not be favorable.
This was such a case; and despite these blockades, King Paimon did a hell of job
trying to rock the foundation.

My Verdict: King Paimon is fast and efficient. He works with a level of

effectiveness that has yielded at least a 66% success rate. He seems to value
communication of some sort, but he is a spirit to be treated as a king. Pre-offerings
(offerings on the spot) of wine or alcohol are a good measure to have for him when
approaching him for a request. He is useful for all things requiring influence, even if
by indirect contact. In my eyes, he seems like the perfect spirit to have your back if
you are entering into a difficult negotiation of sorts that needs influencing.

D. King Asmodai

Illustration 13: King Asmodai's

Sigil.

King Asmodai is a fascinating case. He is normally known as a spirit of lust

and temptation. There is certainly enough evidence in DoM and other accounts to
say this, but he is also known as a spirit who can boost the level of a person's ability
in anything that they are practicing. This is what I used him for, in an informal pact
situation. I evoked Asmodai in the Solomonic style 2-3 months before writng this
primer for the sake of improving my programming skills. In ritual the activity was
mild, except for one case of a computer falling out of place from a stable position. So
there's your poltergeist activity.

The results were fairly immediate and still coming. Let's just put it like this,
my programming practice had been at a standstill because of my addiction to casual
dating due to Tinder. The first sign of a result was when I decided, more or less out
of nowhere to delete Tinder. After that, my dates started canceling on me, losing
interest in me en masse, and so on. Finally, I started to gain a much much greater
motivation to do programming everyday that manifested in much higher efforts. All
of these things: a manipulation of my inner desires, a manipulation of outer
circumstances, and transforming my deadbeat attitude to motivation, occured as a
result of one evocation of this King. Even now, after I started dating again, my dates
(except for the Sitri manifested one) ended up canceling and I deleted Tinder of the
second time.

My Verdict: Many have said Asmodai is a risky spirit and he is the one who
tricked King Solomon and so on. I can't tell you this for sure. I can just say that in
ritual, he wanted to make his presence known by dropping that computer monitor. So
you may expect some poltergeist activity from him. But in terms of results, this guy
is fantastic. I got powerful consistent results within 1-2 weeks of evocation on my
levels and I can say that my programming progress is still going. He targetted my
situation on many different levels, intelligently and powerfully. All without hassle
too, so he is safe to work with in my eyes. Be respectful, maybe stand as you recite
the conjurations out of respect, and then proceed with your rite.

E. Duke Dantalion

Illustration14: Dantalion\s Sigil

I have mixed experiences with Duke Dantalion. First, I will admit that I have
never worked with him through Solomonic evocation, but I have used Corwin
Hargrove's methods from “The Magick of Influence” and DoM to work with him.
Dantalion is a spirit of the mind and the heart; his powers operate through the
influence of thoughts and emotion. This sort of power holds huge potential that I
won't really explore it here, but you may intuit the possibilities. My workings with
Dantalion within the DoM framework never truly panned out, but in retrospect I see
why. I will explain this part soon.

But Hargrove's method gave me some visible success. In this, I tasked

Dantalion twice with providing me an aura of charisma. Dantalion most likely
manifests this effect through mental and emotional manipulation of you and the
people around you. On all these occasions, I found myself being far more adept at
humor and generally being a more socially effective version of myself. In practical
terms, people starting doing favors for me and generally acted more interested in me
on social occasions like dates. In these instances Dantalion did a fine job.

My failures in DoM, however, were not the spirit's fault, but rather my own. It
is here where I must caution you against trying too hard to manipulate a person's
thoughts or feelings. It is exceedingly difficult to influence a person against their free
will and especially if the person is stubborn. On top of that, magick being directed at
a source that isn't related to you is more likely to fail. In this case, I violated both
cases by petitioning Dantalion to influence a person to sign divorce papers for a close
family member of mine who needed this. This operation failed heavily, as their was
never a sign that the person would sign the paper; they were too stubborn to be
influenced like this and the person was of little relation to me. In the end, the
influence was probably minor at best.

My Verdict: Duke Dantalion is good for light and subtle manipulations and
influences on people. The effects of such influencing are subtle and sometimes
difficult to observe when he works, but they are present. It is best to look for
consistent signs that people treat you differently or act differently towards you in
order to see if a result from Dantalion manifests or not. However, this power is not
best used alone; a person who is not inclined to think the way you want them to will
mostl likely fail to be influenced by this spirit's power's alone. You may wish to add
more rituals to affect the situation, like King Paimon's ability of direct influence.

F. Duke Zepar

Illustration 15: Zepar's Sigil

My experiences with Duke Zepar were fantastic, despite using him for some of
my earliest Goetic rituals. Again, I have not evoked him in Solomonic style yet, but
rather through DoM. Zepar is associated with the power's of love and seduction, with
more of a seduction focus. Unlike Sallos, Zepar focuses on a short term feeling of
seduction that is ideal for short term sexual flings and one night stands. I personally
did not use him for this on one purpose, but rather I petitioned him for increased odds
of meeting women. Within a week of the petition, I got the irresistable urge to
download Tinder again and start a swiping frenzy. Within 2 weeks, I had lined up 3
dates for a weekend and this trend of 3 dates per week continued onward for about 2
months.

The truth of the matter is that I had only 1 proper hook up, but I met many
women who were potentially interested in me; I could see this. Duke Zepar made a
flow of women available to me as a result of this request and he did so quickly. If
you do the math, at 3 dates per week for 8 weeks, this means I had 24 dates with
around 10-12 different women. It is true that I only had 1 hook up in this grouping,
but I attribute this with the fact that I am rusty at casual dating and wasn't on top of
my own game, rather than Zepar failing to act. Remember, my petition was for a
'flow' of women, not for a hook up in particular. So the spirit delivered in abundance
and to the letter. This is a perfect example of how Goetic spirits will perform tasks
generally to the letter.

My Verdict: I found Duke Zepar to be pleasant and powerful to work with.

There are some people who claim to experience unpleasant results from him, but I
find that to be untrue for me. He worked fast and provided a tangible result for me,
as I had asked, with no unexpected issues. He talked to me through intuition and
dreams. In fact, I once got a result from him by having a dream his sigil and an
electrifying sensation. The next day a girl I thought I blew it with called and
practically forced me on a date. So this spirit is effective and potentially
communicative. I encourage him to be worked with for casual dating especially.

G. Concluding Remarks for this Section

I apologize if I rambled on these descriptions of these spirits, but I wanted to

give you a taste of what you may expect when working with these spirits. These 6
examples were limited to persuasion and seduction or love magick, so other
important areas such as financial magick were not covered. You saw that these spirits
are very effective, but failure can still occur. I understand the frustration with these
failures; sometimes I doubt the very existence of the occult because of them.
However, it is important to know that often times, failures are not because of the
spirits or their limitations. Often our failures lie with us, our situations, our targets, or
even our requests.

For a thorough reading of the hows and whys of magick failing to manifest
results, I highly reccomend reading Jason Miller's “The Elements of Spellcrafting”.
But I will briefly explain in some detail my personal interpretation as to why some
types of magick fail based on my experiences. In several of the examples I give on
persuasion and influence magick, you will see that the targets of such rituals were
never even close to being capable of being persuaded in the first place. Think about
it like this, if you tried your best to convince someone to cheat on their spouse, but
they are in a happy and fulfilling relationship, they are highly unlikely to cheat. Yet,
if they are miserable and secretly hate their spouse, they are far more likely to be
persuaded. Basically the potential must exist for them to be persuaded. Similarly, in
seduction magick, despite having 24 dates with 12 women, I only got 1 hook up. My
personality didn't match with some and others I didn't make a move. The
consequences fell on me and my actions.

Basically, in magick, even Goetic magick you need to keep in mind several
points for a successful outcome. Ask yourself these questions:

• Is the result possible in my current situation?

• Am I willing to take action if an oppourtunity arises?
• Is the intended target of my spell predisposed to the goal I want for
them?
• Is my request worded properly to get the result I need or want?
• Is the spirit I chose proper for this task?

If you can answer yes to these and related questions, your ritual will likely
manifest the result you want in some shape or form. Goetic or demonic magick is
powerful; more powerful than many other types of magick out there. This brand of
magick is effective and that is why it is so popular. But it is so important to
remember that magick does not change the impossible to possible. As many noted
authors say, magick makes what is less probable more probable; it is an influence and
only 1 factor. So please consider these points in making your request to the spirit.
Finally, you will notice that I didn't just include Solomonic operations here; I
also included DoM and Corwin Hargrove's methods. This shows a few things: A.
other methods do yield impressive result and B. For comparative reasons. I have
done around 5 full Solomonic operations and so far 4 out of 5 have shown signs of
great success. The 1 that failed even violated a couple of the questions I posed above
in minor ways. My point is simple: I feel the Solomonic method is the most powerful
evocation method within Goetic magick. The conjurations and the ritual technology
form a much stronger connection with the demons than modern methods. Add in
modern advances like evocation keys and pathworkings and you enhance this
connection even further. So, I advise that if there is a result you wish and, even if it
does violate a couple rules of good spellcrafting, you will likely find powerful results
using this ritual setup.
IV. Codes of Conduct with the Spirits

By now, you see that I repeatedly stress operating with respect when it comes
to the spirits. This is true whether it is god, angel, demon, elemental or otherwise, but
this is especially true with Goetic spirits. Each ritual method will usually operate
according to a certain philosophy on how we treat the spirits we summon. Another
Goetic grimoire, The Grimorium Verum (True Grimoire), uses a strict pact based
system based on mutual respect to the spirits. Recall in the 1st conjuration of the Ars
Goetia, we 'command' the spirit to manifest and 'bind' it to our desires. The method
inside of the Ars Goetia is inherently coercive to the spirit, but the power of the
method cannot be denied despite this. So this is a compromise that operators of this
system must make unforunately. However, this does not mean that we are cruel to the
spirits we evoke.

I feel that Gordon Winterfield in DoM covers this the best. In summary, he
believes that the Goetic spirits are best treated as respected and productive staff under
a well meaning manager. The method I propose here assumes this position too for the
most part, despite the strong langauge of the conjurations. On the opposite side of
this is the attitude of demonolatry. Prominent demonolators, like S. Connolly,
emphasis treating demons as divine beings to be worshipped. In my eyes, this is a
perfectly acceptable and even a great way of working with demons. I used the
demonolator's equivalent to Solomonic conjurations, the so called 'enns', to powerful
effect in ritual and this called the spirit to my space effectively. So if you want you
may consider demonolatry in your Goetic practice as a useful alternative if you
believe Solomonic practice is not your liking. But in the end, Solomonic magick
demands that you the operator assume a position of authority over the spirit, just
simply by the method.

Part of giving the spirit respect comes from the ritual method you choose. In
the most traditional grimoiric method, we set up our defensive measures and demand
the spirit to come. This approach is counter productive; in the full method here, we at
least provide an appropriate atmosphere to the spirit through working its evocation
keys. Furthermore, we use appropriate incense, according to the spirit's rank, in order
to enhance the welcoming atmosphere. There is some emphasis on using incense as
an offering, but I feel that to be a bit lacking. Incense is better as a welcome gift
added freely for the spirit's arrival. Our inclusion of potential pathworking is also a
measure set up to ask for a spirit's consent to come, so that we can minimize the
number of conjuration recitations needed. Finally if you feel it proper, dedicate a
candle of the spirit's preferred color to it and use it in ritual. These aspects in the
ritual method to much to add respect to our guest.
 The next half of the equation of conduct comes from ourselves, both
psychologically and communicatively. If you follow Alesiter Crowley, you might be
familiar with his view that demons represent aspects of our psyche. I don't believe
this entirely, but the manifestation of a demon can be affected by how we feel about
them. If you are of Judeo-Christian leaning, you may feel fear and apphrension
towards Goetic spirits and that is fine. Just know that an approach based on fear will
affect how you treat the spirit. Your communication style with the spirit, outside of
the conjurations and tasking is important. Just like respected business colleagues and
staff, it is best to treat the spirit with a level of respect and kindness. As the 'boss' you
still give an 'order' to the spirit, but you do it in the spirit of 'request' and you give
proper gratitude. Those who operate in fear are more likely to subjugate and control,
which will affect whatever working relationship you try to create with the spirit and
will likely ruin your results.

The position of a respectful manager may even be extended to that of 'equals' if

you wish. I myself prefer this and you will see this intention inside of the pact
structure I propose in the Ligatio section. In either case, 'manager' or 'equal', you
should also consider the final part of conduct, offerings. We will be discussing
offerings in the next section, but here it is important to regard offerings as a crucial
part of a transaction. Certain spirits of the 72 spirits are kind and gladly accept tasks
for no offering whatsoever, but a good rule of thumb is to consider your Solomonic
operation as a respectful transaction or business deal. You have asked the spirit to
come to your space, out of its home and to perform a task to you. You should pay the
spirit for its services with an offering; it fosters a good relationship with the spirit and
makes it more likely to successfully work with you in the future. Beyond conduct,
offerings also play a role as a ritual component too.
V. My Thoughts on Offerings

An offering is more than just a payment and a sign of respect for the spirit, in
many ways I see it as an energy source for the ritual. You may think of an offering as
a representation of your intent; if you offer something big and important for a result,
you must truly care about that result. The reverse is true: if you offer something
small and insignificant, I might assume the result isn't important to you. The offering
shows how focused and driven your intent is and intent is a great battery source for
manifesting your desire, either by real world action or magick. So an appropriate
offering adds energy to the ritual through intent. This energy will also affect how
much power the spirit puts into working for your task. So in a way, an offering
represents the direction of magickal energy towards a goal.

There are many styles of making offerings. A very typical ceremonial

approach may consider the use of incense or altar dedications as appropriate
offerings. Gordon Winterfield suggests things like public proclamation of the spirit's
help or even providing sensory experiences of our world to the spirit through its sigil.
Another common practice is simply leaving food on the spirit's sigil placed on your
altar in order to let it enjoy the 'energy' of the offerings. In my eyes, these are all
great ways to make an offering to a spirit. For more on this, I would read “Ritual
Offerings” by Aaron Leitch. This book has 12 experienced occultists giving
commentary on offering procedures and practices across different systems of belief
from Hoodoo to ceremonial magick.

A bigger question though is what makes for an offering? Again, there are
many answers and some are more creative than others. In my practice and across
occultism as a whole, alcohol, especially wine, is a popular choice. This can be a
bottle for big requests or a glass for small ones. Food is yet another great choice;
especially when you spend the time and effort to make it for the spirit. There are
many more options. I personally like getting creative for more important requests.
An offering that is symbolc of the result you seek is something that could work. For
example, if you want sex then offer a red rose (a symbol for passion) or if you want
power, offer a cigar or whisky (stereotypes of powerful figures). Finally, you may
offer something that is in line with the spirit's nature. For example, for an Earth
based spirit like Sitri, an offering associated with Earth, like fruit, is perfectly
appropriate. For more information on offerings to demons, see S. Connolly's book
“Daemonic Offerings”, which provides great information on offering choices for
different classes of demons.

Before I move on, I would now like to talk about a very controversial type of
offering: body fluids. This includes blood, semen and sexual fluids. The offering of
body fluids is an incredibly divisive topic in the occult world. Many practicioners
coming from a ceremonial or traditionalist background will equate body fluids with
something similar to selling your soul. More accurately, they claim that giving body
fluid is giving the spirit great control over your life, which allows them to ruin you.
On the opposite end, demonolators routinely use body fluids in their offerings and
claim it is practically a mandatory sign of respect to the spirit. As you can see, there
are many opinions on this topic.

My opinion is somewhere in the middle; I was apprehensive about it at first but

I tried it for the first time with Prince Sitri with little ill effect. My life is still as it
was and my energy is still intact. From a tantric perspective, body fluid, especially
blood and semen, are direct sources of spiritual-life energy (sometimes called “bio-
electricity”). Offerings are given to spirits because they crave the energy of the
physical realm and direct sources of energy like body fluids are something highly
sought after as offerings. If you use the battery analogy, using blood or semen is akin
to using a car battery for something where a simple Duracell AA battery would do. In
a ritual context, it means you offer a large amount of YOUR energy to the spirit in
order to create the result you desire in reality. Back to the Sitri example, when I did
this, I used semen, and the candle flames jumped a opportunity (Sitri was happy I'm
sure). Within 2 weeks, a sexual partner (what I had asked for) manifested and I am in
the process of enjoying that result.

A body fluid offering is certainly the most powerful kind of offering you could
give (selling your soul is not a thing if you believe in ceremonial magick). But this
type of offering also carries a caveat to it. Body fluid contains your very essence,
whether you consider that to be your DNA or your spiritual signature, it is YOU.
When you give a spirit this offering, you are giving them a piece of you, which is a
highly significant act, as you are tying your essence to the spirit. This doesn't mean
the spirit will own you, but it means you create a close 'bond' with the spirit. In
practical terms, it means the spirit is more able to bring change to you since it has an
anchor on your place in reality. But it also means that it will be tied to you. If your
senses are developed you may see or hear the spirit more. It will be attached to you
and that attachment can be difficult to get rid of. In practice, I doubt it will cause real
issues, but this is always something to consider.

So what is a best case use for body fluids? For me, it is for long term pacts and
big changes. This is used purely as a way to charge your ritual and direct a huge
amount of energy into the results. It is a way to tie the results more closely to you
and to associate yourself with this spirit. In other words, you use a body fluid
offering if you are convinced you want a long-lasting working relationship with the
spirit. Now how do you do this? For me, I personally take some fluid and wipe it on
the sigil of the pact. When this is done, I show the spirit the pact and I burn the pact
paper. This sends the energy of the pact and the body fluid to the spirit.

On a final note, you may find it wise to use body fluids as a part to consecrate
the pact during the Solmonic method as a part of a pre-offering. A pre-offering is a
down payment of sorts to the spirit in order to encourage it to work very quickly on
your request. It offers a taste of the rest that is to come should it complete the task as
you ask. So an example would be, you offer semen as a pre-offering and when the
spirit completes the pact, you offer blood (more powerful than semen). Or you offer
a sip of wine as a pre-offering and you then offering a whole glass as a final offering.
Either way, I hope you find these ideas on offerings helpful to you. These represent
all the lessons I have distilled currently in my practice.

VI. The Foundational Skills Needed in Solomonic

Evocation
 Solomonic evocation is a high level undertaking, and is difficult to undertake
properly. As of this writing, I only mastered the mundane skills like banishing and
consecrating the equipment. If you asked me whether or not I have talked to the
spirits, I will regrettably tell you that I haven't. That is because evocation, in general,
requires a broad set of skills in order to perform properly and to full-blown effect.
But even if you don't have all of these skills, you can skill evoke and get results, as
the GoM says, but the results could be less spectacular and the experience less
supernatural. I have tried to minimize the requirements in the method I give here, but
even here you will see a basic set of skills needed:

• Banishing and Cleansing

• Meditation
• Visualization / Imagination
• Invocation
• Vibration / Intonation
• Consecration and Equipment Knowledge

Most of these are actually quite simple to do and require minimal practice.
Banishing requires the use of a ritual and cleansing just requires a stick of burning
incense. Consecration and equipment knowledge really just requires proper reading
and a few makeshift prayers at most. The real difficult ones are meditation and
visualization. This method requires at a minimum the level of visualization and
imaginative skills that the GoM rituals need in order to work the evocation keys and
some of the rituals in Invocatio. Meditation, in this method, is only required to calm
the mind and transition you into a ritual mindset, but this can be difficult.

True meditation leads to easier shifts in consciousness and trance induction,

which are crucial elements in 'seeing' or 'feeling' the spirits. Meditation quietens the
mind so that you may find it easier to focus on your intent or to channel your energies
through ritual. It even allows you to hear the mental voices of the evoked spirit for
actual contact. The only issue, however, is that meditation is exceedingly difficult to
do, even when you practice for years. Even when you think your mind is quiet you
will always feel yourself wondering if you are actually silent or not. My only real
recommendation for this method is to use it to relax and calm down for the ritual. It
is useful to focus and center yourself to the goals of the ritual and its performance. It
has many other uses, but this is up to you to develop it into a practice. A couple of
resources I use are “Initiation into Hermetics” (IIH) by Franz Bardon and “The
Sadhana Guidelines” by Yogi Bhajan. IIH borrows heavily from Yogic systems in
Eastern Mysticism while Sadhana Guidelines is a resource on Kundalini Yoga, a
powerful Tantric Yoga that is useful for western occultism.

The final difficult skill is visualization/imagination. Visualization and

imagination are important but not vital for the method. If you are a practicing
occultist, you will know in basic terms that the thoughts we have in our mind are
more than thoughts. They are streams of energy that exist in higher realms of
existence, which can subtly affect reality. In ritual these streams of energy are used to
guide the ritual's purpose and are a source of its power. The evocation keys and
elemental imagery we use are given power by our thoughts and that is how we
manage to leverage their use in ritual. Thankfully, even just saying and believing that
the keys are there is sufficient to develop a current of energy for our ritual to use. But
this can be improved through many means. In IIH, Bardon specifically has exercises
that target the development of our sensory abilities. In the end, much of visualization
and imagination go hand in hand with meditation; imagination requires meditative
ability to be focused and potent.

Next up are invocation and voice vibration, which I include together because
one builds on the other. Voice vibration is difficult to explain properly, but it is
something like an extended hum, which is used in chanting. Close your mouth and
hum 'mmmmmmmmmmmm' for 10-20 seconds; you may feel your Adam's apple
vibrate along with parts of your neck. This is the sensation you aim for, at a
minimum when you vibrate divine and angel names in the ritual method. Why is
vibration important? If you believe in Kaballah, then the worlds that angels live in
exist in a different 'rhythm' than ours. Their rhythm is faster than ours and more
precise. We vibrate their names so that they can hear us more and manifest parts of
their energies into our world. This is especially important in invocation, where we
call the angels into ourselves. This is the opposite of evocation where we call the
spirit into the space around us. Invocation really only requires that we have the
correct method to call the being into us; for angels this is simply vibration of its name
or a key phrase like a psalm. Voice vibration can be a bit weird to practice at first,
but it isn't too difficult to do. A great resource for this is the first chapter of Donald
Kraig's “Modern Magick”.

These requirements are the funadamental skills that should be competently

practiced before taking on a full Solomonic operation. Of course, there are are other
skills that add to the experience. Astral abilities and senses are quite fundamental the
spiritual experience too. Clairvoyance (ie seeing spirits) and clairaudience (ie
hearing spirits) are two core qualtities that are needed for interaction with the spirit.
Without these, you can't engage in dialogue with the spirit, which means you miss its
side of the interaction. Additionally, the ability to astral project is beneficial to the
experience; some like Konstantinos in his book “The Art of Summoning Spirits”
especially agree with this. In a nutshell, the most advanced kind of evocation,
requires astral projection into the spirit's realm in order to guide it to our realm in
order to physically manifest. This is debatable to me, but this idea carries some
weight to me. Either way, these skills take time to build and sources like IIH are
important to practice and reference to in order to fully experience the Solomonic
operation.
Concluding Remarks
Now, I happily end the main portion of this primer with some final thoughts to
you. While this primer is certainly not exhaustive or even fully comphrensive for
Goetic operation, I hope it will arm you with the tools and understanding needed to
carry out a basic form of the ritual. The Goetia and Solomonic magick remain some
of the most popular forms of western spiritual work in the 20-21st century and the
reason lies with the effectiveness of Goetic magick. In my eyes, there are few forms
of ritual magick that contain the raw power and consistency that exists within this
system. While it is true that results will not always manifest, it is one of the most
reliable systems for obtaining results. One look into the powers available in Demons
of Magick will show you powers of persuasion, seduction, financial magick, love,
and inner transformation available to the 72 Goetic spirits. These powers are often
sufficient on their own, but can even be used in combination. The potential of this
magick is virtually endless.

The power and popularity of these spirits ended up giving rise to many
different systems of working with them. These include demonolatry invocation
methods, simple sigil tasking, and so on. But all of today's Goetic magick owes its
existence to the traditional forms of Solomonic evocation. This system, in my
experience, is profoundly powerful and, when done near or in its full form, the results
will certainly be more than worth the effort you put in. Admittedly, the system is not
easy to implement; it took me 3-4 months to properly do it myself. Unlike the ritual
flavor of the Gallery of Magick, even the method here requires a fair number of props
to carry the ritual out properly. But in the end, these props are easy to make and
obtain. It can all be done in under an hour if you know the method well. However,
the traditional magick is still the golden standard; it works and its potent.

In coming up with this modern fusion for the Solomonic method, I myself have
learned a lot for my own practice and I hope you take something out of this too.
What was presented here is still untested, and I must admit that lies with me, but even
if what I propose doesn't work, I hope there is just enough information in here for you
to appreciate the logic and understanding behind this form of evocation. I believe
that this method comes with just enough detail that it is accessible to people who are
not serious full-time occultists and I believe that this method is sophisticated enough
to maintain the power that traditional Goetic magick is known for. The method was
designed with safety and respect in mind, while still maintaining just enough
theatricality and power to feel the experience of tradition. Finally, it takes modern
innovations to heart to make it accessible to those, who like me, don't necssarily have
the ability to fully interact with the spiritual world. So it is with great pleasure that I
thank all the modern occult authors for having shared their methods with the world.
 While this is the end of the main discussion, I will include some appendices for
you in order to give you some more information and insights into this system. This
information includes:

• Optimal conditions for ritual and spiritual correspondences

• My own tested method of Solomonic ritual
• Works and sources I suggest for further reading. This includes my own
annotations and thoughts on each work.
• Additional conjurations and their natures
• Other traiditonal systems of Goetic Magick

Appendices

Appendix I: Optimal Ritual Conditions and

Correspondences

Today we really live in an age of “refrigerator magick” and by that I mean

modern occultism really looks down on the pomp and elaborate nature of old styled
rituals. Frankly I don't blame them; the old Ars Goetia method is terrifyingly tedious.
The beauty and simplicity of modern magick, especially that of the GoM, LHD, and
Corwin Hargrove, is that it is accessible and you don't need to think too much about
ritual conditions. The golden requirement these days is simply find a room where
you are not disturbed, relax, and do the ritual. And guess what? The results still
manifest. You don't need to give any consideration to things like what astrological
correpondences the spirit has, what physical correpondences it likes, nor what time
the ritual should be done. So why bother at all?

For me, much of these conditions are simply for optimizing and fine tuning the
power of the ritual. Much of modern GoM rituals themselves are based on some sort
of Kaballistic origin, much like the Ars Goetia. In fact, I would argue that even
Gordon Winterfield's method, outside of the evocation keys, is simply a watered
down version of the older Solomonic method. I would go out on a limb here and say
that much of these magicks were developed originally while under ideal operating
conditions and then fine tuned so that it works outside of these conditions. But in the
end, there is no doubt that these conditions are factors that should be considered if
you want to maximize your results and your connection to the spirit.

Now I won't harp on about the full theory, but rather I will give you the
following correspondences for the spirits as determined by their rank:
 Rank Color Planet Incense Sphere in
Yesod
King Yellow Sun Frankincense Tiphareth
Duke Green Venus Sandalwood Netzach
Prince Blue Jupiter Cedar Chesed
Marquise Violet Moon Jasmine Yesod
Earl Red Mars Dragon's Blood Geburah
Knight Black Saturn Myrrh Binah
President Orange Mercury Storax Hod
Table 1. List of key ritual correspondences for ranks of the Goetic spirits.

The correspondences are fixed by the spirit's rank and this will determine what
other things correspond with them. We can analyze these in turn and see exactly how
these fit into ritual conditions:

• Color: This is as simple as what color candles you use in ritual or

even what color ink you use in drawing the spirit's sigils in the
triangle or the lamen.

• Planet: This is useful for determining what day of the week to evoke
the spirit and also what time, through the use of planetary hours.

• Incense: This is self explanatory, but this is essentially the best

incense used to create a welcoming atmosphere for the spirit.

• Sphere in Yesod: Each sphere on the tree of life has 10 inner spheres
that mirror the outer sphere. Don't worry about the detail, just
know that each sphere will be key to determining other
correspondences.
 The inclusion of the spheres should perhaps be explained. Here is the tree of
life again:

Illustration 16: The Tree of Life.

I mentioned earlier in the method that the Goetic spirits are located in the realm
of Yesod on the tree of life. This sphere is the lunar sphere, but according to some
interpretations of Kaballah, each main sphere has a tree of life within it. So Yesod
has 10 spheres going from Keter (Kether) to Malkut (Malkuth). Our concern here is
not really the occult theory or mysticism behind this, but rather of practicality. Each
sphere, in the main tree of life or in the tree inside Yesod, is effectively a key to a
whole series of correspondences. So for example, if we take a look at the rank of
King:

• Color: Yellow
• Planet: Sun
• Incense: Frankincense
• Sphere (in Yesod): Tifaret (Tiphareth)

The rank of King, the color yellow, and the incense of Frankincense all are
organized under the sphere of Tiphareth. All the other combinations are organized
under their spheres in the same way. So you may think of every sphere as being a
“category” for a certain set of correspondences. It is under this system that other
ritual conditions may be found, such as plants, tarot card attributions, and so on. For
a good resource, you may check Stephen Skinner's “The Magician's Tables” for a
VERY exhaustive list of further correspondences.
 One particular note is on timing, which we tackle from three angles: moon
phase, planetary day, and planetary hours. The Ars Goetia doesn't mention anything
about strict requirements for planetary days or hours, but it is quite strict about the
moon phase timings. It mentions that evocation should occur during the waxing
moon or “growing moon”, which occurs during the first 14-16 days of the month.
The reason for this makes a lot of sense, considering that the spirits belong to the
sphere of Yesod, the lunar sphere. So the connection to the lunar sphere is
particularly strong during the waxing moon and only grows until the full moon. So,
to really power the ritual, a full moon or near full moon timed ritual will really be
something to aim for. It is of course possible to do Solomonic operations during a
waning moom if you wish; it has been done before, but a waxing moon is likely to
add more power to the ritual.

Concerning planetary days and hours, this is where it gets particularly tricky.
The planetary days of the week are:

• Sunday: Sun
• Monday: Moon
• Tuesday: Mars
• Wednesday: Mercury
• Thursday: Jupiter
• Friday: Venus
• Saturday: Saturn

Targetting a planetary day is quite simple. Although, given possible work

schedules, a multi-hour evocation on a weekday may not be ideal for sleep; it is still
advisable to work within this framework. So, for example, if you wish to evoke a
King, you should target Sunday (the day of the Sun) during the waxing moon.
Planetary hours are where it gets tricky. Personally, I don't use them because
planetary hours always change depending on how long the day or night is. On top of
that, you must time the precise time of the Ligatio phase exactly tens of minutes to
get the correct time window. Ultimately, my level of precision will stay with moon
phase and planetary days, which I reccomend to you as well.

In the end, ritual conditions can be quite strict, where you need to figure out
everything from a mish-mash system of correspondences and astrological timings.
You may go even further and think about Zodaical correspondences between the
spirit's sign and your own birth chart signs, but quite frankly that is where you hit the
point of diminishing returns. It then becomes too precise and exact to actually do the
ritual. So in the end, for this method, I just recommend the correspondences I listed
and the timing considerations I mentioned. There are other possible systems of
correspondences that lie inside of demonolatry systems, which I reccomend you to
find inside of S. Connolly's demonolatry based works. But for this primer, I mainly
use a Kaballistic context for ritual conditions.
Appendix II. My Solomonic Method

The method I worked through in this primer is one that uses mostly modern
methods, extracted from the GoM and other modern authors as inspiration. The
structure remains Solomonic in nature and mostly according to the implied structure
within the Ars Goetia. It is, however, an untested method in some parts. Here, I
present the method that I presently use, based on rituals used by the Golden Dawn
tradition and Poke Runyon's more “pagan” take on Goetic magick. There are several
key rituals that I use, which are extracted precisely from these systems:

• Lesser Banishing Ritual of the Pentagram (LBRP): This is a

standard GD ritual. In my experience, far more powerful than the
sword banishing and amazing for clearing elemental energies from a
space.

• Lesser Banishing Ritual of the Hexagram (LBRH): Another GD

classic. This is a powerful banishing ritual that clears away
lingering planetary energies. Great for wiping away “higher
energies” like angelic energies.

• Supreme Invoking Ritual of the Hexagram (SIRP): An extremely

powerful ritual that invokes elemental energies from the 4 directions
into the ritual space. It uses enochian; a potent angelic language to
do this.

• The Planetary Lunar Septagram Ritual: Done in an invoking and

banishing form. This invokes lunar energies into the space and
creates a connection to the sphere of Yesod. This is a Poke Runyon
classic.

In terms of complexity, even the LBRP is far more complex in symbolism and
method than most GoM rituals except for the evocation rituals in DoM. These 4
rituals form the back bone of my method and hold a cherished place in my ritual
practice. They are each very powerful in their own right. The LBRP is truthfully
beyond a banishing ritual, but it is extremely powerful as a banishing ritual up to the
point where it can push away even Goetic energies properly. As for the LBRH, this
one is just there for completion, I never personally felt great effects or attachment to
it. The SIRP is perhaps the most powerful of all in this collection. It uses enochian
language: an angelic language that is so powerful that it forms the backbone of a
magickal system even more powerful than Goetic Magick. I have brought in weird
manifestations into my life through this, when used by itself. This is why I only ever
use it to power the ritual anymore. Finally, the planerary Septagram ritual for lunar
energies is something I personally feel ambiguous about; in theory it is brilliant but in
practice I gave yet to observe if it actually adds any real effect.
 I will not be giving instructions for how to use these rituals, because that would
be going against the point of this primer, which is giving you a simpler Solomonic
method to use. These rituals, especially the LBRP and the LBRH, are found online
for free just by doing a google search. It is very easy to search, practice, and
integrate these rituals into the structure I gave here; as the structure is identical to my
own. Now here is the outline I use:

Consecratio:

1. 10-15 minutes meditation

2. LBRP + LBRH for initial banishing
3. Middle Pillar (GD equivalent to the Pillar of Energy)
4. 20 minutes of DoM word of power chanting
5. The Bornless One Invocation for divine authority

Invocatio:

1. SIRP
2. Planetary Septagram Lunar Invoking Ritual
3. Shem Angel invocation (3 minutes Name + Psalm chanting and Sigil
Contemplation)
4. 20 minutes of workng the spirit's evocation keys
5. Light incense if it is near the triangle.
6. Casting and consecrating the circle (according to a prayer provided in the
Lemegeton's Ars Nova)

Ligatio:

1. Turn lamen over to the spirit's seal and contemplate for 3 minutes while
mentally chanting the spirit's name.
2. Proceed to conjuration readings. Read conjurations (1st, 2nd , Conjuration
of Kings) until enough physical sensations are felt.
3. Perform the Welcome Address to the Spirit and give a welcoming libation
of wine.
4. Explain the context of the request and then present the terms of the pact.
The spirit is bound to the terms of the pact.
5. Consecrate the spirit sigil on the pact with body fluid or appropriate pre-
offering. Burn the pact to send it to the spirit.
6. Thank the spirit and perform the License to Depart
Temple Closing:

1. Wait 5-10 minute and perform the Planetary Septagram Lunar Banishing
Ritual.
2. Thank the Shem angel and dismiss it.
3. Perform LBRP and LBRH.
4. Flip the Lamen to the Shem angel or pentacle side and conclude the rite.

You could say that this is the more ceremonial of the two methods presented in
this primer. So far this method, in all its versions, has been tested over 5 evocations.
From run 1-5, I added more to the method in order to get to the version you see here.
And in each run, I experienced powerful results in one sense or another. Roughly
speaking I would say 4 of 5 have shown great signs of succeeding so far, with the odd
one out still having shown some signs of near success. I know this is hardly a
qualifying statistic and it would be arrogant to claim my 'method' boasts an 80%
success rate; it doesn't. But I would say that this has produced not only consistent
results, but consistent signs of contact. Each time, there was a sensation or a physical
sign after a certain number of conjuration recitings. So I am willing to stand by the
strength of this method.

Before moving, I do one to cover 1 small caveat in this method, which is that
of the Shem angel side of the Lamen. This is the normal Shem angel Lamen display
on the next page.
 Illustration 17: Rudd lamen display for
the Shem Angel of King Bael.

This is definitely a workable form of the Lamen, as you could just simply
vibrate the name and read the invocation psalm as listed. But, like the 72 Goetic
Spirits, the 72 Shem angels also have sigils of their own. Historically, these sigils are
attributed to a practicioner named Blaise Vignere; a ritualist highly regarded by
Macgregor Mathers of the Golden Dawn. I include the sigil with the invocation
pslam as part of my own personal lamen design and I feel it makes for a much
stronger connection to the angel when you invoke it. An example of the design I use
is below:

Illustration 18: My Shem Angel lamen design.

You may include the double circle if you want, or not. I don't think there is a
difference in effect. In ths design, the Rudd lamen design is maintained, but the sigil
of the angel is added above the invocation psalm. For alternative Shem Angel sigils,
you may also refer to Henry Archer's brilliant book “The Magick of Angels and
Demons” , where he discusses the use of alternative sigils compared to the normal
Vignere sigils. The Vignere sigils are found sources including Poke Runyon's “The
Book of Solomon's Magick”, another excellent resource.

Finally, like everything in the Occult, methods must constantly evolve and
change in order for better results to be changed. My method is one in constant
refinement with each Solomonic evocation I do. The final section of this primer will
be thoughts for future refinements that I discuss briefly and their potential
implications.

Appendix III: Suggested Further Readings

While I suggested some works in passing during earlier sections, it is here that
I wish to more fully explore some fundamental pieces of work that I found vital to
formulating my methods. Some of these works are virtually irreplaceable in their
importance to Solomonic Magick and some are important, but not truthfully
necessary to practice the magick. Others are merely just helpful or useful reading for
those interested in expanding their views about this traditional form of ritual. I
classify the workings in three categories: Essential, Important, Interesting.

A. Essential Works

• “The Lesser Key of Solomon: Lemegeton Clavicula Salomonis” by Jospeh

Peterson

Thoughts: This is the “definitive” version of the the Lemegeton and it is the
most academically researched and accurately presented version. In here,
Joseph Peterson includes the 5 books of the Lemegeton, including the Ars
Goetia. There is no practical commentary here for ritual practice, as Peterson
mainly tackles the work as a scholarly piece. However, the sigils in this
rendition are original and lack the “changes” that Crowley and Mathers added

in their version of the Ars Goetia, making the sigils more powerful and
authentic. If you wish to practice Solomonic Magick as was traditionally
intended, this book should be read to understand the traditional pieces of ritual

apparatus and conjurations. Jospeh Peterson produces other works of similarly

excellent quality.

• “The Goetia of Dr. Rudd (Sourceworks of Ceremonial Magic)” by Dr.

Stephen Skinner and David Rankine
 Thoughts: This is an edition of the Lemegeton comparable in quality to the
Joseph Peterson version. The main value in this work is the in the introduction
where the method of “Consecratio, Invocatio, Ligatio, etc” are explained in
detail. Unlike Joseph Peterson's work, this introduction contains helpful advice
for a practicioner to place their practice into a traditional framework. This
version contains an “alternative” Ars Goetia with a different method in some
aspects. Therefore, the Peterson vesion is suggested for the full traditional
descriptions. Finally, this version contains the Shem Angel psalms and Rudd
Lamen designs for your use.

• “The Book of Solomon's Magic” by Carroll “Poke” Runyon

Thoughts: Here, we have a book purely for the practicioner. Poke Runyon
does an excellent job of explaining aspects of the Ars Goetia method and
redefining it into a fully functional magickal system. In here, the use of self-
hypnosis, dark mirrors, and tatraka (gaze yoga) are emphasized in the method.
It is here where the role of the Planetary Septagram Ritual is explained. Also
included are Archangel invocations, Caananite sex magick, hermetic yoga
theory and the Shem Angel sigils. Amazing as a companion to the J. Peterson
Lemegeton and “The Goetia of Dr. Rudd”.

• “Demons of Magick” by Gordon Winterfield

Thoughts: The absolute best Goetia book in the Modern Grimoire genre.
Here, you will find the evocation keys for the 72 Goetia spirits (with powers
listed) needed in this primer's methods. Unique to this system, Gordon uses 3
more “angelic emissaries” in this work to provide additional power beyond the
Shem Angel. The introductory chapters provide great insight and perspective
into Goetic practice, even if Gordon is a little critical on traditional Solomonic
magick. There are 3 rituals, ranging from petitioning to full evocation. I
have gotten consistent results from this book; it works. Solomonic evocation
is more powerful than the evocation here, but it is still worth a try!

• “Goetia Pathworking” by Corwin Hargrove

Thoughts: I list this book here purely because of its thorough list of powers
and abilities related to each Goetic Spirit. “Demon's of Magick” sadly only
lists the powers very briefly with little explanation. I respect Gordon
Winterfield's reasons for doing this, but I feel explanation helps to target your
rituals and be smarter in your practice. Corwin clearly lists and explains the
 application of each power in enough detail to perfectly understand what you
can do with it. I have not tried the ritual itself, but people claim to have gotten
results from it. Corwin himself is an excellent author and practicioner; I have
gotten results from another of his works, so I trust the standard he gives here.

• “The Elements of Spellcrafting” by Jason Miller

Thoughts: This book contains 21 chapters on targetting aspects of ritual to

enhance the success of practical magick. You will find advice on numerous
topics including: how to form requests properly, what magick should be
interpreted as, ritual mechanics, and other vital pieces of information in order
to successfully conduct ritual to get maximum results. If you keep wondering
why your rituals fail consistently, read this book. I promise you it will be eye
opening; it was for me.

B. Important Works

• “Initiation into Hermetics” by Franz Bardon

Thoughts: This book offers an entirely self contained system of magick

designed for the practice of magick. Franz Bardon blends Raja Yoga,
other meditative disciplines, and important aspects of magick into a system
that is widely regarded as one of the most effective systems of practice within
Western occultism. It is composed of 10 steps of practice. Be warned it is long
and hard; I have just gotten to step 2 after several months. But if you stick with
it your magickal abilities will increase to unprecedented heights.

• “Modern Magick” by Donald Kraig

Thoughts: This book is the standard introductory text for those interested in
the Golden Dawn system of magick. It is big, divided into 12 lessons, but the
content is simply explained by Kraig and you will find all the famous Golden
Dawn rituals including: the LBRP, the LBRH, the SIRP, and the Watchtower
rituals. Lesson 9 in particular provides a basic, but valuable introduction into
evocation of the Solomonic variety. Other important topics covered include:
Kaballistic theory, tarot, talismans, chaos magick, and sex magick. The first 5
lesson alone provided me enough tools to engage with Solomonic Magick.
Highly advisable for all serious beginners in ceremonial magick.
• “Daemonic Pacts” and “Daemonic Offerings” by S. Connolly

Thoughts: Demonolatry is not my thing, but these 2 works of Connolly's

provide universally helpful information on pacts and offerings for all
practicioners of Goetic magick, Solomonic or not. “Daemonic Pacts” will
solidly inform you about how pacts should be written, what they are useful for,
and misconceptions surrounding them. “Daemonic Offerings” will provide a
perspective on offerings that goes beyond using Kabballistic corresponences
for offerings and will help you key in on unique offerings for different classes
of demons. Great information overall.

• “Summoning Spirits” by Konstantinos

Thoughts: I hesitated to put this into the Important Works section simply
because of how amazingly informative this text is on spiritual evocation. It is
far more than a primer for evocation, but rather an entire system, built around
the Solomonic tradition. It covers introductory theory, equipment construction,
key rituals, more advanced evocation theory, and provides sigils and
information on 50 safe spirits to work with. It also includes exercises that you
may use to develop your astral senses in order to sense spirits properly. The
only disadvantage to this text is that it is highly detailed and advanced for a lot
of people who wish to dip their toes into evocation. Supplementary, but
advised reading.

• “The Sadhana Guidelines” by Yogi Bhajan

Thoughts: This is a classic book on Kundalini Yoga. Kundalini Yoga is a

misrepresented yoga system that is commonly thought of as “dangerous”
because of Kundalini awakening. This book does much to clear up such
misconceptions. It provides critical context on what Kundalini Yoga is while
introducing the practice of the system with Kriyas, Mudras, Bundhas, and
meditations. Kundalini Yoga or any yoga is of great importance to a magickal
practice. It sharpens magickal and astral skills. Just ask Aleister Crowley and
Franz Bardon; they would certainly agree! A great book to read and practice if
you want to introduce eastern mysticism into your practice.
C. Interesting Works

• “The Techniques of Solomonic Magick” by Stephen Skinner

Thoughts: This is an informative academic analysis of the historical roots and

traditions of Solomonic Magick, from Graeco-Egyptian times to the medieval
grimoires. This is not a practical manual or book; no information on the
application of practical magick exists in this book. It is rather a broad survey
of the Solomonic techniques that were transmitted through the ages. It is
useful for gaining knowledge and context on the tradition of Solomonic
magick, which is important to enhance your practice, but not critical.

• “The True Grimoire” by Jake Stratton Kent

Thoughts: This is a renditon of the Grimorium Verum, another work that

exists in the genre of Goetic magick. The Grimorium Verum itself is a system of
highly powerful demonic magick that I feel is even more powerful than that of
the Ars Goetia. Jake puts much effort into reconstructing this system and
turning it into something workable. For you, the most useful information is
what the book talks about relating to Goetic / demonic hierachies and pieces of
practical advice on how to regard the spirits not as 'evil', but as actual spirits.
There is also a beautiful chapter on the spirit “Astaroth” which you may
consider reading if you consider working with it in the Solomonic strain.

• “Lucifer and the Hidden Demons” by Theodore Rose

Thoughts: This is the book that started the pathworking craze inside of modern
demonic magick. Rose introduces a method of guided image meditations that
act as a pathway to the astral realm of the demon. There is a stunningly large
array of powers available, from persuasion to financial magick. The method
here only targets demons extracted from the hierarchy given in “The Book of
Abramelin the Mage”, so there is little overlap with the 72 Goetic spirits. It is
an interesting read nonetheless. I have gotten only moderate results from the
method, though I admit I have not worked it a lot.

• “The Practice of Magical Evocation” by Franz Bardon

Thoughts: After IIH, this is considered Bardon's 2nd greatest work. It details a
unique system of evocation using familiar equipment, like the circle and the
triangle. The differences come with Franz Bardon's own way of interpreting
 each piece of equipment and the theory behind it. The 2nd half of the work is
a catalogue of different spirits, each with unique names, powers, and sigils that
are unlike anything else. There is much debate over the identities of the spirits
in this part, but many peoples believe that Bardon encoded the names so that
only initiated people would understand. This system requires advanced
abilities, with step 8 being the minimum preparation needed from IIH.

Appendix IV: Additional Conjurations and their natures

I already included the 1st conjuration of the Ars Goetia in the method. Now I
include two more: the 2nd conjuration and the conjuration of kings:

2nd Conjuration:

“I Invocate, conjure and command you spirit N, to appear and show yourself visibly
to me, before this Circle, in fair and comly shape, without any deformity or
Tortuosity, by the Name & in the name Yah and Vahv which Adam heard & spoke, &
by the name EE-OHT which Jacob heard from the angel wrestling with him, and
was delivered from the hands of Esau his Brother; and by the name of God Agla,
which Lot heard and was saved with his family; and by the name AH-PHAX-EH-
TOHN which Aaron heard and spoke and became wise, & by the names SH'MAH
AH-MAH-TEE-YAH which Joshua called upon and the sun stood still, and by the
name EE-MAN-YOU-EL which the 3 Children Sedrach Masach and Abednego, sung
in the midst of the fiery furnace, and were delivered; and by the name Alpha &
Omega which Daniel named & Destroyed the Bel & the Dragon; & by the name
TZAH-BAH-OHT which Moses named & all the Rivers & waters in the land of
Egypt were turnd into blood & by the name HEH-YEH OHR-ISS-TONE, which
Moses named & all the Rivers Brought forth froggs, & they went into the houses of
the Egyptians, Distroying all things; & by the name EL-EE-ON which Moses called
upon & there was great hail, such as never was seen since the Creation of the world
to that Day; & by the name Adonay which Moses named And there came up Locust
Thrueout all the land of Egypt and devoured all that the Haill at left; and by the name
HAH-GEE-OS, and by the seal of Adonay and by Otheos, EEK-TROS, ATHAN-
AH-TOS; Paracletus and by these holly and sacred names Agla, OHN,
Tetragrammaton and by the dreadful Judgement of god; and by the uncertain sea of
glass: which is before the face of the divine Majesty, who is mighty and most
powerful. And by the four beasts before the throne, having Eyes before and behind,
and by the fire round about the thrown, and by the holly angels of heaven; and by the
Mighty Wisdom of god, & by the seal of BAHL-DAHK-HEE-AH, and by this name
PRIME-UU-MAH-TAHN which Moses named and the Earth opened and swallowed
up Chora, Dathan & Abiram, I command that you make true and faithfull answers, to
all my demands, and to perform all my desires, so farr as in office you are capable to
perform therefore come ye peaceably, vissible and affably now without delay, to
manifest what I desire speaking with a perfect and clear voyce, Intelligible unto my
understanding.”

Conjuration of Kings:

“O you great mighty and Powerful king [Name of Directional King], who
beareth rule by the power of thy supreame god El over all spirits both superior and
Inferiour of the Infernal order in the Dominion of the [Direction King Rules], I
invocate and command you by the special and truest name of your god and by god
that you worship and obey, and by the seal of the Creation, & by the most mighty &
powerful name of god Jehovah Tetragrammaton, who cast you out of heaven with all
other of the Infernal spirits and by all the most powerfull and great names of god who
created heaven, Earth & hell, and all things contained in them, and by their power
and vertue, & by ye name PRIME-UU-MAH-TAHN who commandeth the whole
host of heaven, that you cause, enforce & compell N. to come unto me hear before
this Circle in a fair & comely form, without doing any harm to me or any other
Creature, and to answer truly and faithfully to all my Requests, That I may
accomplish my will and desires, in knowing or obtaining any matter or thing which
by office you know is proper for him to perform or to accomplish, through the power
of god El who createth and disposeth of all things both celestiall, aerial, terrestrial
and Infernal.”

These 2 conjurations follow the same pattern as the 1st conjuration; they use
divine names to compel the spirit to appear in the triangle. The names that should be
vibrated are the ones in bold. You may see that the 2 nd conjuration uses a slightly
stronger language and tone than the 1st conjuration, with some more divine names.
Don't worry too much about this; as long you maintain a firm, but respectful tone you
won't having to worry about being rude to the spirit.

The conjuration of the King is actually an invocation to the directional Kings

Amaymon (East), Corson (West), Ziminiar (North), and Goap (South) to compel
the Goetic spirit to appear through the command of the its directional king. It is
common in demonology for a spirit to be ruled by a king who is in charge of one of
the quarters or direction of the infernal realm. The 4 kings here are the ones listed in
the Ars Goetia as the directional rulers. In commonly held occult theory, a spirit,
even when compelled by divine names or angelic names cannot appear because its
ruling king prevents it from appearing. The invocation to the king compels it to
release your chosen spirit to your calling. This is an example of working through a
spiritual hierarchy that is a common theme among the tradiitonal grimoires. Either
way, this is the last of the conjurations I choose to use that still remain in “respectful”
territory.
 The rest of the conjurations are nothing more than curses and threats to the
spirit that basically torture the spirit to appearance. The lighter of these are constraint
curses while the heavier curses actually involve threatening to roast the spirit's sigil in
a metal box unless if it appears. This is different from a ritual burning of a spirit's
sigil on a pact, which is done in offering to the spirit; the intent here is malicious
toward the spirit. Truthfully, the rest of these conjurations are not productive for your
relationship with the Goetic spirit. I admit that the conjuration I choose do have a
commanding element to it, but there I feel that these are still relatively light compared
to the rest of the given conjurations. It is up to you how you wish to proceed from
that point, but I would reccomend what I said here as the healthy limit.

Finally, it is worth considering the power of these conjurations. These

conjurations all involve a host of divine Hebrew names and, in the 1st conjuration,
some infernal names that may indicate beings high in the infernal chain of command.
I feel this is a smart addition to the conjurations that provide them a lot of power.
You effectively ask the spirits' bosses and god to give you authority to command the
spirit to appear. Ironically, this is a feature that is lacking in the modern grimoire
conjurations. For example, in DoM, the conjuration uses a small list of divine names
and the names of the Shem angel and the angelic emissaries. I feel personally that the
pattern in the traditional conjurations, that of infernal and divine ordering, is stronger
than the modern conjurations. It is only my 2 cents, but I always feel a strong
reaction for spirit manifestation within several readings of the old conjurations,
especially compared to the new ones and demonic enns. Your experience may differ
though.

Appendix V: Other Goetic Systems

So I have a small confession to make: this isn't THE Solomonic system, but
rather A Solomonic system. This is common knowledge among those who practice
Solomonic magick, but the system presented in the Ars Goetia is only the most
popular system in use today. This is mainly because Crowley and Mathers chose this
system for their publication rather than another system. Either way, the Solomonic
tradition exists far beyond the confines of the Ars Goetia and the Lemegeton. The
purpose of this appendix is to explore this concept a bit further. I will not present an
academic essay on all the Solomonic system, nor will I be able to comment on the
effectiveness of the other systems. I lack the knowledge for the former and I lack the
experience for the latter. Instead, I hope to precisely give you a taste of the larger
tradition.

Earlier, I said that the origins of Solomonic Magick were found in Graeco-
Egyptian contexts. Namely, the origins are found within the Greek-Magical Papyrii
(PGM). The PGM is basically just a really LARGE collection of scrolls for spells
and rituals that range from simple love spell incantations right to the grand task of
evoking spirits and gods. Elements of the circle and the triangle are found within the
PGM. Even some of the Goetic spirits have some presence in the PGM along with
some basic divinatory practices, like scrying oil using a finger nail. These techniques
were transmitted to the Greek work “Hygromanteia” or “The Magical Treatise of
Solomon”, which contains earlier prototype versions of Solomonic evocation within
it. It was only later that some of these techniques would end up in the “Lemegeton”
and other grimoires in the middle ages. For a great discussion on the transmission of
Solomonic magick through the ages, I would refer to “The Techniques of Solomonic
Magic” by Stephen Skinner.

The Lemegeton and the Ars Goetia are indeed earlier examples of Solomonic
systems that exist in the medieval grimoire genre. The Ars Goetia method serves as
inspiration in some of the later grimoires, including the Grimorium Verum, the Grand
Grimoire, and so on. Each of these grimoires contain patterns and techniques that are
vaguely resembling those found in the Ars Goetia. For example, the Grand Grimoire
still appeals to a higher power, such as God, in order to compel the infernal spirits to
the practicioner's and uses a circle and triangle. Funnily enough, the Grimorium
Verum takes on a slightly different approach. The Verum does indeed use God as an
instrument for some level of compelling, but much of the grimoire emphasizes a
business like approach through pacts and respectful interaction with the spirits
summoned. The Verum even uses an intermediary spirit called “Scirlin” in order to
evoke the other spirits in a safe fashion. This is far superior to the “smiting thee”
with the “holy blasting rod” language found in the “Grand Grimoire”.

Sadly, I can't say that other medieval grimoires are practiced as much as the
Ars Goetia. There is very little information that I found in my own readings on just
how effective the systems are or what results were gained by other practicioners. The
only Solomonic system that has any commentary beyond the Ars Goetia is the Verum.
The Verum has access to a different catalogue of spirits, including famous names like
Lucifer, Beelzebub, and Astaroth. From what little I read, and from a little bit of
intuition, many of the lower spirits in this grimoire's hierachy are even higher in rank
and power compared to the Goetic spirits. People noted that the results were often
very powerful, the energies of the spirits were incredibly potent, and that the spirits
were far more 'ancient' in feel compared to the Goetic spirits. I can't comment
personally, as the Grimorium Verum is one system I am only studying right now, with
no immediate plans to practice, but it is system with just as much potential as the
Solominic method of the Ars Goetia.

Additionally, I should point out that “Goetic Magick” is actually a form of

magick that bears Greek origins. This is not only implied by its roots being stuck to
the PGM, but also directly explored by noted occultists like Rufus Opus. Due to its
popularization, the “Goetic Magick” we use in the popular Solomonic system is
simply one major branch of a wider field of ritual magick. Goetic Magick, in Greek
times, was seen as a “lower” form of magickal practice compared to “Theurgy”,
which was the practice of magick for connection and self-development with the
Divine. “Goety” or Goetic practice was a form of magick that involved the
interaction with lesser spirits, lower than Deities, for material goals considered
inferior to unification with the divine. One of the major components of Goetic
magick is actually Necromancy, which is the interaction of the operator with spirits of
the deceased through ritual. The discussion of this form of Goetic magick is beyond
this appendix, but it is a powerful one that can find use in influence magick and past
life knowledge. There is a beautiful discussion of this in the book “A Modern Goetic
Grimoire” by Rufus Opus.

Finally, I want to cover the Lemegeton of which the Ars Goetia is simply 1
book out of 5. The other 4 books are:

• The Ars Theurgia-Goetia

• The Ars Paulina
• The Ars Almadel
• The Ars Notaria

The Ars Paulina and the Ars Almadel are both angelic grimoires that cover the
use of tables of practice and scrying devices to contact angels. The Ars Notaria is a
series of oratory prayers said to grant perfect memory and knowledge to the
practicioner if done correctly. Personally, I appreciate the link the angelic books have
to other popular Angelic systems, like the Enochian system, but in terms of practical
magickal effects, there is little to be found here. There exists little account of the Ars
Almadel as far as practical magick goes, beyond using it for gaining knowledge from
invoked angels. There is even less about the Ars Paulina, except when compared to
the Enochian system. Finally, the Ars Notaria is noted by many, including Joseph
Peterson to be incomplete due to several missing orations not found in usable form in
today's available manuscripts.

The final book is The Ars Theurgia-Goetia, which covers the evocation of
“aerial spirits”. The book doesn't make it clear immediately, but the method of the
Ars Goetia is used here too. The only notable difference is that a different series of
conjurations are used. Like the Goetia, these Aerial spirits come with a hierarchy
where there are 4 ruling “Emperors” who each have lesser ranked spirits underneath
them, who are evoked through the authority of the emperor they belong to. The
abilities of each spirit are denoted as being able to “find all hidden things” and to do
anything within the 4 elements of fire, water, air, and earth. Quite the ambiguity, eh?
Personally, this system is ambiguous as there is little in the grimoire and from other
personal experiences of occultists to describe just what these aerial spirits can be
evoked for. Thankfully, modern occultism has an answer to this.

Corwin Hargrove published 2 books, the “Demons of Wrath” and the “Demons
of Deception”, which make use of these spirits and their sigils. Without saying too
much, “Demons of Wrath” focus on black magick or revenge workings that aim at
manipulating a target's emotional state to get revenge on them. “Demons of
Deception” uses the aerial spirits to conceal things like attention, facts, and even
people from the perception of others. From these 2 books, we see that these aerial
spirits are capable of a wide variety of power including the manipulation of a
situation and the manipulation of a person's emotions. If you consider the
metaphorical representation of the 4 elements as being representative of emotions and
states of being, you get the following interpretations of each element:

• Earth: Stubborness, Determination, Material Success, etc

• Fire: Passion, Action, Inspiration, Rage, Anger, etc
• Water: Love, Melancholy, Passivity, Affection, etc
• Air: Light heartedness, happiness, absent mindedness, etc

These are shorthand interpretations you can find in IIH and “Modern Magick”.
These interpretations are mostly useful for seeing the potential of these spirits for
practical magick. “Wrath” is nothing more than negative manifestations of the fire
element while deception could be a mix of the negative sides the elements. If these
works use the aerial spirits to tap into the negative sides of the elements, then they
certainly can access the positive sides. If “finding all hidden things” is taken
metaphorically, then perhaps it means these aerial spirits are capable of finding all
hidden things within the 4 elements. Indeed, the experiences of others support this. I
have heard of occultists using the spirits of the Theurgia-Goetia to find jobs (Earth),
sex (fire), love (water), and even to unlock magickal ability. Furthermore, the
“aerial” nature of these spirits is actual indicating how fast they work to bring about
results and how easily they are called, according to the experiences of other
practicioners. Either way, the Theurgia-Goetia represent an excellent alternative
Solomonic system to that of the normal Ars Goetia. As usual, these spirits should be
researched, in and outside of the grimoire, in order to properly work with them safely.

Solomonic evocation of Goetic spirits is simply just one branch of Goetic

magick at the end of the day. Even within this tradition, there are at least several
offshoot grimoires that address the evocation of spirits beyond the 72 spirits of the
Ars Goetia. Beyond the spirits of the grimoires, Goetic magick also includes the use
of necromancy for various purposes, which is highlighted by Rufus Opus. Going
even further than this, Goetic operations even include the communion with local
elemental and resident spirits of the land you reside on. All of this really just
scratches the surface of the richness of Goetic magick. By no means is this appendix
up to academic standards or even perfectly accurate, but I hope you enjoyed the brief
perspective I gave you on Goetic magick existing outside of the Lemegeton.
Ending Remarks.
And so ends this primer on Solomonic evocation; I truly hope you had as much
fun reading this as I did writing this. For me, this doubles as a way to share the
knowledge of traditional Solomonic evocation with the larger Gallery of Magick
community and as a way to consolidate everything I already learned and practiced in
my rather brief time in this magickal art. You could say that this is a formalized and
concentrated version of notes inside of my personal records and grimoires. It isn't
perfect of course, but this represents the theory I found and the stuff I saw to work for
me in my experiences. In this, I hope you found a practice that works for you or at
least elements of ritual that you find helpful to add to your own rituals.

I introduced 2 ways of working the Solomonic method; one based on a modern

grimoire angle and my own method based on Golden Dawn practices. The first is
theoretical, with only elements of the method tested. I leave this method to test, at
your whim, and see if it works for you. And I hope it does work for you. Being
inspired by the Gallery's focus on practical magick for practical results, I really hope
you find this method to get you the results that you seek. The second method, based
on the Golden Dawn, is one I am constantly testing and refining each month. It
works in its various versions and it certaintly continues to give me impressive results
to this day. It also contains all the ceremony and pomp for those who enjoy the
traditional angle. Both methods, depending on your ritual knowledge, are workable
and accessible; no lionskin belts, swords, or 9 feet circles are needed.

Following the main methods, I then went into some aspects of the ritual that I
personally reflected over. These included further additions to the method that I barely
tested and some ideas on ritual conduct with the spirits; all of this done to forge a
good experience for you and for the spirit. I further included some notes on personal
results and the nature of my favorite spirits to work with. These were not so much a
catalogue to give you a table of spirits to choose (there are other resources for that),
but rather to give you a view on how I see these spirits from a practicioner's
perspective. Finally, some ideas were given on theoretical subjects such as ideas
connected to the spirit sigils, the use of offerings, and the foundational skills required
for a full experience in this art. All of these are still my speculations and my
thoughts. It is important to rememeber that, in occultism, there is no 'right' or
'wrong', there is only what works for you. You discover what works by practice,
reading a wide range of sources, and concluding what works from what you read.

The appendices were truly a pleasure for me to write. Aside from sharing my
ritual method, I happily shared some other ideas that were a little more theoretical in
nature. I understand that the Gallery and other modern authors emphasize the point
of practice and results over theory; in many ways, they are correct. In other ways, I
feel they are not. The appendices covered outside material not required for magick to
work, but rather to improve magick and to expand knowledge in different directions.
Part of this included covering the nature of basic Kabbalistic correspondences for
ritual conditions and the nature of the Ars Goetia's conjurations; all for the sake of
improving the ritual method through understanding and tweaking. The appendices
also covered concepts and works that exist outside of Solomonic evocation. These
included works that I read and annotated, which not only are important for evocation,
but also, in some cases, for spiritual practice in general. These concepts include
works from eastern mysticism. Additionally, the final appendix covered other
systems existing in the wider category of “Goetic magick”, which I hope gives some
more inspiration to exploring beyond the popular strain of Goetic spirits.

It is time in this part, however, for me to end this primer on a nice note for the
future. As with everything in science and study, knowledge constantly evolves,
updates, and advances; my method and practice in Solomonic magick is not different.
For the Solomonic method, I have 2 key ideas I wish to test further:

1. The use of the Enochian Language in evocation.

2. The Grimorium Verum Method

Enochian is an angelic language discovered by John Dee and Edward Kelly

hundreds of years ago. It is the tongue of 'creation' and the language of celestials; it
is basically really damn powerful. Noted author and practicioner Lon Milo
Duequette recommends trying to use Enochian translated conjurations for the
evocation. Given the infamy of Enochian (many say its dangerous); it is certainly a
curiosity of mine to see what happens. This will be something I test, alongside the
language itself. Perhaps in time, I will add this to the primer.

The Grimorium Verum, already explained earlier, contains many spirits of

considerable power, including Lucifer himself. I won't rehash things here, but it is a
unique system worth reconstructing and exploring for its own sake. It is a project
that I suspect will take a couple of months to really start properly practicing in basics.
At the very least, I hope to test the effectiveness of the sigils given in this grimoire,
but within the method of the Ars Goetia. Either way, this is something that I hope to
write and reflect on in the future in some shape or form.

Once more, thank you for reading. This was a pleasure for me to write and I
am sure you will find something of use to you in this primer. As always, if you
disagree with anything or I arrived at a wrong point, please let me know and I will do
what I can to integrate this into the primer. Happy hunting and best wishes!
David B.