Nature of Spirits That Are Invoked and Evoked

Now that I have defined invocation and evocation, I should also write an operational definition of spirits, since they are the target of an invocation or evocation. This section is extracted from an unpublished document in the archives of the Order of the Gnostic Star.


The techniques of invocation and evocation are centered around the phenomenon of the individual spiritual entity and its domain. The concept of a spirit has varied considerably over time and across cultures. However, the operational definition of a spirit is simply stated as “a being that exists in the field of consciousness without a physical body.” There is a symbolic or metaphorical quality to such a being, and therefore it can assume numerous shapes depending upon the expectations of the observer. Some occultists propose that a spirit actually has a body or field through which it acts as a collective being, and this body consists of an energy analogous to the most subtle of auric emanations, which are completely invisible to the human eye. This energy is definitely not part of the electromagnetic spectrum and therefore is not even an energy as defined by modern physics. For this reason, it’s probably better not to discuss spirits as having a physical basis in reality, but they can powerfully influence people and events in the physical world.

The guise that I typically see spirits most often assume when they manifest is an egg-shaped globe of extremely subtle light. This guise is made perceptible through the ritual process of invocation, which unites the spirit's bodiless entity with an aetheric elemental envelope (produced by the Octagon Power Elemental vortex). This means that a spirit appears to have some degree of substance to it, but that is likely an illusion. Spirits can pass through solid objects and seem not to be restricted by the limitations imposed by the physical laws operating within the four dimensions of space and time. Spirits can assume various shapes when they impact human awareness through the imagination, and they can enter an object or person and possess it.

Spirits do not exist in isolation but are part of an extensive hierarchy. Spirits also have their own place or domain that is part of what is called the Inner Planes, or the World of Spirit. The higher the evolutionary quality of consciousness that a spirit has achieved, the higher the hierarchical level in which it resides, and the more varied its symbolic domain. Magicians who are properly managing their spiritual discipline restrict their activities to spirits who are bornless and part of the Inner Plane hierarchy. This often (but not always) excludes spirits of the dead and other earth-bound entities that have not evolved to the level of the Qabbalistic World of Yetzirah, and are not part of the angelic or daemonic spiritual hierarchy. However, this does not exclude Elementals, Planetary Intelligences or ancestral spirits that are part of the magician’s spiritual family or religious system.

The highest level of the spiritual hierarchy is, of course, the God-head, which establishes the level of Atziluth within the Inner Planes.  But the highest level of an individual spirit is the level of Briah, and this is the domain of the spirits known as the Archangels. The consciousness of an Archangelic Spirit is vast and great when compared to the consciousness of an individual human. It’s like comparing an individual human being to a being consisting of a vast composite consciousness (egregore), which we could imagine in the form of the sentient population of an entire planet that has evolved beyond its individual physical embodiment and has become unified in all respects (our ultimate destiny). These spirits are boundless and cosmic, and this is why I refer to them as stellar intelligences, because their breadth of vision is astronomical. Of course, Archangelic entities were never born but existed as emanations from the God-head, so they are the direct mediators of the Absolute Spirit. Lesser spirits, such as those of the Yetziratic level (angelic rulers) represent smaller bases of sentience and authority, but are no less impressive when compared to even the most evolved individual human being (with exception to Avatars and other incarnations of the Godhead).

As I have stated in another document (Treatise on Angel Magick), there are also angelic beings who are tightly associated with the Godhead, and these are known as the super archangels, such as the Seraphim and the Cherubim. These spirits represent the fiery and inspirational intermediaries to the Godhead, and faithfully represent that supreme entity in its association with lesser beings. Since the Deity is completely unified, all of its components act as a unified whole. However, for the sake of simplicity, we may perceive and even use facets of the Godhead in our rituals and ceremonies, knowing that the Deity is a paradox in which the many manifestations represent both a plurality and singularity to that entity.

The primary difference between human consciousness and the consciousness of a spiritual entity is that the human egoic distinction between the self and not-self boundaries are sharply defined, based as they are on the physical body; whereas ego-less spirits do not have the same sense of distinctness and uniqueness. This is because a human being, like all living sentient physical beings, has a highly developed identity that is based upon its physical body. Human beings are only partially aware of their connection to other beings within the ocean of consciousness. The spiritual dimension of a human being resides within his or her higher self, wherein the experience of the unity of consciousness is primary. A spirit is aware of its union with all other conscious entities and uses its personal identity only as a means to focus itself so that it may temporarily function as an independent individual; otherwise it is only a participant in the undifferentiated mass of unified consciousness.

In the classical evaluation of spirits, there are three groups in which a spirit may be a member. These groups have functioned in the past as a definition of the alignment of a spirit to the Judeo-Christian God, as presented in various theological perspectives. Angels are positively aligned, while daemons are negatively aligned. Another class of spirits are nonaligned and therefore neutral (nature spirits), but usually they are classified as negative by the more zealous practitioners of the religions of monotheism.

However, a more practical method of classification defines and establishes two functional classifications; namely, the position within a spiritual hierarchy wherein the spirit resides, and the types of motivating energies that characterize it. The former method of classification identifies the familial connections and powers of authority that a spirit possesses. It is also a technique of identifying through the Qabbalah that spirit's qualities. The latter method (defining the motivating energies) develops the concept of an angel and daemon as it relates to the dualistic expression of a spirit's energies. An angel's energy pattern is linear and its mode of intelligence is expressed as pure symbolic logic. I use the term angle to more aptly describe its angular mode of cogitation.

A daemon's energy pattern is circular and its mode of intelligence is expressed as the emotionally charged symbolism of the collective unconscious mind, (i.e., issues, struggles, complexes). A daemon is not an evil entity, but it is strongly emotional, intellectually recursive and represents the nonlinear reality of what in Physics is called curved space. An angel represents the factors of the archetypal intelligences of the Absolute Spirit, while the daemons represent the factors of spiritual transformation. Thus angels symbolically represent the archetypal masculine and daemons symbolically represent the archetypal feminine aspect of the Unified Spirit. Upon closer examination, one will observe that many of the names of the daemons are distortions of the names of pagan Gods and Goddesses, (such as Ashtoreth, being actually a derivation of Astarte). In this manner, also, is the bias against the daemons for the angels, as particularly revealed in the chauvinistic patriarchal religions whose source is the Middle East (Judaism, Christianity and Islam) .

However, the concepts of good and evil are irrelevant to the super-conscious minds of spirits and also to those humans who have attained to the Qabbalistic World level of Yetzirah. From the perspective of the higher three Qabbalistic worlds there is no division perceived between individuals; for all is as one within the Absolute Spirit. Yet these concepts of good and evil are important to those who still exist at the level of Assiah, and this includes most of present humanity. Cultural ethics are necessary for those people who still exist in a state divorced from the absolute source of consciousness, and who reside in the isolated state of over developed personal identities. Thus laws and their enforcement keep the various factions of humanity from annihilating each other (or at least they try to). For the magician, culturally determined morals are useless; thus the requirement for strict individual spiritual ethics and their enforcement through a spiritual discipline.

Understanding the qualities of a spirit’s character and its function will assist the magician in classifying it. However, the principle question that arises is: "What is the particular guiding factor that a magician uses to choose a specific spirit for invocation?" The guiding factor is, of course, determined by his or her spiritual need. Adepts have established their spiritual directives through the manifestation of the Higher Self, and these directives determine what is needed to augment their spiritual process of evolution. This directive is seldom completely known because it resides in the spiritual consciousness of one's Higher Self and is usually discovered in parts and in stages in the spiritual development of the adept.

However, a more simple method of determining whom to invoke is to discover the pure Qabbalistic derivation of one's personal God-form, as established by the Initiation for the Third Degree in the Order of the E.S.S.G. By assigning this God-form to its associated symbolic essence, you can make a comparison with the various Sephiroth of the Tree of Life and find one that most closely approximates it. You may consult with various Qabbalistic correspondences (such as those found in the book 777) to assist in this process. The resultant selected Sephirah is then examined to reveal the Spiritual Hierarchy associated with it. This hierarchy represents all the spirits which are pertinent to your spiritual requirements for growth and spiritual evolution.

Adepts, through their spiritual alignment, will invoke the Qabbalistic God-form and the associated archangel. They may also identify the Elemental Godhead and proceed to invoke the associated super archangels. Yet the process of invocation and evocation principally concerns itself with the Qabbalistic World of Yetzirah and the astral Zodiac, wherein reside the Angelic Ruling Spirits of the thirty-six decanates who possess specific qualities and who control various servitors that are the expressions of their power and authority. It is to these spirits that the process of invocation is most efficacious, and from this population adepts may choose one or more for their magickal workings. The spirit that is invoked becomes part of their personal spiritual process and therefore great care must be exercised in the selecting of a spirit for invocation and evocation.

One other method of selecting the angel of the decan is the Tarot - since the thirty-six decans are analogous to the thirty-six naib or pip cards of the Lesser Arcana (2 - 10 of each of the four suits). A re-occurring card of this class that constantly appears in a Tarot reading may be an indication that an invocation of that associated angel of the decan would be appropriate. You can also pick one of the these Tarot cards as indicative of the issues that you face and start from that point. For instance, if the affairs of love was an over-riding issue in your life, then the angel of the decan associated with the Two of Cups would be an excellent choice to assist you in resolving those issues. There are thirty-six different cards in the section of the Tarot, and each represents issues or challenges that affect the life of a human being, and these are a perfect way of categorizing life experiences and determining a supernatural remedy for them.


I hope this little section has given you some insights as to the nature of a spirit, it’s functionality and its domain or residence. Having a good definition of spirits greatly aids the ritual or ceremonial magician who seeks to either invoke or evoke them.

Frater Barrabbas

Magick and Spirit - Thoughts About the Spirit Theory of Magick

We have already discussed in great detail the nature of pagan Deity and the nature of human spirituality, and how they are linked and inseparable. We’ve also briefly discussed the magickal use of angels and demons to a practicing pagan ritual magician. What we haven’t discussed in much detail are the rest of the spirits and their use in the practice of ritual magick.

We, of course, are discussing systems of magick that would be labeled invocation and evocation, theurgia and goetia, necromancy, planetary and elemental magick. All of these systems of magick use the Spirit theory of magick, which is to say that they promote a system of causing magickal effects and phenomena through the conjuration and manipulation of various spirits. There are many methods used to perform this type of magick, and the larger body of that lore has its roots in antiquity. If you include the invocation of various gods, goddesses, demigods, legendary heroes and aspects of the higher self, then the entire spectrum of Spirit would be included in these magickal considerations, producing a very powerful operational tool in the hands of the practicing ritual magician.

Spirit magick doesn’t just use and manipulate various spiritual entities as if they were inanimate objects, it also proposes that they are distinct intelligent disembodied beings who exist in a specific time and place. Therefore, spirits are living entities that truly exist, but who may not be perceived by most of humanity. They also have a place of origin, just as do we. This place, which I call the Domain of Spirit, has dramatically changed in the minds of men over the last five hundred years. In the previous epoch, whole continents, mysterious realms underneath the earth’s crust, the ocean’s vast depths or high up in the sky beyond the clouds were places that were essentially unknown to humanity, so they were the perfect places where savants and occultists believed spirits had their residence, a veritable undiscovered country. Spirits, strange and absurd people and fabulous mythological creatures conveniently existed in these little known places. They were believed to be actual physical locations and were capable of being visited by human beings either through extraordinary adventures or supernatural assistance, or so that is how people thought in those times. 

However, in the present post modern age, all of these areas have been thoroughly explored, mapped and placed within a modern scientific context that would seem to exclude spirits, mythical lands and mythical creatures. No one who has his wits about him is searching the world today for the entrance to the underworld, the stairway or ladder to heaven or the kingdom of Prestor John. Modern occultists have found a true geography for the domain of spirit and it is called the Inner Planes. This domain is part of what I call the super-symbolic plane of exalted consciousness, where symbol, myth, legend and language merge to form a cultural matrix of belief and inner experiences, all of which is highly subjective, culturally determined, but also common to all basic human experience. Ritual magicians have direct access to this domain through the magickal process of immersion and astral projection, but indirect access through scrying.

Ritual magicians use the structures of strategic tables of correspondences and the symbolic design of glyphs, lamen and models (such as the Tree of Life, Hieroglyphic Monad, etc.) to produce an operational mechanism to define and qualify spirits within a matrix of belief, symbol and spiritual meaning. Tables containing the names and qualities of various spirits are useful for one primary purpose, to invoke or evoke these entities into something that is consciously intelligible to the ritual magician. Thus, tables of correspondences and spirit lists are an important key to the practice of conjuring spirits.

The purpose for such a magickal operation, though, has changed from the previous epoch. Do we really need to invoke or evoke spirits to help us find buried treasure, quickly transport ourselves or others to distant locations, send messages instantaneously, cure diseases, restore potency or reverse aging when there are quite a number of devices, services and products that already perform that function? Certainly, earth spirits, elemental and talismanic magick can be used to assist one in obtaining material advantages and insights that would obviously help living in the material world. However, the functional use of angels, demons, demigods and other entities is less clear, since much of what these entities can traditionally provide is already pretty well covered by a science driven technology. If we omit the various unethical purposes, such as seducing our neighbor’s wife or daughter, influencing men or women of power (for good or ill) and generally posing as some kind of arcane underworld power broker, then what is left to the original functional uses of angels and demons are the obtaining of occult wisdom and insights unavailable from any other source. This, in my opinion, is the true use for performing magick using the Spirit theory of magick. We seek occult wisdom through the intercourse with spiritual entities, and if we include their symbolic domain and seek immersion within that place, then we can also discover a kind of transformative initiation as well.

There are, then, five basic categories for the operation of spirit magick. While there could be more, I have grouped them into functional categories based upon the kind of magick that their conjuration would produce. Each functional group has a different mechanism and protocol for performing conjurations, so I have decided to group them as aspects of Godhead, Higher Self, Aligned Spirits, Unaligned Spirits and Planetary and Elemental Spirits. Each of these groups represents a completely different kind of magick and discipline to harness them. I have also ordered these entities into groups that have a higher to lower order of power and intelligence, with the bottom two tiers being roughly at about the same level. Let us examine these five groups, discussing the ritual mechanisms for conjuring them and the effect of that conjuration, keeping in mind that this is an organization that I have created as a heuristic device.

Godhead Spirits - These are the gods and goddesses of one’s pantheon or local area. There are also the elder gods of nature (sun, moon, seas, oceans, rivers, earth, etc.) as well as the gods of place and geographic location. Pantheons represent gods and goddesses that are determined by culture, language and also place of origin. Godhead Spirits may be categorized by the Qabbalistic Godhead, or not. One conjures godhead spirits in the most reverential and respectful manner, using liturgical rites and magickal rites of alignment, and these are called godhead invocations (to differentiate them from other kinds of invocations). Included in this group would be exalted demi-gods and honored ancestors. The mechanism of invocation would include paens, orisons, offerings and oblations (sacrifices). Godhead invocation causes a powerful alignment to a specific aspect or characteristic of Deity, even though that aspect of deity may or may not actually manifest.

Higher Self or Personal Godhead - An aspect of Deity that one is personally identified with, and is part of one’s religious and magickal practice. This is the God/dess Within, our own personal Atman through which all manifestations of Deity are experienced. One conjures the higher self godhead through rituals of personal alignment and godhead assumption. Performing such rites assumes that the magician is maintaining a specific personal cult of that godhead, making offerings, orisons and oblations to it, as one would do to one of the godhead spirits. The Bornless One Invocation rite and the Ordeal of Summoning the Holy Guardian Angel are variations on the personal godhead spirit. Godhead assumption, and its various analogous magickal practices, causes one to become consciously aware of the plane of Deity within oneself, producing states of divine ecstasy and the ascension and exaltation of the godhead self over the mundane self.

Aligned Spirits - These are spirits that are aligned to aspects of Deity, such as Super-Archangels (Seraphim/Cherubim), Archangels, Angels (Rulers/Choirs), and Goetic Demons and their servitors. Omitted from my workings (but not the working of others) would be the infernal hierarchy of demon princes. The mechanism for conjuring these entities would be forms of invocation and evocation, or theurgy and goetic evocation. Theurgy would use the methods of empowered incantation (different than godhead invocation) through the associated spiritual matrix, beginning with the Qabbalistic Godhead and proceeding down the hierarchy. The technique that I use for this kind of invocation is to define and express the symbolic matrix that defines the aligned spirit and its specific inner planes domain, and then to use the offerings of sacramental bread and wine as a replacement for the bloody sacrifice, to quicken the spirit into manifestation. For the Goetic Demon, I would use the power of the godhead and angelic hierarchy (along with the HGA or Bornless One, if available), and would include the added ritual actions of constraining (constrictio) and binding (ligatio). The conjuration of Aligned Spirits would be performed principally for the purpose of acquiring occult knowledge, wisdom or illumination through transformative initiation and inter-spiritual dialogue (intercourse).

Non-Aligned Spirits - These are spirits that have no specific alignment to any Deity, and would include various earth spirits, fetches, lesser ancestors, ghosts or shades of the dead, unnamed entities associated with a specific place or geographic features. We could also include other such spirits, like the Angelic Watchers or the Nephilim (watchers who fell to earth and mated with women).  Some of these spirits are manufactured by the magician (certain types of fetches) while others are natural to place and location (or time and place, such as lesser ancestors or ghosts), or simply non-aligned to the powers of light and darkness.  These entities, if they are not generated, respond to a combination of flattery, offerings and coercion. One would use these mechanisms in the conjuring of such spirits, such as using incantations and descriptive invocations to flatter and charm, offerings to powerfully attract and then constraining and binding spells to force them into a position of servitude and cooperation. Non-Aligned Spirits are used for various lesser types of magick, such as divination, necromancy, cursing, magickally coercing commoners or mundane folk, or the finding of things lost or stolen. Angelic watchers would probably not be constrained or bound, but could be summoned, charmed and bribed with offerings. Entities like fetches, some of which are created, have other mechanisms used to formulate, engender and empower them, and then given simple objectives to fulfill. Such entities need to be cared for as if they were human children, requiring frequent periodic feeding and direction. Fetches such as these usually reside in some kind of container (bottle or wine skin) or in magick doll or manikin. They can also assume the form of a small pet (dog, bird, pig or cat, etc.).

Planetary and Elemental Spirits - These are specific entities associated with the seven planets, twelve signs of the zodiac or the four elements. Included within this group would be the Olympian Spirits, non-angelic Planetary Intelligences, non-angelic Zodiacal Intelligences, Elementals, Binary-Planetary Intelligences (Bonarum), and the Talismanic Elementals (Enochian Seniors). Elementals are not be confused with the earth spirits of the same name, since they are actually the Enochian Elementals, consisting of a matrix of the four elements (analogous to the 16 court cards of the Tarot). These entities are much more archetypal than the other spirits, and more rudimentary in their expressive intelligence. These spirits are perfect for performing elemental and talismanic magick, which are magickal processes that directly impact the physical plane and affect one’s greater and lesser personal fortune. The phases of the sun and moon must be carefully considered when working magick with these entities, and locking in auspicious aspects of the lunar cycle (moon sign/house, lunation type, lunar mansion) as well as the sun (zodiacal sun sign and solar season) have a powerful bearing on this kind of magick.

Techniques of invocation common to all of the five spirit groupings use the energy structures of the magnetic vortex and the western underworld gateway, as well as incantations (words of power), symbolic qualifiers (invoking through a matrix) and the assumption of higher states of consciousness (psychic, subtle or causal). The magnetic vortex and western gateway establish the internal temple mystery domain of the spirit, and the symbolic qualifiers define the qualities of that specific domain of Spirit. In addition, one can also use sigils, characters, amulets, incense, various tools and offerings (wine, bread, milk, honey, barley and oil). Techniques of invocation would also include immersion, sacramental quickening, astral projection and scrying, as well as involving arduous periods beforehand for atonement, fasting and purification.

Frater Barrabbas